AN8.The Book of Eights-ver2

Tipitaka >> Sutta Pitaka >> Anguttara Nikaya >> 8.Book of Eights

This is Book Eight 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 Eights (Atthakanipata) =

Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya

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

(1) Loving-Kindness (Metta sans. Maitri)
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), when the liberation of the mind by loving kindness has been pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, eight benefits are to be expected. What eight?

(1) "One sleeps well; (2) one awakens happily; (3) one does not have bad dreams; (4) one is pleasing to human beings; (5) one is pleasing to spirits; 1615 (6) devtas(angels) protect one; (7) fire, poi son, and weapons do not injure one; and (8) if one does not penetrate further, one moves on to the brahma world.

"When, bhikkhus, the liberation of the mind by loving kindness has been pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, these eight benefits are to be expected."

For one who, ever mindful(meditating/sati), develops measureless loving-kindness(metta), the fetters thin out as he sees the destruction of the acquisitions. [151]

If, with a mind free from hate, one arouses love toward just one being, one thereby becomes good. Compassionate in mind toward all beings, 1616 the noble one generates abundant merit.

Those royal sages who conquered the earth with its multitudes of beings traveled around performing sacrifices: the horse sacrifice, 1617 the person sacrifice, sammapdsa, vajapeyya, niraggala. 1618

All these are not worth a sixteenth part of a well-developed loving mind, just as the hosts of stars 1619 cannot match a sixteenth part of the moon's radiance.

One who does not kill or enjoin killing, who does not conquer or enjoin conquest, one who has loving-kindness(metta) toward all beings 1620 harbors no enmity toward anyone.

2 Divine knowledge (Panna sans. Pratyaksha-gyan)
"Bhikkhus(Monks), there are these eight causes and conditions that lead to obtaining the panna(divine knowledge) fundamental to the brahmacariya(celibate holy life) 1621 when it has not been obtained and to its increase, maturation, and fulfillment by development after it has been obtained. What eight?

(1) "Here, a bhikkhu lives in dependence on the Teacher or on a certain fellow monk in the position of a teacher, toward whom he has set up a keen sense of moral shame and moral dread, affection and reverence. This is the first cause and con dition that leads to obtaining the panna(divine knowledge) fundamental to the brahmacariya(celibate holy life) when it has not been obtained and to its increase, maturation,, and fulfillment by development after it has been obtained. [152]

(2) "As he is living in dependence on the Teacher or on a certain fellow monk in the position of a teacher, toward whom he has set up a keen sense of moral shame and moral dread, affection and reverence, he approaches them from time to time and inquires: 'How is this, Bhante? What is the meaning of this? Those venerable ones then disclose to him what has not been disclosed, clear up what is obscure, and dispel his perplexity about numerous perplexing points. This is the second cause and condition that leads to obtaining the panna(divine knowledge) fundamental to the brahmacariya(celibate holy life). . ..

(3) "Having heard that Dhamma, he resorts to two kinds of withdrawal: withdrawal in body and withdrawal in mind. This is the third cause and condition that leads to obtaining the wis dom fundamental to the brahmacariya(celibate holy life):

(4) "He 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. This is the fourth cause and condition that leads to obtaining the panna(divine knowledge) fundamental to the brahmacariya(celibate holy life). ...

(5) "He has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings 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, mentally investigated, and penetrated well by view. This is the fifth cause and condition that leads to obtaining the panna(divine knowledge) fundamental to the brahmacariya(celibate holy life). . [153]

(6) "He has aroused energy(exertion/viriya) for abandoning harmful(akusala) qualities and acquiring beneficial(kusala) qualities(Dhamma); he is strong, firm in exertion, not casting off the duty of cultivating beneficial(kusala) qualities. This is the sixth cause and condition that leads to obtaining the panna(divine knowledge) fundamental to the brahmacariya(celibate holy life): . ..

(7) "In the midst of the Sangha, he does not engage in rambling and pointless talk. Either he himself speaks on the Dhamma, or he requests someone else to do so, or he adopts noble silence. 1622 This is the seventh cause and condition that leads to obtaining the panna(divine knowledge) fundamental to the brahmacariya(celibate holy life). . ..

(8) "He dwells watching(in meditation/anupassi) arising and vanishing in the five aggregates subject to clinging: 'Such is form, such its ori gin, such its passing away; such is sensation(vedana) . . . such is perception(sanna/sangya) . . . such are one's characteristics(sankhara/sanskar) . . . such is consciousness, such its origin, such its passing away.' This is the eighth cause and condition that leads to obtaining the panna(divine knowledge) fundamental to the brahmacariya(celibate holy life) when it has not been obtained and to its increase, maturation, and fulfillment by development after it has been obtained.

(1) "His fellow monks esteem him thus: 'This venerable one lives in dependence on the Teacher or on a certain fellow monk in the position of a teacher, toward whom he has set up a keen sense of moral shame and moral dread, affection and reverence. This venerable one surely knows and sees'. This quality leads to affection, respect, esteem, accord, and unity. 1623

(2) "As this venerable one is living in dependence on the Teacher or on a certain fellow monk in the position of a teacher ... [154] . . . those venerable ones . . . dispel his perplexity about numerous perplexing points. This venerable one surely knows and sees'. This quality, too, leads to affection, respect, esteem, accord,. and unity.

(3) "Having heard that Dhamma, this venerable, one resorts to two kinds of withdrawal: withdrawal in body and with drawal in mind. This venerable one surely knows and sees/ This quality, too, leads to affection, respect, esteem, accord, and unity.

(4) "This venerable one is virtuous; he dwells restrained by the Patimokkha ... he trains in them. This venerable one surely knows and sees'. This quality, too, leads to affection, respect, esteem, accord, and unity.

(5) "This venerable one has learned much . . . and penetrated well by view. This venerable one surely knows and sees'. This quality, too, leads to affection, respect, esteem, accord, and unity.

(6) "This venerable one has aroused energy(exertion/viriya) for abandoning harmful(akusala) qualities(Dhamma) . . .not casting off the duty of cultivat ing beneficial(kusala) qualities(Dhamma). This venerable one surely knows and sees'. This quality, too, leads to affection, respect, esteem, accord, and unity. [155]

(7) "In the midst of the Sangha, this venerable one does not engage in rambling and pointless talk ... or he adopts noble silence. This venerable one surely knows and sees.' This quality, too, leads to affection, respect, esteem, accord, and unity.

(8) "This venerable one dwells watching(in meditation/anupassi) arising and vanishing in the five aggregates subject to clinging. . . . This ven erable one surely knows and sees.' This quality, too, leads to affection, respect, esteem, accord, and unity.

"These, bhikkhus, are the eight causes and conditions that lead to obtaining the panna(divine knowledge) fundamental to the brahmacariya(celibate holy life) when it has not been obtained and to its increase, maturation, and fulfillment by development after it has been obtained."

3 Displeasing (l) 1624 (Appiya1 sans. Apriya)
"Bhikkhus(monks), possessing eight qualities, a bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them. What eight? Here, (1) a bhikkhu praises those who are displeasing and (2) criticizes those who are pleas ing; (3) he is desirous of gains and (4) honor; (5) he is morally shameless and (6) morally reckless; (7) he has evil desires and (8) holds wrong view. Possessing these eight qualities, a bhik khu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them.

"Bhikkhus(Monks), possessing eight qualities, a bhikkhu is pleas ing and agreeable to His fellow monks and is respected and esteemed by them. What eight? [156] Here, (1) a bhikkhu does not praise those who are displeasing or (2) criticize those who are pleasing; (3) he is not desirous of gains or (4) honor; (5) he has a sense of moral shame and (6) moral dread; (7) he has few desires and (8) holds right view. Possessing these eight quali ties, a bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them."

4 Displeasing (2) (Appiya2 sans. Apriya)
"Bhikkhus(Monks), possessing eight qualities, a bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them. What eight? Here, a bhikkhu is (1) desir ous of gains, (2) honor, and (3) reputation; (4) he does not know the proper time and (5) does not know moderation; (6) he is impure; 1625 (7) he speaks much; and (8) he insults and reviles his fellow monks. Possessing these eight qualities, a bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them.

"Bhikkhus(Monks), possessing eight qualities, a bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them. What eight? Here, a bhikkhu is (1) not desirous of gains, (2) honor, and (3) reputation; (4) he is one who knows the proper time and (5) who knows moderation; (6) he is pure; (7) he does not speak much; and (8) he does not insult and revile his fellow monks. Possessing these eight qualities, a bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them."

(5) Worldly Dhamma (Lokadhamma1 sans. Loka-Dharma)
"Bhikkhus(Monks), these eight worldly dhamma revolve around the World, and the world revolves around these eight worldly con ditions. What eight? [157] Gain and loss, disrepute and fame, blame and. praise, and pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions."

Gain and loss, disrepute and fame, blame and praise, pleasure and pain: these conditions that people meet are impermanent, transient, and subject to change.

A wise and mindful(meditating/sati) person knows them and sees that they are subject to change. Desirable conditions don't excite his mind nor is he repelled by undesirable conditions.

He has dispelled attraction and repulsion; they are gone and no longer present. Having known the dustless, sorrowless state, he understands rightly and has transcended existence(bhavo/cause for rebirth).

6 Worldly Dhamma (2) (Lokadhamma2 sans. Loka-Dharma)
"Bhikkhus(monks), these eight worldly conditions revolve around the world, and the world revolves around these eight worldly con ditions. What eight? Gain and loss, disrepute and fame, blame and praise, and pleasure and pain. These eight worldly condi tions revolve around the world, and the world revolves around these eight worldly conditions.

"Bhikkhus(Monks), an uninstructed worldling meets gain and loss, disrepute and fame, blame and praise, and pleasure and pain. An instructed noble disciple also meets gain and loss, disre pute and fame, blame and praise, and pleasure and pain. What [158] is the distinction, the disparity, the difference between an instructed noble disciple and an uninstructed worldling with regard to this?"

"Bhante, our teachings are rooted in the Lord(Buddha), guided by the Lord(Buddha), take recourse in the Lord(Buddha). It would be good if the Lord(Buddha) would clear up the meaning of this statement. Having heard it from him, the bhikkhus will retain it in mind."

"Then listen, bhikkhus, and attend closely. I will speak." "Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:

"(1) Bhikkhus, when an uninstructed worldling meets with gain, he does not reflect thus: 'This gain that I have met is imper manent, suffering, and subject to change.' He does not under stand it as it really is. (2) When he meets with loss . . . (3) . . . fame . . . (4) . . . disrepute . . . (5) . . . blame . . . (6) . . . praise . . . (7) . . . pleasure . . . (8) . . . pain, he does not reflect thus: 'This pain that I have met is impermanent, suffering, and subject to change' He does hot understand it as it really is.

"Gain obsesses his mind, and loss obsesses his mind. Fame obsesses his mind, and disrepute obsesses his mind. Blame obsesses his mind, and praise obsesses his mind. Pleasure obsesses his mind, and pain obsesses his mind. He is attracted to gain and repelled by loss. He is attracted to fame and repelled by disrepute. He is attracted to praise and repelled by blame. He is attracted to pleasure and repelled by pain. Thus involved with attraction and repulsion, he is not freed from rebirth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering, I say.

"But, bhikkhus, (1) when an instructed noble disciple meets with gain, he reflects thus: 'This gain that I have met is imper manent, suffering, and subject to change' He thus understands it as it really is. (2) When he meets with loss . . . (3) . . . fame . . . (4)

. . . [159] disrepute. . . (5) . . . blame. . . (6) . . . praise. . . (7) 7 . . plea sure. . (8) . . . pain, he reflects thus: "This pain that I have met is impermanent, suffering, and subject to change.' He thus under stands it as it really is.

"Gain does not obsess his mind, and loss does not ofsess his mind. Fame does not obsess his mind, and disrepute does not obsess his mind. Blame does not obsess his mind, and praise does not obsess his mind. Pleasure does not obsess his mind, and pain does not obsess his mind. He is not attracted to gain or repelled by loss. He is not attracted to fame or repelled by disrepute. He is not attracted to praise or repelled by blame.

He is not attracted to pleasure or repelled by pain. Having thus discarded attraction and repulsion, he is freed from rebirth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is freed from suffering, I say.

"This, bhikkhus, is the distinction, the disparity, the differ ence between an instructed noble disciple and an uninstructed worldling. "

[The verses are identical with those of 8:5.] [160]

7 Devadatta's Misery (Devadattavipatti)
On one occasion the Lord(Buddha) was dwelling at Rajagaha on Mount Vulture Peak not long after Devadatta had left. 1626 There the Lord(Buddha) addressed the bhikkhus with reference to Devadatta:

"Bhikkhus(Monks), it is good for a bhikkhu from time to time to review his own failings. It is good for him from time to time to review the failings of others. It is good for him from time to time to review his own achievements. It is good for him from time to time to review the achievements of others. Because he was overcome and obsessed by eight bad conditions, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for an eon, unredeemable. What eight?

"(1) Because he was overcome and obsessed by gain, Deva datta is bound for the plane of misery, bound for hell, and he will remain there for an eon, unredeemable. (2) Because he was overcome and obsessed by loss . . . (3) . . . by fame . ., (4) . . . by dis repute . . . (5) . . . by honor . . . (6) . . . by lack of honor . . . (7) . .. . by evil desires . . . (8) . . . by bad friendship, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for an eon, unredeemable. Because he was overcome and obsessed by these eight bad conditions, Devadatta is bound for the plane of misery, bound for hell, andi he will remain there for an eon, unredeem able.

"It is good for a bhikkhu to overcome gain whenever it arises. It is good for him to overcome loss whenever it arises ... to over come fame . . . disrepute . . . honor [161] . . . lack of honor . . . evil desires . . . bad friendship whenever it arises.

... "And for what reason should a bhikkhu overcome gain whenever it arises? For what reason should he overcome Ipss . . . fame . . . disrepute . . honor . . . lack of honor . . . evil desires . . . bad friendship whenever it arises? Those taints, dis tressful and feverish, that might arise in one who has not over come arisen gain do not occur in one who has overcome it. Those taints, distressful and feverish, that might arise in one who has not overcome arisen loss . .  arisen fame . . . arisen disrepute . . . arisen honor . . . arisen lack of honor . . . arisen evil desires . . . arisen bad friendship do not occur in one who has overcome it. For this reason a bhikkhu should overcome gain whenever it arises? He should overcome loss . . . fame . . . disrepute . . . honor . . . lack of honor . . . evil desires . . . bad friendship whenever it arises.

"Therefore, bhikkhus, you should train yourselves thus: 'We will overcome gain whenever it arises. We will overcome loss . . . fame . . . disrepute . . . honor . . . lack of honor .evil desires . . . bad friendship whenever it arises/ It is in such a way that you should train yourselves." [162]

8 Uttara on Failing (Uttaravipatti)
On one occasion the Venerable Uttara was dwelling at Mahisa vatthu, in Dhavajalika on Mount Sankheyya. There the Vener able Uttara addressed the bhikkhus. ...

"Friends, it is good for a bhikkhu from time to time to review his own failings. It is good for a bhikkhu from time to time to review the failings of others. It is good for a bhikkhu from time to time to review his own achievements. It is good for a bhikkhu from time to time to review the achievements of others."

Now on that occasion the great [deva] king Vessavana was traveling from north to south on some business. He heard the Venerable Uttara at Mahisavatthu, in Dhavajalika on Mount Sarikheyya, teaching the Dhamma to the bhikkhus thus: 'Friends, it is good for a bhikkhu(monk) from time to time to review his own failings. . . the failings of others. . . his own achieve ments,. . the achievements of others'. Then, just as a strong man might extend his drawn-in arm or draw in his extended arm, Vessavana disappeared from Mount Sankheyya and reap peared among the Tavatimsa devas(angels/gods).

He approached Sakka(Indra), ruler of the devas(angels/gods), and said to him: "Respected sir, you should know that the Venerable Uttara, at Mahisavatthu, [163] in Dhavajalika on Mount Sarikheyya, has been teaching the Dhamma to the bhikkhus thus: 'Friends, it is good for a bhikkhu from time to time to review his own failings . . . the failings of others . . . his own achievements . . . the achievements of others."

Then, just as a strong man might extend his drawn-in arm or draw in his extended arm, Sakka(Indra) disappeared from among the Tavatimsa devas(angels/gods) and reappeared at Mahisavatthu, in Dhavajalika on Mount Sankheyya, in front of the Venerable Uttara. He approached the Venerable Uttara, paid homage to him, stood to one side, and said to him:

"Is it true, Bhante, as is said, that you have been teaching the Dhamma to the bhikkhus thus: 'Friends, it is good for a bhikkhu from time to time to review his own failings . . . the failings of others . . his own achievements . . . the achievements of others'?"

"Yes, ruler of the devas(angels/gods)."

"But, Bhante, was this your own discernment, or was it the word of the Lord(Buddha), the Arahant, the Perfectly Enlightened One?" . ..

"Well then, ruler of the devas(angels/gods), I will give you a simile; even by means Of a simile, some intelligent people understand the meaning of what has been saidSuppose not far from a village or town there was a great heap of grain, and a large crowd of people were to take away grain with carrying-poles, baskets, hip-sacks, [164] and their cupped hands. If someone were to approach that large crowd of people and ask them: 'Where did you get this grain?' what should they say?"

"Bhante, those people should say: 'We got it from that great heap of grain.'"

"So too, ruler of the devas(angels/gods), whatever is well spoken is all the word of the Lord(Buddha), the Arahant, the Perfectly Enlight ened One. I myself and others derive our good words from him." 1627

"It's astounding and amazing^ Bhante, how well you stated this: 'Whatever is well spoken is all the word of the Lord(Buddha), the Arahant, the Perfectly Enlightened One. I myself and others derive our good words from him.'

"On one occasion, Bhante Uttara, the Lord(Buddha) was dwell ing at Rajagaha, on Mount Vulture Peak, not long after Deva datta had left. There the Lord(Buddha) addressed the bhikkhus with reference to Devadatta: 'Bhikkhus, it is good for a bhikkhu from time to time to review his own failings [Sakka(Indra) here cites the Buddha's entire discourse of 8:7, down to:] [165—66] ... It is in such a way, bhikkhus, that you should train your selves.' 1628

"Bhante Uttara, this exposition of the Dhamma has not been promulgated anywhere among the four human assemblies: that is, among bhikkhus, Bhikkhunis(Nuns), male lay followers, and female lay followers. 1629 Bhante, learn this exposition of the Dhamma(path), master this exposition of the Dhamma, and retain this exposi tion of the Dhamma in mind. This exposition of the Dhamma is beneficial; it pertains to the fundamentals of the brahmacariya(celibate holy life)."

9 Nanda
"Bhikkhus(monks), (1) one speaking rightly would say of Nanda that he is a clansman, (2) that he is strong, (3) that he is graceful, and (4) that he is strongly prone to lust(raag). 1630 How else could Nanda lead the complete and pure brahmacariya(celibate holy life) unless (5) he guarded the doors of the sense faculties, (6) observed moderation in eating, (7) was intent on wakefulness, and (8) possessed mindfulness(meditation/sati) and complete comprehension(sampajanna)?

"Bhikkhus(Monks), this is how Nanda guards the doors of the sense faculties: [167] If he needs to look to the east, he does so after he has fully considered the matter and completely comprehends it thus: 'When I look to the east, bad harmful(akusala) states of long ing and dejection will not flow in upon me'. If he needs to look to the west ... to the north . . . to the south ... to look up ... to look down. . .to survey the intermediate directions, he does so after he has fully considered the matter and completely compre hends it thus: 'When I look to the intermediate directions, bad harmful(akusala) states of longing and dejection will not flow in upon me.' That is how Nanda guards the doors of the sense faculties.

"This is how Nanda observes moderation in eating: Here, re flecting carefully, Nanda consumes food neither for amusement nor for intoxication nor for the sake of physical beauty and at tractiveness, but only for the support and maintenance of this body, for avoiding harm, and for assisting the brahmacariya(celibate holy life), con sidering: '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.' That is how Nanda observes moderation in eating.

"This is how Nanda is intent on wakefulness: [168] During the day, while walking back and forth and sitting, Nanda puri fies 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 comprehend ing, 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. That is how Nanda is intent on wakefulness.

"This is Nanda's mindfulness(meditation/sati) and complete comprehension(sampajanna): Nanda 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. 1631 That is Nan da's mindfulness(meditation/sati) and complete comprehension(sampajanna).

"How else, bhikkhus, could Nanda lead the complete and pure brahmacariya(celibate holy life) unless he guarded the doors of the sense fac ulties, observed moderation in eating, was intent on wakeful ness, and possessed mindfulness(meditation/sati) and complete comprehension(sampajanna)?"

10 Trash (Karanda)
On one occasion the Lord(Buddha) was dwelling at Campa on a bank of the Gaggara Lotus Pond. Now on that occasion bhik khus Were reproving a bhikkhu for an offense. When being reproved, that bhikkhu answered evasively, diverted the dis cussion to an irrelevant subject, and displayed anger, hatred, and resentment. 1632 Then the Lord(Buddha) addressed the bhik khus: [169] "Bhikkhus(Monks), eject this person! Bhikkhus, eject this per son! 1633 This person should be banished. Why should another's son vex you? 1634

"Here, bhikkhus, so long as the bhikkhus do not see his offense, a certain person has the same manner (1) of going for ward and (2) returning, (3) of looking ahead and (4) looking aside, (5) of bending and (6) stretching his limbs, and (7) of wearing his robes and (8) carrying his outer robe and bowl as the good bhikkhus. 1635 When, however, they see his offense, they know him as a corruption among ascetics, just chaff and trash among ascetics. Then they expel him. For what reason? So that he doesn't corrupt the good bhikkhus.

"Suppose that when a field of barley is growing, some blighted barley would appear that would be just chaff and trash among the barley. As long as its head has not come forth, its roots would be just like those of the other [crops], the good barley; its stem would be just like that of the other [crops], the good barley; its leaves would be just like those of the other [crops], the good barley. When, however, its head comes forth, they know it as blighted barley, just chaff [170] and trash among the barley. Then they pull it up by the root and cast it out from the barley field. For what reason? So that it doesn't spoil the good barley.'

"So too, so long as the bhikkhus do not see his offense, a cer tain person here has the same manner of going forward . . . and carrying his outer robe and bowl as the good bhikkhus. When, however, they see his offense, they know him as a corruption among ascetics, just chaff and trash among ascetics. Then they expel him. For what reason? So that he doesn't corrupt the good bhikkhus.

"Suppose that when a large heap of grain is being winnowed, the grains that are firm and pithy form a pile oh one side, and the wind blows the spoiled grains and chaff to another side. Then the owners take a broom and sweep them even further away. For what reason? So that they don't spoil the good grain.

"So too, so long as the bhikkhus do not see his offense, a cer tain person here has the same manner of going forward . . . and carrying his outer robe, and bowl as the others, the good bhik khus. When, however, the bhikkhus see his offense, they know him as [171] a corruption among ascetics, just chaff and trash among ascetics. Then they expel him. For what reason? So that he doesn't corrupt the good bhikkhus.

"Suppose a man needs a gutter for a well. He would take a sharp axe and enter the woods. He would strike a number of trees with the blade of his axe. 1636 When so struck, the firm and pithy trees would give off a dull sound, but those that are inwardly rotten, corrupt, and decayed would give off a hol low sound. The man would cut this tree down at its foot, cut off the crown, thoroughly clean it out, and use it as a gutter for a well.

"So too, bhikkhus, so long as the bhikkhus do not see his offense, a certain person here has the same manner of going forward and returning, of looking ahead and looking aside, of bending and stretching his limbs, of wearing his robes and carrying his outer robe and bowl, as the good bhikkhus. When, however the bhikkhus see his offense, they know him as a corruption among ascetics, just chaff and trash among ascetics. Then they expel him. For what reason? So that he doesn't cor rupt the good bhikkhus." [172]

By living together with him, know him as an angry person with evil desires; a denigrator, obstinate, and insolent, envious, miserly, and deceptive.

He speaks to people just like an ascetic, [addressing them] with a calm voice, but secretly he does evil deeds, holds pernicious views, and lacks respect.

Though he is devious, a speaker of lies, you should know him as he truly is; then you should all meet in harmony and firmly drive him away.

Get rid of the trash! Remove the depraved fellows? Sweep the chaff away, non-ascetics who think themselves ascetics?

Having banished those of evil desires, of bad conduct and resort, dwell in communion, ever mindful(meditating/sati), the pure with the pure; then, in harmony, alert, you will make an end of suffering.

11 Veranja
Thus have I heard. On one occasion the Lord(Buddha) was dwelling at Veranja at the foot of Naleru's neem tree. 1637 Then a brahmin of Veranja [173] approached the Lord(Buddha) and exchanged greetings with him. When he had concluded his greetings and cordial talk, he sat down to one side and said to the Lord(Buddha):

"I 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." 1638

"Brahmin, in the world with its devas(angels/gods), Mara, and Brahma, in this population with its ascetics and brahmins, its devas(angels/gods) and humans, I do not see one to whom I should pay homage, or for whom I should stand up, or whom I should offer a seat. For if the Tathagata(Buddha) should pay homage to anyone, or stand up for him, or offer him a seat, even that person's head would split."

(1) "Master Gotama lacks taste." 1639

"There is, brahmin, a way in which one could rightly say of me: 'The ascetic Gotama lacks taste.' The Tathagata(Buddha) has aban doned his taste for forms, sounds, odors, tastes, and tactile objects; he has 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 one could rightly say of me: 'The ascetic Gotama lacks taste.' But you did not speak with reference to this." [174]

(2) "Master Gotama is not. convivial." 1640

"There is, brahmin, a way in which one could rightly say of me: 'The ascetic Gotama is not convivial.' The Tathagata(Buddha) has abandoned conviviality with forms, sounds, odors, tastes, and tactile objects; he has 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. It is in this way that one could rightly say of me: 'The ascetic Gotama is not convivial.' But you did not speak with reference to this."

(3) "Master Gotama is a proponent of non-doing." 1641 "There is, brahmin, a way in which one could rightly say of me: 'The ascetic Gotama is a proponent of non-doing.' For I assert the non-doing of bodily, verbal, and mental misconduct; I assert the non-doing of the numerous kinds of badharmful(akusala) deeds. It is in this way that one could rightly say of me: 'The ascetic Gotama is a proponent of non-doing.' But you did not speak with reference to this."

(4) "Master Gotama is an annihilationist." 1642

"There is, brahmin, a way in which one could rightly say of me: The ascetic Gotama is an annihilationist. For I assert the annihilation of lust(raag), hatred(dosa/dvesh), and delusion(moha); I assert the annihila tion of the numerous kinds of bad harmful(akusala) qualities(Dhamma). It is in this way that one could rightly say of me: The ascetic Gotama is an annihilationist. But you did not speak with reference to this."

(5) "Master Gotama is a repeller." 1643

"There is, brahmin, a way in which_one could rightly say of me: The ascetic Gotama is a repeller. For I am repelled by bodily, verbal, and mental misconduct; I am repelled by the acquisition of the numerous kinds of bad harmful(akusala) [175] qualities. It is in this way that one could rightly say of me: 'The ascetic Gotama is a repeller. But you did not speak with refer ence to this."

(6) "Master Gotama is an abolitionist." 1644

"There is, brahmin, a way in which one could rightly say of me: The ascetic Gotama is an abolitionist. For I teach the Dhamma for the abolition of lust(raag), hatred(dosa/dvesh), and delusion(moha); I teach the Dhamma for the abolition of the numerous kinds of bad harmful(akusala) qualities(Dhamma). It is in this way that one could rightly say of me: The ascetic Gotama is an abolitionist. But you did not speak with reference to this."

(7) "Master Gotama is a tormentor." 1645

"There is, brahmin, a way in which one. could rightly say of me: The ascetic Gotama is a tormentor. For I assert that bad harmful(akusala) qualities(Dhamma)— bodily, verbal, and mental misconduct — are to be burned up. I say that someone is a tormentor when he has abandoned the bad harmful(akusala) qualities(Dhamma) that are to be burned up; when he has cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising. The Tathagata(Buddha) has abandoned the bad harmful(akusala) qualities(Dhamma) that are to be burned up; he has cut them off at the root, made them like a palm stump, obliter ated them so that they are no more subject to future arising. It is in this way that one could rightly say of me: 'The ascetic Gotama is a tormentor.' But you did not speak with reference to this."

(8) "Master Gotama is retiring." 1646

"There is, brahmin, a way in which one could rightly say of me: 'The ascetic Gotama is retiring.' For I say that someone is retiring when he has abandoned the production of renewed existence(bhavo/cause for rebirth), the future bed of the womb; when he has cut it off at the root, made it like a palm stump, obliterated it [176] so that it is no more subject to future arising. The Tathagata(Buddha) has aban doned the production of renewed existence(bhavo/cause for rebirth), the future bed of the womb; he has cut it off at the root, made it like a palm stump, obliterated if so that it is no more subject to future arising. If is in this way that one could rightly say of me: 'The ascetic Gotama is retiring.' But you did not speak with reference to this.

"Suppose, brahmin, there was a hen with eight, ten, or twelve eggs that she had properly covered, incubated, and nurtured. Should the first among those chicks to pierce its shell with the points of its claws or beak and safely hatch be called the eldest or the youngest?"

"It should be called the eldest. Master Gotama. So it is the eldest among them."

"So too, brahmin, in a population immersed in ignorance, become like an egg, completely enveloped, 1647 I have pierced the eggshell of ignorance. I am the sole person in the world who has awakened to the unsurpassed perfect enlightenment. So I am the eldest, the best in the world.

"My energy(exertion/viriya), brahmin, was aroused without slackening; my mindfulness(meditation/sati) was established without confusion; my body was tranquil without disturbance; my mind was self-absorbed(in-trance/samahita) and one-pointed(ekagga sans. ekagra). Secluded from sensual pleasures, secluded from harmful(akusala) states, I entered and dwelled in the first jhana, which consists of bliss(piti) and happiness(sukha) born of seclusion, accompanied by thought and examination. With the subsid ing of thought and examination, I entered and dwelled 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. [177] With the fading away as well of bliss(piti), I dwelled equanimous and, mind ful and completely comprehending, I experienced happiness(sukha) with the body; I entered and dwelled 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 previous passing away of joy and dejection, I entered and dwelled in the fourth jhana(trance state), neither painful nor pleasant, which has purification of mindfulness(meditation/sati) by indifference(withdrawing within/upekkha).

"When my mind was thus self-absorbed(in-trance/samahita), purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the recollection of past abodes(of past rebirths). 1648 I recollected my manifold past abodes(of past rebirths), that is, one rebirth, two rebirths, three rebirths, four rebirths, five rebirths, ten rebirths, twenty rebirths, thirty rebirths, forty rebirths, fifty rebirths, a hundred rebirths, a thousand rebirths, a hun dred thousand rebirths, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world-evolution thus: 'There I was so named, of such a clan, with such an appearance, such was my food, such my experi ence of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; pass ing away from there, I was reborn here.' Thus I recollected my manifold past abodes(of past rebirths) with their aspects and details.

"This, brahmin, was the first true knowledge attained by me in the first watch of the night. Ignorance was dispelled, true knowledge had arisen; darkness was dispelled, light had arisen, as happens when one dwells alertful, ardent, and resolute. This, brahmin, was my first breaking out, like that of the chick break ing out of the eggshell. [178]

"When my mind was thus self-absorbed(in-trance/samahita), purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowl edge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and being reborn, inferior and superior, beau tiful and ugly, fortunate and unfortunate, and I understood how beings fare in accordance with their kamma(karma/deeds) thus: 'These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma(karma/deeds) based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma(karma/deeds) based on right view, with the breakup of the body, after death, have been reborn in a good destination, in the heav enly world.' Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understood hOw beings fare in accordance with their kamma(karma/deeds).

"This, brahmin, was the second true knowledge attained by me in the middle watch of the night. Ignorance was dispelled, true knowledge had arisen; darkness was dispelled, light had arisen, as happens when one dwells alertful, ardent, and reso lute. This, brahmin, was my second breaking out, like that of the chick breaking out of the eggshell.

"When my mind was thus self-absorbed(in-trance/samahita), purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the destruction of the taints. I understood as it really is: "This is suffering'; I understood as it really is: 'This is the origin of suffering'; I understood as it really is: 'This is the cessation of suffering'; I understood as it really is: 'This is the way leading to the cessation of suffering.' I understood as it really is: 'These are the taints'; [179] I understood as it really is: 'This is the origin of the taints'; I understood as it really is: 'This is the cessation of the taints'; I understood as it really is: 'This is the way leading to the cessation of the taints.'

"When I knew and saw thus, my mind was liberated from the taint of sensuality, from the taint of existence(bhavo/cause for rebirth), and from the taint of ignorance. 1649 When it was liberated there came the knowl edge: '[It's] liberated.' I 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.'

"This, brahmin, was the third true knowledge attained by me in the last watch of the night. Ignorance was dispelled, true knowledge had arisen; darkness was dispelled, light had arisen, as happens when one dwells alertful, ardent, and reso lute. This, brahmin, was my third breaking out, like that of the chick breaking out of the eggshell."

When this was said, the brahmin of Veranja said to the Lord(Buddha): "Master Gotama is the eldest! Master Gotama is the best! Excellent, Master Gotama! Excellent, Master Gotama! Master 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."

12 Siha (sans. Singha/Lion)
On one occasion the Lord(Buddha) was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Now on that occa sion, a number of well-known Licchavis had assembled in the meeting hall and were sitting together speaking in many ways in praise of the Buddha, the Dhamma, and the Sangha. [180] On that occasion Siha the general, a disciple of the Niganthas, was sitting in that assembly. It then occurred to him: "Doubtlessly, he must be a Lord(Buddha), an Arahant, a Perfectly Enlight ened One. For a number of these well-known Licchavis have assembled in the meeting hall and are sitting together speak ing in many ways in praise of the Buddha, the Dhamma, and the Sangha. Let me go see that Lord(Buddha), the Arahant, the Perfectly Enlightened One."

Then Siha went to the Nigantha Nataputta and said to him: "Bhante, I wish to go see the ascetic Gotama."

"Since you are a proponent of deeds, Siha, why go see the ascetic Gotama, a proponent of non-doing? For the ascetic Gotama is a proponent of non-doing who teaches his Dhamma for the sake of non-doing and thereby guides his disciples." 1650

Then Siha's determination to go see the Lord(Buddha) subsided.

On a second occasion, a number of well-known Licchavis had assembled in the meeting hall and were sitting together speak ing in many ways in praise of the Buddha, the Dhamma, and the Sangha. . . . [All as above, except this is now said to occur "on a second occasion."] [181]. . .On a second occasion, Slha's determination to go see the Lord(Buddha) subsided.

On a third occasion, a number of well-known Licchavis had assembled in the meeting hall and were sitting together speak ing in many ways in praise of the Buddha, the Dhamma, and the Sangha. It then occurred to Slha: "Doubtlessly, he must be a Lord(Buddha), an Arahant, a Perfectly Enlightened One. For a number of these well-known Licchavis have assembled in the meeting hall and are sitting together speaking in many ways in praise of the Buddha, the Dhamma, and the Sangha. What can the Niganthas do to me whether or not I obtain their permission? Without having obtained the permission of the Niganthas, let me go see that Lord(Buddha), the Arahant, the Perfectly Enlightened One." 1651

Then, with five hundred chariots, Siha the general set out from Vesali in the middle of the day in order to see the Lord(Buddha). He went by carriage as far as the ground was suitable for a carriage, and then dismounted from his carriage and entered the monastery grounds on foot. He approached the Lord(Buddha) , paid homage to him, sat down to one side, and said to him:

"l have heard this, Bhante: "The ascetic Gotama is a propo nent of non-doing [182] who teaches his Dhamma for the sake of non-doing and thereby guides his disciples.' 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 so that they would not incur any reasonable criticism or ground for censure? 1652 For we do not want to misrepresent the Lord(Buddha)."

(1) "There is, Siha, a way in which one could rightly say of me: 'The ascetic Gotama is a proponent of non-doing who teaches his Dhamma for the sake of non-doing and thereby guides his disciples.' 1653

(2) "There is a way in which one could rightly say of me: 'The ascetic Gotama is a proponent of deeds who teaches his Dhamma for the sake of deeds and thereby guides his disciples.'

(3) "There is a way in which one could rightly say of me: 'The ascetic Gotama is an annihilationist who teaches his Dhamma(path) for the sake of annihilation and thereby guides his disciples.'

(4) "There is a way in which one could rightly say of me: 'The ascetic Gotama is a repeller who teaches his Dhamma for the sake of repulsion and thereby guides his disciples.'

(5) "There is a way in which one could rightly say of me: 'The ascetic Gotama is an abolitionist who teaches his Dhamma for the sake of abolition and thereby glides his disciples.'

(6) "There is a way in which one could rightly say of me: 'The ascetic Gotama is a tormentor who teaches his Dhamma for the sake of torment and thereby guides his disciples.'

(7) "There is a way in which one could rightly say of me: 'The ascetic Gotama is retiring, one who teaches his Dhamma for the sake of retiring and thereby guides his disciples.'

(8) "There is a way in which one could rightly say of me: 'The ascetic Gotama is a consoler 1654 who teaches his Dhamma for the sake of consolation and thereby guides his disciples.'

(1) "And in what way, Siha, could one rightly say of me: 'The ascetic Gotama is a proponent of non-doing [183] who teaches his Dhamma for the sake of non-doing and thereby guides his disciples'? For I assert the non-doing of bodily, verbal, and men tal misconduct; I assert the non-doing of the numerous kinds of bad harmful(akusala) deeds. It is in this way that one could rightly say of me: 'The ascetic Gotama is a proponent of non doing who teaches his Dhamma for the sake of non-doing and thereby guides his disciples/

(2) "And in what way could one rightly say of me: 'The ascetic Gotama is a proponent of deeds who teaches his Dhamma for the sake of deeds and thereby guides his disciples'? For I assert good bodily, verbal, and mental conduct; I assert the doing of the numerous kinds of beneficial(kusala) deeds. It is in this why that one could rightly say of me: r The ascetic Gotama is a proponent of deeds who teaches his Dhamma(path) for the sake of deeds and thereby guides his disciples.'

(3) "And in what way could one rightly say of me: 'The ascetic Gotama is an annihilationist who teaches his Dhamma for the sake of annihilation and thereby guides his disciples'? For I assert the annihilation of lust(raag), hatred(dosa/dvesh), and delusion(moha); I assert the annihilation of the numerous kinds of bad harmful(akusala) quali ties. It is in this way that one could rightly say of me: "The ascetic Gotama is an annihilationist who teaches his Dhamma for the sake of annihilation and thereby guides his disciples.'

(4) "And in what way could one rightly say of me: 'The ascetic Gotama is a repeller who teaches his Dhamma for the sake of repulsion and thereby guides his disciples'? For I am repelled by bodily, verbal, and mental misconduct; I am repelled by the acquisition of the numerous kinds of bad harmful(akusala) quali ties. It is in this way that one could rightly say of me: 'The ascetic Gotama is a repeller who teaches his Dhamma for the sake of repulsion and thereby guides his disciples.'

(5) "And in what way could one rightly say of me: "The ascetic Gotama is an abolitionist who teaches his Dhamma for the sake of abolition and thereby guides his disciples'? For I teach the Dhamma for the abolition of lust(raag), hatred(dosa/dvesh), and delusion(moha); [184] I teach the Dhamma for the abolition of the numerous kinds of bad harmful(akusala) qualities(Dhamma). It is in this way that one could rightly say of me: 'The ascetic Gotama is an abolitionist who teaches his Dhamma for the sake of abolition and thereby guides his disciples.'

(6) "And in what way could one rightly say of me: 'The ascetic Gotama is a tormentor who teaches his Dhamma for the sake of tormenting and thereby guides his disciples'? For I assert that bad harmful(akusala) qualities(Dhamma) — bodily, verbal, and mental misconduct— are to be burned up. I say that someone is a tor mentor when he has abandoned the bad harmful(akusala) qualities(Dhamma) that are to be burned up; when he has cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising. The Tathagata(Buddha)has abandoned the bad harmful(akusala) qualities(Dhamma) that are to be burned up; he has cut them off at the root, made them like a palm stump, obliter ated them so that they are no more subject to future arising. It is in this way that one could rightly say of me: 'The ascetic Gotama is a tormentor who teaches his Dhamma(path) for the sake of tormenting and thereby guides his disciples.'

(7) "And in what way could one rightly say of me: 'The ascetic Gotama is retiring, one who teaches his Dhamma for the sake of retiring and thereby guides his disciples'? For I say that someone is retiring when he has abandoned the production of renewed existence(bhavo/cause for rebirth), the future bed of the womb; when he has cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. The Tathagata(Buddha) has abandoned the production of renewed existence(bhavo/cause for rebirth), the future bed of the womb; he has 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. It is in this way that one could rightly say of me: 'The ascetic Gotama is retiring, one who teaches his Dhamma for the sake of retiring and thereby guides his disciples.'

(8) "And in what way could one rightly say of me: 'The ascetic Gotama is a consoler, one who teaches his Dhamma for the sake of consolation and thereby guides his disciples'? For I [185] am a consoler with the supreme consolation; I teach the Dhamma for the sake of consolation and thereby guide my disciples. It is in this way that one could rightly say of me: 'The ascetic Gotama is a consoler, one who teaches his Dhamma for the sake of con solation and thereby guides his disciples.'" 1655

When this was said, Siha the general said to the Lord(Buddha): "Excellent, Bhante! Excellent, Bhante! . . .Let the Lord(Buddha) accept me as a lay fpllower who from today has gone for refuge for life."

"Make an investigation, Siha! It is good for such well-known people like yourself to make, an investigation." 1656

"Bhante, I am even more satisfied and pleased with the Lord(Buddha) for telling me: 'Make an investigation, Siha! It is good for such well-known people like yourself to make an investigation.' For if the members of other sects were to gain me as their disciple, they would carry a banner all over Vesali announcing: 'Siha the general has become our disciple.' But the Lord(Buddha) rather tells me: 'Make an investigation, Siha! It is good for such well-known people like yourself to make an investigation.' So for the second time, Bhante, I go to the Lord(Buddha) for refuge, to the Dhamma, and to the Sangha of bhikkhus. Let the Lord(Buddha) accept me as a lay follower who from today has gone for refuge for life."

"Siha, your family has long been a fountain of support for the Niganthas; hence you should consider continuing to give alms to them when they approach you."

"Bhante, I am even more satisfied and pleased with the Lord(Buddha) for telling me: 'Siha, your family has long been a fountain of support for the Niganthas; hence you should con sider continuing to give alms to them when they approach you.' For I have heard: 'The ascetic Gotama says thus: [186] "Alms should be given only to me, not to others; alms should be given only to my disciples, not to the disciples of others. Only what is given to me is very fruitful, not what is given to others; only what is given to my disciples is very fruitful, not what is given to the disciples of others."' 1657 Yet the Lord(Buddha) encourages me to give to the Niganthas, too. We'll know the right time for this. So for the third time, Bhante, I go to the Lord(Buddha) for refuge, to the Dhamma, and to the Sangha of bhikkhus. Let the Lord(Buddha) accept me as a lay follower who from today has gone for refuge for life."

Then the Lord(Buddha) gave Siha the general a progressive dis course, that is, a talk on giving(donation), virtuous behavior, and heaven; he revealed the danger, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Lord(Buddha) knew that Siha's mind was pliant, softened, rid of hindrances, uplifted, and confident, he revealed that Dhamma(path) teaching spe cial to the Buddhas: suffering, its origin, its cessation, and the path. Then, just as a clean cloth rid of dark spots would readily absorb dye, so too, while Siha the general sat in that same seat, there arose in him the dust-free, stainless Dhamma-eye: 'What ever is subject to origination is all subject to cessation.' Siha the general became one who had seen the Dhamma, attained the Dhamma, understood the Dhamma, fathomed the Dhamma, crossed over doubt, gotten rid of bewilderment, attained self confidence, and become independent of others in the teaching of the Teacher. He then said to the Lord(Buddha):

"Bhante, please let the Lord(Buddha) [187] together with the Sangha of bhikkhus accept tomorrow's meal from me."

The Lord(Buddha) consented by silence. Having understood that the Lord(Buddha) had consented, Siha rose from his seat, paid homage to the Lord(Buddha), circumambulated him keeping the right side toward him, and departed. Then Siha addressed a man: "Go, good man, find some meat ready for sale."

Then, when the night had passed, Siha the general had vari ous kinds of excellent foods prepared in his own residence, after which he had the time announced to the Lord(Buddha): "It is time, Bhante, the meal is ready."

Then, in the morning, the Lord(Buddha) dressed, took his bowl and robe, went to Siha's residence along with the Sangha of bhikkhus, and sat down on the seat prepared for him. Now on that occasion a number of Niganthas [went] from street to street and from square to square in Vesali, thrashing their arms about and crying out: "Today Siha the general has slain a plump animal to prepare a meal for the ascetic Gotama! The ascetic Gotama knowingly uses meat [obtained from an animal killed] especially for his sake, the act being done on his account."

Then a man approached Siha the general and whispered into his ear: "Sir, you should know that a number of Niganthas [are going] from street to street and from square to square in Vesali, thrashing their arms about and crying out: "Today Siha the gen eral has slain a plump animal to prepare a meal for the ascetic Gotama! The ascetic Gotama knowingly uses meat [obtained from an animal killed] especially for his sake, [188] a deed done on his account.'"

"Enough, good man. For a long time those venerable ones have wanted to discredit the Buddha, the Dhamma, and the Sangha. They will never stop 3658 misrepresenting the Lord(Buddha) with what is untrue, baseless, false, and contrary to fact, and we would never intentionally deprive a living being of life, even for the sake of our life.' 1659

Then, with his own hands, Siha the general served and satis fied the Sangha of bhikkhus headed by the Buddha with the various kinds of excellent food. Then, when the Lord(Buddha) had finished eating and had put away his bowl, Siha sat down to one side. Then the Lord(Buddha) instructed, encouraged, inspired, and gladdened Siha with a Dhamma talk, after which he rose from his seat and departed.

13 Thoroughbred (Assajaniya)
"Bhikkhus(Monks), possessing eight factors, a king's excellent thorough bred horse is worthy of a king, an accessory of a king, and reck oned as a factor of kingship. What eight?

"Here, (1) a king's excellent thoroughbred horse is well born on both sides, maternal and paternal; he is born in whatever area other excellent thoroughbred horses are born. (2) He respectfully eats whatever food [hey give him, whether moist or dry, without scattering it. (3) He is repelled by sitting down or lying down near feces or urine. (4) He is mild 1660 [189] and pleasant to live with, and he does not agitate other horses. (5) He reveals his tricks, ploys, gambits, and wiles as they really are to his trainer so that his trainer can make an effort to stamp them out of him. (6) He carries loads, determined: 'Whether or not the other horses carry loads, I myself will carry them.' (7) When moving, he moves only along a straight path. (8) He is strong, and he shows his strength right up until the end of his life. Possessing these eight 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.

"So too, bhikkhus, possessing eight qualities, a bhikkhu is worthy of gifts . . . an unsurpassed field of merit for the world. What eight?

(1) "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, (2) He respectfully eats whatever food they give him, whether coarse or excellent, without being annoyed. (3) He is repelled by bodily, verbal, and mental misconduct; he is repelled by the acquisition of the numerous kinds of bad harmful(akusala) qualities(Dhamma). (4) He is mild and pleasant to live with, and he does not agitate other bhikkhus. (5) He reveals his tricks, [190] ploys, gambits, and wiles as they really are to the Teacher or to his wise fellow monks so that they can make an effort to stamp them out of him. (6) He is one who takes up the training, determined: 'Whether or not other bhikkhus train, I will train' (7) When moving, he moves only along a straight path. In this connection, this is the straight path: right view. . . right samadhi(self absorption/trance). (8) He has aroused energy(exertion/viriya) thus: 'Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy(exertion/viriya) so long as I have not attained what can be attained by manly strength, energy(exertion/viriya), and exertion.' 1661 Possessing these eight qualities, a bhikkhu is worthy of gifts. . . an unsurpassed field of merit for the world."

14 Wild Colts (Assakhalunka)
"Bhikkhus(monks), I will teach you the eight kinds of wild colts and the eight faults of a horse, and I will teach you the eight kinds of persons who are like wild colts and the eight faults of a person. Listen and attend closely. I will speak."

"Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:

"And what, bhikkhus, are the eight kinds of wild colts and the eight faults of a horse?

(1) "Here, when a wild colt is told: 'Go forward!' and is being spurred and incited by its trainer, it backs up [191] and spins the chariot around behind it. 1662 There is such a kind of wild colt here. This is the first fault of a horse.

(2) " Again, when a wild colt is told: 'Go forward!' and is being spurred and incited by its trainer, it leaps back and [thereby] damages the rail and breaks the triple rod. 1663 There is such a kind of wild colt here. This is the second fault of a horse.

(3) "Again, when a wild colt is told: 'Go forward!' and is being spurred and incited by its trainer, it loosens its thigh from the chariot pole and crushes the chariot pole. 1664 There is such a kind of wild colt here. This is the third fault of a horse.

(4) "Again, when a wild colt is told: 'Go forward!' and is being spurred and incited by its trainer, it takes a wrong path and leads the chariot off the track' There is such a kind of wild colt here. This is the fourth fault of a horse.

(5) "Again, when a wild colt is told: 'Go forward!' and is being spurred and incited by its trainer, it leaps up with the front of its body and churn the air with its front feet; There is such a kind of wild colt here. This is the fifth fault of a horse.

(6) "Again, when a wild colt is told:. 'Go forward!' and is being spurred and incited by its trainer, it does not heed its trainer or the goad 1665 but destroys the mouthbit with its teeth [192] and sets out wherever it wishes. There is such a kind of wild colt here. This is the sixth fault of a horse.

(7) "Again, when a wild colt is told: 'Go forward!' and is being spurred and incited by its trainer, it does not go forward or turn back but stands right there as still as a post. There is such a kind of wild colt here. This is the seventh fault of a horse.

(8) "Again, when a wild colt is told: 'Go forward!' and is being spurred and incited by its trainer, it tucks in its front legs and its back legs and sits down right there on all four legs. There is such a kind of wild colt here. This is the eighth fault of a horse.

"These are the eight kinds of wild colts and the eight faults of a horse.

"And what, bhikkhus, are the eight kinds of persons who are like wild colts and the eight faults of a person?

(1) "Here, when the bhikkhus are reproving a bhikkhu for an offense, he exonerates himself by reason of lack of memory, say ing: 'I don't remember [committing such an offense].' I say this person is similar to the wild colt that, when told: 'Go forward!' and when spurred and incited by its trainer, backs up and spins the chariot around behind it. There is such a kind of person here like a wild colt. This is the first fault of a person.

(2) "Again, when the bhikkhus are reproving a bhikkhu for an offense, [193] he castigates the reprover himself: 'What right does an incompetent unwise like you have to speak? Do you really think you have something to say?' I say this person is similar to the wild colt that, when told: 'Go forward!' and when spurred and incited by its trainer, leaps back and [thereby] damages the rail and breaks the triple pole. There is such a kind of person here like a wild colt. This is the second fault of a person.

(3) "Again, when the bhikkhus are reproving a bhikkhu for an offense, he attributes an offense to the reprover himself, saying: 'You have committed such and such an offense. Make amends for it first.' I say this person is similar to the wild colt that, when told: 'Go forward!' and when spurred and incited by its trainer, loosens its thigh from the chariot pole and crushes the chariot pole. There is such a kind of person here like a wild colt. This is the third fault of a person.

(4) "Again, when the bhikkhus are reproving a bhikkhu for an offense, he answers evasively, diverts the discussion to an irrelevant subject, and displays anger, hatred, and bitterness. I say this person is similar to the wild colt that, when told: 'Go forward!' and when spurred and incited by its trainer, takes a wrong path and leads the chariot off the track. There is such a kind of person here like a wild colt. This is the fourth fault of a person.

(5) "Again, when the bhikkhus are reproving a bhikkhu for art offense, he speaks while waving his arms about in the midst of the Sangha. I say this person is similar to [194] the wild colt that, when told: 'Go forward!' and when spurred and incited by its trainer, leaps up with the front of its body and churns the air with its front feet. There is such a kind of person here like a wild colt. This is the fifth fault of a person.

(6) "Again, when the bhikkhus are reproving a bhikkhu for an offense, he does not heed the Sangha or his reprover but sets out wherever he wishes while still bearing his offense. I say this person is similar to the wild colt that, when told: 'Go forward!' and when spurred and incited by its trainer, does not heed its trainer or the goad but destroys the mouthbit with its teeth and sets out wherever it wishes. There is such a kind of person here like a wild colt. This is the sixth fault of a person.

(7) "Again, when the bhikkhus are reproving a bhikkhu for an offense, he does not say, I committed an offense,' nor does he say, 'I did not commit an offense,' but he vexes the Sangha by keeping silent. I say this person is similar to the wild colt that, when told: 'Go forward!' and when spurred and incited by its trainer, does not go forward or turn back but stands right there as still as a post. There is such a kind of person here like a wild colt. This is the seventh fault of a person.

(8) "Again, when the bhikkhus are reproving a bhikkhu for an offense, he says: [195] 'Why are you making such a fuss about me? Now I'll reject the training and return to the lower life.' He then rejects the training, returns to the lower life, and declares: 'Now you can be satisfied!' I say this person is similar to the wild colt that, when told: 'Go forward!' and when spurred and incited by its trainer, tucks in its front legs and its back legs and sits down right there on all four legs. There is such a kind of per son here like a wild colt. This is the eighth fault of a person.

"These, bhikkhus, are the eight kinds' of persons who are like wild colts and the eight faults of a person."

15 Stains (Mala)
"Bhikkhus(Monks), there are these eight stains. What eight? (1) Non recitation is the stain of the hymns. (2) The stain of houses is lack of upkeep. 1666 (3) The stain of beauty is laziness. (4) slothfulness is the stain of a guard. (5) A woman's stain is misconduct. (6) Miserliness is a donor's stain. (7) Bad harmful(akusala) qualities(Dhamma) are stains in this world and the next. (8) A stain graver than this is ignorance, the very worst of stains. These, bhikkhus, are the eight stains."

Nonrecitation is the stain of the hymns; 1667 the stain of houses is lack of upkeep; the stain of beauty is laziness, slothfulness is the stain of a guard.

A woman's stain is misconduct, miserliness is a donor's stain; bad harmful(akusala) qualities(Dhamma) are stains in this world and the next. A stain graver than these is ignorance, the worst of stains. [196]

16 Mission (Duteyya)
"Bhikkhus(monks), possessing eight qualities, a bhikkhu is worthy of going on a mission. What eight?

"Here, (1)— (2) a bhikkhu is one who listens and makes others listen; (3)— (4) he is one who learns well and makes others learn; (5)— (6) he is one who understands and communicates well; (7) he is skilled in [knowing] what is relevant and what irrelevant; and (8) he does not foment quarrels. Possessing these eight qualities, a bhikkhu(monk) is worthy of going on a mission.

"Bhikkhus(Monks), possessing eight qualities, Sariputta is worthy of going on a mission; What eight?

"Here, Sariputta is one who listens and who makes others listen . . . he does not foment quarrels. Possessing these eight qualities, Sariputta is worthy of going on a mission."

One who does not tremble when he arrives at an assembly with fierce debaters; who does not omit words or conceal his message; who speaks without hesitation, and does not waver when asked a question; a bhikkhu like this is worthy of going on a mission.

17 Bondage (1) (Bandhana1)
"Bhikkhus(Monks), a woman binds a man in eight ways. What eight? A woman binds a man by her form . . . by her smile . . . by her speech . . . by singing [197] ... by weeping ... by her appear ance . . . by a present 1668, . . by her touch. 1669 A woman binds a man in these eight ways. Those beings are thoroughly bound who are bound by touch." 1670

18 Bondage (2) (Bandhana2)
"Bhikkhus(Monks), a man binds a woman in eight ways. What eight? A man binds a woman by his form . . . by his smile . . . by his speech . . . by singing . . . by weeping . . . by his appearance . . . by a present . . . by his touch. A man binds a woman in these eight ways. Those beings are thoroughly bound who are bound by touch."

19 Paharada (sans. Prahalad)
On one occasion the Lord(Buddha) was dwelling at Veranja at the foot of Naleru's neem tree. Then Paharada, ruler of the asuras, approached the Lord(Buddha), paid homage to him, and stood to one side. The Lord(Buddha) then said to him: [198]

"Paharada, do the asuras take delight in the great ocean?"

"Bhante, the asuras do take delight in the great ocean."

"But, Paharada, how many astounding and amazing quali ties do the asuras see in the great ocean because of which they take delight in it?"

"The asuras see eight astounding and amazing qualities in the great ocean because of which they take delight in it. What eight?

(1) "The great ocean, Bhante, slants, slopes, and inclines grad ually, not dropping off abruptly. 1671 This is the first astound ing and amazing quality that the asuras see in the great ocean because of which they take delight in it.

(2) "Again, the great ocean is stable and does not overflow its boundaries. This is the second astounding and amazing quality that the asuras see in the great ocean. ...

(3) "Again, the great ocean does not associate with a corpse, but quickly carries it to the coast and washes it ashore. This is the third astounding and amazing quality that the asuras see in the great ocean

(4) "Again, when the great rivers — the Ganges, the Yamuna, the Aciravatl, the Sarabhu, and the Mahi— reach the great ocean, they give up their former names and designations [199] and are simply called the great ocean. This is the fourth astounding and amazing quality that the asuras see in the great ocean. . ..

(5) "Again, whatever streams in the world flow into the great ocean and however much rain falls into it from the sky, neither a decrease nor a filling up can be seen in the great ocean. This is the fifth astounding and amazing quality that the asuras see in the great ocean. ...

(6) "Again, the great ocean has but one taste, the taste of salt. This is the sixth astounding and amazing quality that the asuras see in the great ocean.

(7) "Again, the great ocean contains many precious sub stances, numerous precious substances such as pearls, gems, lapis lazuli, conch, quartz, coral, silver, gold, rubies, and cats eye. This [200] is the seventh astounding and amazing quality that the asuras see in the great ocean. . ..

(8) “ Again, the great ocean is the abode of great beings such as timis, timingalas, timirapingalas, asuras, nagas, and gan dhabbas 1672 There are in the great ocean beings with bodies one hundred yojanas long, two hundred, three hundred, four hun dred, and five hundred yojanas long. This is the eighth astound ing and amazing quality that the asuras see in the great ocean because of which they take delight in it.

“These, Bhante, are the eight astounding and amazing quali ties that the asuras see in the great ocean because of which they take delight in it. But do the bhikkhus take delight in this Dhamma(path) and discipline?"

“Paharada, the bhikkhus do take delight in this Dhamma and discipline."

“But, Bhante, how many astounding and amazing qualities do the bhikkhus see in this Dhamma and discipline because of which they take delight in it?"

“The bhikkhus see eight astounding and amazing qualities in this Dhamma and discipline because of which they take delight in it. What eight?

(1) “Just as, Paharada, the great ocean slants, slopes, and inclines gradually, not dropping off abruptly, [201] so too, in this Dhamma and discipline penetration to final knowledge occurs by gradual training, gradual activity, and gradual prac tice, not abruptly. 1673 This is the first astounding and amazing quality that the bhikkhus see in this Dhamma and discipline because of which they take delight in it.

(2) “Just as the great ocean is stable and does not overflow its boundaries, so too, when I have prescribed a training rule for my disciples, they will not transgress it even for life's sake. This is the second astounding and amazing quality that the bhikkhus see in this Dhamma(path) and discipline. . ..

(3) “Just as the great ocean does not associate with a corpse, but quickly carries it to the coast and washes it ashore, so too, the Sangha does not associate with a person who 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 claiming to be one, inwardly rotten, corrupt, depraved; rather, it quickly assembles and expels him. Even though he is seated in the midst of the Sangha of bhikkhus, yet he is far from the Sangha and the Sangha is far from him. [202] This is the third astounding and amazing quality that the bhikkhus see in this Dhanima and discipline. ....

(4) "Just as, when the great rivers . . . reach the great ocean, they give up their former names and designations and are sim ply called the great ocean, so too, when members of the four social classes — khattiyas, brahmins, vessas, and suddas — go forth from the household life into hermit life in the Dhamma and discipline proclaimed by the Tathagata(Buddha), they give up their former names and clans and are simply called ascetics following the Sakyan son. This is the fourth astounding and amazing qual ity that the bhikkhus see in this Dhamma and discipline. ....

(5) "Just as, whatever streams in the world flow into the great ocean and however much rain falls into it from the sky, neither a decrease nor a filling up can be seen in the great ocean, so too, even if many bhikkhus attain final nibbana(nirvana) by way of the nibbana element without residue remaining, neither a decrease nor a filling up can be seen in the nibbana(nirvana) element. 1674 [203] This is the fifth astounding and amazing quality that the bhikkhus see in this Dhamma and discipline. ...

(6) "Just as the great ocean has but one taste, the taste of salt, so too, this Dhamma and discipline has but one taste, the taste of liberation. This is the sixth astounding and amazing quality that the bhikkhus see in this Dhamma and discipline

(7) "Just as the great ocean contains many precious sub stances, numerous precious substances such as pearls . . . cats eye, so too, this Dhamma and discipline contains many precious substances, numerous precious substances: the four establish ments of mindfulness(meditation/sati), the four right strivings, the four bases for psychic potency(magic/iddhi), the five spiritual faculties, the five powers, the seven factors of enlightenment, the noble eightfold path. This is the seventh astounding and amazing quality that the bhikkhus see in this Dhamma and discipline

(8) "Just as the great ocean is the abode of great beings such as timis . . . [204] . . . gandhabbas; and as there are in the great ocean beings with bodies one hundred yojanas long . . . five hun dred yojanas long, so too this Dhamma and discipline is the abode of great beings: the stream-enterer(7 rebirths,sotapatti), the one practicing for realization of the fruit of stream-entry(7 rebirths,sotapatti); the once-returner(1 rebirth,sakdagami). the one practicing for realization of the fruit of once-returning(1 rebirth,sakdagami); the non-returner(no earthly rebirth,anagami), the one practicing for realization of the fruit of non-returning(no earthly rebirth,anagami); the arahant, the one practicing for arahant ship. This is the eighth astounding and amazing quality that the bhikkhus see in this Dhamma and discipline because of which they take delight in it.

"These, Paharada, are the eight astounding and amazing qualities that the bhikkhus see in this Dhamma and discipline because of which they take delight in it."

20 Uposatha 167S
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(monks). Then, as the night advanced, when the first watch passed, the Venerable Ananda rose from his seat, arranged his upper robe over one shoulder, reverently saluted the Lord(Buddha), and said to him: "Bhante, the night has advanced; the first watch has passed; the Sangha of bhikkhus has been sitting for a long time. Let the Lord(Buddha) recite the Patimokkha to the bhikkhus." When this was said, the Lord(Buddha) was silent. [205]

As the night advanced [still further], when the middle watch passed, the Venerable Ananda rose from his seat a second time, arranged his upper robe over one shoulder, reverently saluted the Lord(Buddha), and said to him: "Bhante, the night has advanced [still further]; the middle watch has passed; the Sangha of bhikkhus has been sitting for a long time. Bhante, let the Lord(Buddha) recite the Patimokkha to the bhikkhus." A second time the Lord(Buddha) was silent.

As the night advanced [still further], when the last watch passed, when dawn arrived and a rosy tint appeared on the horizon, the Venerable Ananda rose from his seat a third time, arranged his upper robe over one shoulder, reverently saluted the Lord(Buddha), and said to him: "Bhante, the night has advanced [still further]; the last watch has passed; dawn has arrived and a rosy tint has appeared on the horizon; the Sangha of bhikkhus has been sitting for a long time. Let the Lord(Buddha) recite the Patimokkha to the bhikkhus."

"This assembly, Ananda, is impure."

Then it occurred to the Venerable Mahamoggallana: "What person was the Lord(Buddha) referring to when he said: 'This assembly, Ananda, is impure'?" Then the Venerable Mahamoggallana fixed his attention on the entire Sangha of bhikkhus, encompassing their minds with his own mind. He then saw that person sitting in the midst of the Sangha of bhik khus: one who was immoral, of bad character, impure, of sus pect behavior, secretive in his actions, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, depraved. Having seen him, he rose from his seat, went up to that person, and said to him: "Get up, friend. The Lord(Buddha) has seen you. You cannot live in com munion with the bhikkhus." When this was said, that person remained silent.

A second time. . . A third time the Venerable Mahamoggallana said to that person: [206] "Get up, friend. The Lord(Buddha) has seen you. You cannot live in communion with the bhikkhus." A third time that person remained silent.

Then the Venerable Mahamoggallana grabbed that person by the arm, evicted him through the outer gatehouse, and bolted the door. Then he returned to the Lord(Buddha) and said to him: "I have evicted that person, Bhante. The assembly is pure. Let the Lord(Buddha) recite the Patimokkha to the bhikkhus."

"It's astounding and amazing, Moggallana, how that hollow man waited 1676 until he was grabbed by the arm." Then the Lord(Buddha) addressed the bhikkhus: "Now, bhikkhus, you yourselves should conduct the uposatha and recite the Patimokkha. From today onward, I will no longer do so. It is impossible and incon ceivable that the Tathagata(Buddha) could conduct the uposatha and recite the Patimokkha in an impure assembly.

"The asuras, bhikkhus, see these eight astounding and amaz ing qualities in the great ocean because of which they take delight in it. What eight?

(1) "The great ocean, bhikkhus, slants, slopes, and inclines gradually, not dropping off abruptly. This is the first astound ing and amazing quality that the asuras see in the great ocean because of which they take delight in it

[All as in 8:19, but addressed to the bhikkhus.]

(8) "Again, the great ocean is the abode of great beings . . . [207] . . . five hundred yojanas long. This is the eighth astound ing and amazing quality that the asuras see in the great ocean because of which they take delight in it.

"These, bhikkhus, are the eight astounding and amazing qualities that the asuras see in the great ocean because of which they take delight in it. So too, the bhikkhus see eight astounding and amazing qualities in this Dhamma and discipline because of which they take delight in it. What eight?

(1) "Just as, bhikkhus, the great ocean slants, slopes, and inclines gradually, not dropping off abruptly, so too, in this Dhamma and discipline penetration to final knowledge occurs by gradual training, gradual activity, and gradual practice, not abruptly. This is the first astounding and amazing quality that the bhikkhus see in this Dhamma and discipline because of which they take delight in it. ...

[All as in 8:19, but addressed to the bhikkhus.]

(8) "Just as the great ocean is the abode of great beings . . . five hundred yojanas [208] long, so too, this Dhamma and discipline is the abode of great beings: the stream-enterer(7 rebirths,sotapatti), the one practic ing for the realization of the fruit of stream-entry(7 rebirths,sotapatti) . . . the arahant, the one practicing for arahantship. This is the eighth astounding and amazing quality that the bhikkhus see in this Dhamma(path) and discipline because of which they take delight in it.

"These, bhikkhus, are the eight astounding and amazing qualities that tire bhikkhus see in this Dhamma and discipline because of which they take delight in it."

21 Ugga (1)
On one occasion the Lord(Buddha) was dwelling at Vesali in the hall with the peaked roof in the Great Wood. There the Lord(Buddha) addressed the bhikkhus: "Bhikkhus!"

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

"Bhikkhus(Monks), you should remember the householder Ugga of Vesali as one who possesses eight astounding and amazing qualities." 1677 [209] This is what the Lord(Buddha) said. Having said this, the Sugata(Lord Buddha) rose from his seat and entered his dwelling.

Then, in the morning, a certain bhikkhu dressed, took his bowl and robe, and went to the residence of the householder Ugga of Vesali. When he arrived, he sat down on the seat that was prepared for him. Then the householder Ugga of Vesali approached that bhikkhu, paid homage to him, and sat down to one side. The bhikkhu then said to him:

"Householder, the Lord(Buddha) declared that you possess eight astounding and amazing qualities. What are they?"

"I don't know, Bhante, what eight astounding and amazing qualities the Lord(Buddha) declared that I possess. However, there are found in me eight astounding and amazing qualities. Listen and attend closelyI will speak."

"Yes, householder," the bhikkhu replied. The householder Ugga of Vesali said this:

(1) "When, Bhante, I first saw the Lord(Buddha) in the distance, as soon as I saw him my mind acquired confidence in him. This is the first astounding and amazing quality found in me.

(2) "With a confident mind, I attended on the Lord(Buddha). The Lord(Buddha) then gave me a progressive discourse, that is, a talk on giving (donation), virtuous behavior, and heaven; he revealed the danger, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Lord(Buddha) knew that my mind was pliant, softened, rid of hindrances, uplifted, and confident, he [2101 revealed that Dhamma teaching spe cial to the Buddhas: suffering, its origin, its cessation, and the path. Then, just as a clean cloth rid of dark spots would read ily absorb dye, so too, while I sat in that same seat, the dust free, stainless Dhamma-eye arose in me: 'Whatever is subject to origination is all subject to cessation.' I saw the Dhamma, attained the Dhamma, understood the Dhamma, fathomed the Dhamma, crossed over doubt, got rid of bewilderment, attained self-confidence, and became independent of others in the teach ing of the Teacher. Right there I went for refuge to the Buddha, the Dhamma, and the Sangha, and undertook the training rules with celibacy as the fifth. 1678 This is the second astounding and amazing quality found in me.

(3) "I had four young wives. I then, went to them and said: 'Sisters, I have undertaken the training rules with celibacy as the fifth. If you want, you can enjoy wealth right here and do merits, or go back to your own family circle, or inform me if you want me to give you over to another man.' My eldest wife then said to me: 'Young sir, give me to such and such a man.' I sent for that man, and with my left hand I took my wife, with my right hand I took the ceremonial vase, and I gave her to that man. But even while giving away my young wife, I don't recall that any alteration took place in my mind. This is the third astounding and amazing quality found in me. [21 1 ]

(4) "My family is wealthy but the wealth is shared unreserv edly with virtuous people of good character. This is the fourth astounding and amazing quality found in me.

(5) "Whenever I attend on a bhikkhu, I attend on him respect fully, not without respect. This is the fifth astounding and amaz ing quality found in me.

(6) "If that venerable one teaches me the Dhamma, I listen to it respectfully, not without respect. If he doesn't teach me the Dhamma, then I teach him the Dhamma(path). This is the sixth astounding and amazing quality found in me.

(7) "It isnt unusual for devtas(angels) to come and report to me: 'Householder, the Dhamma is well expounded by the Lord(Buddha) .' I then say to those devtas(angels): 'Whether you say so or not, the Dhamma is well expounded by the Lord(Buddha).' Still, I do not recall any mental exultation arising because devtas(angels) come to me or because I converse with devtas(angels). This is the seventh astounding and amazing quality found in me.

(8) "Of the five lower fetters taught by the Lord(Buddha), I don't see any that I haven't abandoned. 1679 This is the eighth astounding and amazing quality found in me. [212]

"These, Bhante, are eight astounding and amazing qualities found in me. But I don't know what eight astounding and amaz ing qualities the Lord(Buddha) declared that I possess."

Then that bhikkhu, having received almsfood at the resi dence of the householder Ugga of Vesali, rose from his seat and departed. After his meal, on returning from his alms round, he approached the Lord(Buddha), paid homage to him, sat down to one side, and reported to him the entire conversation he had had with the householder Ugga of Vesali.

[The Lord(Buddha) said:] "Good, good, bhikkhu! I had declared that the householder Ugga of Vesali possesses the same eight astounding and amazing qualities that he rightly explained to you. You should remember the householder Ugga of Vesali as one who possesses these eight astounding and amazing qualities."

22 Ugga (2)
On one occasion the Lord(Buddha) was dwelling among the Vajjis at Hatthigama. There the Lord(Buddha) addressed the bhikkhus(monks). ...

"Bhikkhus(Monks), you should remember the householder Ugga of Hatthigama as one who possesses eight astounding and amazing qualities." This is what the Lord(Buddha) said. Having said this, the Sugata(Lord Buddha) rose from his seat and entered his dwelling.

Then, in the morning, a certain bhikkhu dressed, took his bowl and robe, and went to the residence of the householder Ugga of Hatthigama. When he arrived, he sat down on the seat that was prepared for him. Then the householder Ugga of Hatthigama approached that bhikkhu, paid homage to him, and sat down to one side. The bhikkhu then said to him: [213]

"Householder, the Lord(Buddha) declared that you possess, eight astounding and amazing qualities. What are they?"

'I don't know, Bhante, what eight astounding and amazing qualities the Lord(Buddha) declared that I possess. However, there are found in me eight astounding and amazing qualities. Listen and attend closely. I will speak."

"Yes, householder," the bhikkhu replied. The householder Ugga of Hatthigama said this:

(1) "Bhante, I was carousing in the Naga Grove when I first saw the Lord(Buddha) in the distance. As soon as I saw him my mind acquired confidence in him and my drunkenness van ished. This is the first astounding and amazing quality found in me.

(2) "With a confident mind, I attended on the Lord(Buddha). The Lord(Buddha) then gave me a progressive discourse. . . . [as in 8:21] . . . Right there [214] I went for refuge to the Buddha, the Dhamma, and the Sahgha, and undertook the training rules with celibacy as the fifth. This is the second astounding and amazing quality found in me.

(3) "I had four young wives. I then went to them . . . [as in 8:21] . . . But even while giving away my young wife, I don't recall that any alteration took place in my mind. This is the third astounding and amazing quality found in me.

(4) "My family is wealthy but the wealth is shared unreserv edly with virtuous people of good character. This is the fourth astounding and amazing quality found in me. [215]

(5) "Whenever I attend on a bhikkhu, I attend on him respect fully, not without respect. If that venerable one teaches me the Dhamma, I listen to it respectfully, not without respect. If he doesn't teach me the Dhamma, then I teach him the Dhamma. This is the fifth astounding and amazing quality found in me.

(6) "It isn't unusual that when the Sangha has been invited by me [for a meal], devtas(angels) come and report to me: 'That bhikkhu, householder, is liberated in both respects. That one is liberated by panna(divine knowledge). That one is a body witness. That one is attained to view. That one is liberated by faith. That one is a Dhamma fol lower. That one is a faith follower. That one is virtuous, of good character. That one is immoral, of bad character.' Still, when I am serving the Sangha, I do not recall thinking: 'Let me give this one little, let me give that one a lot.' Rather, I give with an equal mind. This is the sixth astounding and amazing quality found in me.

(7) "It isn't unusual for devtas(angels) to come and report to me: "Householder, the Dhamma is well expounded by the Lord(Buddha) .' I then say to those devtas(angels): 'Whether you devtas(angels) say so or not, the Dhamma is well expounded by the Lord(Buddha).' Still, I do not recall any mental exultation arising because devtas(angels) come to me or because I converse with devtas(angels). This is the seventh astounding and amazing quality found in me. [216]

(8) "If I were to pass away before the Lord(Buddha), it wouldn't be surprising if the Lord(Buddha) would declare of me: 'There is no fetter bound by which the householder Ugga of Hatthigama might return to this world.' 1680 This is the eighth astounding and amazing quality found in me.

"Ihese, Bhante, are eight astounding and amazing qualities found in me. But I don't know what eight astounding and amaz ing qualities the Lord(Buddha) declared that I possess."

Then that bhikkhu, having received almsfood at the residence of the householder Ugga of Hatthigama, rose from his seat and departed. After his meal, on returning from his alms round, he approached the Lord(Buddha), paid homage to him, sat down to one side, and reported to him the entire conversation he had had with the householder Ugga of Hatthigama.

[The Lord(Buddha) said:] "Good, good, bhikkhu! I had declared that the householder Ugga of Hatthigama possesses these same eight astounding and amazing qualities that he rightly explained to you. You should remember the householder Ugga of Hatthigama as one who possesses these eight astounding and amazing qualities,"

23 Hatthaka (1)
On one occasion the Lord(Buddha) was dwelling at Alavl at the Aggalava Shrine. There the Lord(Buddha) addressed the bhikkhus. . . . [217]

"Bhikkhus(Monks), you should remember Hatthaka of Alavl as one who possesses seven astounding and amazing qualities. What seven? (1) Hatthaka of Alavi is endowed with faith. (2) He is virtuous, and (3) has a sense of moral shame and (4) moral dread. (5) He is learned, (6) generous, and (7) wise. You should remember Hatthaka of Alavi as one who possesses these seven astounding and amazing qualities." This is what the Lord(Buddha) said. Having said this, the Sugata(Lord Buddha) rose from his seat and entered his dwelling.

Then, in the morning, a certain bhikkhu dressed, took his bowl and robe, and went to the residence of Hatthaka of Alavi. When he arrived, he sat down on the seat that was prepared for him. Then Hatthaka of Alavl approached the bhikkhu, paid homage to him, and sat down to one side. The bhikkhu then said to him:

"Friend,1683 the Lord(Buddha) declared that you possess seven astounding and amazing qualities. What seven? 'Bhikkhus, Hatthaka of Alavi is endowed with faith. He is virtuous and has a sense of moral shame and moral dread. He is learned, generous, and wise.' The Lord(Buddha) declared that you possess these seven astounding and amazing qualities."

'I hope, Bhante, that no white-robed layman was present?"

"No, friend. No white-robed layman was present."

"That's good, Bhante."

Then that bhikkhu, having received almsfood at the residence of Hatthaka of Alavl, rose from his seat and departed. After his meal, on returning from his alms round, he approached the Lord(Buddha), [218] paid homage to him, sat down to one side, [and reported to him all that had happened]. 1682

[The Lord(Buddha) said:] "Good, good, bhikkhu! That clans man has few desires, since he does not want his inner beneficial(kusala) qualities to be known by others. Therefore, bhikkhu, you should remember Hatthaka of Alavl as one who possesses this eighth, astounding and amazing quality, that is, (8) fewness of desires."

24 Hatthaka (2)
On one occasion the Lord(Buddha) was dwelling at Alavl at the Aggalava Shrine. Then Hatthaka of Alavl, accompanied by five hundred lay followers, [219] approached the Lord(Buddha), paid homage to him, and sat down to one side. The Lord(Buddha) then said to him:

"Your retinue is large, Hatthaka. How do you sustain this large retinue?"

"I do so, Bhante, by the four means of sustaining a favorable relationship taught by the Lord(Buddha). 1583 When I know: 'This one is to be sustained by a gift.' I sustain him by a gift. When I know:. 'This one is to be sustained by endearing speech,' I sus tain him by endearing speech. When I know: 'This one is to be sustained by beneficent conduct.' I sustain him by beneficent conduct. When I know: 'This one is to be sustained by impar tiality,' I sustain him by impartiality. There is wealth in my family, Bhante. They don't think they should listen to me as if I were poor." 1684

"Good, good, Hatthaka! This is the method by which you can sustain a large retinue. For all those in the past who sustained a large retinue did so by these same four means of sustaining a favorable relationship. All those in the future who will sustain a large retinue will do so by these same four means of sustaining a favorable relationship. And all those at present Who sustain a large retinue do so by these same four means of sustaining a favorable relationship."

Then, after the Lord(Buddha) had instructed, encouraged, inspired, and gladdened Hatthaka of Alavl with a Dhamma talk, Hatthaka rose from his seat, paid homage to the Lord(Buddha) , circumambulated him keeping the right side toward him, [220] and departed.

Then, not long after Hatthaka of Alavl had left, the Lord(Buddha) One addressed the bhikkhus: "Bhikkhus(Monks), you should remember Hatthaka of Alavi as one who possesses eight astounding and amazing qualities. What eight? (1) He is endowed with faith. (2) He is virtuous, and (3) has a sense of moral shame and (4) moral dread. (5) He is learned, (6) generous, and (7) wise. (8) He has few desiresYou should remember Hatthaka of Alavl as one who possesses these eight astounding and amazing qualities."

25 Mahanama
On one occasion the Lord(Buddha) was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Then Mahanama the Sakyan approached the Lord(Buddha), paid hom age to him, sat down to one side, and said to. him:

"In what way, Bhante, is one a lay follower?"

"When, Mahanama, one has gone for refuge to the Bud dha, the Dhamma, and the Sangha, in that way one is a lay follower."

"In what way, Bhante, is a lay follower virtuous?"

"When, Mahanama, a lay follower 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, in that way a lay fol lower is virtuous."

"In what way, Bhante, is a lay follower practicing for his own welfare but not for the welfare of others?" [221]

(1) "When, Mahanama, a lay follower is himself accom plished in faith but does not encourage others to accomplish faith; (2) when he is himself accomplished in virtuous behav ior but does not encourage others to accomplish virtuous behavior; (3) when he is himself accomplished in generosity but does not encourage others to accomplish generosity; (4) when he himself wants to see bhikkhus but does not encour age others to see bhikkhus; (5) when he himself wants to hear the good Dhamma but does not encourage others to hear the good Dhamma; (6) when he himself retains in mind the teach ings he has heard but does not encourage others to retain the teachings in mind; (7) when he himself examines the meaning of the teachings that have been retained in mind but does not encourage others to examine their meaning; (8) when he him self has understood the meaning and the Dhamma and prac tices in accordance with the Dhamma, but does not encourage others to do so: it is in this way, Mahanama, that a lay follower, is practicing for his own welfare but not for the welfare of others.

"In what way, Bhante, is a lay follower practicing for his own welfare and for the welfare of others?""

(1) "When, Mahanama, a lay follower is himself accomplished in faith and also encourages others to accomplish faith; (2) when he is himself accomplished in virtuous behavior and also encour ages others to accomplish virtuous behavior; (3) when he is himself accomplished in generosity and also encourages others to accomplish generosity; (4) when he himself wants to see bhik khus and also encourages others to see bhikkhus; (5) when he himself wants to hear the good Dhamma and also encourages others to hear the good Dhamma; (6) when he himself retains in mind the teachings he has heard and also encourages others to retain the teachings in mind; (7) when he himself examines the meaning of the teachings that have been retained in mind and also encourages others to examine their meaning; (8) when he himself understands the meaning [222] and the Dhamma and then practices in accordance with the Dhamma, and also encourages others to practice in accordance with the Dhamma: it is in this way, Mahanama, that a lay follower is practicing for his own welfare and also for the welfare of others."

26 Jivaka
On one occasion the Lord(Buddha) was dwelling at Rajagaha in Jivaka's mango grove. Then Jlvaka Komarabhacca approached the Lord(Buddha), paid homage to him, sat down to one side, and said to him: 1683

"In what way, Bhante, is one a lay follower?"

[The rest as in 8:25.3 [223]

27 Powers (1) (Bala1)
"Bhikkhus(Monks), there are these eight powers. What eight? (1) The power of children is weeping; (2) the power of women is anger; (3) the power of thieves is a weapon; (4) the power of kings is sovereignty; (5) the power of unwise is to complain; (6) the power of the wise is to deliberate; 1686 (7) the power of the learned is reflection; (8) the power of ascetics and brahmins is patience. These are the eight powers."

28 Powers (2) (Bala2)
Then the Venerable Sariputta approached the Lord(Buddha). . . . The Lord(Buddha) then said to him: [224]

"Sariputta, when a bhikkhu's taints have been destroyed, how many powers does he possess by reason of which he can claim: 'My taints have been destroyed'?"

"Bhante, when a bhikkhu's taints have been destroyed, he possesses eight powers by reason of which he can claim: 'My taints have been destroyed.' What eight?

(1) "Here, Bhante, a bhikkhu with taints destroyed has clearly seen all conditioned phenomena(sanharas/sanskaras/emotions) as they really are with correct panna(divine knowledge) as impermanent. This is a power of a bhikkhu with taints destroyed on the basis of which he can claim: 'My taints have been destroyed.'

(2) "Again, a bhikkhu with taints destroyed has clearly seen sensual pleasures as they really are with correct panna(divine knowledge) as similar to a charcoal pit. This is a power of a bhikkhu with taints destroyed. . ..

(3) "Again, the mind of a bhikkhu with taints destroyed slants, slopes, and inclines to seclusion; it is withdrawn 687 delighting in renunciation, and is entirely finished with all things that are a basis for the taints. This is a power of a bhikkhu with taints destroyed. ...

(4) "Again, a bhikkhu with taints destroyed has developed and well developed the four establishments of mindfulness(meditation/sati). Since [225] that is so, this is a power of a bhikkhu with taints destroyed

(5) — (8) "Again, a bhikkhu with taints destroyed has developed and well developed the four bases for psychic potency(magic/iddhi) . . . the five spiritual faculties . . . the seven factors of enlightenment . . . the noble eightfold path. This is a power of a bhikkhu with taints destroyed on the basis of which, he can claim: 'My taints have been destroyed.'

"Bhante, when a bhikkhu's taints have been destroyed, he possesses these eight powers on the basis of which he can claim: 'My taints have been destroyed"

29 Inopportune Moments (Akkhana)
"Bhikkhus(Monks), the uninstructed worldling says: 'The world has gained the opportunity! The world has gained the opportu nity!' 1688 but he does not know what is an opportunity and what is not an opportunity. There are, bhikkhus, these eight inop portune moments that are not right occasions for living this brahmacariya(celibate holy life)(path of Buddha). What eight?

(1) "Here, a Tathagata(Buddha) has arisen in the world, an arahant, 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, an Enlight ened One, a Lord(Buddha), and the Dhamma leading to peace, nibbana, and enlightenment is taught as proclaimed by a Fortu nate One. But a person has been reborn in hell. This is the first inopportune moment that is not the right occasion for living this brahmacariya(celibate holy life).(path of Buddha) [226]

(2) "Again, a Tathagata(Buddha) has arisen in the world . . . and the Dhamma leading to peace, nibbana(nirvana), and enlightenment is taught as proclaimed by a Sugata(Lord Buddha). But a person has been reborn in the animal realm. This is the second inopportune moment that is not the right occasion for living this brahmacariya(celibate holy life).(path of Buddha)

(3) "Again, a Tathagata(Buddha) has arisen in the world . . . and the Dhamma leading to peace, nibbana(nirvana), and enlightenment is taught as proclaimed by a Sugata(Lord Buddha). But a person has been reborn in the sphere of afflicted spirits. This is the third inopportune moment that is not the right occasion for living this brahmacariya(celibate holy life). (path of Buddha)

(4) "Again, a Tathagata(Buddha) has arisen in the world . . . and the Dhamma leading to peace, nibbana(nirvana), and enlightenment is taught as proclaimed by a Sugata(Lord Buddha). But a person has been reborn in a certain order of long-lived devas(angels/gods). 1689 This is the fourth inopportune moment that is not the right occasion for living this brahmacariya(celibate holy life). (path of Buddha)

(5) "Again, a Tathagata(Buddha) has arisen in the world . . . and the Dhamma(path) leading to peace, nibbana(nirvana), and enlightenment is taught as proclaimed by a Sugata(Lord Buddha). But a person has been reborn in the outlying provinces among the uncouth for eigners, [a place] to which bhikkhus, blukkhunls, male lay fol lowers, and female lay followers do not travel. This is the fifth inopportune moment that is not the right occasion for living this brahmacariya(celibate holy life). (path of Buddha)

(6) "Again, a Tathagata(Buddha) has arisen in the world . . . and the Dhamma leading to peace, nibbana(nirvana), and enlightenment is taught as proclaimed by a Sugata(Lord Buddha). A person has been reborn in the central provinces, but he holds wrong view and has a distorted perspective: 'There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn; there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge(abhinna), make them known to others.' This is the sixth inopportune moment that is not the right occasion for living this brahmacariya(celibate holy life). (path of Buddha)

(7) "Again, a Tathagata(Buddha) has arisen in the world . . . and the Dhamma leading to peace, nibbana(nirvana), and enlightenment is taught as proclaimed by a Sugata(Lord Buddha). A person has been reborn in the central provinces, but he is unwise, stupid, obtuse, unable to understand the meaning of what has been well stated and badly stated. This is the seventh inopportune moment that is not the right occasion for living this brahmacariya(celibate holy life). (path of Buddha)

(8) "Again, a Tathagata(Buddha) has not arisen in the world . . . and the Dhamma [227] leading to peace, nibbana(nirvana), and enlightenment is not taught as proclaimed by a Sugata(Lord Buddha). But a person has been reborn in the central provinces, and he is wise, intelligent, astute, able to understand the meaning of what has been well stated and badly stated. This is the eighth inopportune moment that is not the right occasion for living this brahmacariya(celibate holy life). (path of Buddha)

"These are the eight inopportune moments that are not the right occasions for living this brahmacariya(celibate holy life).

"There is, bhikkhus, one unique opportune moment that is the right occasion for living this brahmacariya(celibate holy life). What is it? Here, a Tathagata(Buddha) has arisen in the world, an arahant, perfectly enlight ened, 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, an Enlightened One, a Lord(Buddha), and the Dhamma(path) leading to peace, nibbana(nirvana), and enlightenment is taught as proclaimed by a Sugata(Lord Buddha). And a person has been reborn in the central provinces, and he is wise, intelligent, astute, able to understand the meaning of what has been well stated and badly stated. This, bhikkhus, is the one unique opportune moment that is the right occasion for living this brahmacariya(celibate holy life).(path of Buddha)"

Having obtained the human state when the good Dhamma has been well proclaimed. those who do not seize the moment have let the right moment slip by.

For many inopportune times are spoken of, occasions obstructive to the path; for it is only sometimes, on occasion, that Tathagatas(Buddhas) arise in the world.

If one has directly encountered them, [fortune] rarely gained in the world, if one has obtained the human state, and the good Dhamma is being taught, for a person desiring his own good, this is incentive enough to strive. [228]

How can one understand the good Dhamma, so that the moment won't slip by? For those who miss the moment grieve when they are reborn in hell.

One here who has failed to obtain the fixed course of the good Dhamma, 1690 will come to regret it for a long time like a merchant who has missed a profit.

A person hindered by ignorance who has failed in the good Dhamma will long experience wandering on in [the round of] rebirth and death.

But those who gain the human state when the good Dhamma is well proclaimed, have accomplished the Teacher's word, or will do so, or are doing so now.

Those who have practiced the path, proclaimed by the Tathagata(Buddha), have penetrated the right moment in the world the unsurpassed brahmacariya(celibate holy life).

You should dwell without leakages, guarded, ever-mindful(meditating/sati) in the restraints taught by the One with Vision, the Kinsman of the Sun.

Having cut off all underlying tendencies that follow one drifting in Mara's domain, 1691 those who attain the destruction of the taints, though in the world, have gone beyond.

30 Anuruddha (Anuruddhamahavitakka sans. Anuruddha-maha-vitark)
On one occasion the Lord(Buddha) was dwelling among the Bhaggas in Sumsumaragira in the deer park at Bhesakala Grove. Now on that occasion the Venerable Anuruddha dwelled among the Cetis in the eastern bamboo park. While the Vener able Anuruddha was alone in seclusion, a course of thought arose in his mind thus: 1692

(1) "This Dhamma(path) is for one with few desires, not for one with strong desires. (2) This [229] Dhamma is for one who is content, not for one who is discontent. (3) This Dhamma is for one who resorts to solitude, not for one who delights in company. (4) This Dhamma is for one who is energetic, not for one who is lazy. (5) This Dhamma is for one with mindfulness(meditation/sati) established, not for one who is muddle-minded. (6) This Dhamma is for One who is self-absorbed(in-trance/samahita), not for one who is unconcentrated(asamahita). (7) This Dhamma is for one who is wise, not for one who is unwise."

The Lord(Buddha) knew with his own mind the course of thought in the Venerable Anuruddha's mind. Then, just as a strong man might extend his drawn-in arm or draw in his extended arm, the Lord(Buddha) disappeared from among the Bhaggas at Sumsumaragira, in the deer park at Bhesakala Grove, and reappeared before the Venerable Anuruddha among the Cetis in the eastern bamboo park. The Lord(Buddha) sat down on the seat prepared for him. The Venerable Anuruddha then paid homage to him and sat down to one side, and the Lord(Buddha) said to him: "Good, good, Anuruddha! It is good that you have reflected on these thoughts of a great person, namely: 'This Dhamma is for one with few desires, not for one with strong desires. . . . This Dhamma is for one who is wise, not for one who is unwise.' Therefore, Anuruddha, also reflect on this eighth thought of a great person: (8) 'This Dhamma is for one who delights in non-proliferation, who takes delight in non proliferation, not for one who delights in proliferation, who takes delight in proliferation' 1693

"When, Anuruddha, you reflect on these eight thoughts of a great person, then, as much as you wish, secluded from sensual pleasures, secluded from harmful(akusala) states, [230] you will enter and dwell in the first jhana(trance state), which consists of bliss(piti) and happiness(sukha) born of seclusion, accompanied by thought and examination.

"When you reflect on these eight thoughts of a great per son, then, as much as you wish, with the subsiding of thought and examination, you will enter and d well in the second jhana(trance state), which has internal placidity and unification of mind and con sists of bliss(piti) and happiness(sukha) born of samadhi(self absorption/trance), without thought and examination.

"When you reflect on these eight thoughts of a great person, then, as much as you wish, with the fading away as well of bliss(piti), you will dwell equanimous and, mindful(meditating/sati) and completely com prehending, experience happiness(sukha) with the body; you will enter and dwell in the third jhana(trance state) of which the noble ones declare: 'He is equanimous, mindful(meditating/sati), one who dwells happily'.

"When you reflect on these eight thoughts of a great per son, then, as much as you wish, with the abandoning of plea sure and pain, and with the previous passing away of joy and sadness, you will enter and dwell in the fourth jhana(trance state), neither painful nor pleasant, which has purification of mindfulness(meditation/sati) by indifference(withdrawing within/upekkha).

"When, Anuruddha, you reflect upon these eight thoughts of a great person and gain at will, without trouble or difficulty, these four jhanas(trance states) that constitute the higher mind and are pleas ant dwellings in this very life, then, while you dwell content edly, your rag-robe will seem to you as a chest full of variously colored garments seems to a householder or a householder's son; and it will serve for your delight, relief, and ease, and for entering upon nibbana(nirvana). [231]

"When you reflect upon these eight thoughts of a great per son and gain at will . . .these four jhanas(trance states) . . . then, while you dwell contentedly, your scraps of almsfood will seem to you as a dish of rice cleaned of black grains and served with many gravies and curries seems to a householder or a householder's son; and they will serve for your delight, relief, and ease, and for entering upon nibbana(nirvana).

"When you reflect upon these eight thoughts of a great person and gain at will . . . these four jhanas(trance states) . ... then, while you dwell contentedly, your dwelling place at the foot of a tree will seem to you as a house with a peaked roof, plastered inside and out, draft-free, with bolts fastened and shutters closed, seems to a householder or a householder's son; and it will serve for your delight, relief, and ease, and for entering upon nibbana(nirvana).

"When you reflect upon those eight thoughts of a great per son and gain at will . . . these four jhanas(trance states) . . . then, while you dwell contentedly, your bed and seat made of straw will seem to you as a couch spread with rugs, blankets, and covers, with an excellent covering of antelope hide, with a canopy above and red bolsters at both ends, seems to a householder or a house holder's son; and it will serve for your delight, relief, and ease, and for entering upon nibbana(nirvana). [232]

"When you reflect upon these eight thoughts of a great person and gain at will . . . these four jhanas(trance states) . . . then, while you dwell contentedly, your medicine of fermented cow's urine will seem to you as various medicaments of ghee, butter, oil, honey, and molasses seem to a householder or a householder's son; and it will serve for your delight, relief, and ease, and for entering upon nibbana(nirvana).

"Therefore, Anuruddha, you should also spend the next rains residence right here among the Cetis in the eastern bamboo park."

"Yes, Bhante," the Venerable Anuruddha replied.

Then, having exhorted the Venerable Anuruddha, just as a strong man might extend his drawn-in arm or draw in his extended arm, the Lord(Buddha) disappeared before the Vener able Anuruddha among the Cetis in the eastern bamboo park and reappeared among the Bhaggas at Sumsumaragira, in the deer park at Bhesakala Grove. He then sat down on the seat prepared for him and addressed the bhikkhus: "I will teach you, bhikkhus, the eight thoughts of a great person. Listen and attend closely. I will speak."

"Yes, Bhante." the bhikkhus replied. The Lord(Buddha) said this:

'And what, bhikkhus, are the eight thoughts of a great per son? (1) This Dhamma is for one with few desires, not for one with strong desires. (2) This Dhamma is for one who is content, not for one who is discontent. (3) This Dhamma is for one who resorts to solitude, not for one who delights in company. (4) This Dhamma is for one who is energetic, not for one who is lazy. (5) This Dhamma is for one with mindfulness(meditation/sati) established, not for one who is muddle-minded. (6) This Dhamma is for one who is self-absorbed(in-trance/samahita), not for one who is unconcentrated(asamahita). (7) This Dhamma is for one who is wise, [233] not for one who is unwise. (8) This Dhamma(path) is for one who delights in non-proliferation, who takes delight in non-proliferation, not for one who delights in proliferation, who takes delight in proliferation:

(1 ) "When it was said: 'This Dhamma is for one with few desires, not for one with strong desires, with reference to what was this said? Here, when a bhikkhu is one with few desires, he does not desire: 'Let people know me to be one with few desires.' When he is content, he does not desire: 'Let people know me to be one who is content." When he resorts to soli tude, he does not desire: 'Let people know me to be one who resorts to solitude.' When he is energetic, he does not desire: 'Let people know me to be energetic.' When he is mindful(meditating/sati), he does not desire: 'Let people know me to be mindful(meditating/sati).' When he is self-absorbed(in-trance/samahita), he does not desire: 'Let people know me to be self-absorbed(in-trance/samadhi).' When he is wise, he does not desire: 'Let people know me to be wise.' When he delights in non-proliferation, he does not desire: 'Let people know me to be one who delights in non-proliferation.' When it was said: 'This Dhamma is for one with few desires, not for one with strong desires,' it is with reference to this that this was said.

(2) "When it was said: 'This Dhamma(path) is for one who is con tent, not for one who is discontent,' with reference to what was this said? Here, a bhikkhu(monk) is content with any kind of robes, almsfood, lodgings, and medicines and provisions for the sick. When it was said: 'This Dhamma is for one who is content, not for one who is discontent,' it is with reference to this that this was said.

(3) "When it was said: 'This Dhamma is for one who resorts to solitude, not for one who delights in company' with reference to what was this said? Here, when a bhikkhu resorts to solitude. bhikkhus, Bhikkhunis(Nuns), male lay followers, female lay followers, kings, royal ministers, heads of other sects, and disciples belong ing to other sects approach him. In each case, with a mind that slants, slopes, and inclines to seclusion, withdrawn, 161 " 14 delight ing in renunciation, he gives them a talk invariably concerned with dismissing them. [234] When it was said: 'This Dhamma is for one who resorts to solitude, not for one who delights in company,' it is with reference to this that this was said.

(4) "When it was said: 'This Dhamma is for one who is ener getic, not for one who is lazy' with reference to what was this said? Here, a bhikkhu has aroused energy(exertion/viriya) for abandoning harmful(akusala) qualities(Dhamma) and acquiring beneficial(kusala) qualities(Dhamma); he is strong; firm in exertion, not casting off the duty of cultivating beneficial(kusala) qualities(Dhamma). When it was said: 'This Dhamma is for one who is energetic, not for one who is lazy,' it is with reference to this that this was said.

(5) "When it was said: 'This Dhamma(path) is for one with mind fulness established, not for one who is muddle-minded.' with reference to what was this said? Here, a bhikkhu is mind ful, possessing supreme mindfulness(meditation/sati) and alertness, one who remembers and recollects what was done and said long ago. When it was said: 'This Dhamma is for one with mindfulness(meditation/sati) established, not for one who is muddle-minded' it is with refer ence to this that this was said.

(6) "When it was said: 'This Dhamma is for one who is con centrated, not for one who is unconcentrated(asamahita),' with reference to what was this said? Here, secluded from sensual pleasures ... a bhikkhu enters and dwells in the fourth jhana(trance state). When it was said: 'This Dhamma is for one who is self-absorbed(in-trance/samahita), not for one who is unconcentrated(asamahita),' it is with reference to this that this was said.

(7) "When it was said: 'This Dhamma is for one who is wise, not for one who is unwise,' with reference to what was this said? Here, a bhikkhu is wise; he possesses the panna(divine knowledge) that discerns arising and passing away, which is noble and penetra tive and leads to the complete destruction of suffering. When it was said: 'This Dhamma is for one who is wise, not for one who is unwise,' it is with reference to this that this was said. [235]

(8) "When it was said: 'This Dhamma is for one who delights in non-proliferation, who takes delight in non-proliferation, not for one who delights in proliferation, who takes delight in pro liferation,' with reference to what was this said? Here, a bhik khu's mind launches out upon the cessation of proliferation, becomes placid, settles down, and is liberated in it. When it was said: 'This Dhamma is for one who delights in non-proliferation, who takes delight in non-proliferation, not for one who delights in proliferation, who takes delight in proliferation,' it is with reference to this that this was said."

Then the Venerable Anuruddha spent the next rains residence right there among the Cetis in the eastern bamboo park. Dwell ing alone, withdrawn, alertful, ardent, and resolute, in no long time the Venerable Anuruddha realized for himself with direct knowledge, in this very life, that unsurpassed 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 Anuruddha became one of the arahants.

On that occasion, when he had attained arahantship, the Ven erable Anuruddha spoke these verses: 1695

"Having understood my thoughts, the unsurpassed teacher in the world came to me by psychic potency(magic/iddhi) in a mind-made body.

"He taught me more than my thoughts contained: the Buddha, delighting in non-proliferation, instructed me in non-proliferation.

"Having learned his Dhamma, I delighted in his teaching. I have gained the three true knowledges; the Buddha's teaching has been done." [236]

31 Giving (Donation) (1) (Dana1)
"Bhikkhus(monks), there are these eight gifts. 1696 What eight? (1 ) Having insulted [the recipient], one gives a gift. 3697 (2) One gives a gift from fear. (3) One gives a gift, [thinking]: 'He gave to me' (4) One gives a gift, [thinking]: 'He will give to me' (5) One gives a gift, [thinking]: living is good.' (6) One gives a gift, [thinking]: 'I gain food; these people do not gain food. It isn't right that I who has food should not give to those who do not gain food.' (7) One gives a gift, [thinking]: 'Because I have given this gift, I will gain a good reputation.' (8) One gives a gift for the purpose of ornamenting the mind, equipping the mind." 1598

32 Giving (Donation) (2) 1699 (Dana2)
Faith, moral shame, and beneficial(kusala) giving (donation) are qualities pursued by the good person; for this, they say, is the divine path by which one goes to the world of the devas(angels/gods).

33 Grounds (Danavatthu )
"Bhikkhus(Monks), there are these eight grounds for giving(donation). 1700 What eight? (1) One gives a gift from desire. (2) One gives a gift from hatred. (3) One gives a gift from delusion(moha). (4) One gives a gift from fear. 1701 (5) One gives a gift, [thinking]: 'Giving(donation) was prac ticed before by my father and forefathers; I should not abandon this ancient family custom.' (6) One gives a gift, [thinking]: 'Hav ing given this gift, with the breakup of the body, after death, I will be reborn in a good destination, in a heavenly world.' (7) One gives a gift, [thinking]: 'When I am giving this gift my mind becomes placid, [237] and elation and joy arise.' (8) One gives a gift for the purpose of ornamenting the mind equipping the mind. These are the eight grounds for giving(donation)."

34 The Field (Khetta sans. Kshetra)
"Bhikkhus(Monks), a seed sown in a field that possesses eight factors does not bring forth abundant fruits, its [fruits] are not delec table, and it does not yield a profit. What eight factors?

"Here, (1) the field has mounds and ditches; (2) it contains stones and gravel; (3) it is salty; (4) it is not deeply furrowed; (5) it does not have inlets [for the water to enter]; (6) it does not have outlets [for excess water to flow out]; (7) it does not have irrigation channels; and (8) it does not have boundaries. A seed sown in a field that possesses these eight factors does not bring forth abundant fruits, its [fruits] are not delectable, and it does not yield a profit.

"So too, bhikkhus, a gift given to ascetics and brahmins who possess eight factors is not of great fruit and benefit, and it is not very brilliant or pervasive. What eight factors? Here, the ascet ics and brahmins are of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong samadhi(self absorption/trance). A gift given to ascetics and brahmins who possess these eight factors is not of great fruit and benefit, and it is not very brilliant or pervasive.

"Bhikkhus(Monks), a seed sown in a field that possesses eight factors brings forth abundant fruits, its [fruits] are delectable, and it yields a profit. What eight factors?

"Here, (1) the field does hot have mounds and ditches; (2) it does not contain stones and gravel; (3) it is not salty; (4) it is deeply [238] furrowed; (5) it has inlets [for the water to enter]; (6) it has outlets [for excess water to flow out]; (7) it has irriga tion channels; and (8) it has boundaries. A seed sown in a field that possesses these eight factors brings forth abundant fruits, its [fruits] are delectable, and it yields a profit.

"So too, bhikkhus, a gift given to ascetics and brahmins who possess eight factors is of great fruit and benefit, and it is extraor dinarily brilliant and pervasive. What eight factors? Here, the ascetics and brahmins are of right view, right intention, right speech, right action, right livelihood, right effort, right mind fulness, and right samadhi(self absorption/trance). A gift given to ascetics and brahmins who possess these eight factors is of great fruit and benefit, and it is extraordinarily brilliant and pervasive."

When the field is excellent, and the seed sown is excellent, and there is an excellent supply of rain, the yield of grain is excellent. 1702

Its health is excellent; its growth [too] is excellent; its maturation is excellent; its fruit truly is excellent.

So too when one gives excellent food to those accomplished in virtuous behavior, it arrives at several kinds of excellence, for what one has done is excellent.

Therefore if one desires excellence let a person here be accomplished; one should resort to those accomplished in panna(divine knowledge); thus one's own accomplishments(sampada) flourish.

One accomplished in true knowledge and conduct, having gained accomplishment(sampada) of mind, performs action that is accomplished and accomplishes the good.

Having known the world as it is, one should attain accomplishment(sampada) in view. One accomplished in mind advances by relying on accomplishment(sampada) in the path. [239]

Having rubbed off all stains, having attained nibbana(nirvana), one is then freed from all sufferings: this is total accomplishment(sampada).

35 Rebirth on Account of Giving (donation) (Danupapatti )
''Bhikkhus, there are these eight kinds of rebirth on account of giving(donation). What eight?

(1) "Here, someone gives a gift to an ascetic or a brahmin: food and drink; clothing and vehicles; garlands, scents, and unguents; bedding, dwellings, and lighting. Whatever he gives, he expects something in return. He sees affluent khattiyas, affluent brahmins, or affluent householders enjoying them selves furnished and endowed with the five objects of sensual pleasure. It occurs to him: 'Oh, with the breakup of the body, after death, may I be reborn in companionship with affluent khattiyas, affluent brahmins or affluent householders!' He sets his mind on this, fixes his mind on this, and develops this state of mind. That aspiration of his, 1703 resolved on what is inferior, 1704 not developed higher, leads to rebirth there. With the breakup of the body, after death, he is reborn in compan ionship with affluent khattiyas, affluent brahmins, or affluent householders — and that is for one who is virtuous, I say, not for one who is immoral. The heart's wish of one who is virtuous succeeds because of his purity.

(2) "Someone else gives a gift to an ascetic or a brahmin: food and drink . . . and lighting. Whatever he gives, he expects something in return. He has heard: "The devas(angels/gods) [ruled by] the four great kings [240] are long-lived, beautiful, and abound in happiness.' It occurs to him: 'Oh, with the breakup of the body, after death, may I be reborn in companionship with the devas(angels/gods) [ruled by] the four great kings!' He sets his mind on this, fixes his mind on this, and develops this state of mind. That aspira tion of his, resolved on what is inferior, not developed higher, leads to rebirth there. With the breakup of the body after death, he is reborn in companionship with the devas(angels/gods) [ruled by] the four great kings — and that is for one who is virtuous, I say, not for one who is immoral. The heart's wish of one who is virtuous succeeds because of his purity.

(3)— (7) "Someone else gives a gift to an ascetic or a brahmin: food and drink . . . and lighting. Whatever he gives, he expects something in return: He has heard: 'The Tavatimsa devas(angels/gods) ... the Yama devas(angels/gods) . . . the Tusita devas(angels/gods) . the devas(angels/gods) who delight in creation ... . the devas(angels/gods) who control what is created by others are long-lived, beautiful, and abound in happiness.' It occurs to him: 'Oh, with the breakup of the body, after death, may I be reborn in companionship with the devas(angels/gods) who control what is created by others!' He sets his mind on this, fixes his mind on this, and develops this state of mind. That aspiration of his, resolved on what is inferior, not developed higher, leads to rebirth there. With the breakup of the body, after death, he is reborn in companionship with the devas(angels/gods) who control what is created by others — and that is for one who is virtuous, I say, not for one who is immoral. The heart's wish of one who is virtuous succeeds because of his purity.

(8) "Someone else gives a gift to an ascetic or a brahmin: food and drink . . . and lighting. Whatever he gives, he expects some thing in return. He has heard: 'The devas(angels/gods) of Brahma's company [241] are long-lived, beautiful, and abound in happiness.' It occurs to him: 'Oh, with the breakup of the body, after death, may I be reborn in companionship with the devas(angels/gods) of Brahma's company!' He sets his mind on this, fixes his mind on this, and develops this state of mind. That aspiration of his, resolved on what is inferior, not developed higher, leads to rebirth there. With the breakup of the body, after death, he is reborn in companionship with the devas(angels/gods) of Brahma's company — and that is for one who is virtu ous, I say, not for one who is immoral; for one without lust(raag), not for one with lust(raag). 1705 The heart's wish of one who is virtuous succeeds because of his purity.

"These, bhikkhus, are the eight kinds of rebirth on account of giving(donation)."

36 Activity (Punnakiriyavatthu sans. Punya-kriya-vastu)
"Bhikkhus(Monks), there are these three bases of meritorious activ ity. What three? The basis of meritorious activity consisting in giving(donation); the basis of meritorious activity consisting in virtu ous behavior; and the basis of meritorious activity consisting in meditative development.

(1) "Here, bhikkhus, someone has practiced the basis of meri torious activity consisting in giving(donation) to a limited extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a limited extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body, after death, he is reborn among humans in an unfavorable condition.

(2) "Someone else has practiced the basis of meritorious activ ity consisting in giving(donation) to a middling extent; he has practiced the basis of meritorious activity consisting in virtuous behav ior to a middling extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body, after death, he is reborn among humans in a favorable condition.

(3) "Someone else has practiced the basis of meritorious activ ity consisting in giving(donation) to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behav ior [242] to a superior extent; but he has not undertaken the basis of meritorious activity consisting in meditative develop ment. With the breakup of the body, after death, he is reborn in companionship with the devas(angels/gods) [ruled by] the four great kings. There the four great kings, who had practiced superlatively the basis of meritorious activity consisting in giving(donation) and the basis of meritorious activity consisting in virtuous behavior surpass the devas(angels/gods) [ruled by] the four great kings in ten respects; in celestial life span, celestial beauty, celestial happiness, celestial glory, and celestial authority; and in celestial forms, sounds, odors, tastes, and tactile objects.

(4) "Someone else has practiced the basis of meritorious activ ity consisting in giving(donation) to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behav ior to a superior extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body, after death, he is reborn in com panionship with the Tavatimsa devas(angels/gods). There Sakka(Indra), ruler of the devas(angels/gods), who had practiced superlatively the basis of meritorious activity consisting in giving(donation) and the basis of meritorious activity consisting in virtuous behavior, surpasses the Tavatimsa devas(angels/gods) in ten respects: in celestial life span . . . and tactile objects.

(5) "Someone else has practiced the basis of meritorious activ ity consisting in giving(donation) to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a superior extent; but he has not undertaken the basis of meri torious activity consisting in meditative development. With the breakup of the body, after death, he is reborn in companionship with the Yama devas(angels/gods). There the young deva(angel/god) Suyama, who had practiced superlatively the basis of meritorious activity consist ing in giving and the basis of meritorious activity consisting in virtuous behavior, surpasses the Yama devas(angels/gods) in ten respects: in celestial life span . . . and tactile objects.

(6) "Someone else has practiced the basis of meritorious activ ity consisting in giving(donation) to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a superior extent; but he has not undertaken the basis of meri torious activity consisting in meditative development. With the breakup of the body, after death, he is reborn in companionship with the Tusita devas(angels/gods). [243] There the young deva(angel/god) Santusita, who had practiced superlatively the basis of meritorious activ ity consisting in giving(donation) and the basis of meritorious activity consisting in virtuous behavior, surpasses the Tusita devas(angels/gods) in ten respects: in celestial life span . and tactile objects.

(7) "Someone else has practiced the basis of meritorious activ ity consisting in giving(donation) to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a superior extent; but he has not undertaken the basis of meri torious activity consisting in meditative development. With the breakup of the body, after death, he is reborn in companion ship with the devas(angels/gods) who delight in creation. There the young deva Sunimmita, who had practiced superlatively the basis of meritorious activity consisting in giving and the basis of meri torious activity consisting in virtuous behavior, surpasses the devas(angels/gods) who delight in creation in ten respects: in celestial life span and tactile objects.

(8) "Someone else has practiced the basis of meritorious activ ity consisting in giving(donation) to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a superior extent; but he has not undertaken the basis of meri torious activity consisting in meditative development. With the breakup of the body, after death, he is reborn in companionship with the devas(angels/gods) who control what is created by others. There the young deva(angel/god) Vasavatti, who had practiced superlatively the basis of meritorious activity consisting in giving(donation) and the basis of meritorious activity consisting in virtuous behavior, surpasses the devas(angels/gods) who control what is created by others in ten respects: in ceLestial life span, celestial beauty, celestial happiness, celes tial glory, and celestial authority; and in celestial forms, sounds, odors, tastes, and tactile objects.

"These, bhikkhus, are the three bases of meritorious activity."

37 The Good Person's Gifts (Sappurisadana sans. Sat-purusha-dana)
"Bhikkhus(Monks), there are these eight gifts of a good person. 1706 What eight? [244] (1) He gives what is pure; (2) he gives what is excel lent; (3) he gives a timely gift; (4) he gives what is allowable; (5) he gives after investigation; (6) he gives often; (7) while giving(donation) he settles his mind in confidence; and (8) having given(donation), he is elated. These are the eight gifts of a good person."

He gives what is pure and excellent, allowable drinks and food at the proper time; he gives gifts often to fertile fields of merit, to those who lead the brahmacariya(celibate holy life).

He does not feel regret, having given away many material things. Those with deep insight(vipassana) praise the gifts given in this way.

Having thus practiced charity with a mind freely generous. one intelligent and wise, rich in faith, is reborn in a pleasant, unafflicted world.

38 The Good Person 1707 (Sappurisa sans. Satpurusha)
"Bhikkhus(Monks), when a good person is born in a family, it is for the good, welfare, and happiness of many people. It is for the good, welfare, and happiness of (1) his mother and father, (2) his wife and children, (3) his slaves, workers, and servants, (4) his friends and companions, (5) his departed ancestors, (6) the king, (7) the devtas(angels), and (8) ascetics and brahmins. Just as a great rain cloud, nurturing all the crops, appears for the good, welfare, and happiness of many people, so too, when a good person is born in a family, it is for the good, welfare, and happi ness of many people. It is for the good, welfare, and happiness of his mother and father . . . [245] . . . ascetics and brahmins."

The wise person, dwelling at home, truly lives for the good of many. Day and night diligent toward his mother, father, and ancestors, 1708 he venerates them in accordance with the Dhamma, recollecting what they did [for him] in the past. 1709

Firm in faith, the pious man, having known their good qualities, 1710 venerates the ascetics, the renouncers, the mendicants who lead the brahmacariya(celibate holy life). 1711

Beneficial to the king and the devas(angels/gods), beneficial to his relatives and friends, indeed, beneficial to all, well established in the good Dhamma, he has removed the stain of miserliness and fares on to an auspicious world.

39 Streams (Abhisanda)
"Bhikkhus(Monks), there are these eight 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. 1712 What eight?

(1) "Here, a noble disciple has gone for refuge to the Buddha. This is the first stream of merit, stream of the beneficial(kusala), nutri ment of happiness — heavenly, ripening in happiness, condu cive to heaven — that leads to what is wished for, desired, and agreeable, to one's welfare and happiness.

(2) "Again, a noble disciple has gone for refuge to the Dhamma. This is the second stream of merit . . . that leads to what is wished for, desired, and agreeable, to one's welfare and happiness.

(3) "Again, a noble disciple has gone for refuge to the Sangha. This is the third stream of merit . . . that leads to what is wished for, desired, and agreeable, to one's welfare and happiness. [246]

"There are, bhikkhus, these five gifts, great gifts, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, not repudiated by wise ascetics and brah mins. What five?

(4) "Here, a noble disciple, having abandoned the destruction of life, abstains from the destruction of life. By abstaining from the destruction of life, the noble disciple gives to an immeasur able number of beings freedom from fear, enmity, and afflic tion. He himself in turn enjoys immeasurable freedom from fear, enmity, and affliction. This is the first gift, a great gift, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, not repudiated by wise ascetics and brahmins. This is the fourth stream of merit . . . that leads to what is wished for, desired, and agreeable, to one's welfare and happiness.

(5) -(8) "Again, a noble disciple, having abandoned the taking of what is not given, abstains from taking what is not given . . . abstains from sexual misconduct . . . abstains from false speech . . . abstains from liquor, wine, and intoxicants, the basis for slothfulness. By abstaining from liquor, wine, and intoxi cants, the basis for slothfulness, the noble disciple gives to an immeasurable number of beings freedom from fear, enmity, and affliction. He himself in turn enjoys immeasurable freedom from fear, enmity, and affliction. This is the fifth gift, a great gift, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which ismot-being adulterated and will not be adulterated, not repudiated by wise ascetics and brahmins. This is the eighth stream of merit [247] . . . that leads to what is wished for, desired, and agreeable, to one's welfare and happiness.

"These, bhikkhus, are the eight 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."

40 Result of Bad Character(Duccaritavipaka)
(1) "Bhikkhus(Monks), the destruction of life, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being the destruction of life at minimum conduces to a short life span.

(2) "Taking what is not given, repeatedly pursued, devel oped, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being taking what is not given at minimum conduces to loss of wealth.

(3) "Sexual misconduct, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being sex ual misconduct at minimum conduces to enmity and rivalry.

(4) "False speech, repeatedly pursued, developed, and cul tivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being false speech at minimum conduces to false accusations.

(5) "Divisive speech, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being divi sive speech at minimum conduces to being divided from one's friends. [248]

(6) "Harsh speech, repeatedly pursued, developed, and cul tivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being harsh speech at minimum conduces to disagreeable sounds.

(7) "Idle chatter, repeatedly pursued, developed, and culti vated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being idle chatter at minimum conduces to others distrusting one's words.

(8) "Drinking liquor and wine, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being drinking liquor and wine at minimum conduces to madness."

41 Fasting In Brief (Sankhittuposatha sans. Sankshipt-uposatha)
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(monks): "Bhikkhus!"

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

"Bhikkhus(Monks), observed complete in eight factors, the uposatha is of great fruit and benefit, extraordinarily brilliant and per vasive. And how is the uposatha observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive? 1 ™ [249]

(1) "Here, bhikkhus, a noble disciple reflects thus: "As long as they live the arahants abandon and abstain from the destruc tion of life; with the rod(violence) and weapon laid aside, conscientious and kindly, they dwell compassionate toward all living beings. Today, for this night and day, I too shall abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, I too shall dwell compassion ate toward all living beings. I shall imitate the arahants in this respect and the uposatha will be observed by me.' This is the first factor it possesses.

(2) "As long as they live the arahants abandon and abstain from taking what is not given; they take only what is given, expect only what is given, and dwell honestly without thoughts of theft. Today, for this night and day, I too shall abandon and abstain from taking what is not given; I shall accept only what is given, expect only what is given, and dwell honestly without thoughts of theft. I shall imitate the arahants in this respect and the uposatha will be observed by me'. This is the second factor it possesses.

(3) "As long as they live the arahants abandon sexual activity and observe celibacy, living apart, abstaining from sexual inter course, the common person's practice. Today, for this night and day, I too shall abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person's practice. I shall imitate the arahants in this respect and the uposatha will be observed by me. This is the third factor it possesses.

(4) '"As long as they live the arahants abandon and abstain from false speech; they speak truth, adhere to truth; they are trustworthy and reliable, no deceivers of the world. Today, for this night and day, I too shall abandon and abstain from false speech; [250] I shall speak truth, adhere to truth; I shall be trust worthy and reliable, no deceiver of the world. I shall imitate the arahants in this respect and the uposatha will be observed by me.' This is the fourth factor it possesses.

(5) "As long as they live the arahants abandon and abstain from liquor, wine, and intoxicants, the basis for slothfulness. Today, for this night and day, I too shall abandon and abstain from liquor, wine, and intoxicants, the basis for slothfulness. I shall imitate the arahants in this respect and the uposatha will be observed by me.' This is the fifth factor it possesses.

(6) "As long as they live the arahants eat once a day, abstain ing from eating at night and from food outside the proper time. Today, for this night and day, I too shall eat once a day, abstain ing from eating at night and from food outside the proper time. I shall imitate the arahants in this respect and the uposatha will be observed by me.' This is the sixth factor it possesses.

(7) "As long as they live the arahants abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying themselves by wearing garlands and applying scents and unguents. Today, for this night and day, I too shall abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying myself by wearing garlands and applying scents and unguents. I shall imitate the arahants in this respect and the uposatha will be observed by me.' This is the seventh factor it possesses.

(8) "As long as they live the arahants abandon and abstain from the use of high and luxurious beds; they lie down on a low resting place, either a small bed or a straw mat. Today, for this night and day, I too shall abandon and abstain from the use of high and luxurious beds; I shall lie down on a low resting place, either a small bed or a straw mat. I shall imitate the arahants in this respect [251] and the uposatha will be observed by me.' This is the eighth factor it possesses.

"It is in this way, bhikkhus, that the uposatha is observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive."

42 Fasting In Detail (Vitthatuposatha sans. Vistara Uposatha)
"Bhikkhus(Monks), observed complete in eight factors, the uposatha is of great fruit and benefit, extraordinarily brilliant and per vasive. And how is the uposatha observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive?

(1) "Here, bhikkhus, a noble disciple reflects thus: 'As long as they live the arahants abandon and abstain from the destruc tion of life; with the rod(violence) and weapon laid aside, conscientious and kindly, they dwell compassionate toward all living beings. Today, for this night and day, I too shall abandon and abstain from the destruction of life; with the rod(violence) and weapon laid aside, conscientious and kindly, I too shall dwell compassion ate toward all living beings. I shall imitate the arahants in this respect and the uposatha will be observed by me.' This is the first factor it possesses ...

[As in 8:41 down to:] ...

(8) "'As long as they live the arahants abandon and abstain from the use: of high and luxurious beds; they he down on a low resting place, either a small bed or a straw mat. Today, for this night and day, I too shall abandon and abstain from the use of high and luxurious beds; I shall lie down on a low resting place, either a small bed or a straw mat. I shall imitate the arahants in this respect and the uposatha will be observed by me.' This is the eighth factor it possesses.

"It is in this way, bhikkhus, that the uposatha is observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive. [252]

"To what extent is it of great fruit and benefit? To what extent is it extraordinarily brilliant and pervasive? Suppose one were to exercise sovereignty and kingship over these sixteen great countries abounding in the seven precious substances, that is, [the countries of] the Angans, the Magadhans, the Kasis, the Kosalans, the Vajjis, the Mallas, the Cetis, the Vangas, ihe Kurus, the Pahcalas, the Macchas, the Surasenas, the Assakas, the Avantis, the Gandharans, and the Kambojans: this would not be worth a sixteenth part of the uposatha observance com plete in those eight factors. For what reason? Because human kingship is poor compared to celestial happiness.

"For the devas(angels/gods) [ruled by] the four great kings, a single night and day is equivalent to fifty human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas(angels/gods) is five hundred such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the devas(angels/gods) [ruled by] the four great kings. If was with reference to this that I said human kingship is poor compared to celestial happiness.

"For the Tavatimsa devas(angels/gods), a single night and day is equiva lent to a hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas(angels/gods) is a thousand such celestial years. [253] It is possi ble, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the Tavatimsa devas(angels/gods). It was with reference to this that I said human kingship is poor compared to celestial happiness.

"For the Yama devas(angels/gods), a single night and day is equivalent to two hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas(angels/gods) is two thousand such celestial years. It is possible, bhik khus, for a woman or man who observes the uposatha com plete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the Yama devas(angels/gods). It was with reference to this that I said human kingship is poor compared to celestial happiness.

"For the Tusita devas(angels/gods), a single night and day is equivalent to four hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas(angels/gods) is four thousand such celestial years. It is possible, bhik khus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the Tusita devas(angels/gods). It was with reference to this that I said human kingship is poor com pared to celestial happiness.

"For the devas(angels/gods) who delight in creation, a single night and day is equivalent to eight hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas(angels/gods) is eight thousand such celestial years. It is possible, bhikkhus, for a woman or man [254] who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the devas(angels/gods) who delight in creation. It was with reference to this that I said human kingship is poor compared to celestial happiness.

“For the devas(angels/gods) who control what is created by others, a single night and day is equivalent to sixteen hundred human years; thirty such days make up a month, and twelve such months, make up a year. The life span of those devas(angels/gods) is sixteen thousand such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight fac tors, with the breakup of the body, after death, to be reborn in companionship with the devas(angels/gods) who control what is created by others. It was with reference to this that I said human kingship is poor compared to celestial happiness.'

One should not kill living beings or take what is not given; 1714 one should not speak falsehood or drink intoxicants; one should refrain from sexual activity, from unchastity; one should not eat at night or at an improper time.

One should not wear garlands or apply scents; one should sleep on a [low] bed or a mat on the ground; this, they say, is the eight-factored uposatha proclaimed by the Buddha, who reached the end of suffering.

As far as the sun and moon revolve, shedding light, so beautiful to gaze upon, dispellers of darkness, moving through the firmament, they shine in the sky, brightening up the quarters. [255]

Whatever wealth exists in this sphere pearls, gems, and excellent beryl, horn gold and mountain gold, and the natural gold called hataka —

those are not worth a sixteenth part of an uposatha complete in the eight factors, just as all the hosts of stars [do not match] the moon's radiance. Therefore a virtuous woman or man,

having observed the uposatha complete in eight factors and having made merit productive of happiness, blameless goes to a heavenly state.

43 Visakha (1)
On one occasion the Lord(Buddha) was dwelling at Savatthi in Migaramata's Mansion in the Eastern Park. Then Visakha Migaramata approached the Lord(Buddha), paid homage to him, and sat down to one side. The Lord(Buddha) then said to her: 'Visakha, observed complete in eight factors, the uposatha is of great fruit and benefit, extraordinarily brilliant and per vasive. And how is the uposatha observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive?"

[All as in 8:42, including the verses.] [256-258]

44 Vasettha
On one occasion the Lord(Buddha) was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then the male lay follower Vasettha approached the Lord(Buddha), paid homage to him, and sat down to one side. The Lord(Buddha) then said to him:

"Vasettha, observed complete in eight factors, the uposatha is of great fruit and benefit, extraordinarily brilliant and per vasive. And how is the uposatha observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive?"

[All as in 8:42, including the verses.]

When this was said, the male lay follower Vasettha said to the Lord(Buddha): [259] "Bhante, if my beloved relatives and family members would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If all khattiyas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If all brahmins . . . vessas . . . suddas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time."

"So it is, Vasettha, so it is! If all khattiyas would observe the uposatha complete in eight factors, that would lead to their wel fare and happiness for a long time. If all brahmins . . . vessas . . . suddas would observe the uposatha complete in eight factors, 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 observe the uposatha complete in eight factors, that would lead to the welfare and happiness of the world for a long time. If these great sal trees would observe the uposatha complete in eight factors, that would lead to the welfare and happiness of these great sal trees for a long time, [if they could choose]. 1715 How much more then for a human being!"

45 Bojjha
On one occasion the Lord(Buddha) was dwelling at Savatthi at Jeta's Grove, Anathapindika's Park. Then the female lay fol lower Bojjha approached the Lord(Buddha), paid homage to him, and sat down to one side. The Lord(Buddha) then said to her: "Bojjha, observed complete in eight factors, the uposatha is of great fruit and benefit, extraordinarily brilliant and perva sive. ..." [260]

[All as in 8:42, including the verses.] [261-62]

46 Anuruddha
On one occasion the Lord(Buddha) was dwelling at Kosambi in Ghosita's Park. Now on that occasion the Venerable Anurud dha had gone off to pass the day and was in seclusion when a number of agreeable-bodied devtas(angels) approached him, paid homage to him, stood to one side, and said to him: 1716

"Bhante Anuruddha, we [263] agreeable-bodied devtas(angels) exert mastery and exercise control over three things. We immediately acquire whatever color we want. We immediately acquire what ever pleasure we want. And we immediately acquire whatever voice we want. We agreeable-bodied devtas(angels) exert mastery and exercise control over these three things."

Then the Venerable Anuruddha thought: "May all these dei ties become blue, of blue complexion, with blue clothes and blue ornaments." Having known the Venerable Anuruddha's thought, those devtas(angels) all became blue, of blue complexion, with blue clothes and blue ornaments. Then the Venerable Anuruddha thought: "May all these devtas(angels) become yellow . . . red . . . white, of white complexion, with white clothes and white ornaments." Having known the Venerable Anuruddha's thought, those dei ties all became white, of white complexion, with white clothes and white ornaments.

Then one of those devtas(angels) sang, one danced, and one snapped her fingers. Just as, when a musical quintet is well trained and its rhythm well coordinated, 1717 and it is composed of skilled musicians, its music is exquisite, tantalizing, lovely, captivat ing, and intoxicating, [264] just so those devtas(angels)' performance was exquisite, tantalizing, lovely, captivating, and intoxicating. Thereupon the Venerable Anuruddha drew in his sense facul ties. Then those devtas(angels), [thinking:] "Master Anuruddha is not enjoying [this]," (devtas(angels)) disappeared right on the spot. 1718

Then, in the evening, the Venerable Anuruddha emerged from seclusion and approached the Lord(Buddha). He paid homage to the Lord(Buddha), sat down to one side, and said to him: "Here, Bhante, I had gone off to pass the day and was in seclusion . . . [He reports everything that happened down to:] [265] . ..Then those devtas(angels), [thinking:] 'Master Anuruddha is not enjoying [this].' disappeared right on the spot.

"Bhante, how many qualities should a woman possess so that, with the breakup of the body, after death, she is reborn in companionship with the agreeable-bodied devtas(angels)?"

"If she possesses eight qualities, Anuruddha, a woman, with the breakup of the body, after death, is reborn in companion ship with the agreeable-bodied devtas(angels). What eight? 1719

(1) "Here, Anuruddha, to whichever husband her parents give her — doing so out of a desire for her good, seeking her welfare, taking compassion on her, acting out of compassion for her — a woman rises before him and retires after him, undertak ing whatever needs to be done, agreeable in her conduct and pleasing in her speech.

(2) "She honors, respects, esteems, and venerates those whom her husband respects— his mother and father, ascetics and brah mins— and when they arrive she offers them a seat and water,

(3) "She is skillful and diligent in attending to her husband's domestic chores, whether knitting or weaving; she possesses sound judgment about them in order to carry out and arrange them properly.

(4) "She finds out what her husband's domestic helpers [266] — whether slaves, messengers, or workers — have done and left undone; she finds out the condition of those who are ill; and she distributes to each an appropriate portion of food.

(5) "She guards and protects whatever income her husband brings home — whether money, grain, silver, or gold 1720 — and she is not a spendthrift, thief, wastrel, or squanderer of his earnings.

(6) "She is a female lay follower who has gone for refuge to the Buddha, the Dhamma, and the Sangha.

(7) "She is virtuous, abstaining from the destruction of life, taking what is not given, sexual misconduct, false speech, and liquor, wine, and intoxicants, the basis for slothfulness.

(8) "She is generous, one who dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing.

"Possessing these eight qualities, Anuruddha, a woman, with the breakup of the body, after death, is reborn in companion ship with the agreeable-bodied devtas(angels)."

She does not despise her husband, the man who constantly supports her, who ardently and eagerly always brings her whatever she wants. 1721

Nor does a good woman scold her husband with speech caused by jealousy; 1722 the wise woman shows veneration to all those whom her husband reveres.

She rises early, works diligently, manages the domestic help; she treats her husband in agreeable ways and safeguards the wealth he earns.

The woman who fulfills her duties thus, following her husband's will and wishes. is reborn among the devas(angels/gods) called "the agreeable ones." (Manapa devas(angels/gods)) [267]

47 Visakha (2)
On one occasion the Lord(Buddha) was dwelling at Savatthi in Migaramata's Mansion in the Eastern Park. Then Visakha Migaramata approached the Lord(Buddha). . . . The Lord(Buddha) then said to her:

"Visakha, possessing eight qualities, a woman, with the breakup of the body, after death, is reborn in companionship with the agreeable-bodied devtas(angels). What eight?"

[As in 8:46, including the verses.] [268]

48 Nakula
On one occasion the Lord(Buddha) was dwelling among the Bhaggas in Sumsumaragira in the deer park at Bhesakala Grove. Then the housewife Nakulamata approached the Lord(Buddha) . . . . The Lord(Buddha) then said to her:

"Nakulamata, possessing eight qualities, a woman, with the breakup of the body, after death, is reborn in companionship with the agreeable-bodied devtas(angels). What eight?"

[As in 8:46, including the verses.] [269]

49 The Present World (1) 1723
On one occasion the Lord(Buddha) was dwelling at Savatthi in Migaramata's Mansion in the Eastern Park. Then Visakha Migaramata approached the Lord(Buddha). . . . The Lord(Buddha) then said to her:

"Visakha, possessing four qualities, a woman is heading for victory in the present world and her life in this world suc ceeds. 1724 What four? Here, a woman is capable at her work; she manages the domestic help; she behaves agreeably to her husband; and she safeguards his earnings.

(1) "And how, Visakha, is a woman capable at her work? Here, a woman is skillful and diligent in attending to her hus band's domestic chores, whether knitting or weaving; she pos sesses sound judgment about them in order to carry out and arrange them properly. It is in this way that a woman [270] is capable at her work.

(2) "And how does a woman manage the domestic help? Here, a woman finds out what her husband's domestic helpers— whether slaves, messengers, or workers — have done and left undone; she finds out the condition of those who are ill; and she distributes to each an appropriate portion of food. It is in this way that a woman manages the domestic help.

(3) "And how does a woman behave agreeably to her hus band? Here, a woman would not commit any misdeed that her husband would consider disagreeable, even at the cost of her life. It is in this way that a woman behaves agreeably to her husband.

(4) "And how does a woman safeguard his earnings? Here, a woman guards and protects whatever income her husband brings home — whether money or grain, silver or gold — and she is not a spendthrift, thief, wastrel, or squanderer of his earnings. It is in this way that a woman safeguards his earnings.

"Possessing these four qualities, a woman is heading for vic tory in the present world and her life in this world succeeds.

"Possessing four [other] qualities, Visakha, a woman is head ing for victory in the other world and her life in the other world succeeds. What four? Here, a woman is accomplished in faith, accomplished in virtuous behavior, accomplished in generos ity, and accomplished in panna(divine knowledge).

(5) "And how, Visakha, is a woman accomplished in faith? Here, a woman is endowed with faith. She places faith in the enlightenment of the Tathagata(Buddha) thus: 'The Lord(Buddha) is 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).' It is in this way that a woman is accomplished in faith.

(6) "And how is a woman accomplished in virtuous behav ior? [271] Here, a woman abstains from the destruction of life . . . from liquor, wine, and intoxicants, the basis for slothful ness. It is in this way that a woman is accomplished in virtuous behavior.

(7) "And how is a woman accomplished in generosity? Here, a woman dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relin quishment, devoted to charity, delighting in giving and sharing. It is in this way that a woman is accomplished in generosity.

(8) "And how is a woman accomplished in panna(divine knowledge)? Here, a woman is wise; she possesses the panna(divine knowledge) that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. 1725 It is in this way that a woman is accomplished in panna(divine knowledge).

"Possessing these four qualities, Visakha, a woman is head ing for victory in the other world and her life in the other world succeeds."

Capable in attending to her work, managing the domestic help, she treats her husband in agreeable ways and safeguards the wealth he earns.

Rich in faith, possessed of virtue, charitable and devoid of miserliness, she constantly purifies the path that leads to safety in the future life.

They call any woman who has these eight qualities, virtuous, firm in Dhamma, a speaker of truth.

Accomplished in sixteen aspects, 1726 complete in eight factors, such a virtuous female lay follower is reborn in an agreeable deva(angel/god) world.

50 The Present World (2)
"Bhikkhus(Monks), possessing four qualities, a woman is heading for victory in the present world and her life in this world succeeds. What four? [272]

[What follows is identical with 8:49, inclusive of the verses, but addressed to the bhikkhus.] [273— 74]

51 Gotami [1727]
On one occasion the Lord(Buddha) was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. 1728 Then Mahapajapati Gotami approached the Lord(Buddha), paid hom age to him, stood to one side, and said to him:

"Bhante, it would be good if women could obtain the going forth from the household life into hermit life in the Dhamma and discipline proclaimed by the Tathagata(Buddha)." 1729

"Enough, Gotami! Do not favor the going forth of women from the household life into hermit life in the Dhamma and discipline proclaimed by the Tathagata(Buddha)."

A second time ... . A third time Mahapajapati Gotami said to the Lord(Buddha): "Bhante, it would be good if women could obtain the going forth from the household life into hermit life in the Dhamma(path) and discipline proclaimed by the Tathagata(Buddha)."

"Enough, Gotami! Do not favor the going forth of women from the household life into hermit life in the Dhamma and discipline proclaimed by the Tathagata(Buddha)." 1730

Then Mahapajapati Gotami, thinking: "The Lord(Buddha) does not allow the going forth of women from the household life into hermit life," miserable and saddened, wept with a tearful face. She then paid homage to the Lord(Buddha), circumambu lated him keeping the right side toward him, and departed.

Having stayed in Kapilavatthu as long as he wanted, the Lord(Buddha) set out on tour toward Vesali. Wandering on tour, he eventually arrived at Vesali, where he dwelled in the hall with the peaked roof in the Great Wood.

Then Mahapajapati Gotami had her hair cut off, put on ochre robes, and together with a number of Sakyan women, 1731 [275] set out toward Vesali. Eventually, she reached Vesali and [went to] the hall with the peaked roof in the Great Wood. Then, with her feet swollen and her body covered with dust, miserable and saddened, weeping with a tearful face, she stood outside the entrance. The Venerable Ananda saw her standing there in such a condition and said to her:

"Gotami, why are you standing outside the entrance with your feet swollen and your body covered with dust, miserable and saddened, weeping with a tearful face?"

"I do so, Bhante Ananda, because the Lord(Buddha) does not allow the going forth of women from the household life into hermit life."

"Well then, Gotami, you wait right here [a moment] 1732 while I ask the Lord(Buddha) to grant women the going forth[as nuns]."

Then the Venerable Ananda approached the Lord(Buddha), paid homage to him, sat down to one side, and said to him: "Bhante, Mahapajapati Gotami is standing outside the entrance with her feet swollen and her body covered with dust, miser able and saddened, weeping with a tearful face, because the Lord(Buddha) does not allow the going forth of women[as nuns]. Bhante, it would be good if women could obtain the going forth from the household life into hermit life in the Dhamma(path) and discipline proclaimed by the Tathagata(Buddha)."

"Enough, Ananda! Do not favor the going forth of women from the household life into hermit life in the Dhamma and discipline proclaimed by the Tathagata(Buddha)."

A second time ... A third time the Venerable Ananda said to the Lord(Buddha): "Bhante, it would be good if women could obtain the going forth from the household life into hermit life in the Dhamma and discipline proclaimed by the Tathagata(Buddha)."

"Enough, Ananda! Do not favor the going forth of women from the household life into hermit life in the Dhamma and discipline proclaimed by the Tathagata(Buddha)." [276]

Then it occurred to the Venerable Ananda. "The Lord(Buddha) does not allow the going forth of women from the household life into hermit life. Let me ask the Lord(Buddha) for the going forth of women in some other way."

Then the Venerable Ananda said to the Lord(Buddha): "Bhante, if a woman were to go forth from the household life into hermit life in the Dhamma and discipline proclaimed by the Tathagata(Buddha), would it be possible for her to realize the fruit of stream-entry(7 rebirths,sotapatti), the fruit of once-returning(1 rebirth,sakdagami), the fruit of non returning(no earthly rebirth,anagami), and the fruit of arahantship?"

"It would be, Ananda.

"If, Bhante, it would be possible for a woman to realize the fruit of stream-entry(7 rebirths,sotapatti), the fruit of once returning, the fruit of non-returning(no earthly rebirth,anagami), and the fruit of arahantship, [and considering that] Mahapajapati Gotami had been very helpful to the Lord(Buddha) — having been his maternal aunt, wet-nurse, and foster mother who nurtured him with [her] breast milk when his mother died — at would be good if women could obtain the going forth from the household life into hermit life in the Dhamma and discipline proclaimed by the Tathagata(Buddha)."

"If, Ananda, Mahapajapati Gotami accepts eight principles of respect, 1733 let that itself be her full ordination. 1734

(1) "A Bhikkhuni(nun)who has been ordained for a hundred years should pay homage to a bhikkhu who has been ordained that same day, should rise up for him, reverentially salute him, and behave courteously toward him. This principle should be hon ored, respected, esteemed, and venerated, and should not be transgressed as long as life lasts. 1735

(2) "A Bhikkhuni(nun)should not enter upon the rains in a place where there are no bhikkhus. 1736 This principle, too, should be honored, respected, esteemed, and venerated, and should not be transgressed as long as life lasts.

(3) "Every half-month a Bhikkhuni(nun)should ask the Sangha of bhikkhus about two things: about [the day] of the uposatha, and about coming for the exhortation. 1737 [277] This principle, too, should be honored, respected, esteemed, and venerated, and should not be transgressed as long as life lasts.

(4) "When a Bhikkhuni(nun)has observed the rains, she should invite correction before both Sanghas in regard to three things: in regard to anything seen, heard, or suspected. 1738 This prin ciple, too, should be honored, respected, esteemed, and vener ated, and should not be transgressed as long as life lasts.

(5) "A Bhikkhuni(nun)who has committed a grave offense should observe a half-month's penalty period before both Sanghas. 1739 This principle, too, should be honored, respected, esteemed, and venerated, and should not be transgressed as long as life lasts.

(6) "A probationer who has completed two years of train ing in the six principles should seek full ordination from both Sanghas. 1740 This principle, too, should be honored, respected, esteemed, and venerated, and should not be transgressed as long as life lasts.

(7) "A Bhikkhuni(nun)must in no way insult or revile a bhikkhu. This principle, too, should be honored, respected, esteemed. and venerated, and should not be transgressed as long as life lasts.

(8) "From today on, Ananda, Bhikkhunis(Nuns) are prohibited from admonishing bhikkhus, but bhikkhus are not prohibited from admonishing Bhikkhunis(Nuns). This principle, too, should be hon ored, respected, esteemed, and venerated, and should not be transgressed as long as life lasts.

"If, Ananda, Mahapajapati Gotami accepts these eight prin ciples of respect, let that itself be her full ordination." 1741

Then the Venerable Ananda, having learned these eight prin ciples of respect from the Lord(Buddha), went to Mahapajapati Gotami and said to her: "If, Gotami, you accept eight principles of respect, that itself will be your full ordination:

(1) "A Bhikkhuni(nun)who has been ordained for a hundred years should pay homage to a bhikkhu who has been ordained that same day, should rise up for him, reverentially salute him, and behave properly toward him. This principle should be honored, respected, esteemed, and venerated, and should not be trans gressed as long as life lasts. . ..

(8) "From today Bhikkhunis(Nuns) are prohibited from admon ishing bhikkhus, [278] but bhikkhus are not prohibited from admonishing Bhikkhunis(Nuns). This principle, too, should be hon ored, respected, esteemed, and venerated, and should not be transgressed as long as life lasts.

"If, Gotami, you accept these eight principles of respect, that itself will be your full ordination."

"Bhante Ananda, if a woman or a man — young, youthful, and fond of ornaments, with head bathed — obtains a garland of blue lotuses, jasmine flowers, or lilies, 1742 she or he would accept it with both hands and place it on top of her or his head. In the same way, I accept these eight principles of respect as not to be transgressed as long as life lasts."

Then the Venerable Ananda approached the Lord(Buddha), paid homage to him, sat down to one side, and said: "Bhante, Mahapajapati Gotami has accepted the eight principles of respect as things not to be transgressed as long as life lasts."

"If, Ananda, women had not obtained the going forth from the household life into hermit life in the Dhamma and discipline proclaimed by the Tathagata(Buddha), the brahmacariya(celibate holy life) would have been of long duration; the good Dhamma(path) would have stood firm even for a thousand years. However, Ananda, because women have gone forth from the household life into hermit life in the Dhamma and discipline proclaimed by the Tathagata(Buddha), now the brahmacariya(celibate holy life) will not be of long duration; the good Dhamma will last only five hundred years. 1743

"Just as, Ananda, prowling burglars 1744 easily assail those families that have many women and few men, so in whatever Dhamma(path) and discipline women obtain the going forth from the household life into hermit life, that brahmacariya(celibate holy life) does not last long.

"Just as, Ananda, when a field of hill rice has ripened, [279] if the bleaching disease attacks it, 1745 that field of hill rice does not last long, so in whatever Dhamma and discipline women obtain the going forth from the household life into hermit life, that brahmacariya(celibate holy life) does not last long.

"Just as, Ananda, when a field of sugar cane has ripened, if the rusting disease attacks it, 1746 that field of sugar cane does not last long, so in whatever Dhamma and discipline women obtain the going forth from the household life into hermit life, that brahmacariya(celibate holy life) does not last long.

"Just as, Ananda, a man might build a dyke around a large reservoir as a precaution so that the water would not overflow, so too, as a precaution I have prescribed for Bhikkhunis(Nuns) the eight principles of respect as things not to be transgressed as long as life lasts." 1747

52 (2) Exhortation
On one occasion the Lord(Buddha) was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then the Vener able Ananda approached the Lord(Buddha), paid homage to him, sat down to one side, and said to him:

"Bhante, how many qualities should a bhikkhu possess to be agreed upon as an exhorter of Bhikkhunis(Nuns)?" 1748

"Ananda, a bhikkhu should possess eight qualities to be agreed upon as an exhorter of Bhikkhunis(Nuns). What eight?

(1) "Here, Ananda, a bhikkhu is virtuous. . . . [as in 8:2 §4] Having undertaken the training rules, he trains in them.

(2) "He has learned much . . . [as in 8:2 §5] . . . and penetrated well by view.

(3) "Both Patimokkhas have been well transmitted to him in detail, well analyzed, well mastered, well determined in terms of the rules and their detailed explication.

(4) "He is a good speaker with a good delivery; he is gifted with speech that is polished, clear, articulate, expressive of the meaning.

(5) "He is capable [280] of instructing, encouraging, inspiring, and gladdening the Sangha of Bhikkhunis(Nuns) with a Dhamma talk.

(6) "He is pleasing and agreeable to most of the Bhikkhunis(Nuns).

(7) "He has never before committed a grave offense against a woman wearing the ochre robe who has gone forth[into hermit life] under the Lord(Buddha).

(8) "He has seniority of twenty years or more.

"A bhikkhu should possess these eight qualities to be agreed upon as an exhorter of Bhikkhunis(Nuns)."

53 Brief [799]
On one occasion the Lord(Buddha) was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then Mahapajapati Gotami approached the Lord(Buddha), paid homage to him, stood to one side, and said to him: "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."

"Gotami, those things of which you might know: 'These things lead (1) to passion, not to dispassion(viraga); (2) to bondage, not to detachment; (3) to building up, not to dismantling; (4) to strong desires, not to fewness of desires; (5) to non-contentment, not to contentment; (6) to company, not to solitude; (7) to laziness, not to the arousing of energy(exertion/viriya); (8) to being difficult to support, not to being easy to support' you should definitely recognize: 'This is not the Dhamma; this is not the discipline; this is not the teaching of the Teacher.' But, Gotami, those things of which you might know: 'These things lead (1) to dispassion(viraga), not to pas sion; (2) to detachment, not to bondage; (3) to dismantling, not to building up; (4) to fewness of desires, not to strong desires; (5) to contentment, not to non-contentment; (6) to solitude, not [281] to company; (7) to the arousing of energy(exertion/viriya), not to laziness; (8) to being easy to support, not to being difficult to support' you should definitely recognize: 'This is the Dhamma; this is the discipline; this is the teaching of the Teacher"

54 (4) Dighajanu
On one occasion the Lord(Buddha) was dwelling among the Koli yans near the Koliyan town named Kakkarapatta. There the young Koliyan Dighajanu approached the Lord(Buddha), paid homage to him, sat down to one side, and said to him:

"Bhante, we are laymen enjoying sensual pleasures, living at home in a house full of children. We use sandalwood from Kasi; we wear garlands, scents, and unguents; we receive gold and silver. Let the Lord(Buddha) teach us the Dhamma in a way that will lead to our welfare and happiness, in this present life and in future lives."

"There are, Byagghapajja, 1750 these four things that lead to the welfare and happiness of a clansman in this present life. What four? accomplishment(sampada) in initiative, accomplishment(sampada) in protec tion, good friendship, and balanced living.

(1) "And what is accomplishment(sampada) in initiative? Here, what ever may be the means by which a clansman earns his living— whether by farming, trade, raising cattle, archery, government service, or some other craft — he is skillful and diligent; he pos sesses sound judgment about it in order to carry out and arrange it properly. This is called accomplishment(sampada) in initiative.

(2) "And what is accomplishment(sampada) in protection? Here, a clansman sets up protection and guard over the wealth he has [282] acquired by initiative and energy(exertion/viriya), amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, thinking: 'How can I prevent kings and thieves from taking it, fire from burning it, floods from sweep ing it off, and displeasing heirs from taking it?' This is called accomplishment(sampada) in protection.

(3) "And what is good friendship? Here, in whatever vil lage or town a clansman lives, he associates with household ers or their sons — whether young but of mature virtue, or old and of mature virtue — who are accomplished in faith, virtuous behavior, generosity, and panna(divine knowledge); he converses with them and engages in discussions with them. Insofar as they are accom plished in faith, he emulates them with respect to their accom plishment in faith; insofar as they are accomplished in virtuous behavior, he emulates them with respect to their accomplish ment in virtuous behavior; insofar as they are accomplished in generosity, he emulates them with respect to their accomplish ment in generosity; insofar as they are accomplished in wis dom, he emulates them with respect to their accomplishment(sampada) in panna(divine knowledge). This is called good friendship.

(4) "And what is balanced living? Here, a clansman knows his income and expenditures and leads a balanced life, neither too extravagant nor too frugal, [aware]'In this way my income will exceed my expenditures rather than the reverse.' Just as an appraiser or his apprentice, holding up a scale, knows: 'By so much it has dipped down, by so much it has gone up so a clansman knows his income and expenditures and leads a bal anced life, neither too extravagant nor too frugal, [aware]: 'In this way my income will exceed my expenditures [283] rather than the reverse.'

"If this clansman has a small income but lives luxuriously, others would say of him: 'This clansman eats his wealth just like an eater of figs' 175 ’ But if he has a large income but lives spar ingly, others would say of him: 'This clansman may even starve himself.' 1752 But it is called balanced living when a clansman knows his income and expenditures and leads a balanced life, neither too extravagant nor too frugal, [aware]: 'In this way my income will exceed my expenditures rather than the reverse'

"The wealth thus amassed has four sources of dissipation: womanizing, drunkenness, gambling, and bad friendship, bad companionship, bad comradeship. Just as if there were a large reservoir with four inlets and four outlets, and a man would close the inlets and open the outlets, and sufficient rain does not fall, one could expect the water in the reservoir to decrease rather than increase; so the wealth thus amassed has four sources of dissipation: womanizing . . .bad comradeship.

"The wealth thus amassed has four sources of accretion: one avoids womanizing, drunkenness, and [284] gambling, and cultivates good friendship, good companionship, good com radeship. Just as if there were a large reservoir with four inlets and four outlets, and a man would open the inlets and close the outlets, and sufficient rain falls; one could expect the water in the reservoir to increase rather than decrease, so the wealth amassed has four sources of accretion: one avoids womaniz ing . . . and cultivates good friendship.

"These are the four things that lead to the welfare and hap piness of a clansman in this very life.

"There are, Byagghapajja, these four [other] things that lead to a clansman's welfare and happiness in future lives. What four? accomplishment(sampada) in faith, accomplishment(sampada) in virtuous behavior, accomplishment(sampada) in generosity, and accomplishment(sampada) in panna(divine knowledge).

(5) "And what is accomplishment(sampada) in faith? Here, a clansman is endowed with faith. He places faith in the enlightenment of the Tathagata(Buddha) thus: 'The Lord(Buddha) is an arahant . . . teacher of devas(angels/gods) and humans, the Enlightened One, the Lord(Buddha).' This is called accomplishment(sampada) in faith.

(6) "And what is accomplishment(sampada) in virtuous behavior? Here, a clansman 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 slothful ness. This is called accomplishment(sampada) in virtuous behavior.

(7) "And what is accomplishment(sampada) in generosity? Here, a clansman dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relin quishment, one devoted to charity, delighting in giving(donation) and sharing. This is called accomplishment(sampada) in generosity.

(8) "And what is accomplishment(sampada) in panna(divine knowledge)? [285] Here, a clansman is wise; he possesses the panna(divine knowledge) that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is called accomplish ment in panna(divine knowledge).

"These are the four [other] things that lead to the welfare and happiness of a clansman in future lives."

Enterprising in his occupations, alertful in his arrangements, balanced in his way of living, he safeguards the wealth he earns.

Endowed with faith, accomplished in virtue, charitable and devoid of miserliness, he constantly purifies the path that leads to safety in future lives.

Thus these eight qualities of the faithful seeker of the household life are said by the one who is truly named 1753 to lead to happiness in both states: to good and welfare in this very life, and to happiness in future lives. Thus for those dwelling at home, their generosity and merit increase.

55 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):

"Master Gotama, I wish to go abroad. Let Master Gotama teach me the Dhamma about things thal would lead to my wel fare and happiness in this present life and in future lives." [What follows is identical with 8:54, inclusive of the four verses, but addressed to the brahmin.] [286—89]

56 Peril [1754] (Bhaya)
"Bhikkhus(Monks), (1) 'peril' is a designation for sensual pleasures. (2) 'Suffering' is a designation for sensual pleasures. (3) 'Disease' is a designation for sensual pleasures. (4) 'A boil' is a designation for sensual pleasures. (5) 'A dart' is a designation for sensual pleasures. (6) 'A tie' is a designation for sensual pleasures. (7) 'A swamp' is a designation for sensual pleasures. (8) 'A womb' is a designation for sensual pleasures.

"And why, bhikkhus, is 'peril' a designation for sensual plea sures? One excited by sensual lust(raag), bound by desire and lust(raag), is not freed from the peril pertaining to this present life [290] or from the peril pertaining to future lives; therefore 'peril' is a designation for sensual pleasures.

"And why is 'suffering' . . . 'disease' . . . 'a boil' ... 'a dart' ... 'a tie' ... 'a swamp' ... 'a womb' a designation for sensual plea sures? One excited by sensual lust(raag), bound by desire and lust(raag), is not freed from the womb pertaining to this present life or from the womb pertaining to future lives; 1755 therefore 'a womb' is a designation for sensual pleasures."

Peril, suffering, and disease, a boil, a dart, and a tie, a swamp and a womb: these describe the sensual pleasures to which the worldling is attached. Being immersed in what is enjoyable, he again goes to the womb.

But when a bhikkhu is ardent and does not neglect complete comprehension(sampajanna), in such a way he transcends this miserable bog; he surveys this trembling population that has fallen into rebirth and old age.

57 Worthy of Offerings (1) (Ahuneyya1)
"Bhikkhus(Monks), possessing eight qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of rev erential salutation, an unsurpassed field of merit for the world. What eight?

(1) "Here, a bhikkhu is virtuous. .'. . Having undertaken the training rules, he trains in them.

(2) "He has learned much . . . and penetrated well by view'.

(3) "He has good friends, good companions, good comrades.

(4) "He is one of right view, [291] possessing a right perspective.

(5) "He gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are dwellings in happiness in this very life.

(6) "He recollects his manifold past abodes(of past rebirths), that is, one rebirth, two rebirths . . . [as in 8:11] . . . thus he recollects his manifold past abodes with their aspects and details.

(7) "With the divine eye, which is purified and surpasses the human . . . [as in 8:11] . . . he understands how beings fare in accordance with their kamma(karma/deeds).

(8) "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.

"Possessing these eight 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."

58 Worthy of Offerings (2) (Ahuneyya2)
"Bhikkhus(Monks), possessing eight qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of rev erential salutation, an unsurpassed field of merit for the world. What eight?

(1) "Here, a bhikkhu is virtuous. . . . Having undertaken the training rules, he trains in them.

(2) "He has learned much . . . and penetrated well by view.

(3) "He has aroused energy(exertion/viriya); 1756 he is strong/firm in exer tion, and has not cast off the duty of cultivating beneficial(kusala) qualities.

(4) "He is a forest dweller, one who resorts to remote lodgings.

(5) "He has vanquished discontent and delight; he overcame discontent whenever it arose.

(6) "He has vanquished fear and terror; he overcame fear and terror whenever they arose. [292]

(7) "He gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are dwellings in happiness in this very life.

(8) "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.

"Possessing these eight 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."

59 Eight Persons (1) (Puggala1 sans. Purush-yugal)
"Bhikkhus(Monks), these eight persons are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential saluta tion, an unsurpassed field of merit for the world. What eight? The stream-enterer(7 rebirths,sotapatti), the one practicing for realization of the fruit of stream-entry(7 rebirths,sotapatti); the once-re turner, the one practicing for realization of the fruit of once-returning(1 rebirth,sakdagami); the non-retumer, the one practicing for realization of the fruit of non-returning(no earthly rebirth,anagami); the arahant, the one practicing for realization of the fruit of arahant ship. 1757 These eight persons, bhikkhus, are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."

The four practicing the way 1758 and the four established in the fruit: this is the upright Sangha composed in panna(divine knowledge) and virtuous behavior. 1759

For people intent on sacrifice, for living beings seeking merit, making merit that ripens in the acquisitions 760 what is given to the Sangha bears great fruit.

60 Eight Persons (2) (Puggala1 sans. Purush-yugal)
"Bhikkhus(Monks), these eight persons are worthy of gifts . . . an unsur passed field of merit for the world. What eight? [293] The stream-enterer(7 rebirths,sotapatti), the one practicing for realization of the fruit of stream-entry(7 rebirths,sotapatti) . . . the arahant, the one practicing for realization of the fruit of arahantship. These eight persons, bhikkhus, are worthy of gifts . . . an unsurpassed field of merit for the world."

The four practicing the way and the four established in the fruit: the eight persons among beings — this is the foremost Sangha.

For people intent on sacrifice, for living beings seeking merit, making merit that ripens in the acquisitions, what is given here bears great fruit.

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

(1) "Here, when a bhikkhu is dwelling in solitude, living inde pendently, a desire arises in him for gain. He rouses himself, strives, and makes an effort to acquire gain. 1761 Nevertheless, he fails to acquire gain. Due to that lack of gain, he sorrows, lan guishes, and laments; he weeps beating Iris breast and becomes confused. This is called a bhikkhu desirous of gain [294] who rouses himself, strives, and makes an effort to acquire gain, but not getting it, sorrows and laments: he has fallen away from the good Dhamma.

(2) "But when a bhikkhu is dwelling in solitude, living inde pendently, a desire arises in him for gain. He rouses himself, strives, and makes an effort to acquire gain. He acquires gain. Due to that gain, he becomes intoxicated, grows slothful, and drifts into slothfulness. This is called a bhikkhu desirous of gain who rouses himself, strives, and makes an effort to acquire gain, and getting it, becomes intoxicated and slothful: he has fallen away from the good Dhamma.

(3) "But when a bhikkhu(monk) is dwelling in solitude, living inde pendently, a desire arises in him for gain. He does not rouse himself, strive, and make an effort to acquire gain. He does not acquire gain. Due to that lack of gain, he sorrows, languishes, and laments; he weeps beating his breast and becomes con fused. This is called a bhikkhu desirous of gain who does not rouse himself strive, and make an effort to acquire gain, and not getting it, sorrows and laments: he has fallen away from the good Dhamma.

(4) "But when a bhikkhu is dwelling in solitude, living inde pendently, a desire arises in him for gain. He does not rouse himself, strive, and make an effort to acquire gain. Nevertheless, he acquires gain. Due to that gain, he becomes intoxicated, grows slothful, and drifts into slothfulness. This is called a bhikkhu desirous of gain who does not rouse himself, strive, and make an effort to acquire gain, and getting it, becomes intoxicated and slothful: he has fallen away from the good Dhamma.

(5) "But when a bhikkhu is dwelling in solitude, living inde pendently, a desire arises in him for gain. He rouses himself, strives, and makes an effort to acquire gain. Nevertheless, [295] he fails to acquire gain. He does not sorrow, languish, and lament due to that lack of gain; he does not weep beating his breast and become confused. This is called a bhikkhu desir ous of gain who rouses himself/strives, and makes an effort to acquire gain, and not getting it, does not sorrow and lament: he has not fallen away from the good Dhamma.

(6) "But when a bhikkhu is dwelling in solitude, living inde pendently, a desire arises in him for gain. He rouses himself, strives, and makes an effort to acquire gain. He acquires gain. He does not become intoxicated, does not grow slothful, and does not drift into slothfulness due to that gain. This is called a bhikkhu desir ous of gain who rouses himself, strives, and makes an effort to acquire gain, and getting it, does not become intoxicated and slothful: he has not fallen away from the good Dhamma.

(7) "But when a bhikkhu is dwelling in solitude, living inde pendently, a desire arises in him for gain. He does not rouse himself, strive, and make an effort to acquire gain. He does not acquire gain. He does not sorrow, languish, and lament due to that lack of gain; he does not weep beating his breast and become confused. This is called a bhikkhu desirous of gain who does not rouse himself, strive, and make an effort to acquire gain, and not getting it, does not sorrow and lament: he has hot fallen away from the good Dhamma.

(8) "But when a bhikkhu is dwelling in solitude, living inde pendently, a desire arises in him for gain: He does not rouse himself, strive, and make an effort to acquire gain. Neverthe less, he acquires gain. He does not become intoxicated, grow slothful, and drift into slothfulness due to that gain. This is called a bhikkhu desirous of gain who does not rouse himself, strive, and make an effort to acquire gain, and getting it, does not become intoxicated and slothful: he has not fallen away from the good Dhamma.

"These are the eight kinds of persons found existing in the world." [296]

62 Able (Alam)
(1) "Bhikkhus(Monks), possessing six qualities, a bhikkhu is able [to benefit] both himself and others. 15,62 What six?

"Here, (i) a bhikkhu is one of quick apprehension concerning beneficial(kusala) teachings; 1763 (ii) he is capable of retaining in mind the teachings he has learned; (iii) he investigates the meaning of the teachings he has retained in mind; (iv) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma; (v) he is a good speaker with a good delivery, gifted with speech that is polished, clear, articulate, expressive of the meaning; (vi) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing these six qualities, a bhikkhu is able [to benefit] both himself and others.

(2) "Possessing five qualities, a bhikkhu is able [to benefit] Both himself and others. What five?

"Here, a bhikkhu is not one of quick apprehension concern ing beneficial(kusala) teachings. However, (i) he is capable of retain ing in mind the teachings he has learned; (ii) he investigates the meaning of the teachings he has retained in mind; (iii) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma; (iv) he is a good speaker with a good delivery . . . expressive of the meaning; (v) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing these five qualities, a bhikkhu is able [to benefit] both himself and others.

(3) "Possessing four qualities, a bhikkhu is able [to benefit] himself but not others. What four?

"Here, (i) a bhikkhu is one of quick apprehension concerning beneficial(kusala) teachings; (ii) he is capable of retaining in mind the teachings he has learned; [297] (iii) he investigates the meaning of the teachings he has retained in mind; (iv) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma. However, he is not a good speaker with a good delivery/nor is he gifted with speech that is polished, clear, articulate, expressive of the meaning; and he is not one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above four qualities, a bhikkhu(monk) is able [to ben efit] himself but not others.

(4) "Possessing four qualities, a bhikkhu is able [to benefit] others but not himself. What four?

"Here, (i) a bhikkhu is one of quick apprehension concerning beneficial(kusala) teachings; (ii) he is capable of retaining in mind the teachings he has learned. However, he does not investigate the meaning of the teachings he has retained in mind, and he has not understood the meaning and the Dhamma and does not practice in accordance with the Dhamma. (iii) Still, he is a good speaker with a good delivery . . . expressive of the meaning; and (iv) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above four qualities, a bhik khu is able [to benefit] others but not himself.

(5) "Possessing three qualities, a bhikkhu is able [to benefit] himself but not others. What three?

"Here, a bhikkhu is not one of quick apprehension concern ing beneficial(kusala) teachings. However, (i) he is capable of retain ing in mind the teachings he has learned, (ii) he investigates the meaning of the teachings he has retained in mind, and (iii) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma. But he is not a good speaker with a good delivery . . . [298] . . . expressive of the meaning; and he is not one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above three qualities, a bhikkhu is able [to benefit] himself but not others.

(6) "Possessing three qualities, a bhikkhu is able [to benefit] others but not himself. What three?

"Here, a bhikkhu is not one of quick apprehension concerning beneficial(kusala) teachings, but (i) he is capable of retaining in mind the teachings he has learned. However, he does not investigate the meaning of the teachings he has retained in mind, and he, has not understood the meaning and the Dhamma: and does not practice in accordance with the Dhamma. (ii) Still, he is a good speaker with a good delivery . ... expressive of the meaning;, and (iii) he is one who instructs, encourages. Inspires, and gladdens his fellow monks. Possessing the above three qualities, a bhik khu is able [to benefit] others but not himself.

(7) "Possessing two qualities, a bhikkhu is able [to benefit] himself but not others. What two?

"Here, a bhikkhu is not one of quick apprehension concern ing beneficial(kusala) teachings, and he is not capable of retaining in mind the teachings he has learned. However, (i) he investigates the meaning of the teachings he has retained in mind, and (ii) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma. But he is not a good speaker with a good delivery . . . expressive of the meaning; and he is not one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above two qualities, a bhikkhu is able [to benefit] himself but not others.

(8) "Possessing two qualities, a bhikkhu is able [to benefit] others but not himself. What two?

"Here, a bhikkhu is not one of quick apprehension concern ing beneficial(kusala) teachings; he is not capable of retaining in mind the teachings he has learned; he does not investigate the mean ing of the teachings he has retained in mind; [299] and he does not understand the meaning and the Dhamma and practice in accordance with the Dhamma. But (i) he is a good speaker with a good delivery . '. . expressive of the meaning; and (ii) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above two qualities, a bhikkhu is able [to benefit] others but not himself."

63 In Brief (Samkhitta sans. Sankshipt)
Then a certain bhikkhu approached the Lord(Buddha), paid hom age to him, sat down to one side, and said to him:

"Bhante, it would be good if the Lord(Buddha) would teach me the Dhamma(path) in brief, so that, having heard the Dhamma from the Lord(Buddha), I might dwell alone, withdrawn, alertful, ardent, and resolute."

"It is in just this way that some hollow men here make requests of me, but when the Dhamma has been explained, they think only of following me around." 1764

"Bhante, let the Lord(Buddha) teach me the Dhamma(path) in brief. Let the Sugata(Lord Buddha) teach me the Dhamma in brief. Perhaps I might come to understand the meaning of the Lord(Buddha)'s statement; perhaps I might become an heir of the Lord(Buddha)'s statement."

"In that case, bhikkhu, you should train yourself thus: 'My mind will be firm and well Settled internally. Arisen bad harmful(akusala) states will not obsess my mind.' Thus should you train yourself.

(1) "When, bhikkhu, your mind is firm and well settled inter nally, and arisen bad harmful(akusala) states do not obsess your mind, then you should train yourself thus: [300] 'I will develop and cultivate the liberation of the mind by loving-kindness(metta), make it a vehicle and basis, carry it out, consolidate it, and properly undertake it.' Thus should you train yourself.

"When this samadhi(self absorption/trance) has been developed and cultivated by you in this way, then you should develop this samadhi(self absorption/trance) with thought and examination; you should develop it with out thought but with examination only; you should develop it without thought and examination. You should develop it with bliss(piti); you should develop it without bliss(piti); you should develop it accompanied by comfort; and you should develop it accompanied by indifference(withdrawing within/upekkha). 1765

(2) — (4) "When, bhikkhu, this samadhi(self absorption/trance) has been devel oped and well developed by you in this way, then you should train yourself thus: 'I will develop and cultivate the liberation of the mind by compassion . . . the liberation of the mind by altru istic joy . . . the liberation of the mind by indifference(withdrawing within/upekkha), make it a vehicle and basis, carry it out, consolidate it, and properly undertake it.' Thus should you train yourself.

"When this samadhi(self absorption/trance) has been developed and culti vated 1766 by you in this way, then you should develop this con centration with thought and examination; you should develop it without thought but with examination only; you should develop it without thought and examination. You should develop it with bliss(piti); you should develop it without bliss(piti); you should develop it accompanied by comfort; and you should develop it accompanied by indifference(withdrawing within/upekkha).

(5) "When, bhikkhu, this samadhi(self absorption/trance) has been developed and well developed by you in this way, then you should train yourself thus; 'I will dwell watching(in meditation/anupassi) the body in the body, ardent, completely comprehending, mindful(meditating/sati), having removed long ing and dejection in regard to the world.' Thus should you train yourself.

"When this samadhi(self absorption/trance) has been developed and cultivated by you in this way, then you should develop this samadhi(self absorption/trance) with thought and examination; you should develop it without thought but with examination [301] only; you should develop it without thought and examination. You should develop it with bliss(piti); you should develop it without bliss(piti); you should develop it accompanied by comfort; and you should develop it accompanied by indifference(withdrawing within/upekkha).

(6)— (8) "When, bhikkhu, this, samadhi(self absorption/trance) has been devel oped and well developed by you in this way, then you should train yourself thus: 'I will dwell watching(in meditation/anupassi) sensations(vedana) in sensations(vedana) . . . mind in mind . . . phenomena(dhamma)in phenomena, ardent, completely comprehending, mindful(meditating/sati), having removed longing and dejection in regard to the world.' Thus should you train yourself.

"When this samadhi(self absorption/trance) has been developed and cultivated by you in this way, then you should develop this samadhi(self absorption/trance) with thought and examination; you should develop it with out thought but with examination only; you should develop it without thought and examination. You should develop it with bliss(piti); you should develop it without bliss(piti); you should develop it accompanied by comfort; and you should develop it accompanied by indifference(withdrawing within/upekkha).

"When, bhikkhu, this samadhi(self absorption/trance) has been developed and well developed by you in this way, then wherever you walk, you will walk at ease; wherever you stand, you will stand at ease; wherever you sit, you will sit at ease; wherever you lie down, you will lie down at ease.'

Having received such an exhortation from the Lord(Buddha), that bhikkhu rose from his seat, paid homage to the Lord(Buddha), circumambulated him keeping the right side toward him, and departed.' 767 Then, dwelling alone, withdrawn, alertful/ardent, and resolute, in no long time that bhikkhu realized for himself with direct knowledge(abhinna), in this very life, that unsurpassed con summation 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. [302] 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 that bhikkhu became one of the arahants.

64 Gaya (Gayasisa)
On one occasion the Lord(Buddha) was dwelling at Gaya on Gayasisa. There the Lord(Buddha) addressed the bhikkhus: "Bhikkhus! "

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

(1) "Bhikkhus(Monks), before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, I perceived only a (divine) light (within). But I did not see (divine) forms' 768

(2) "It occurred to me, bhikkhus: 'If I should perceive a (divine) light and also see (divine) forms, in such a case this knowledge and vision of mine would become even more purified.' 1769 So on a later occa sion, as I was dwelling alertful, ardent, and resolute, I perceived a (divine) light and also saw (divine) forms.

Yet I did not associate with those devtas(angels) (devata/angels), converse with them, and engage in a discussion with them.

(3) "It occurred to me, bhikkhus: 'If I perceive a (divine) light and see (divine) forms, and also associate with those devtas(angels)(devata), converse with them, and engage in a discussion with them, in such a case this knowledge and vision of mine would become even more puri fied.' So on a later occasion, as I was dwelling alertful, ardent, and resolute, I perceived a (divine) light and saw (divine) forms , and I also asso ciated with those devtas(angels) (devata), conversed with them, and engaged in a discussion with them.

Yet I did not know about those devtas(angels): 'These devtas(angels) are from this or that order of devas(angels/gods).' [303]

(4) "It occurred to me, bhikkhus: 'If I perceive a (divine) light and see (divine) forms, and associate with those devtas(angels), converse with them, and engage in a discussion with them, and also know about those devtas(angels): 'These devtas(angels) are from this or that order of devas(angels/gods)' in such a case this knowledge and vision of mine would become even more purified.' So on a later occasion, as I was dwelling alertful, ardent, and resolute, I perceived a (divine) light and saw (divine) forms, and associated with those devtas(angels), conversed with them, and engaged in a discussion with them, and I also knew about those devtas(angels): 'These devtas(angels) are from this or that order of devas(angels/gods).'

Yet I did not know of those devtas(angels): 'After passing away here these devtas(angels) were reborn there as a result of this kamma(karma/deeds).'

(5) "It occurred to me, bhikkhus: 'If I perceive a (divine) light and see (divine) forms, and associate with those devtas(angels), converse with them, and engage in a discussion with them, and also know about those devtas(angels): 'These devtas(angels) are from this or that order of devas(angels/gods)' in such a case this knowledge and vision of mine would become even more purified.' So on a later occasion, as I was dwelling alertful, ardent, and resolute, I perceived a (divine) light and saw (divine) forms, and associated with those devtas(angels), conversed with them, and engaged in a discussion with them, and I also knew about those devtas(angels): 'These devtas(angels) are from this or that order of devas(angels/gods).' I also knew of those devtas(angels): 'After passing away here these devtas(angels) were reborn there as a result of this kamma.'

Yet I did not know of those devtas(angels): 'As a result of this kamma, these devtas(angels) subsist on such food and experience such pleasure and pain.'

(6) "It occurred to me, bhikkhus: 'If I perceive a (divine) light and see (divine) forms, and associate with those devtas(angels), converse with them, and engage in a discussion with them, and also know about those devtas(angels): 'These devtas(angels) are from this or that order of devas(angels/gods)' in such a case this knowledge and vision of mine would become even more purified.' So on a later occasion, as I was dwelling alertful, ardent, and resolute, I perceived a (divine) light and saw (divine) forms, and associated with those devtas(angels), conversed with them, and engaged in a discussion with them, and I also knew about those devtas(angels): 'These devtas(angels) are from this or that order of devas(angels/gods).' I also knew of those devtas(angels): 'After passing away here these devtas(angels) were reborn there as a result of this kamma.' And I also knew of those devtas(angels): 'As a result of this kamma, these devtas(angels) subsist on such food and experience such pleasure and pain.' And I also knew about those devtas(angels): 'As a result of this kamma(karma/deeds), these devtas(angels) subsist on such food and experience such pleasure and pain.'

Yet I did not know of those devtas(angels) : 'As a result of this kamma(karma/deeds), these devtas(angels) have a life span of such length.'

(7) "It occurred to me, bhikkhus: 'If I perceive a (divine) light and see (divine) forms, and associate with those devtas(angels), converse with them, and engage in a discussion with them, and also know about those devtas(angels): 'These devtas(angels) are from this or that order of devas(angels/gods)' in such a case this knowledge and vision of mine would become even more purified.' So on a later occasion, as I was dwelling alertful, ardent, and resolute, I perceived a (divine) light and saw (divine) forms, and associated with those devtas(angels), conversed with them, and engaged in a discussion with them, and I also knew about those devtas(angels): 'These devtas(angels) are from this or that order of devas(angels/gods).' I also knew of those devtas(angels): 'After passing away here these devtas(angels) were reborn there as a result of this kamma.' I also knew of those devtas(angels): 'As a result of this kamma, these devtas(angels) subsist on such food and experience such pleasure and pain.' And I also knew about those devtas(angels): 'As a result of this kamma(karma/deeds), these devtas(angels) subsist on such food and experience such pleasure and pain.' And I also knew about those devtas(angels): 'As a result of this kamma(karma/deeds), these devtas(angels) have a life span of such length.'

Yet I did not know whether or not I had previously lived together with those devtas(angels).

(8) "It occurred to me, bhikkhus: 'If (i) I perceive a (divine) light and (ii) see (divine) forms; and (iii) I associate with those devtas(angels) (devata/angels), converse with them, and engage in a discussion with them [304]; and (iv) know about those devtas(angels): 'These devtas(angels) are from this or that order of devas(angels/gods)'; and (v) 'After passing away here, these devtas(angels) were reborn there as a result of this kamma(karma/deeds)'; and (vi) 'As a result of this kamma(karma/deeds), these devtas(angels) subsist on such food and experience such pleasure and pain'; and (vii) 'As a result of this kamma(karma/deeds), these devtas(angels) have a life span of such length'; and (viii) also know whether or not I had previously lived together with those devtas(angels), in such a case this knowledge and vision of mine would become even more purified.'

"So on a later occasion, as I was dwelling alertful, ardent, and resolute: (i) I perceived a (divine) light and (ii) saw (divine) forms; and (iii) I associated with those devtas(angels), conversed with them, and engaged in a discussion with them; and (iv) I also knew about those dei ties: 'These devtas(angels) are from this or that order of devas(angels/gods)'; and (v) 'After passing away here, these devtas(angels) were reborn there as a result of this kamma(karma/deeds)'; and (vi) 'As a result of this kamma(karma/deeds), these devtas(angels) subsist on such food and experience such pleasure and pain'; and (vii) 'As a result of this kamma(karma/deeds), these devtas(angels) have a life span of such length'; and (viii) I also knew whether or not I had previously lived together with those devtas(angels). 1770

"So long, bhikkhus, as my knowledge and vision about the devas(angels/gods) with its eight facets was not well purified, I did not claim, to have awakened to the unsurpassed perfect enlightenment 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. But when my knowledge and vision about the devas(angels/gods) with its eight facets was well purified, then I [305] claimed to have awakened to the unsurpassed perfect enlightenment in this world with . . . its devas(angels/gods) and humans. The knowledge and vision arose in me: 'Unshakable is my liberation of mind; this is my last rebirth; now there is no more renewed existence(bhavo/cause for rebirth)."

65 Overcoming (Abhibhayatana)
"Bhikkhus(monks), there are these eight bases of overcoming (the world). 1771 What eight?

(1) "One perceptive of (divine) forms internally sees (divine) forms exter nally, limited, beautiful or ugly. Having overcome them, he is perceptive thus: 'I know, I see.' This is the first basis of overcoming. 1772

(2) "One perceptive of (divine) forms internally sees (divine) forms exter nally, measureless, beautiful or ugly. Having overcome them, he is perceptive thus: 'I know, I see' This is the second basis of overcoming. 1773

(3) "One not perceptive of forms internally sees forms exter nally, limited, beautiful or ugly. Having overcome them, he is perceptive thus: 'I know, I see.' This is the third basis of overcoming' 1774

(4) "One not perceptive of forms internally sees forms exter nally, measureless, beautiful or ugly. Having overcome them. he is perceptive thus: 'I know, I see.' This is the fourth basis of overcoming.

(5) "One not perceptive of (divine) forms internally sees (divine) forms exter nally, blue ones, blue in color, with a blue hue, with a blue tint. Having overcome them, he is perceptive thus: 'I know, I see.' This is the fifth basis of overcoming . L775

(6) "One not perceptive of (divine) forms internally sees (divine) forms exter nally, yellow ones, yellow in color, with a yellow hue, with a yellow tint. Having, overcome them, he is perceptive thus: 'I know, I see.' This is the sixth basis of overcoming. [306]

(7) "One not perceptive of (divine) forms internally sees (divine) forms exter nally, red ones, red in color, with a red hue, with a red tint. Having overcome them, he is perceptive thus: 'I know, I see.' This is the seventh basis of overcoming.

(8) "One not perceptive of (divine) forms internally sees (divine) forms exter nally, white ones, white in color, with a white hue, with a white tint. Having overcome them, he is perceptive thus: 'I know, I see.' This is the eighth basis of overcoming.

"These, bhikkhus, are the eight bases of overcoming."

66 Emancipation (Vimokkha sans. Vimoksha)
"Bhikkhus(Monks), there are these eight emancipations. 1776 What eight?

(1) "One with form sees (divine) forms (internally). This is the first emancipation. 1777

(2) "One not perceptive of (divine) forms internally sees (divine) forms exter nally. This is the second emancipation. 1778

(3) "One is focused (internally) only on 'holy(subha)' This is the third emancipation. 1779

(4) "With the complete surmounting of perceptions(sanna/sangya) of (divine) forms (i.e. devtas(angels)), with the passing away of perceptions(sanna/sangya) of sensory impingement, with non-attention(equanimous) to (divine) perceptions(sanna/sangya) of diversity, [perceiving] 'space is infinite,' one enters and dwells in the sphere(ayatana) of the infinity of space. This is the fourth emancipation.  (i.e moving up & away from the perception(sanna/sangya) of devtas(angels))

(5) "By completely surmounting the sphere(ayatana) of the infinity of space, [perceiving] 'consciousness is infinite' one enters and dwells in the sphere(ayatana) of the infinity of consciousness. This is the fifth emancipation.

(6) "By completely surmounting the sphere(ayatana) of the infinity of con sciousness, [perceiving] 'there is nothing,' one enters and dwells in the sphere(ayatana) of nothingness. This is the sixth emancipation.

( 7 ) "By completely surmounting the sphere(ayatana) of nothingness, one enters and dwells in the sphere(ayatana) of neither-perception(sanna/sangya)-nor-non perception(sanna/sangya). This is the seventh emancipation.

(8) "By completely surmounting the sphere(ayatana) of neither-perception(sanna/sangya) nor-non-perception, one enters and dwells in the cessation of perception(sanna/sangya) and sensation(vedana). 1780 This is the eighth emancipation. (Final Vimokkha/Vimoksha/Nibbana/Nirvana)

"These, bhikkhus, are the eight emancipations." [307]

67 Ignoble Declarations (Anriyavohara sans. Anarya-vihara)
"Bhikkhus(Monks), there are these eight ignoble declarations. 1781 What eight? (1) Saying that one has seen what one has not seen; (2) saying that one has heard what one has not heard; (3) saying that one has sensed what one has not sensed; (4) saying that one has cognized what one has not cognized; (5) saying that one has not seen what one has actually seen; (6) saying that one has not heard what one has. actually heard; (7) saying that one has not sensed what one has actually sensed; (8) saying that one has not cognized what one has actually cognized. These are the eight ignoble declarations."

68 Noble Declarations (Ariyavohara sans. Arya-vihara)
"Bhikkhus(Monks), there are these eight noble declarations. 1782 What eight? (1) Saying that one has not seen what one has not seen; (2) saying that one has not heard what one has not heard; (3) saying that one has not sensed what one has not sensed; (4) saying that one has not cognized what one has not cognized; (5) saying that one has seen what one has actually seen; (6) saying that one has heard what one has actually heard; (7) saying that one has sensed what one has actually sensed; (8) saying that one has cognized what one has actually cognized. These are the eight noble declarations."

69 Assemblies 1783 (Parisa sans. Parishad)
"Bhikkhus(Monks), there are these eight assemblies. What eight? An assembly of khattiyas, an assembly of brahmins, an assembly of householders, an assembly of ascetics, an assembly of the devas(angels/gods) [ruled by] the four great kings, an assembly of the Tavatimsa devas(angels/gods), an assembly of Mara, an assembly of Brahma.

(1) "Now I recall, bhikkhus, approaching an assembly con sisting of many hundreds of khattiyas. I previously sat there, conversed, and held discussions. I appeared just like them. and my voice became like their voice. I instructed, encouraged, inspired, and gladdened them with a Dhamma talk, and while I was speaking they did not recognize me but thought: 'Who is it that is speaking, a deva(angel/god) or a human being?' Having instructed, encouraged, inspired, and gladdened them with a Dhamma talk, I disappeared, and when I had disappeared they did not recognize me but thought: 'Who was it that has disappeared, a deva or a human being?' 1784 . [308]

(2) -(8) "Then I recall, bhikkhus, approaching an assembly consisting of many hundreds of brahmins . . . an assembly consisting of many hundreds of householders . . . an assem bly consisting of many hundreds of ascetics . . . an assembly consisting of many hundreds of the devas(angels/gods) [ruled by] the four great kings . . an assembly consisting of many hundreds of the Tavatimsa devas(angels/gods) . . . an assembly consisting of many hundreds under Mara . . . an assembly consisting of many hundreds under Brahma. I previously sat there, conversed, and held discussions. I appeared just like them, and my voice became like their voice. I instructed, encouraged, inspired, and gladdened them with a Dhamma talk, and while I was speaking they did not recog nize me but thought: 'Who is it that is speaking, a deva(angel/god) or a human being?' Having instructed, encouraged, inspired, and gladdened them with a Dhamma talk, I disappeared, and when I had disappeared they did not recognize me but thought: 'Who was it that has disappeared, a deva(angel/god) or a human being?'

"These, bhikkhus, are the eight assemblies."

70 Earthquakes [1785] (Bhumicala)
On one occasion the Lord(Buddha) was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then, in the morning, the Lord(Buddha) dressed, took his bowl and robe, and entered Vesali for alms. When he had walked for alms in Vesali, after his meal, on returning from his alms round, he addressed the Venerable Ananda: "Take a sitting cloth, Ananda. Let us go to the Capala Shrine for the day's dwelling."

"Yes, Bhante," the Venerable Ananda replied and, having taken a sitting cloth, he followed closely behind the Lord(Buddha). The Lord(Buddha) then went to the Capala Shrine, sat down on the seat that was prepared for him, and said to the Venerable Ananda: [309]

"Delightful is Vesali, Ananda, Delightful is the Udena Shrine, delightful the Gotamaka Shrine, delightful the Sattamba Shrine, delightful the Bahuputta Shrine, delightful the Sarandada Shrine, delightful the Capala Shrine. Whoever, Ananda, has developed and cultivated the four bases for psychic potency(magic/iddhi), made them a vehicle and basis, carried them out, consolidated them, and properly undertaken them could, if he so wished, live on for an eon or for the remainder of an eon. The Tathagata(Buddha), Ananda, has developed and cultivated the four bases for psychic potency, made them a vehicle and basis, carried them out, con solidated them, and properly undertaken them. If he so wished, the Tathagata(Buddha) could live on for an eon or for the remainder of an eon." 1786

But though the Venerable Ananda was given such an obvious signal by the Lord(Buddha), though he was given such an obvious hint, he was unable to pick up the hint. He did not request the Lord(Buddha): "Bhante, let the Lord(Buddha) live on for an eon! Let the Sugata(Lord Buddha) Live on for an eon, 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." For his mind was obsessed by Mara. 1787

A second time ... A third time the Lord(Buddha) addressed the Venerable Ananda: "Delightful is Vesali . . . Delightful is the Udena Shrine ... delightful the Capala Shrine. Whoever, Ananda, has developed and cultivated the four bases for psychic potency(magic/iddhi) . . . and properly undertaken them could, if he so wished, live on for an eon or for the remainder of an eon. The Tathagata(Buddha), Ananda, has developed and cultivated the four bases for psychic potency(magic/iddhi), made them a vehicle and basis, car ried them out, consolidated them, and properly undertaken them. If he so wished, the Tathagata(Buddha) could live on for an eon or for the remainder of an eon."

But again, though the Venerable Ananda [310] was given such an obvious signal by the Lord(Buddha), though he was given such an obvious hint, he was unable to pick up the hint. . . For his mind was obsessed by Mara.

Then the Lord(Buddha) addressed the Venerable Ananda: "You may go, Ananda, at your own convenience."

"Yes, Bhante," the Venerable Ananda replied, and he rose from his seat, paid homage to the Lord(Buddha), circumambulated him keeping the right side toward him, and sat down at the foot of a tree not far from the Lord(Buddha).

Then, not long after the Venerable Ananda had left, Mara the Evil One said to the Lord(Buddha): "Bhante, let the Lord(Buddha) now attain final nibbana(nirvana)! Let the Sugata(Lord Buddha) now attain final nibbana(nirvana)! Now is the time, Bhante, for the Lord(Buddha)'s final nibbana(nirvana)! These words were uttered, Bhante, by the Lord(Buddha)
 * 1788 'I will not attain final nibbana(nirvana). Evil One, until there are

bhikkhu disciples of mine who are competent, disciplined, self confident, attained to security from bondage, learned, uphold ers of the Dhamma, practicing in accordance with the Dhamma, practicing in the proper way, conducting themselves accord ingly; who have learned their own teacher's teaching and can explain it, teach it, proclaim if, establish it, disclose it, analyze it, and elucidate it; who can thoroughly refute in reasoned ways the current tenets of others and teach the antidotal Dhamma.' 1789 (Mara:) 'Now at present the Lord(Buddha) has bhikkhu disciples who are competent. . . and who can teach the antidotal Dhamma. Bhante, let the Lord(Buddha) now attain final nibbana(nirvana)! Let the Sugata(Lord Buddha) now attain final nibbana(nirvana)! Now is the time for the Lord(Buddha)'s final nibbana(nirvana)! '

"And these words were uttered, Bhante, by the Lord(Buddha)
 * 'I will not attain final nibbana(nirvana). Evil One, until there are

Bhikkhuni(nun)disciples of mine who are competent. . . until there are male lay disciples of mine [311] who are competent. . . until there are female lay disciples of mine who are competent. . . and teach the antidotal Dhamma.'. (Mara:) 'Now at present the Lord(Buddha) has Bhikkhuni(nun)disciples. . . male lay disciples. . . female lay dis ciples who are competent, disciplined, self-confident, attained to security from bondage, learned, upholders of the Dhamma, practicing in accordance with the Dhamma, practicing in the proper way, conducting themselves accordingly; who have learned their own teacher's doctrine and can explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it; who can thoroughly refute in reasoned ways the current tenets of others and teach the antidotal Dhamma. Bhante, let the Lord(Buddha) now attain final nibbana(nirvana)! Let the Fortunate One now attain final nibbana(nirvana)! Now is the time for the Lord(Buddha)'s final nibbana(nirvana)!'

"And these words were uttered, Bhante, by the Lord(Buddha): 'I will not attain final nibbana(nirvana), Evil One, until this brahmacariya(celibate holy life) of mine has become successful and prosperous, extensive, pop ular, widespread, well proclaimed among devas(angels/gods) and humans.' (Mara:) 'That brahmacariya(celibate holy life) of the Lord(Buddha) has become successful and prosperous, extensive, popular, widespread, well proclaimed among devas(angels/gods) and humans. Bhante, let the Lord(Buddha) now attain final nibbana(nirvana)! Let the Sugata(Lord Buddha) now attain final nibbana! Now is the time, Bhante, for the Lord(Buddha)'s final nibbana!'

[The Lord(Buddha) said:] "Be at ease. Evil One. It won't be long before the Tathagata(Buddha)'s final nibbana(nirvana) takes placeThree months from now the Tathagata(Buddha) will attain final nibbana(nirvana)."

Then the Lord(Buddha), at the Capala Shrine, mindful(meditating/sati) and completely comprehending, let go his vital force; 1790 And when the Lord(Buddha) had let go his vital force, a great earthquake occurred, frightening and terrifying, and peals of thunder shook the sky.

Then, having understood the meaning of this, the Lord(Buddha) on that occasion uttered this inspired utterance: [312]

"Comparing the incomparable and continued existence(bhavo/cause for rebirth), the sage let go the force of existence(bhavo/cause for rebirth). Rejoicing internally, self-absorbed(in-trance/samahita), he broke his own existence(bhavo/cause for rebirth) like a coat of armor." 1791

Then it occurred to the Venerable Ananda: "This earth quake was indeed powerful! This earthquake was indeed very powerful, frightening and terrifying, and peals of thunder shook the sky! What is the cause and condition for a powerful earthquake?"

Then the Venerable Ananda approached the Lord(Buddha), paid homage to him, sat down to one side, and said to him: "Bhante, this earthquake was indeed powerful! This earthquake was indeed very powerful, frightening and terrifying, and peals of thunder shook the sky! What, Bhante, is the cause and condi tion for a powerful earthquake?"

"Ananda, there are these eight causes and conditions for a powerful earthquake. What eight?

(1) "Ananda, this great earth is established upon water(liquid probably magma); the water rests upon wind (probably solar wind); the wind blows in space. There comes a time, Ananda, when strong winds blow and shake the water. The water, being shaken, shakes the earth. This is the first cause and condition for a powerful earthquake.

(2) " Again, there is an ascetic or brahmin who possesses psychic potency(magic/iddhi) and has attained mastery of mind, or a devta(angel) who is very powerful and mighty. He has developed a limited perception(sanna/sangya) of earth and a measureless perception(sanna/sangya) of water. He makes this earth shake, shudder, and tremble. 1792 This is the second cause and condition for a powerful earthquake.

(3) "Again, when the bodhisatta passes away from the Tusita order and, mindful(meditating/sati) and completely comprehending, enters his moth er's womb, this [313] earth shakes, shudders, and trembles. This is the third cause and condition for a powerful earthquake.

(4) "Again, when the bodhisatta, mindful(meditating/sati) and completely compre hending, emerges from his mother's womb, this earth shakes, shudders, and trembles. This is the fourth cause and condition for a powerful earthquake.

(5) "Again, when the Tathagata(Buddha) awakens to the unsur passed perfect enlightenment, this earth shakes, shudders, and trembles. This is the fifth cause and condition for a powerful earthquake.

(6) "Again, when the Tathagata(Buddha) sets in motion the unsur passed wheel of the Dhamma, this earth shakes, shudders, and trembles. This is the sixth cause and condition for a powerful earthquake.

(7) "Again, when the Tathagata(Buddha), mindful(meditating/sati) and completely compre hending, lets go his vital force, this earth shakes, shudders, and trembles. This is the seventh Cause and condition for a powerful earthquake.

(8) "Again, when the Tathagata(Buddha) attains final nibbana(nirvana), by the nibbana element without residue remaining, this earth shakes, shudders, and trembles. This is t the eighth cause and condition for a powerful earthquake.

"These are the eight causes and conditions for a powerful earthquake." [314]

71 Faith (1) (Saddha1 sans. Shraddha)
(1) "Bhikkhus(monks), a bhikkhu may be endowed with faith but he is not virtuous; thus he is incomplete with respect to that fac tor. He should fulfill that factor, [thinking]: 'How can I be endowed with faith and also be virtuous?' But when a bhikkhu is endowed with faith and is also virtuous, then he is complete with respect to that factor.

(2) "A bhikkhu may be endowed with faith and virtuous, but he is not learned; thus he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: 'How can I be endowed with faith, virtuous, and also learned?' But when a bhikkhu is endowed with faith, virtuous, and also learned, then he is complete with respect to that factor.

(3) "A bhikkhu may be endowed with faith, virtuous, and learned, but he is not a speaker on the Dhamma . . . (4) . . . a speaker on the Dhamma, but not one who frequents assem blies . . . (5) . . . one who frequents assemblies, but not one who confidently teaches the Dhamma to an assembly . . . (6) . . . one who confidently teaches the Dhamma to an assembly, but not one who gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are pleasant dwell ings in this very life . . . (7) . . . 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, but not one who, 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, dwells in it. Thus he is incomplete with respect to that factor. He should fulfill that factor, [315] [thinking]: 'How can I be endowed with faith. . . and also be one who, with the destruc tion of the taints, has realized for himself with direct knowl edge, in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, dwells in it'?

(8) "But when a bhikkhu is (i) endowed with faith, (ii) virtu ous, and (iii) learned; (iv) a speaker on the Dhamma; (v) one who frequents assemblies; (vi) one who confidently teaches the Dhamma to an assembly; (vii) 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; and (viii) he is also one who, with the destruction of the taints, 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, dwells in it, then he is complete with respect to that factor.

"A bhikkhu who possesses these eight qualities is one who inspires confidence in all respects and who is complete in all aspects."

72 Faith (2) (Saddha2 sans. Shraddha)
(1) ""Bhikkhus(Monks), a bhikkhu may be endowed with faith but he is not virtuous; thus he is incomplete with respect to that fac tor. He should fulfill that factor, [thinking]: 'How can I be endowed with faith and also be virtuous?" But when a bhikkhu is endowed with faith and is also virtuous, then he is complete with respect to that factor.

(2) "A bhikkhu may be endowed with faith and virtuous, but he is not learned; thus he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: "How can I be endowed with faith, virtuous, and also learned?" But when a bhikkhu is endowed with faith, virtuous, and also learned, then he is complete with respect to that factor.

(3) "A bhikkhu may be endowed with faith, virtuous, and learned, but he is not a speaker on the Dhamma . . . (4) ... a speaker on the Dhamma, but not one who frequents assem blies . . . (5) . . . one who frequents assemblies, but not one who confidently teaches the Dhamma to an assembly [316] . . . (6) . . . one who confidently teaches the Dhamma to an assembly, but he is not one who contacts with the body and dwells in those peaceful emancipations, transcending forms, that are formless . . . (7) . . . one who contacts with the body and dwells in those peaceful emancipations, transcending forms, that are formless, but not one who, 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, dwells in it. Thus he is incomplete with respect to that factor. He should fulfill that factor, [think ing]: "How can I be endowed with faith . . . and also be one who, 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, dwells in it?"

(8) "But when a bhikkhu is (i) endowed with faith, (ii) virtu ous, and (iii) learned; (iv) a speaker on the Dhamma; (v) one who frequents assemblies; (vi) one who confidently teaches the Dhamma to an assembly; (vii) one who contacts with the body and dwells in those peaceful emancipations, transcending forms, that are formless; and (viii) he is also one who, with the destruction of the taints, 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, dwells in it, then he is complete with respect to that factor.

"A bhikkhu who possesses these eight qualities is one who inspires confidence in all respects and who is complete in all aspects."

73 Meditation on Death (l) 1793 (Maranassati1 sans. Marana-smriti)
On one occasion the Lord(Buddha) was dwelling at Nadika in the brick hall. There the Lord(Buddha) addressed the bhikkhus: [317] "Bhikkhus!"

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

"Bhikkhus(Monks), mindfulness(meditation/sati) of death, when developed and culti vated, is of great fruit and benefit, culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as its goal. But do you, bhik khus, develop mindfulness(meditation/sati) of death?"

(1) When this was said, one bhikkhu said to the Lord(Buddha): "Bhante, I develop mindfulness(meditation/sati) of death."

"But how, bhikkhu, do you develop mindfulness(meditation/sati) of death?"

"Here, Bhante, I think thus: 'May I live just a night and a day so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!' It is in this way that I develop mindfulness(meditation/sati) of death."

(2) Another bhikkhu said to the Lord(Buddha): "I too, Bhante, develop mindfulness(meditation/sati) of death."

"But how, bhikkhu, do you develop mindfulness(meditation/sati) of death?"

"Here, Bhante, I think: 'May I live just a day so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!' It is in this way that I develop mindfulness(meditation/sati) of death."

(3) Still another bhikkhu said to the Lord(Buddha): "I too, Bhante, develop mindfulness(meditation/sati) of death."

"But how, bhikkhu, do you develop mindfulness(meditation/sati) of death?"

"Here, Bhante, I think: 'May I live just half a day so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!' It is in this way that I develop mindfulness(meditation/sati) of death."

(4) Still another bhikkhu said to the Lord(Buddha): "I too, Bhante, develop mindfulness(meditation/sati) Of death."

"But how, bhikkhu, do you develop mindfulness(meditation/sati) of death?"

"Here, Bhante, I think: 'May I live just the time it takes to eat a single alms meal so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!' It is in this way that I develop mindfulness(meditation/sati) of death." .

(5) Still another bhikkhu said to the Lord(Buddha): "I too, Bhante develop mindfulness(meditation/sati) of death."

"But how, bhikkhu, do you develop mindfulness(meditation/sati) of death?"

"Here, [318] Bhante, I think: 'May I live just the time it takes to eat half an alms meal so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!' It is in this way that I develop mindfulness(meditation/sati) of death."

(6) Still another bhikkhu said to the Lord(Buddha): "I too, Bhante, develop mindfulness(meditation/sati) of death."

"But how, bhikkhu, do you develop mindfulness(meditation/sati) of death?"

"Here, Bhante, I think: 'May I live just the time it takes to chew and swallow four or five mouthfuls of food so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!' It is in this way that I develop mindfulness(meditation/sati) of death."

(7) Still another bhikkhu said to the Lord(Buddha): "I too, Bhante, develop mindfulness(meditation/sati) of death."

"But how, bhikkhu, do you develop mindfulness(meditation/sati) of death?"

"Here, Bhante, I think: 'May I live just the time it takes to chew and swallow a single mouthful of food so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!' It is in this way that I develop mindfulness(meditation/sati) of death."

(8) Still another bhikkhu said to the Lord(Buddha): "I too, Bhante, develop mindfulness(meditation/sati) of death."

"But how, bhikkhu, do you develop mindfulness(meditation/sati) of death?"

"Here, Bhante, I think: 'May I live just the time it takes to breathe out after breathing in, or to breathe in after breathing out, so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!' It is in this way that I develop mindfulness(meditation/sati) of death."

When this was said, the Lord(Buddha) said to those bhik khus: "Bhikkhus(Monks), (1) the bhikkhu who develops mindfulness(meditation/sati) of death thus: 'May I live just a night and a day so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!'; and (2) the one who develops mindfulness(meditation/sati) of death thus: [319] 'May I live just a day so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!'; and (3) the one who develops mindfulness(meditation/sati) of death thus: 'May I live just half a day so that I may attend to the Lord(Buddha)'s teaching, I could then accomplish much!'; and (4) the one who develops mindfulness(meditation/sati) of death thus: 'May I live just the length of time it takes to eat a single alms meal so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!';, and (5) the one who develops mindfulness(meditation/sati) of death thus: 'May I live just the length of time it takes to eat half an alms meal so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!'; and (6) the one who develops mindfulness(meditation/sati) of death thus: 'May I live just the length of time it takes to chew and swallow four or five mouthfuls of food so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!': these are called bhikkhus who dwell slothfully. They develop mindfulness(meditation/sati) of death sluggishly for the destruction of the taints.

"But (7) the bhikkhu who develops mindfulness(meditation/sati) of death thus: 'May I live just the length of time it takes to chew and swallow a single mouthful of food so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!'; and (8) the one who develops mindfulness(meditation/sati) of death thus: 'May I live just the length of time it takes to breathe out after breathing in, or to breathe in after breathing out, so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!': these are called bhikkhus who dwell alertfully. They develop mind fulness of death keenly for the destruction of the taints.

"Therefore, bhikkhus, you should train yourselves thus: 'We will dwell alertfully. We will develop mindfulness(meditation/sati) of death keenly for the destruction of the taints.' Thus should you train yourselves." [320]

74 Meditation on Death (2) 1794 (Maranassati2 sans. Marana-smriti)
On one occasion the Lord(Buddha) was dwelling at Nadika in the brick hall. There the Lord(Buddha) addressed the bhikkhus(monks): "Bhikkhus!"

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

"Bhikkhus(Monks), mindfulness(meditation/sati) of death, when developed and cul tivated, is of great fruit and benefit, culminating in the death less, having the deathless(amata/amrit) as its goal. And how is this so?

"Here, bhikkhus, when day has receded and night has approached, a bhikkhu reflects thus: 'I could die on account of many causes. (1) A snake might bite me, or a scorpion or centipede might sting me, and I might thereby die; that would be an obstacle for me. (2) I might stumble and fall down, or (3) my food might disagree with me, or (4) my bile might become agitated, or (5) my phlegm might become agitated, or (6) sharp winds in me might become agitated, or (7) people might attack me, or (8) wild spirits might attack me, and I might die; that would be an obstacle for me.'

"This bhikkhu should reflect thus: 'Do I have any bad harmful(akusala) qualities(Dhamma) that have not been abandoned, which might become an obstacle for me if I were to die tonight?' If, upon review, the bhikkhu knows: 'I have bad harmful(akusala) qualities that have not been abandoned, which might become an obstacle for me if I were to die tonight,' then he should put forth extraordinary desire, effort, zeal, enthusiasm, indefati gability, mindfulness(meditation/sati), and complete comprehension(sampajanna) to abandon those bad harmful(akusala) qualities(Dhamma). Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness(meditation/sati), and complete comprehension(sampajanna) to extinguish [the fire on] his clothes or head, so that bhikkhu [321] should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness(meditation/sati), and complete comprehension(sampajanna) to abandon those bad harmful(akusala) qualities.

"But if, upon review, the bhikkhu knows: 'I do not have any bad harmful(akusala) qualities(Dhamma) that have not been abandoned, which might become an obstacle for me if I were to die tonight' then he should dwell in that same bliss(piti) and joy, training day and night in beneficial(kusala) qualities(Dhamma).

"But when night has receded and day has approached, a bhikkhu reflects thus: 'I could die on account of many causes. A snake might bite me . . or wild spirits might attack me, and I might die; that would be an obstacle for me.'

"This bhikkhu should reflect thus: "Do I have any bad harmful(akusala) qualities(Dhamma) that have not been abandoned which might become an obstacle for me if I were to die this day?' If, upon review, the bhikkhu knows: 'I have bad harmful(akusala) qualities that I have not yet abandoned, which might become an obstacle for me if I were to die this day,' then he should put forth extraordinary desire, effort, zeal, enthusiasm, indefa tigability, mindfulness(meditation/sati), and complete comprehension(sampajanna) to abandon those bad harmful(akusala) qualities(Dhamma). Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness(meditation/sati), and complete comprehension to extinguish [the fire on] his clothes or head, so that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness(meditation/sati), and complete com prehension to abandon those bad harmful(akusala) qualities(Dhamma).

"But if, upon review, the bhikkhu knows: 'I do not have any bad harmful(akusala) qualities(Dhamma) [322] that I have not yet abandoned, which might become an obstacle for me if I were to die this day' then he should dwell in that same bliss(piti) and joy, training day and night in beneficial(kusala) qualities(Dhamma). ,

"It is, bhikkhus, when mindfulness(meditation/sati) of death is developed and cultivated in this way that it is of great fruit and bene fit, culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as its goal."

75 Accomplishments(1) (Sampada1)
"Bhikkhus(Monks), there are these eight accomplishments(sampada). What eight? accomplishment(sampada) in initiative, accomplishment(sampada) in protection, good friendship, balanced living, accomplishment(sampada) in faith, accomplishment(sampada) in virtuous behavior, accomplishment(sampada) in gen erosity, and accomplishment(sampada) in panna(divine knowledge). Theseare the eight accomplishments(sampada). "

[Four verses are attached, identical with those of 8:54.]

76 Accomplishments (2) (Sampada2)
"Bhikkhus(Monks), there are these eight accomplishments(sampada). What eight? 1795 accomplishment(sampada) in initiative, accomplishment(sampada) in protection, good friendship, balanced living, accomplishment(sampada) in faith, accomplishment(sampada) in virtuous behavior, accomplishment(sampada) in generosity, and accomplishment(sampada) in panna(divine knowledge).

(1) "And what is accomplishment(sampada) in initiative? Here, what ever may be the means by which a clansman earns his living — whether by farming, trade, raising cattle, archery, government service, or by some other craft [323] he is skillful and dili gent; he possesses sound judgment about it in order to carry out and arrange it properly. This is called accomplishment(sampada) in initiative.

(2) "And what is accomplishment(sampada) in protection? Here, a clansman sets up protection and guard over the wealth he has acquired by initiative and energy(exertion/viriya), amassed by the strength of his arms, earned by tine sweat of his brow, righteous wealth righteously gained, thinking: 'How can I prevent kings and thieves from taking it, fire from burning it, floods from sweep ing it off; and displeasing heirs from taking it?' This is called accomplishment(sampada) in protection.

(3) "And what is good friendship? Here, in whatever vil lage or town a clansman lives, he associates with household ers or their sons — whether young but of mature virtue, or old and of mature virtue — who are accomplished in faith, virtuous behavior, generosity, and panna(divine knowledge); he converses with them and engages in discussions with them. Insofar as they are accom plished in faith, he emulates them with respect to their accom plishment in faith; insofar as they are accomplished in virtuous behavior, he emulates them with respect to their accomplish ment in virtuous behavior; insofar as they are accomplished in generosity, he emulates them with respect to their accomplish ment in generosity; insofar as they are accomplished in wis dom, he emulates them with respect to their accomplishment(sampada) in panna(divine knowledge). This is called good friendship.

(4) "And what is balanced living? Here, a clansman knows his income and expenditures and leads a balanced life, neither too extravagant nor too frugal, [aware]: 'In this way my income will exceed my expenditures rather than the reverse.' Just as an appraiser or his apprentice, holding up a scale, knows: 'By so much it has dipped down, [324] by so much it has gone up/ so a clansman knows his income and expenditures and leads a balanced life, neither too extravagant nor too frugal, [aware]:

'In this way my income will exceed my expenditures rather than the reverse'

"If this clansman has a small income but lives luxuriously, others would say of him: 'This clansman eats his wealth just like an eater of figs.' But if he has a large income but lives spar ingly, others would say of him: 'This clansman may even starve himself.' But it is called balanced living when a clansman knows his income and expenditures and leads a balanced life, neither too extravagant nor too frugal, [aware]: 'Thus my income will exceed my expenditures rather than the reverse.'

(5) "And what is accomplishment(sampada) in faith? Here, a clansman is endowed with faith. He places faith in the enlightenment of the Tathagata(Buddha) thus: 'The Lord(Buddha) is an arahant. . . teachef of devas(angels/gods) and humans, the Enlightened One, the Lord(Buddha).' This is called accomplishment(sampada) in faith.

(6) "And what is accomplishment(sampada) in virtuous behavior? Here, a clansman 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 slothful ness. This is called accomplishment(sampada) in virtuous behavior.

(7) "And what is accomplishment(sampada) in generosity? Here, a clansman dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relin quishment, one devoted to charity, delighting in giving(donation) and sharing. This is called accomplishment(sampada) in generosity.

(8) "And what is accomplishment(sampada) in panna(divine knowledge)? [325] Here, a clansman is wise; he possesses the panna(divine knowledge) that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is called accomplish ment in panna(divine knowledge).

"These, bhikkhus, are the eight accomplishments(sampada)."

[The four verses are identical with those in 8:54.]

77 Desire (Iccha)
There the Venerable Sariputta addressed the bhikkhus: "Friends, bhikkhus!"

"Friend," those bhikkhus replied. The Venerable Sariputta said this:

"Friends, there are these eight kinds of persons found exist ing in the world. What eight?". ..

[What follows is identical with 8:61, but spoken by Sari putta.]. . . [326—28]

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

78 Able (Alam)
There the Venerable Sariputta addressed the bhikkhus: "Friends, bhikkhus!". ..

(1) "Friends, possessing six qualities, a bhikkhu is able [to benefit] both himself and others. What six? . ..

[What follows is identical with 8:62, but spoken by Sariputta.]. . . [329— 31]

"Possessing these two qualities, a bhikkhu is able [to benefit] others but not himself."

79 Decline 1796 (Parihana sans. Pari-hani)
"Bhikkhus(Monks), these eight qualities lead to the decline of a bhikkhu who is a trainee. What eight? Delight in work, delight in talk, delight in sleep, delight in company, not guarding the doors of the sense faculties, lack of moderation in eating, delight in bonding, and delight in proliferation. These eight qualities lead to the decline of a bhikkhu who is a trainee.

"Bhikkhus(Monks), these eight qualities lead to the non-decline of a bhikkhu who is a trainee. What eight? Not taking delight in work, not taking delight in talk, not taking delight in sleep, not taking delight in company, guarding the doors of the sense fac ulties, moderation in eating, not taking delight in bonding, and not taking delight in proliferation. These eight qualities lead to the non-decline of a bhikkhu who is a trainee." [332]

80 Grounds for Laziness and Arousing Energy (Kusitarambhavatthu)
"Bhikkhus(Monks), there are these eight grounds for laziness. What eight?

(1) "Here, a bhikkhu has to do some work. It occurs to him: 'I have some work to do. While I am working, my body will become tired. Let me lie down.' He lies down. He does 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 first ground for laziness.

(2) "Again, a bhikkhu has done some work. It occurs to him: 'I've done some work. Because of the work, my body has become tired. Let me lie down.' He lies down. He does not arouse energy(exertion/viriya) . . . for the realization of the as-yet-unrealized. This is the second ground for laziness.

(3) " Again, a bhikkhu(monk) has to make a trip. It occurs to him: 'I have to make a trip. While traveling, my body will become tired. Let me lie down.' He lies down. He does not arouse energy(exertion/viriya) . . . for the realization of the as-yet-unrealized. This is the third ground for laziness.

(4) " Again, a bhikkhu has made a trip. It occurs to him: 'I've made a trip. While traveling, my body has become tired. Let me lie down.' He lies down. He does not arouse energy(exertion/viriya), . . for the realization of the as-yet-unrealized. This is the fourth ground for laziness.

(5) "Again, a bhikkhu has walked for alms in a village or town but has not gotten as much food as he needs, whether coarse or excellent. It occurs to him: [333] 'I have walked for alms in the village or town but didn't get as much food as I need, whether coarse or excellent. My body has become tired and unwieldy. Let me lie down.' He lies down. He does not arouse energy(exertion/viriya) . . . for the realization of the as-yet-unrealized. This is the fifth ground for laziness.

(6) "Again, a bhikkhu has walked for alms in a village or town and has gotten as much food as he needs, whether coarse or excellent. It occurs to him: 'I've walked for alms in the vil lage or town and gotten as much food as I need, whether coarse or excellent. My body has become as heavy and unwieldy as a heap of wet beans. Let me lie down.' He lies down. He does not arouse energy(exertion/viriya) . . . for the realization of the as-yet-unrealized. This is the sixth ground for laziness.

(7) "Again, a bhikkhu is a little ill. It occurs to him: 'I'm a little ill. I need to lie down. Let me lie down.' He lies down. He does not arouse energy(exertion/viriya) . . . for the realization of the as-yet-unrealized. This is the seventh ground for laziness.

(8) "Again, a bhikkhu has recovered from illness. Soon after recovering, it occurs to him: 'I've recovered from illness; I've just recovered from illness. My body is still weak and unwieldy. Let me lie down.' He lies down. He does not arouse energy(exertion/viriya) for the attainment of the as-yetunattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is the eighth ground for laziness.

"These are the eight grounds for laziness. [334]

"Bhikkhus(Monks), there are these eight grounds for arousing energy(exertion/viriya). What eight?

(1) "Here, a bhikkhu has some work to do. It occurs to him: 'I have to do some work. While working, it won't be easy for me to attend to the teaching of the Buddhas. Let me in advance 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.' He arouses 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 first ground for arousing energy’

(2) "Again, a bhikkhu has done some work. It occurs to him: 'I've done some work. While working, it wasn't possible for me to attend to the teaching of the Buddhas. Let me arouse energy(exertion/viriya). . . ' .This is the second ground for arousing energy(exertion/viriya).

(3) "Again, a bhikkhu has to make a trip. It occurs to him: 'I have to make a trip. While traveling, it won't be easy for me to attend to theteaching of the Buddhas. Let me in advance arouse energ'. . . .' This is the third ground for arousing energy(exertion/viriya).

(4) "Again, a bhikkhu has made a trip. It occurs to him: 'I've made a trip. While traveling, it wasn't possible for me to attend to the teaching of the Buddhas. Let me arouse energy(exertion/viriya). . . .' This is the fourth ground for arousing energy(exertion/viriya). [335]

(5) "Again, a bhikkhu has walked for alms in a village or town but has not gotten as much food as he needs, whether coarse or excellent. It occurs to him: 'I've walked for alms in a village or town but didn't get as much food as I need, whether coarse or excellent. My body is light and wieldy. Let me arouse energy(exertion/viriya). . . .' This is the fifth ground for arousing energy(exertion/viriya).

(6) "Again, a bhikkhu has walked for alms in a village or town and has gotten as much food as he needs, whether coarse or excellent. It occurs to him: 'I've walked for alms in the village or town and gotten as much food as I need, whether coarse or excellent. My body is strong and wieldy. Let me arouse energy(exertion/viriya). . . .' This is the sixth ground for arous ing energy(exertion/viriya).

(7) "Again, a bhikkhu is a little ill. It occurs to him: 'I'm a little ill. It's possible that my illness will grow worse. Let me in advance arouse energy(exertion/viriya). . . ' This is the seventh ground for arousing energy(exertion/viriya).

(8) "Again, a bhikkhu has recovered from illness. Soon after recovering, it occurs to him: 'I've recovered from illness, just recovered from illness. It is possible that my illness will return. Let me in advance 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.' He arouses energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achieve ment of the as-yet-unachieved, for the realization of the as-yet unrealized. This is the eighth ground for arousing energy(exertion/viriya).

"These are the eight grounds for arousing energy(exertion/viriya)." [336]

81 Mindfulness(Meditation/sati) 1797
"Bhikkhus(Monks), (1) when there is no practice of mindfulness(meditation/sati) and complete comprehension(inner & outer), for one deficient in mindfulness(meditation/sati) and complete com prehension, (2) the sense of moral shame and moral dread lack their proximate cause. When there is no sense of moral shame and moral dread, for one deficient in a sense of moral shame and moral dread, (3) restraint of the sense faculties lacks its proximate cause. When there is no restraint of the sense fac ulties, for one deficient in restraint of the sense faculties, (4) virtuous behavior lacks its proximate cause. When there is no virtuous behavior, for one deficient in virtuous behavior, (5) right samadhi(self absorption/trance) lacks its proximate cause. When there is no right samadhi(self absorption/trance), for one deficient in right samadhi(self absorption/trance), (6) the knowledge and vision of things as they really are (Yatha-bhuta-nana-dassana sans. Yatha-bhuta-gyan-darshan) (spiritually) lacks its proximate cause. When there is no knowledge and vision of things as they really are, for one deficient in the knowledge and vision of things as they rerilly are, (7) disenchantment(nibbida) and dispassion(viraga) lack their proximate cause. When there is no disen chantment and dispassion, for one deficient in disenchantment and dispassion, (8) the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan) lacks its proximate cause.

"Suppose there is a tree deficient in branches and foliage. Then its shoots do not grow to fullness; also its bark, softwood, and heartwood do not grow to fullness. So too, when there is no mindfulness(meditation/sati) and complete comprehension(inner & outer), for one deficient in mindfulness(meditation/sati) and complete comprehension, the sense of moral shame and moral dread lack their proximate cause. When there is no sense of moral shame and moral dread . . . the knowledge and vision of liberation lacks its proximate cause.

"Bhikkhus(Monks), (1) when there is mindfulness(meditation/sati) and complete compre hension(inner & outer), for one possessing mindfulness(meditation/sati) and complete comprehension, (2) the sense of moral shame and moral dread possess their proximate cause . When there is a sense of moral shame and moral dread, for one possessing a sense of moral shame and moral dread, (3) restraint of the sense faculties possesses its proximate cause. When there is restraint of the sense faculties, for one who exercises restraint over the sense faculties, (4) virtuous behavior possesses its proximate cause. When there is virtuous behavior, for one whose behavior is virtuous, (5) right samadhi(self absorption/trance)  possesses its proximate cause. When there is right samadhi(self absorption/trance), for one possessing right samadhi(self absorption/trance), (6) the knowledge and vision of things as they really, are possesses its proximate cause. When there is the knowledge and vision of things as they really are (Yatha-bhuta-nana-dassana sans. Yatha-bhuta-gyan-darshan), for one possessing the knowledge and vision of things as they really are, (7) disenchantment(nibbida) and dispassion(viraga) possess their proximate cause. [337] When there is disenchantment and dispassion, for one possessing disenchantment and dispassion(viraga), (8) the knowl edge and vision of liberation possesses its proximate cause.

"Suppose there is a tree possessing branches and foliage. Then its shoots grow to fullness; also its bark, softwood, and heartwood grow to fullness. So too, when there is mindfulness(meditation/sati) and complete comprehension(inner & outer), for one possessing mindfulness(meditation/sati) and complete comprehension, the sense of moral shame and moral dread possess their proximate cause. When there is a sense of moral shame and moral dread the knowledge and vision of liberation possesses its proximate cause."

82 Punniya
Then the Venerable Punniya approached the Lord(Buddha), paid homage to him, sat down to one side, and said to him:

"Bhante, why is it that at times the Tathagata(Buddha) is disposed to teach the Dhamma and at times is not disposed to teach?" 5798

(1) "When, Punniya, a bhikkhu is endowed with faith but does not approach him, the Tathagata(Buddha) is not disposed to teach the Dhamma. (2) But when a bhikkhu is endowed with faith and approaches him, the Tathagata(Buddha) is disposed to teach, (3) "When a bhikkhu is endowed with faith and approaches him, but he does not attend on him. . . (4) When he attends on him but does not ask questions. . . (5) When he asks questions but does not listen to the Dhamma(path) with eager ears. . . (6) When he listens to the Dhamma with eager ears, but having heard it, does not retain it in mind. . . (7) When, having heard it, he retains it in mind but does not examine the meaning of the teachings that have been retained in mind ... (8) When he examines the meaning of the teachings that have been retained in mind but does not understand the meaning and the Dhamma and then practice in accordance with the Dhamma, the Tathagata(Buddha) is not disposed to teach the Dhamma.

"But, Punniya, (1) when a bhikkhu is endowed with faith, [338] (2) approaches [the Tathagata(Buddha)], (3) attends [on the Tathagata(Buddha)], (4) asks questions, and (5) listens to the Dhamma(path) with eager ears; and (6) having heard the Dhamma, he retains it in mind, (7) examines the meaning of the teachings he has retained in mind, and (8) understands the meaning and the Dhamma and then practices in accordance with the Dhamma, the Tathagata(Buddha) is disposed to teach the Dhamma. When, Punniya, one possesses these eight qualities, the Tathagata(Buddha) is entirely disposed to teach the Dhamma." 1799

83 Rooted (Mulaka)
"Bhikkhus(Monks), ascetics of other sects may ask you: (1) 'In what, friends, are all things rooted? (2) Through what do they come into being? (3) From what do they originate? 1300 (4) Upon what do they converge? (5) By what are they headed? (6) What exercises authority over them? (7) What is their supervisor? (8) What is their core?' If you are asked thus, how would you answer them?"

"Bhante, our teachings are rooted in the Lord(Buddha), guided by the Lord(Buddha), take recourse in the Lord(Buddha). It would be good if the Lord(Buddha) would clear up the meaning of this statement. Having heard it from him, the bhikkhus will retain it in mind."

"Then listen, bhikkhus, and attend closely. I will speak."

"Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:

"Bhikkhus(Monks), if ascetics of other sects should ask you: 'What, friends, are all things rooted in? . . . [339] . . . What is their essence?' you should answer them as follows.

"'Friends, (1) all things are rooted in desire. (2) They come into being through attention. (3) They originate from contact. (4) They converge upon sensation(vedana). (5) They are headed by samadhi(self absorption/trance). (6) mindfulness(meditation/sati) exercises authority over them. (7) panna(divine knowledge) is their supervisor. (8) Liberation is their core.' 1801

"If you are asked these questions, it is in such a way that you should answer those ascetics of other sects."

84 A Thief (Cora)
"Bhikkhus(monks), possessing eight factors, a master thief quickly gets into trouble and does not last long. What eight? (1) He attacks one who does not attack him. (2) He steals without leaving anything behind. (3) He kills a woman. (4) He rapes a young girl. (5) He robs a monk. (6) He robs the royal treasury. (7) He does his work in his neighborhood. And (8) he is not skilled in hiding [his plunder]' 802 Possessing these eight factors, a master thief quickly gets into trouble and does not last long.

"Bhikkhus(Monks), possessing eight factors, a master thief does not quickly get into trouble and lasts long. What eight? (1) He does not attack one who does not attack him. (2) He does not steal without leaving anything behind. (3) He does not kill a woman. (4) He does not rape a young girl. (5) He does not rob a monk. (6) He does not rob the royal treasury. (7) He does not do his work in his neighborhood. And (8) he is skilled in hiding [his plunder. Possessing these eight factors, a master thief does not quickly get into trouble and lasts long." [340]

85 Ascetics (Samana sans. Shramana)
"Bhikkhus(Monks), (1) 'Ascetic' is a designation for the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One. (2) 'Brahmin' is a des ignation for the Tathagata(Buddha), the Arahant, the Perfectly Enlight ened One. (3) 'Healer' . . . (4) 'Master of knowledge' 1803 . . . (5) 'One unstained' . . . (6) 'Stainless one' . . . (7) 'Knower' . . . (8) 'Liberated one' is a designation for the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One."

That highest state to be attained by an ascetic, 1804 by a brahmin who has lived the brahmacariya(celibate holy life), to be attained by a master of knowledge and a healer — that highest state to be attained by one unstained, by a stainless one who is purified, to be attained by a knower, by one liberated — [over that] I am triumphant in battle; freed, I free others from bondage. I am a naga, supremely tamed, 1805 one beyond training, attained to nibbana(nirvana).

86 Fame (Yasa sans. Yash)
On one occasion the Lord(Buddha) was wandering on tour among the Kosalans together with a large Sangha of bhikkhus when he reached the Kosalan brahmin village named Icchanahgala. There the Lord(Buddha) dwelled in the Icchanahgala woodland thicket. The brahmin householders of Icchanahgala heard: "It is said that the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has arrived at Icchanahgala and is now dwelling [341] in the Icchanahgala woodland thicket. Now a good report about that Master Gotama has circulated thus: 'That Lord(Buddha) is an arahant; perfectly enlightened . . . [as in 6:42] . . . he reveals a brahmacariya(celibate holy life) that is perfectly complete and pure.' Now it is good to see such arahants."

Then, when the night had passed, the brahmin householders of Icchanahgala took abundant food of various kinds and went to the Icchanahgala woodland thicket. They stood outside the entrance making an uproar and a racket,. Now on that, occa sion the Venerable Nagita was the Lord(Buddha)'s attendant. The Lord(Buddha) then addressed the Venerable Nagita: "Who is making such an uproar and a racket, Nagita? One would think it was fishermen at a haul of fish."

"Bhante, these are the brahmin householders of Icchanahgala who have brought abundant food of various kinds. They are standing outside the entrance, [wishing to offer it] to the Lord(Buddha) and the Sangha of bhikkhus."

"Let me never come upon fame, Nagita, and may fame never catch up with me. One who does not gain at will, without trou ble or difficulty, this bliss of renunciation, bliss of solitude, bliss of peace, bliss of enlightenment that I gain at will, without trou ble or difficulty, might accept that vile pleasure, that slothful pleasure, the pleasure of gain, honor, and praise."

"Let the Lord(Buddha) now consent, Bhante, let the Sugata(Lord Buddha) consent. This is now the time for the Lord(Buddha) to consent. Wherever the Lord(Buddha) will go now, the brahmin householders of town and countryside will incline in the same direction. Just as, [342] when thick drops of rain are pouring down, the water flows down along the slope, so too, wherever the Lord(Buddha) will go now, the brahmin householders of town and country will incline in the same direction. For what reason? Because of the Lord(Buddha)'s virtuous behavior and panna(divine knowledge)."

"Let me never come upon fame, Nagita, and may fame never catch up with me. One who does not gain at will, without trou ble or difficulty, this bliss of renunciation . . . might accept that vile pleasure, that slothful pleasure, the pleasure of gain, honor, and praise.

"Even some devtas(angels), Nagita, may not gain at will, without trouble or difficulty, this bliss of renunciation, bliss of solitude, bliss of peace, bliss of enlightenment that I gain at will, without trouble Or difficulty..

(1) "When, 1807 Nagita, you come together and meet, ; intent on companionship, it occurs to me: 'Surely, these venerable ones do not gain at will, without trouble or difficulty, this bliss of renunciation, bliss of solitude, bliss of peace, bliss of enlight enment that I gain at will, without trouble or difficulty; for when they [343] come together and meet, they are intent upon companionship.

(2) "I see, Nagita, bhikkhus laughing and playing by poking one another with the fingers. It then occurs to me: 'Surely, these venerable ones do not gain at will, without trouble or difficulty, this bliss of renunciation . . . which I gain at will, without trouble or difficulty; for these venerable ones laugh and play by poking one another with the fingers.'

(3) "I see, Nagita, bhikkhus who, having eaten as much as they want until their bellies are full, yield to the pleasure of rest, the pleasure of sloth, the pleasure of sleep. It then occurs to me: 'Surely, these venerable ones do not gain at will, without trouble or difficulty, this bliss of renunciation . . . which I gain at will, without trouble or difficulty. For having eaten as much as they want until their bellies are full, they yield to the pleasure of rest, the pleasure of sloth, the pleasure of sleep.'

(4) "I see, Nagita, a bhikkhu dwelling on the outskirts of a vil lage sitting in a state of samadhi(self absorption/trance). It then occurs to me: 'Now a monastery attendant or a novice will return to this venerable one and cause him to fall away from that samadhi(self absorption/trance).' 1803 [344] For this reason I am not pleased with this bhikkhu's dwelling on the outskirts of a village.

(5) "I see, Nagita, a forest-dwelling bhikkhu sitting dozing in the forest. It then occurs to me: 'Now this venerable one will dispel this sleepiness and fatigue and attend only to the perception(sanna/sangya) of forest, [a state of] oneness.' For this reason I am pleased with this bhikkhu's dwelling in the forest.

(6) "I see, Nagita, a forest-dwelling bhikkhu sitting in the forest in an unconcentrated(asamahita) state. It then occurs tome: 'Now this venerable one will concentrate his unconcentrated(asamahita) mind or guard his self-absorbed(in-trance/samahita) mind.' For this reason I am pleased with this bhikkhu's dwelling in the forest..

(7) "I see, Nagita,. a forest-dwelling bhikkhu(monk) sitting in the forest in a state of samadhi(self absorption/trance). It then occurs to me: 'Now this venerable one will liberate his unliberated mind or guard his liberated mind.' For this reason I am pleased with this bhikkhu's dwelling in the forest.

(8) "When, Nagita, I am traveling on a highway and do not see anyone ahead of me or behind me, even if it is just for the purpose of defecating and urinating, on that occasion I am at ease."

87 Almsbowl Overturning (Pattanikujjana sans. Patra...)
"Bhikkhus(monks), when a lay follower possesses eight qualities, the Sangha, if it so wishes, may overturn the almsbowl on him. 1809 What eight? [345] (1) He tries to prevent bhikkhus from acquir ing gains; (2) he tries to bring harm to bhikkhus; (3) he tries to prevent bliikkhus from residing [in a certain place]; (4) he insults and reviles bhikkhus; (5) he divides bliikkhus from each other; (6) he speaks dispraise of the Buddha; (7) he speaks dis praise of the Dhamma; (8) he speaks dispraise of the Sangha. When a lay follower possesses these eight qualities, the Sangha, if it so wishes, may overturn the almsbowl on him.

"Bhikkhus(Monks), when a lay follower possesses eight qualities, the Sangha, if it so wishes, may turn the almsbowl upright on him. What eight? (1) He does not try to prevent bhikkhus from acquir ing gains; (2) he does not try to bring harm to bliikkhus; (3) he does not try to prevent bhikkhus from residing [nearby]; (4) he does not insult and revile bhikkhus; (5) he does not divide bhik khus from each other; (6) he speaks praise of the Buddha; (7) he speaks praise of the Dhamma; (8) he speaks praise of the Sangha. When a lay follower possesses these eight qualities, the Sangha, if it so wishes, may turn the almsbowl upright on him."

88 Lack of Confidence (Appasadapavedaniya)
"Bhikkhus(Monks), when a bhikkhu possesses eight qualities, lay fol lowers, if they wish, may proclaim their lack of confidence in him1810 What eight? (1) He tries to prevent laypeople from acquiring gains; (2) he tries to bring harm to laypeople; (3) he insults and reviles laypeople; (4) he divides laypeople from each other; (5) he speaks dispraise of the Buddha; (6) he speaks dis praise of the Dhamma; (7) he speaks dispraise of the Sangha; (8) they see him at an improper resort. 1811 When a bhikkhu pos sesses these eight qualities, lay followers, if they wish, may proclaim their lack of confidence in him. [346]

"Bhikkhus(Monks), when a bhikkhu possesses eight qualities, lay followers, if they wish, may proclaim their confidence in him; What eight? (1) He does not try to prevent laypeople from acquiring gains; (2) he does not try to bring harm to laypeople; (3) he does not insult and revile lay people; (4) he does not divide laypeople from each other; (5) he speaks praise of the Buddha; (6) he speaks praise of the Dhamma; (7) he speaks praise of the Sangha; (8) they see him at a [proper] resort. When a bhikkhu possesses these eight qualities, lay followers, if they wish, may proclaim their confidence in him."

89 Reconciliation (Patisaraniya)
"Bhikkhus(Monks), when a bhikkhu possesses eight qualities, the Sangha, if it wishes, may enjoin an act of reconciliation on him. 1812 What eight? (1) He tries to prevent lay people from acquiring gains; (2) he tries to bring harm to lay people; (3) he insults and reviles lay people; (4) he divides lay people from each other; (5) he speaks dispraise of the Buddha; (6) he speaks dispraise of the Dhamma; (7) he speaks dispraise of the Sangha; (8) he does not fulfill a legitimate promise to laypeople. When a bhikkhu possesses these eight qualities, the Sangha, if it wishes, may enjoin an act of reconciliation on him.

"Bhikkhus(Monks), when a bhikkhu possesses eight qualities, the Sangha, if it wishes, may revoke an act of reconciliation [pre viously imposed on him]. What eight? (1) He does not try to prevent laypeople from acquiring gains; (2) he does not try to bring harm to laypeople; (3) he does not insult and revile lay people; (4) he does not divide laypeople from each other; (5) he speaks praise of the Buddha; [347] (6) he speaks praise of the Dhamma; (7) he speaks praise of the Sangha; (8) he fulfills a legitimate promise to laypeople. When a bhikkhu possesses these eight qualities, the Sangha, if it wishes, may revoke an act of reconciliation [previously imposed on him]."

90 Behavior (Sammavattana)
"Bhikkhus(Monks), a bhikkhu charged with aggravated misconduct 1813 should behave rightly with respect to eight principles. (1) He should not give full ordination; (2) he should not give depen dence; 1814 (3) he should not have a novice attend upon him; (4) he should not accept an agreement to serve as an exhorter of Bhikkhunis(Nuns); (5) even if he is agreed upon, he should not exhort Bhikkhunis(Nuns); (6) he should not accept any agreement [ to serve as an officer] in the Sangha; (7) he should not be placed in any chief position; (8) he should not give rehabilitation [in a case] with that root. 1815 A bhikkhu charged with aggravated misconduct should behave rightly with respect to these eight principles."

V. Ascetics 1816 (Samanna)
91 —l16 [1617]

Then the female lay follower Bojjha. . . Sirima. . . Paduma. . . Sutana. . . Manuja. . . Uttara. . . Mutta. . . Khema. . . Soma [1818]. . . Ruci . . . Princess Cundi. . . the female lay follower Bimbi. . . Princess Sumana. . . Queen Mallika. . . the female lay follower Tissa . . . Sona the mother of Tissa. . . the mother of Sona. . . Kana. . . the mother of Kana. . .Uttara Nandamata [1819]. . . Visakha Migaramata . . . the female lay follower Khujjuttara. . . the female lay follower Samavati. . . Suppavasa the Koliyan daughter. . . the female lay follower Suppiya. . . the housewife Nakulamata. ..

117
"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), eight things are to be developed. What eight? Right view, right intention, right speech, right action, right livelihood, right effort, right mind fulness, and right samadhi(self absorption/trance). For direct knowledge(abhinna) of lust(raag), these eight things are to be developed."

118
"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), eight things are to be developed. What eight? (1) One perceptive of forms internally sees forms externally, limited, beautiful or ugly. Having over come them, he is perceptive thus: 'I know, I see.' (2) One per cipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is perceptive thus: 'I know, I see.' (3) One not perceptive of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is perceptive thus: 'I know, I see.' (4) One not perceptive of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is perceptive thus: 'I know, I see.' [349] (5) One not perceptive of forms internally sees forms externally, blue ones, blue in color, with a blue hue, with a blue tint . . . (6) . . . yellow ones, yellow in color, with a yellow hue, with a yellow tint. . (7) . . . red ones, red in color, with a red hue, with a red tint. . . (8) . . . white ones, white in color, with a white hue, with a white tint. Having overcome them, he is perceptive thus: 'I know, I see.' For direct knowledge(abhinna) of lust(raag), these eight things are to be developed."

119
"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), eight things are to be developed. What eight? (1) One possessing form sees forms. (2) One not perceptive of form internally sees forms externally. (3) One is focused only on 'beautiful' (4) 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 per ceptions of diversity, [perceiving] 'space is infinite,' one enters and dwells in the sphere(ayatana) of the infinity of space. (5) By completely surmounting the sphere(ayatana) of the infinity of space, [perceiving] 'con sciousness is infinite,' one enters and dwells in the sphere(ayatana) of the infinity of consciousness. (6) By completely surmounting the base of the infinity of consciousness, [perceiving] 'there is noth ing.' one enters and dwells in the sphere(ayatana) of nothingness. (7) By completely surmounting the sphere(ayatana) of nothingness, one enters and dwells in the sphere(ayatana) of neither-perception(sanna/sangya)-nor-non-perception. (8) By completely surmounting the sphere(ayatana) of neither-perception(sanna/sangya) nor-non-perception, one enters and dwells in the cessation of perception(sanna/sangya) and sensation(vedana). For direct knowledge(abhinna) of lust(raag), these eight things are to be developed."

120 146
"Bhikkhus(Monks), for full understanding of lust(raag) ... 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 lust(raag) . . . these eight things are to be developed."

147 626
"Bhikkhus(Monks), for direct knowledge(abhinna) : . . for full understanding . . . for the utter destruction . . . for the abandoning ... . for the destruc tion ., . for the vanishing . . . for the fading away . . . for the cessa tion . . . for the giving up , . . for the relinquishment of hatred . . . of delusion(moha) ... of anger ... of hostility ... of denigration ... of insolence ... of envy . . . of miserliness [350] . . of deceitful ness ... of craftiness ... of obstinacy . . . of vehemence ... of conceit ... of arrogance ... of intoxication ... of slothfulness . . . these eight 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 Eights is finished.