1 – Greed
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Abandon one quality, monks, and I guarantee you non-return. Which one quality?
Abandon greed as the one quality, and I guarantee you non-return."Non-return: The third of the four levels of Awakening. On reaching this level, one will never be reborn in this world. A non-returner who does not go on to attain arahantship in this lifetime will be reborn in the Brahma worlds called the Pure Abodes and will attain nibbana there. This is the meaning of what the Blessed One said. So with regard to this it was said:These two statements are repeated in each discourse. To avoid monotony, they are given here only in the first and last discourses.
3The greed with which beings
Go to a bad destination,The bad destinations rebirth in hell, as a hungry shade, as an angry demon, or as a common animal. As with the good destinations — rebirth as a human being, in heaven, or in the Brahma worlds — these states are impermanent and dependent on kamma. coveting:
From rightly discerning that greed,
Those who see clearly let go. Letting go,
They never come to this world again.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
2 – Hate
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Abandon one quality, monks, and I guarantee you non-return. Which one quality?
Abandon aversion as the one quality, and I guarantee you non-return."
3Beings corrupted with hate
Go to a bad destination:
From rightly discerning that hate,
Those who see clearly let go.
Letting go, they never come to this world again.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
3 – Delusion
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Abandon one quality, monks, and I guarantee you non-return.Which one quality?
Abandon delusion as the one quality, and I guarantee you non-return."
3The delusion with which beings go to a bad destination, confused: from rightly discerning that delusion, those who see clearly let go. Letting go, they never come to this world again.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
4 – Anger
1This was said by the Blessed One, said by the Arahant, so I have heard: "Abandon one quality, monks, and I guarantee you non-return.
2Which one quality? Abandon anger as the one quality, and I guarantee you non-return."
3The anger with which beings go to a bad destination, enraged: from rightly discerning that anger, those who see clearly let go. Letting go, they never come to this world again.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
5 – Contempt
1This was said by the Blessed One, said by the Arahant, so I have heard: "Abandon one quality, monks, and I guarantee you non-return. Which one quality?
2Abandon contempt as the one quality, and I guarantee you non-return."
3The contempt with which beings go to a bad destination, disdainful: from rightly discerning that contempt, those who see clearly let go. Letting go, they never come to this world again.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
6 – Conceit
1This was said by the Blessed One, said by the Arahant, so I have heard: "Abandon one quality, monks, and I guarantee you non-return. Which one quality?
6-2Abandon conceit as the one quality, and I guarantee you non-return."
6-3The conceit with which beings go to a bad destination, proud: from rightly discerning that conceit, those who see clearly let go. Letting go, they never come to this world again.
6-4This, too, was the meaning of what was said by the Blessed One, so I have heard.
7 – Understanding the All
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Monks, one who has not fully known and fully understood the All,"The All" = the six senses (sight, hearing, smell, taste, touch, and ideation) and their respective objects. This covers every aspect of experience that can be described, but does not include nibbana. whose mind has not been cleansed of passion for it, has not abandoned it, is incapable of putting an end to suffering. But one who has fully known and fully understood the All, whose mind has been cleansed of passion for it, has abandoned it, is capable of putting an end to suffering."
3Knowing the All from all around, not stirred by passion for anything at all: he, having comprehended the All, has gone beyond all suffering.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
8 – Understanding Conceit
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Monks, one who has not fully known and fully understood conceit, whose mind has not been cleansed of it, has not abandoned it, is incapable of putting an end to suffering. But one who has fully known and fully understood conceit, whose mind has been cleansed of it, has abandoned it, is capable of putting an end to suffering."
3People are possessed by conceit tied up with conceit delighted with becoming. Not comprehending conceit, they come to becoming again.
4But those who, letting go of conceit, are, in its destruction, released, conquering the bond of conceit, go beyond all bonds.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
Understanding Greed etc.
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Monks, one who has not fully known and fully understood greed, who has not detached his mind from it and let go of it, is incapable of putting an end to suffering. But one who has fully known and fully understood greed, who has detached his mind from it and let go of it, is capable of putting an end to suffering."
3The greed with which beings go to a bad destination, coveting: from rightly discerning that greed, those who see clearly let go. Letting go, they never come to this world again.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
10-13 – Understanding Hatred etc.
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Monks, one who has not fully known and fully understood hatred … delusion … anger … contempt, who has not detached his mind from it and let go of it, is incapable of putting an end to suffering. But one who has fully known and fully understood hatred … delusion … anger … contempt, who has detached his mind from it and let go of it, is capable of putting an end to suffering."
The verses for these discourses = those for discourses 2-5.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
14 – Ignorance
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Monks, I don't envision even one other obstruction — obstructed by which people go wandering and transmigrating on for a long, long time — like the obstruction of ignorance. Obstructed with the obstruction of ignorance, people go wandering and transmigrating on for a long, long time."
3No one other thing so obstructs people that they wander on, day and night, as when they're ensnared with delusion.
4But those who, letting go of delusion, shatter the mass of darkness, wander no further. Their cause isn't found.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
15 – Craving
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Monks, I don't envision even one other fetter — fettered by which beings conjoined go wandering and transmigrating on for a long, long time — like the fetter of craving. Fettered with the fetter of craving, beings conjoined go wandering and transmigrating on for a long, long time."
3With craving his companion, a man wanders on a long, long time. Neither in this state here nor anywhere else does he go beyond the wandering- on.
4Knowing this drawback — that craving brings suffering into play — free from craving, devoid of clinging, mindful, the monk lives the mendicant life.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
16 – The Learner
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"With regard to internal factors, I don't envision any other single factor like appropriate attentionAppropriate attention (yoniso manasikara) is the ability to focus attention on questions that lead to the end of suffering. MN2 lists the following questions as not fit for attention: "Was I in the past? Was I not in the past? What was I in the past? How was I in the past?… Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future?… Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?" The discourse also lists the following issues as fit for attention: "This is suffering. This is the origination of suffering. This is the cessation of suffering. This is the way leading to the cessation of suffering." as doing so much for a monk in training,A person "in training" is one who has attained at least the first level of Awakening, but not yet the final level. who has not attained the heart's goal but remains intent on the unsurpassed safety from bondage.Bondage = the four yokes: sensual passion, becoming, views, and ignorance. A monk who attends appropriately abandons what is unskillful and develops what is skillful.
3Appropriate attention as a quality of a monk in training: nothing else does so much for attaining the superlative goal. A monk, striving appropriately, attains the ending of suffering.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
17 – The Good Friend
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"With regard to external factors, I don't envision any other single factor like admirable friendshipIn SN 45.2 the Buddha says, "Admirable friendship … is actually the whole of the holy life … It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth … aging … death … sorrow, lamentation, pain, suffering, and despair." As AN 8.54 points out, admirable friendship means not only associating with good people, but also learning from them and emulating their good qualities. as doing so much for a monk in training, who has not attained the heart's goal but remains intent on the unsurpassed safety from bondage. A monk who is a friend with admirable people abandons what is unskillful and develops what is skillful."
3A monk with admirable people as friends — who's reverential, respectful, doing what his friends advise — mindful, alert, attains step by step the ending of all fetters.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
18 – Disunity In The Saṅgha
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"One thing, when arising in the world, arises for the detriment of many, for the unhappiness of many, for the detriment and unhappiness of many beings, both human and divine. Which one thing? Schism in the Saṅgha. When the Saṅgha is split, there are arguments with one another, there is abuse of one another, ganging up on one another, abandoning of one another. Then those with little confidence [in the teaching] lose all confidence, while some of those who are confident become otherwise."
3Doomed for an aeon to deprivation, to hell: one who has split the Saṅgha. Delighting in factions, unjudicious — he's barred from safety from bondage. Having split a Saṅgha in concord, he cooks for an aeon in hell.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
19 – Unity In The Saṅgha
19-1This was said by the Blessed One, said by the Arahant, so I have heard:
2"One thing, when arising in the world, arises for the welfare of many, for the happiness of many, for the welfare and happiness of many beings, both human and divine. Which one thing? Concord in the Saṅgha. When the Saṅgha is in concord, there are no arguments with one another, no abuse of one another, no ganging up on one another, no abandoning of one another. Then those with little confidence [in the teaching] become confident, while those already confident become even more so."
3Blissful is concord in the Saṅgha. One who assists in concord — delighting in concord, judicious — isn't barred from safety from bondage. Having brought concord to the Saṅgha, he rejoices for an aeon in heaven.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
20 – A Corrupt Mind
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There is the case where a certain person is corrupt-minded. Having encompassed that mind with [my] awareness, I discern, 'If this person were to die at this instant, then as if he were to be carried off, he would thus be placed in hell.' Why is that? Because his mind is corrupt. It's because of corrupt-mindedness that there are cases where beings — at the break-up of the body, after death — reappear in the plane of deprivation, the bad destination, the lower realms, in hell."
3Knowing the case of a corrupt-minded person, the One Awakened explained its meaning in the presence of the monks.
4If that person were to die at this instant, he'd reappear in hell because his mind is corrupt — as if he were carried off and placed there.
5It's because of corrupt-mindedness that beings go to a bad destination.
6This, too, was the meaning of what was said by the Blessed One, so I have heard.
21 – A Confident Mind
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There is the case where a certain person is clear-minded. Having encompassed that mind with [my] awareness, I discern, 'If this person were to die at this instant, then as if he were to be carried off, he would thus be placed in heaven.' Why is that? Because his mind is clear. It's because of clear-mindedness that there are cases where beings — at the break-up of the body, after death — reappear in the heavenly world."
3Knowing the case of a clear-minded person, the One Awakened explained its meaning in the presence of the monks.
4If that person were to die at this instant, he'd reappear in heaven because his mind is clear —
5As if he were carried off and placed there. It's because of clear-mindedness that beings go to a good destination.
6This, too, was the meaning of what was said by the Blessed One, so I have heard.
22 – Meritorious Deeds
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Monks, don't be afraid of acts of merit. This is another way of saying what is blissful, desirable, pleasing, endearing, charming — i.e., acts of merit. I am cognizant that, having long performed meritorious deeds, I long experienced desirable, pleasing, endearing, charming results. Having developed a mind of good will for seven years, then for seven aeons of contraction and expansion I didn't return to this world. Whenever the aeon was contracting, I went to the realm of Streaming Radiance. Whenever the aeon was expanding, I reappeared in an empty Brahma-abode.
3There I was the Great Brahman, the Unconquered Conqueror, All-seeing, and Wielder of Power. Then for thirty-six times I was Sakka, ruler of the gods. For many hundreds of times I was a king, a wheel-turning emperor, a righteous king of Dhamma, conqueror of the four corners of the earth, maintaining stable control over the countryside, endowed with the seven treasuresThe seven treasures are a divine wheel, an ideal jewel, an ideal elephant, an ideal horse, an ideal wife, an ideal treasurer, an ideal counselor. — to say nothing of the times I was a local king.
4The thought occurred to me: 'Of what action of mine is this the fruit, of what action the result, that I now have such great power and might?' Then the thought occurred to me: 'This is the fruit of my three [types of] action, the result of three types of action, that I now have such great power and might: i.e., giving, self-control, and restraint.'"
5Train in acts of merit that bring long-lasting bliss — develop giving, a life in tune, a mind of good-will.
6Developing these three things that bring about bliss, the wise reappear in a world of bliss unalloyed.
7This, too, was the meaning of what was said by the Blessed One, so I have heard.
23 – Diligence
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"This one quality, if developed and pursued, keeps both kinds of benefit secure: benefits in this life and benefits in lives to come. Which one quality? Heedfulness with regard to skillful qualities. This is the one quality that, if developed and pursued, keeps both kinds of benefit secure: benefits in this life and benefits in lives to come."
3They praise heedfulness, the wise, in doing acts of merit. When heedful, wise, you achieve both kinds of benefit:
4Benefits in this life, and benefits in lives to come. By breaking through to your benefit, you're called enlightened, wise.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
24 – A Heap Of Bones
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"If a single person were to wander and transmigrate on for an aeon, he/she would leave behind a chain of bones, a pile of bones, a heap of bones, as large as this Mount Vepulla, if there were someone to collect them and the collection were not destroyed."
3The accumulation of a single person's bones for an aeon would be a heap on a par with the mountain, so said the Great Seer.
4(He declared this to be the great Mount Vepulla to the north of Vulture's Peak in the mountain-ring of the Magadhans.)Magadha was a kingdom in the time of the Buddha, corresponding roughly to the present day state of Bihar. Its capital city, Rajagaha, was surrounded by a ring of five mountains. Vulture's Peak, a secluded rock outcrop in the middle of the ring, was a spot frequented by the Buddha.
5But when that person sees with right discernment the four Noble Truths — suffering, the cause of suffering, the transcending of suffering, and the Noble Eightfold Path, the way to the stilling of suffering
6Having wandered on seven times at most, then, with the ending of all fetters, he puts a stop to suffering.
7This, too, was the meaning of what was said by the Blessed One, so I have heard.
25 – Lying
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"For the person who transgresses in one thing, I tell you, there is no evil deed that is not to be done. Which one thing? This: telling a deliberate lie."
3The person who lies,
Who transgress in this one thing,
Transcending concern for the world beyond:
There's no evil he might not do.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
26 – Giving
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"If beings knew, as I know, the results of giving and sharing, they would not eat without having given, nor would the stain of selfishness overcome their minds. Even if it were their last bite, their last mouthful, they would not eat without having shared, if there were someone to receive their gift. But because beings do not know, as I know, the results of giving and sharing, they eat without having given. The stain of selfishness overcomes their minds."
3If beings knew what the Great Seer said, how the result of sharing has such great fruit, then …
4Subduing the stain of selfishness with brightened awareness, they'd give in season to the noble ones, where a gift bears great fruit.
5Having given food as an offering to those worthy of offerings, many donors, when they pass away from here, the human state, go to heaven.
6They, having gone there to heaven, rejoice, enjoying sensual pleasures. Unselfish, they partake of the result of sharing.
7This, too, was the meaning of what was said by the Blessed One, so I have heard.
27 – The Development Of Loving Kindness
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"All the grounds for making merit leading to spontaneously arising (in heaven) do not equal one-sixteenth of the awareness-release through good will. Good will — surpassing them — shines, blazes, and dazzles.
3"Just as the radiance of all the stars does not equal one-sixteenth of the radiance of the moon, as the moon — surpassing them — shines, blazes, and dazzles, even so, all the grounds for making merit leading to spontaneously arising in heaven do not equal one-sixteenth of the awareness-release through good will. Good will — surpassing them — shines, blazes, and dazzles.
4"Just as in the last month of the rains, in autumn, when the sky is clear and cloudless, the sun, on ascending the sky, overpowers the space immersed in darkness, shines, blazes, and dazzles, even so, all the grounds for making merit leading to spontaneously arising in heaven do not equal one-sixteenth of the awareness-release through good will. Good will — surpassing them — shines, blazes, and dazzles.
5"Just as in the pre-dawn darkness the morning star shines, blazes, and dazzles, even so, all the grounds for making merit leading to spontaneously arising in heaven do not equal one-sixteenth of the awareness-release through good will. Good will — surpassing them — shines, blazes, and dazzles."
6When one develops — mindful — good will without limit, fetters are worn through, on seeing the ending of acquisitions.
7If with uncorrupted mind you feel good will for even one being, you become skilled from that.
8But a Noble One produces a mind of sympathy for all beings, an abundance of merit. Kingly seers, who conquered the earth swarming with beings, went about making sacrifices: the horse sacrifice, human sacrifice, water rites, soma rites, and the "Unobstructed,"
9But these don't equal one sixteenth of a well-developed mind of good will — as all the constellations don't, one sixteenth of the radiance of the moon.
10One who neither kills nor gets others to kill, neither conquers, nor gets others to conquer, with good will for all beings, has no hostility with anyone at all.
11This, too, was the meaning of what was said by the Blessed One, so I have heard.
28 – Living In Discomfort
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Endowed with two things, a monk lives in suffering in the present life — troubled, distressed, and feverish — and at the break-up of the body, after death, a bad destination can be expected. Which two? A lack of guarding of the doors of the sense faculties, and knowing no moderation in food. Endowed with these two things, a monk lives in suffering in the present life — troubled, distressed, and feverish — and at the break-up of the body, after death, a bad destination can be expected."
3Eye and ear and nose, tongue and body and mind: when a monk leaves these doors unguarded
4Knowing no moderation in food, not restraining his senses — he experiences suffering:
5Suffering in body, suffering in mind. Burning in body burning in mind, whether by day or by night, he lives in suffering.
6This, too, was the meaning of what was said by the Blessed One, so I have heard.
29 – Living In Comfort
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Endowed with two things, a monk lives in ease in the present life — untroubled, undistressed, and unfeverish — and at the break-up of the body, after death, a good destination can be expected. Which two? A guarding of the doors of the sense faculties, and knowing moderation in food. Endowed with these two things, a monk lives in ease in the present life — untroubled, undistressed, and unfeverish — and at the break-up of the body, after death, a good destination can be expected."
3Eye and ear and nose, tongue and body and mind: when a monk has these doors well guarded
4Knowing moderation in food, restraining his senses — he experiences ease:
5Ease in body, ease in mind. Not burning in body, not burning in mind, whether by day or by night, he lives in ease.
6This, too, was the meaning of what was said by the Blessed One, so I have heard.
30 – Remorse
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these two things that cause remorse. Which two? There is the case of the person who has not done what is admirable, has not done what is skillful, has not given protection to those in fear, and instead has done what is evil, savage, and cruel. Thinking, 'I have not done what is admirable,' he feels remorse. Thinking, 'I have done what is evil,' he feels remorse. These are the two things that cause remorse."
3Having engaged in bodily misconduct, verbal misconduct, misconduct of mind,AN10.176 defines bodily misconduct as killing, stealing, and sexual misconduct; verbal misconduct as lies, divisive speech, harsh speech, and idle chatter; and mental misconduct as covetousness, ill will, and wrong views. or whatever else is flawed …
4Not having done what is skillful, having done much that is not, at the break-up of the body, the undiscerning one reappears in hell.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
31 – Non-remorse
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these two things that cause no remorse. Which two? There is the case of the person who has done what is admirable, has done what is skillful, has given protection to those in fear, and has done nothing that is evil, savage, or cruel. Thinking, 'I have done what is admirable,' he feels no remorse. Thinking, 'I have not done what is evil,' he feels no remorse. These are the two things that cause no remorse."
3Having abandoned bodily misconduct, verbal misconduct, misconduct of mind, and whatever else is flawed …
4Not having done what's not skillful, having done much that is, at the break-up of the body, the discerning one reappears in heaven.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
32 – Behaviour (1)
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Endowed with two things, a person — as if carried off — is thus placed in hell. Which two? Evil habits and evil views. Endowed with these two things, a person — as if carried off — is thus placed in hell."
3Evil habits and evil views:MN117 gives the following example of an evil view: "There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no brahmans or contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves." a person, undiscerning, endowed with these two things, at the break-up of the body reappears in hell.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
33 – Behaviour (2)
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Endowed with two things, a person — as if carried off — is thus placed in heaven. Which two? Auspicious habits and auspicious views. Endowed with these two things, a person — as if carried off — is thus placed in heaven."
3Auspicious habits and auspicious views: a person, discerning, endowed with these two things, at the break-up of the body reappears in heaven.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
34 – Ardour
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"A person without ardour, without concern [for the results of doing evil], is incapable of self-awakening, incapable of Unbinding, incapable of attaining the unsurpassed safety from bondage. A person ardent and concerned is capable of self-awakening, capable of Unbinding, capable of attaining the unsurpassed safety from bondage."
3With no ardour, no concern, lazy, with low persistence, full of sloth and drowsiness, shameless, without respect: he's incapable, a monk like this, of touching superlative self-awakening.
4But whoever is mindful, masterful, absorbed in jhana, ardent, concerned, and heedful, cutting the fetter of birth and aging, touches right here a self-awakening un-surpassed.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
35 – Not Decieving (1)
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Monks, this holy life is lived, not for the sake of deceiving people, not for the sake of inveigling people, not for the sake of the rewards of gain, offerings, and tribute, nor with the thought, 'Thus may people know me.' This holy life is lived for the sake of restraint and abandoning."
3For the sake of restraint, for the sake of abandoning, he, the Blessed One, taught a holy life not handed down,"Not handed down": not derived from an ancient tradition, and not dependent on ancient tradition for its authority. coming to shore in Unbinding.
4This path is pursued by those great in purpose, great seers. Those who follow it, as taught by the One Awakened, heeding the Teacher's message, will put an end to suffering.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
36 – Not Decieving (2)
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Monks, this holy life is lived, not for the sake of deceiving people, not for the sake of inveigling people, not for the sake of the rewards of gain, offerings, and tribute, nor with the thought, 'Thus may people know me.' This holy life is lived for the sake of direct knowledgeDirect knowledge = abhiñña. The Canon lists six types of abhiñña: psychic powers, clairaudience, the ability to read the minds of others, recollection of past lives, clairvoyance, and — most important of all — knowledge of the ending of the mental fermentations. and full comprehension."
3For the sake of direct knowledge and full comprehension, he, the Blessed One, taught a holy life not handed down, coming to shore in Unbinding. Unbinding.
4This path is pursued by those great in purpose, great seers. Those who follow it, as taught by the One Awakened, heeding the Teacher's message, will put an end to suffering.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
37 – Happiness
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Endowed with two things, a monk lives in ease in the present life and is appropriately aroused for the ending of the fermentations. Which two? A sense of urgency and awe toward things that should inspire urgency and aweUrgency and awe = samvega. Other meanings for this term include shock, dismay, and alienation. In the Pali canon, this emotion is often accompanied by fear and a sensed need to escape from overwhelming danger. The things that should inspire urgency and awe are the first four of the five reflections listed in AN 5.57: "I am subject to aging, have not gone beyond aging. I am subject to illness, have not gone beyond illness. I am subject to death, have not gone beyond death. I will grow different, separate from all that is dear and appealing to me." Appropriate exertion is indicated by the fifth reflection: "I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have by actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir." and, feeling urgency and awe, appropriate exertion. Endowed with two things, a monk lives in ease in the present life and is appropriately aroused for the ending of the fermentations."
3Feeling urgency, awe, toward what should inspire it, the wise, masterful, ardent monk should investigate with discernment.
4One who lives thus ardently, not restlessly, at peace, committed to awareness-tranquillity would attain the ending of suffering.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
38 – Often Occurring Thoughts
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Two trains of thought often occur to the Tathagata, worthy and rightly self-awakened: the thought of safety and that of seclusion.
"The Tathagata enjoys non-ill will, delights in non-ill will. To him — enjoying non-ill will, delighting in non-ill will — this thought often occurs: 'By this activity I harm no one at all, whether weak or firm.'
3"The Tathagata enjoys seclusion, delights in seclusion. To him — enjoying seclusion, delighting in seclusion — this thought often occurs: 'Whatever is unskillful is abandoned.'
4"Thus, monks, you too should live enjoying non-ill will, delighting in non-ill will. To you — enjoying non-ill will, delighting in non-ill will — this thought will often occur: 'By this activity we harm no one at all, whether weak or firm.'
5"You too should live enjoying seclusion, delighting in seclusion. To you — enjoying seclusion, delighting in seclusion — this thought will often occur: 'What is unskillful? What is not yet abandoned? What are we abandoning?'"
6To the Tathagata, awakened, who endured what is hard to endure, two thoughts occur: safety the first thought mentioned; seclusion the second declared.
7The dispeller of darkness, free of fermentation, the great seer who has gone beyond, reached attainment, gained mastery, crossed over the poisons; who's released in the ending of craving: that sage bears his last body, has shaken off Māra, I tell you, has gone beyond aging.
8As one standing on a rocky crag would see the people all around below, so the wise, with the all-around eye, having scaled the tower made of Dhamma, having crossed over sorrow, gaze on those overwhelmed with sorrow, conquered by aging and death.
9This, too, was the meaning of what was said by the Blessed One, so I have heard.
39 – Dhamma Teachings
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"The Tathagata — worthy and rightly self-awakened — has two Dhamma discourses given in sequence. Which two? 'See evil as evil.' This is the first Dhamma discourse. 'Having seen evil as evil, become disenchanted there, dispassionate there, released.' This is the second Dhamma discourse. These are the two Dhamma discourses that the Tathagata — worthy and rightly self-awakened — has given in sequence."
3See the two statements, declared in sequence, by the Tathagata, awakened, sympathetic to all beings.
4The first: Be dispassionate there toward evil. Then, with a mind dispassionate, you will put an end to suffering.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
40 – Knowledge
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"IgnoranceIgnorance (avijja) means ignorance of suffering, its origination, its cessation, and the way leading to its cessation. precedes the arrival of unskillful qualities; lack of conscience and lack of concernConscience (hiri) means a healthy sense of shame — derived from self-esteem — at the idea of doing evil. Concern (ottappa) means fear of the consequences of doing evil. follow after. Clear knowing precedes the arrival of skillful qualities; conscience and concern follow after."
3Any bad destinations in this world, in the next, are rooted in ignorance — all — accumulations of desire and greed.
4And when a person of evil desires lacks conscience and respect, evil comes from that, and by that he goes to deprivation.
5So cleansing away ignorance, desire, and greed, a monk giving rise to clear knowing would abandon all bad destinations.
6This, too, was the meaning of what was said by the Blessed One, so I have heard.
41 – Deprived Of Wisdom
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Those beings are truly deprived who are deprived of noble discernment. They live in suffering in the present life — troubled, distressed, and feverish — and at the break-up of the body, after death, a bad destination can be expected.
3"Those beings are not deprived who are not deprived of noble discernment. They live in ease in the present life — untroubled, undistressed, and not feverish — and at the break-up of the body, after death, a good destination can be expected.
4Look at the world — including its heavenly beings: deprived of discernment, making an abode in name-&-form, it conceives that 'This is the truth.'
5The best discernment in the world is what leads to penetration, for it rightly discerns the total ending of birth and becoming.
6Human and heavenly beings hold them dear: those who are self-awakened, mindful, bearing their last bodies with joyful discernment.
7This, too, was the meaning of what was said by the Blessed One, so I have heard.
42 – The Bright Protectors
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these two bright qualities that safeguard the world. Which two? Conscience and concern (for the results of unskillful actions). If these two bright qualities did not guard the world, there would be no recognition of 'mother' here, no recognition of 'mother's sister,' 'uncle's wife,' 'teacher's wife,' or 'wife of those who deserve respect.' The world would be immersed in promiscuity, like rams with goats, roosters with pigs, or dogs with jackals. But because these two bright qualities guard the world, there is recognition of 'mother,' 'mother's sister,' 'uncle's wife,' 'teacher's wife,' and 'wife of those who deserve respect.'"
3Those in whom concern and conscience are not always found have strayed from the bright root, are headed to birth and death.
4But those in whom concern and conscience are rightly established always, who are mature in the holy life: they are calm, their further becoming ended.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
43 – The Not Born
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There is, monks, an unborn — unbecome — unmade — unfabricated. If there were not that unborn — unbecome — unmade — unfabricated, there would not be the case that emancipation from the born — become — made — fabricated would be discerned. But precisely because there is an unborn — unbecome — unmade — unfabricated, emancipation from the born — become — made — fabricated is thus discerned."
3The born, become, produced, made, fabricated, impermanent, composed of aging and death, a nest of illnesses, perishing,
4Come from nourishment and the guide [that is craving] — is unfit for delight. The escape from that is calm, permanent,
5Beyond inference, unborn, unproduced, the sorrowless, stainless state, the cessation of suffering, the stilling of fabrications, bliss.
6This, too, was the meaning of what was said by the Blessed One, so I have heard.
44 – The Nibbāna Element
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Monks, there are these two forms of the Unbinding property. Which two? The Unbinding property with fuel remaining, and the Unbinding property with no fuel remaining.
3And what is the Unbinding property with fuel remaining? There is the case where a monk is an arahant whose fermentations have ended, who has reached fulfillment, finished the task, laid down the burden, attained the true goal, ended the fetter of becoming, and is released through right gnosis. His five sense faculties still remain and, owing to their being intact, he is cognizant of the agreeable and the disagreeable, and is sensitive to pleasure and pain. His ending of passion, aversion, and delusion is termed the Unbinding property with fuel remaining.With fuel remaining (sa-upadisesa) and with no fuel remaining (anupadisesa): The analogy here is to a fire. In the first case, the flames are out, but the embers are still glowing. In the second, the fire is so thoroughly out that the embers have grown cold. The "fuel" here is the five aggregates. While the arahant is still alive, he/she still experiences the five aggregates, but they do not burn with the fires of passion, aversion, or delusion. When the arahant passes away, there is no longer any experience of aggregates here or anywhere else.
4And what is the Unbinding property with no fuel remaining? There is the case where a monk is an arahant whose fermentations have ended, who has reached fulfillment, finished the task, laid down the burden, attained the true goal, ended the fetter of becoming, and is released through right gnosis. For him, all that is sensed, being unrelished, will grow cold right here. This is termed the Unbinding property with no fuel remaining."See previous note.
5These two proclaimed by the one with vision, Unbinding properties the one independent, the one who is Such:Such (tadi): An adjective to describe one who has attained the goal. It indicates that the person's state is undefinable and not subject to change or influence of any sort. one property, here in this life with fuel remaining from the destruction of the guide to becoming, and that with no fuel remaining, after this life, in which all becoming totally ceases.
6Those who know this state uncompounded, their minds released through the destruction of the guide to becoming, they, attaining the Teaching's core, pleased with ending, have abandoned all becoming: they, the Such.
7This, too, was the meaning of what was said by the Blessed One, so I have heard.
45 – Living In Seclusion
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Monks, live enjoying aloofness, delighting in aloofness, inwardly committed to awareness-tranquillity, not neglecting jhana, endowed with clear-seeing insight, and frequenting empty buildings. As you live enjoying aloofness, delighting in aloofness, inwardly committed to awareness-tranquillity, not neglecting jhana, endowed with clear-seeing insight, and frequenting empty buildings, then one of two fruits can be expected: either gnosis right in the present life, or — if there be any remnant of clinging-sustenance — non-return."
3Those with calm minds — masterful, mindful, absorbed in jhana — clearly see things rightly, not intent on sensual pleasures.
4Delighting in heedfulness, calm, seeing danger in heedlessness, they — incapable of falling away — are right on the verge of Unbinding.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
46 – The Benefits Of The Training
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Monks, live with the trainings [in heightened virtue, heightened mind, and heightened discernment] as your reward, with discernment uppermost, release the essence, and mindfulness the governing principle. As you live with the trainings as your reward, with discernment uppermost, release the essence, and mindfulness the governing principle, then one of two fruits can be expected: either gnosis right in the present life, or — if there be any remnant of clinging-sustenance — non-return."
3Complete in the training, not subject to falling away, one with discernment uppermost, seeing the stopping, the ending of birth: that sage bears his last body, has shaken off Māra, I tell you, has gone beyond aging.
4So, always delighting in jhana, centered, ardent, seeing the stopping, the ending of birth, conquering Māra, along with his host, monks, be gone-beyond aging and death.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
47 – Vigilance
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"A monk should be wakeful: mindful, alert, centered, sensitive, clear, and calm. And there he should, at the appropriate times, see clearly into skillful mental qualities. For a monk who is wakeful — mindful, alert, centered, sensitive, clear, and calm, seeing clearly, at the appropriate times, into skillful mental qualities — one of two fruits can be expected: either gnosis right in the present life, or — if there be any remnant of clinging-sustenance — non-return."
3Those who are wakeful, listen! Those who are sleeping, wake up! Wakefulness is better than sleep. For those who are wakeful, there's no danger, no fear.
4Whoever is wakeful, mindful, alert, centered, sensitive, calm, and clear, rightly exploring the Dhamma at appropriate times, will — at oneness — shatter the darkness.
5So be devoted to wakefulness. The ardent monk — masterful, acquiring jhana, cutting the fetter of birth and aging — touches right here a self-awakening un- surpassed.
6This, too, was the meaning of what was said by the Blessed One, so I have heard.
48 – A State Of Misery
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Monks, these two are doomed to deprivation, to hell, for not abandoning their conduct. Which two? One who, not living the celibate life, pretends to be one who lives the celibate life; and one who groundlessly accuses one who lives the celibate life perfectly and purely of uncelibate behavior. These are the two who are doomed to deprivation, to hell, for not abandoning their conduct."
3He goes to hell, the one who asserts what didn't take place, as does the one who, having done, says, 'I didn't.' Both — low-acting people — there become equal: after death, in the world beyond.
4An ochre robe tied 'round their necks, many with evil qualities — unrestrained, evil — rearise, because of their evil acts, in hell.
5Better to eat an iron ball — glowing, aflame — than that, unprincipled and unrestrained, you should eat the alms of the country.
6This, too, was the meaning of what was said by the Blessed One, so I have heard.
49 – Held By Views
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Overcome by two viewpoints, some human and divine beings adhere, other human and divine beings slip right past, while those with vision see.
3"And how do some adhere? Human and divine beings enjoy becoming, delight in becoming, are satisfied with becoming. When the Dhamma is being taught for the sake of the cessation of becoming, their minds do not take to it, are not calmed by it, do not settle on it or become resolved on it. This is how some adhere.
4"And how do some slip right past? Some, feeling horrified, humiliated, and disgusted with that very becoming, relish non-becoming: 'When this self, at the break-up of the body, after death, perishes and is destroyed, and does not exist after death, that is peaceful, that is exquisite, that is sufficiency!' This is how some slip right past.
5"And how do those with vision see? There is the case where a monk sees what has come into being as come into being. Seeing what has come into being as come into being, he practices for disenchantment with what has come into being, dispassion toward what has come into being, cessation of what has come into being. This is how those with vision see."This discourse illustrates, in a technical fashion, the function of appropriate attention presents the same point from a different perspective: "This world takes as its object a polarity, that of existence and non-existence. But when one sees the origination of the world (= the six senses and their objects) as it actually is with right discernment, 'non-existence' with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, 'existence' with reference to the world does not occur to one. By and large, this world is in bondage to attachments, clingings, and biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on 'my self.' He has no uncertainty or doubt that, when there is arising, only suffering is arising; and that when there is passing away, suffering is passing away. In this, his knowledge is independent of others."
6Those, having seen what's come to be as what's come to be, and what's gone beyond what's come to be, are released in line with what's come to be, through the exhaustion of craving for becoming.
7If they've comprehended what's come to be, and are free from the craving for becoming and non-, with the non-becoming of what's come to be, monks come to no further becoming.
8This, too, was the meaning of what was said by the Blessed One, so I have heard.
50 – Roots
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three roots of what is unskillful. Which three? Greed as a root of what is unskillful, aversion as a root of what is unskillful, delusion as a root of what is unskillful. These are the three roots of what is unskillful."
3Greed, aversion, delusion destroy the self-same person of evil mind from whom they are born, like the fruiting of the bamboo.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
51 – Elements
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three properties. Which three? The property of form, the property of formlessness, and the property of cessation.The property of form corresponds to the experience of the form of the body as present in the first four levels of jhana. The property of formlessness corresponds to the formless experiences based on the fourth level of jhana: the dimension of the infinitude of space, the dimension of the infinitude of consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. The property of cessation is the experience of the total cessation of suffering. These are the three properties."
3Comprehending the property of form, not taking a stance in the formless, those released in cessation are people who've left death behind.
4Having touched with his body the deathless property free from acquisitions, having realized the relinquishing of acquisitions, fermentation-free, the Rightly Self-awakened One teaches the state with no sorrow, no dust.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
52 – Feelings (1)
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three feelings. Which three? A feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain. These are the three feelings."
3Centered, mindful, alert, the Awakened One's disciple discerns feelings, how feelings come into play,
4Where they cease, and the path to their ending. With the ending of feelings, a monk free of want is totally unbound.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
53 – Feelings (2)
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three feelings. Which three? A feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain. A feeling of pleasure should be seen as suffering. A feeling of pain should be seen as an arrow. A feeling of neither pleasure nor pain should be seen as inconstant. When a monk has seen a feeling of pleasure as suffering, a feeling of pain as an arrow, and a feeling of neither pleasure nor pain as inconstant, then he is called a monk who is noble, who has seen rightly, who has cut off craving, destroyed the fetters, and who — from the right breaking-through of conceit — has put an end to suffering."
3Whoever sees pleasure as suffering, sees pain as an arrow, sees peaceful neither-pleasure-nor-pain as inconstant:
4He is a monk who's seen rightly. From that he is there set free. A master of direct knowing, at peace, he is a sage gone beyond bonds.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
54 – Search (1)
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three searches. Which three? The search for sensuality, the search for becoming, the search for a holy life. These are the three searches."
3Centered, mindful, alert, the Awakened One's disciple discerns searches, how searches come into play, where they cease,
4And the path to their ending. With the ending of searches, a monk free of want is totally unbound.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
55 – Search (2)
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three searches. Which three? The search for sensuality, the search for becoming, the search for a holy life. These are the three searches."
3Sensual search, becoming-search, together with the holy-life search — i.e., grasping at truth based on an accumulation of viewpoints:
4Through the relinquishing of searches and the abolishing of viewpoints of one dispassionate to all passion, and released in the ending of craving, through the ending of searches, the monk is devoid of perplexity and desire.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
56 – Taints (1)
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three fermentations. Which three? The fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. These are the three fermentations."
3Centered, mindful, alert, the Awakened One's disciple discerns fermentations, how fermentations come into play,
4Where they cease, and the path to their ending. With the ending of fermentations, a monk free of want is totally unbound.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
57 – Taints (2)
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three fermentations. Which three? The fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. These are the three fermentations."
3His fermentation of sensuality ended, his ignorance washed away, his fermentation of becoming exhausted: one totally released, acquisition-free, bears his last body, having conquered Māra along with his mount.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
58 – Craving
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three cravings. Which three? Craving for sensuality, craving for becoming, craving for non-becoming. These are the three cravings."
3Bound with the bondage of craving, their minds smitten with becoming and non-, they are bound with the bondage of Māra — people with no safety from bondage, beings going through the wandering-on, headed for birth and death.
4While those who've abandoned craving, free from the craving for becoming and non-, reaching the ending of fermentations, though in the world, have gone beyond.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
59 – Māra's Domain
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Endowed with three qualities a monk has passed beyond Māra's domain and shines like the sun. Which three? There is the case where a monk is endowed with the aggregate of virtue of one beyond training [i.e., an arahant], the aggregate of concentration of one beyond training, the aggregate of discernment of one beyond training. Endowed with these three qualities a monk has passed beyond Māra's domain and shines like the sun."
3Virtue, concentration, discernment: one in whom these are well-developed, passing beyond Māra's domain, shines, shines like the sun.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
60 – Grounds For Making Merit
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three grounds for meritorious activity. Which three? The ground for meritorious activity made of giving, the ground for meritorious activity made of virtue, and the ground for meritorious activity made of development [meditation]. These are the three grounds for meritorious activity."
3Train in acts of merit that bring long-lasting bliss — develop giving, a life in tune, a mind of good-will.
4Developing these three things that bring about bliss, the wise reappear in a world of bliss unalloyed.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
61 – Eyes
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three eyes. Which three? The eye of flesh, the divine eye clairvoyance, and the eye of discernment. These are the three eyes."
3The eye of flesh, the eye divine, the eye of discernment unsurpassed: these three eyes were taught by the Superlative Person.
4The arising of the eye of flesh is the path to the eye divine. When knowledge arises, the eye of discernment unsurpassed: whoever gains this eye is — from all suffering — set free.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
62 – Faculties
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three faculties. Which three? The faculty of 'I am about to know what is not yet finally known,' the faculty of final knowledge, the faculty of one who has finally known.According to the Commentary, the first of these faculties corresponds to the first noble attainment, the path to stream-entry; the second, to the next six attainments, ranging from the fruition of stream-entry to the path to arahantship; and the third, to the highest attainment, the fruition of arahantship. These are the three faculties."
3For a learner in training along the straight path: first, the knowledge of ending; then, immediately, gnosis;
4Then, from the ending of the fetter — becoming — there's the knowledge, the gnosis of one released who is Such:
5One consummate in these faculties, peaceful, enjoying the peaceful state, bears his last body, having conquered Māra along with his mount.
6This, too, was the meaning of what was said by the Blessed One, so I have heard.
63 – Time
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three times. Which three? Past time, future time, and present time. These are the three times."
3Perceiving in terms of signs, beings take a stand on signs. Not fully comprehending signs, they come into the bonds of death.
4But fully comprehending signs, one doesn't construe a signifier. Touching liberation with the heart, the state of peace unsurpassed,
5Consummate in terms of signs, peaceful, enjoying the peaceful state, judicious, an attainer-of wisdom makes use of classifications but can't be classified.At first glance, the verses here do not bear much relationship to the prose introduction. However, if they are viewed in the context of MN2, their relationship becomes clear: the person who applies appropriate attention to the notion of past, present, and future time does not define him or herself in those terms, and so does not cling to any sense of self in those terms. Without clinging, one is liberated from birth and death.
6This, too, was the meaning of what was said by the Blessed One, so I have heard.
64 – Misconduct
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three kinds of misconduct. Which three? Bodily misconduct, verbal misconduct, mental misconduct.AN10.176 defines bodily misconduct as killing, stealing, and sexual misconduct; verbal misconduct as lies, divisive speech, harsh speech, and idle chatter; and mental misconduct as covetousness, ill will, and wrong views. These are the three kinds of misconduct."
3Having engaged in bodily misconduct, verbal misconduct, misconduct of mind, or whatever else is flawed,
4Not having done what is skillful, having done much that is not, at the break-up of the body, the undiscerning one reappears in hell.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
65 – Good Conduct
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three kinds of good conduct. Which three? Bodily good conduct, verbal good conduct, mental good conduct. These are the three kinds of good conduct."
3Having abandoned bodily misconduct, verbal misconduct, misconduct of mind, and whatever else is flawed,
4not having done what's not skillful, having done much that is, at the break-up of the body, the discerning one reappears in heaven.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
66 – Purity
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three kinds of cleanliness. Which three? Bodily cleanliness, verbal cleanliness, mental cleanliness. These are the three kinds of cleanliness."
3Clean in body, clean in speech, clean in awareness — fermentation-free — one who is clean, consummate in cleanliness, is said to have abandoned the All.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
67 – Perfection
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three forms of sagacity. Which three? Bodily sagacity, verbal sagacity, and mental sagacity. These are the three forms of sagacity."
3A sage in body, a sage in speech, a sage in mind, fermentation-free: a sage consummate in sagacity is said to be bathed of evil.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
68 – Attachment (1)
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Anyone whose passion is unabandoned, whose aversion is unabandoned, whose delusion is unabandoned is said to have gone over to Māra's camp, has come under Māra's power. The Evil One can do with that person as he likes. But anyone whose passion is abandoned, whose aversion is abandoned, whose delusion is abandoned is said not to have gone over to Māra's camp, has thrown off Māra's power. With that person, the Evil One cannot do as he likes."
3One whose passion, aversion, and ignorance are washed away, is said to be composed in mind, Brahma-become, awakened, Tathagata, one for whom fear and hostility are past, one who's abandoned the All.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
69 – Attachment (2)
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Anyone — monk or nun — in whom passion is unabandoned, aversion is unabandoned, and delusion is unabandoned, is said not to have crossed the ocean with its waves, breakers, and whirlpools, its monsters and demons. Anyone — monk or nun — in whom passion is abandoned, aversion is abandoned, and delusion is abandoned, is said to have crossed the ocean with its waves, breakers, and whirlpools, its monsters and demons. Having crossed over, having reached the far shore, he/she stands on high ground, a brahman."
3One whose passion, aversion, and ignorance are washed away, has crossed over this ocean with its sharks, demons, dangerous waves, so hard to cross.
4Free from acquisitions — bonds surmounted, death abandoned — he has abandoned suffering with no further becoming. Having gone to the goal he is undefined, has outwitted, I tell you, the King of Death.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
70 – Wrong View
1This was said by the Blessed One, said by the Arahant, so I have heard:
2-4"I have seen beings who — endowed with bodily misconduct, verbal misconduct, and mental misconduct; who reviled noble ones, held wrong views and undertook actions under the influence of wrong views — at the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. It is not from having heard this from other brahmans and contemplatives that I tell you that I have seen beings who — endowed with bodily misconduct, verbal misconduct, and mental misconduct; who reviled noble ones, held wrong views and undertook actions under the influence of wrong views — at the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. It is from having known it myself, seen it myself, realized it myself that I tell you that I have seen beings who — endowed with bodily misconduct, verbal misconduct, and mental misconduct; who reviled noble ones, held wrong views and undertook actions under the influence of wrong views — at the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell."
5With mind wrongly directed, speaking wrong speech, doing wrong deeds with the body:
6A person here of little learning, a doer of evil here in this life so short, at the break-up of the body, undiscerning, reappears in hell.
7This, too, was the meaning of what was said by the Blessed One, so I have heard.
71 – Right View
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"I have seen beings who — endowed with bodily good conduct, verbal good conduct, and mental good conduct; who did not revile noble ones, who held right views and undertook actions under the influence of right views — at the break-up of the body, after death, have re-appeared in the good destination, the heavenly world.
3It is not from having heard this from other brahmans and contemplatives that I tell you that I have seen beings who — endowed with bodily good conduct, verbal good conduct, and mental good conduct; who did not revile noble ones, who held right views and undertook actions under the influence of right views — at the break-up of the body, after death, have re-appeared in the good destination, the heavenly world. It is from having known it myself, seen it myself, realized it myself that I tell you that I have seen beings who …
4Endowed with bodily good conduct, verbal good conduct, and mental good conduct; who did not revile noble ones, who held right views and undertook actions under the influence of right views — at the break-up of the body, after death, have re-appeared in the good destination, the heavenly world. "
5With mind rightly directed, speaking right speech, doing right deeds with the body:
6A person here of much learning, a doer of merit here in this life so short, at the break-up of the body, discerning, reappears in heaven.
7This, too, was the meaning of what was said by the Blessed One, so I have heard.
72 – Escape
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three properties for escape. Which three? This is the escape from sensuality: renunciation.Renunciation here means the first level of jhana, which is attained when one is secluded from sensual passion and unskillful mental qualities. This is the escape from form: formlessness. And as for whatever has come into being, is fabricated and dependently co-arisen, the escape from that is cessation. These are the three properties for escape."
3Knowing the escape from sensuality, and the overcoming of forms — ardent always — touching the stilling of all fabrications:
4He is a monk who's seen rightly. From that he is there set free. A master of direct knowing, at peace, he is a sage gone beyond bonds.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
73 – More Peaceful
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Formless phenomena are more peaceful than forms; cessation, more peaceful than formless phenomena."
3Those beings headed to forms, and those standing in the formless, with no knowledge of cessation, return to further becoming.
4But, comprehending form, not taking a stance in formless things, those released in cessation are people who've left death behind.
5Having touched with his body the deathless property free from acquisitions, having realized relinquishing of acquisitions, fermentation-free, the Rightly Self-awakened One teaches the state with no sorrow, no dust.
6This, too, was the meaning of what was said by the Blessed One, so I have heard.
74 – Sons
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three types of sons and daughters existing in the world. Which three? One of heightened birth, one of similar birth, one of lowered birth.
3"And how is a son or daughter of heightened birth? There is the case where a son or daughter's parents have not gone to the Buddha for refuge, have not gone to the Dhamma for refuge, have not gone to the Saṅgha for refuge. They do not abstain from taking life, from stealing, from sexual misconduct, from false speech, from fermented and distilled liquors that cause heedlessness. They are unprincipled and evil by nature. However, their son or daughter has gone to the Buddha for refuge, has gone to the Dhamma for refuge, has gone to the Saṅgha for refuge. He/she abstains from taking life, from stealing, from sexual misconduct, from false speech, from fermented and distilled liquors that cause heedlessness. He/she is principled and admirable by nature. This is called a son or daughter of heightened birth.
4"And how is a son or daughter of similar birth? There is the case where a son or daughter's parents have gone to the Buddha for refuge, have gone to the Dhamma for refuge, have gone to the Saṅgha for refuge. They abstain from taking life, from stealing, from sexual misconduct, from false speech, from fermented and distilled liquors that cause heedlessness. They are principled and admirable by nature. Their son or daughter has also gone to the Buddha for refuge, has gone to the Dhamma for refuge, has gone to the Saṅgha for refuge. He/she abstains from taking life, from stealing, from sexual misconduct, from false speech, from fermented and distilled liquors that cause heedlessness. He/she is principled and admirable by nature. This is called a son or daughter of similar birth.
5"And how is a son or daughter of lowered birth? There is the case where a son or daughter's parents have gone to the Buddha for refuge, have gone to the Dhamma for refuge, have gone to the Saṅgha for refuge. They abstain from taking life, from stealing, from sexual misconduct, from false speech, from fermented and distilled liquors that cause heedlessness. They are principled and admirable by nature. However, their son or daughter has not gone to the Buddha for refuge, has not gone to the Dhamma for refuge, has not gone to the Saṅgha for refuge. He/she does not abstain from taking life, from stealing, from sexual misconduct, from false speech, from fermented and distilled liquors that cause heedlessness. He/she is unprincipled and evil by nature. This is called a son or daughter of lowered birth."
6The wise hope for a child of heightened or similar birth, not for one of lowered birth, a disgrace to the family.
7These children in the world, lay followers, consummate in virtue, conviction; generous, free from stinginess, shine forth in any gathering like the moon when freed from a cloud.
8This, too, was the meaning of what was said by the Blessed One, so I have heard.
75 – A Rainless Cloud
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"These three types of persons can be found existing in the world. Which three? One like a cloud without rain, one who rains locally, and one who rains everywhere.
3"And how is a person like a cloud without rain? There is the case where a person is not a giver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, or lights to any brahmans or contemplatives, to any of the miserable, the homeless, or beggars. This is how a person is like a cloud without rain.
4"And how is a person one who rains locally? There is the case where a person is a giver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lights to some brahmans and contemplatives, to some of the miserable, the homeless, and beggars, and not to others. This is how a person one who rains locally.
5"And how is a person one who rains everywhere? There is the case where a person gives food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lights to all brahmans and contemplatives, to all of the miserable, the homeless, and beggars. This is how a person one who rains everywhere.
"These are the three types of persons who can be found existing in the world."
6Not to contemplatives, to brahmans, to the miserable, nor to the homeless does he share what he's gained: food, drinks, nourishment. He, that lowest of people, is called a cloud with no rain.
7To some he gives, to others he doesn't: the intelligent call him one who rains locally.
8A person responsive to requests, sympathetic to all beings, delighting in distributing alms: "Give to them! Give!" he says.
9As a cloud — resounding, thundering — rains, filling with water, drenching the plateaus and gullies: a person like this is like that.
10Having rightly amassed wealth attained through initiative, he satisfies fully with food and drink those fallen into the homeless state.
11This, too, was the meaning of what was said by the Blessed One, so I have heard.
76 – Aspiring For Happiness
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Aspiring to these three forms of bliss, a wise person should guard his virtue. Which three? Thinking, 'May praise come to me,' a wise person should guard his virtue. Thinking, 'May wealth come to me,' a wise person should guard his virtue. Thinking, 'At the break-up of the body, after death, may I reappear in a good destination, in heaven,' a wise person should guard his virtue. Aspiring to these three forms of bliss, a wise person should guard his virtue."
3Intelligent, you should guard your virtue, aspiring to three forms of bliss: praise; the obtaining of wealth; and, after death, rejoicing in heaven.
4Even if you do no evil but seek out one who does, you're suspected of evil. Your bad reputation grows.
5The sort of person you make a friend, the sort you seek out, that's the sort you yourself become — for your living together is of that sort. The one associated with, the one who associates,
6The one who's touched, the one who touches another — like an arrow smeared with poison — contaminates the quiver. So, fearing contamination, the enlightened should not be comrades with evil people.
7A man who wraps rotting fish in a blade of kusa grass makes the grass smelly: so it is if you seek out fools.
8But a man who wraps powdered incense in the leaf of a tree makes the leaf fragrant: so it is if you seek out the enlightened.
9So, knowing your own outcome as like the leaf-wrapper's, you shouldn't seek out those who aren't good. The wise would associate with those who are. Those who aren't good lead you to hell. The good help you reach a good destination.
10This, too, was the meaning of what was said by the Blessed One, so I have heard.
77 – Perishable
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"This body falls apart; consciousness is subject to fading; all acquisitions are inconstant, suffering, subject to change."
3Knowing the body as falling apart, and consciousness as dissolving away, seeing the danger in acquisitions, you've gone beyond birth and death. Having reached the foremost peace, you bide your time, composed.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
78 – Like Elements
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"It is in accordance with their properties that beings come together and associate with one another. Beings of low dispositions come together and associate with beings of low dispositions. Beings of admirable dispositions come together and associate with beings of admirable dispositions.
3In the past, it was in accordance with their properties that beings came together and associated with one another …
4In the future, it will be in accordance with their properties that beings will come together and associate with one another …
5And now at present, it is in accordance with their properties that beings come together and associate with one another. Beings of low dispositions come together and associate with beings of low dispositions. Beings of admirable dispositions come together and associate with beings of admirable dispositions."
6The underbrush born of association is cut away by non-association. Just as one riding a small wooden plank would sink in the great sea,
7So does even one of right living sink, associating with the lazy. So avoid the lazy, those with low persistence.
8Live with the noble ones — secluded, resolute, absorbed in jhana, their persistence constantly aroused : the wise.
9This, too, was the meaning of what was said by the Blessed One, so I have heard.
79 – Falling Away
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"These three things lead to the falling away of a monk in training. Which three? There is the case where a monk in training enjoys activity,Activity = work of various sorts, such as construction work, robe-making, etc. delights in activity, is intent on his enjoyment of activity. He enjoys chatter, delights in chatter, is intent on his enjoyment of chatter. He enjoys sleep, delights in sleep, is intent on his enjoyment of sleep. These are the three things that lead to the falling away of a monk in training.
3"These three things lead to the non-falling away of a monk in training. Which three? There is the case where a monk in training doesn't enjoy activity, doesn't delight in activity, isn't intent on his enjoyment of activity. He doesn't enjoy chatter, doesn't delight in chatter, isn't intent on his enjoyment of chatter. He doesn't enjoy sleep, doesn't delight in sleep, isn't intent on his enjoyment of sleep. These are the three things that lead to the non-falling away of a monk in training."
4Enjoying activity, delighting in chatter, enjoying sleep, and restless: he's incapable — a monk like this — of touching superlative self-awakening.
5So he should be a man of few duties, of little sloth, not restless. He's capable — a monk like this — of touching superlative self-awakening.
6This, too, was the meaning of what was said by the Blessed One, so I have heard.
80 – Unwholesome Thoughts
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three kinds of unskillful thinking. Which three? Thinking concerned with not wanting to be despised; thinking concerned with gains, offerings, and tribute; thinking concerned with an empathy for others.According to the Commentary, this refers to a monk's tendency to be overly intimate with lay people, overly susceptible to the rises and falls in their fortunes, "happy when they are happy, sad when they are sad, busying himself with their affairs." There are three kinds of unskillful thinking."
3Fettered to not wanting to be despised; to gains, offerings, respect; to delight in companions: you're far from the ending of fetters.
4But whoever here, having abandoned sons, cattle, marriage, intimates: he's capable — a monk like this — of touching superlative self-awakening.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
81 – Homage
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"I have seen beings conquered by receiving offerings — their minds overwhelmed — at the break-up of the body, after death, reappearing in the plane of deprivation, the bad destination, the lower realms, in hell.
3I have seen beings conquered by not receiving offerings — their minds overwhelmed — at the break-up of the body, after death, reappearing in the plane of deprivation, the bad destination, the lower realms, in hell.
4I have seen beings conquered both by receiving offerings and by not receiving offerings — their minds overwhelmed — at the break-up of the body, after death, reappearing in the plane of deprivation, the bad destination, the lower realms, in hell.
5"It's not through having heard it from other brahmans or contemplatives that I say, 'I have seen beings conquered by receiving offerings — their minds overwhelmed — at the break-up of the body, after death, reappearing in the plane of deprivation, the bad destination, the lower realms, in hell.
6I have seen beings conquered by not receiving offerings — their minds overwhelmed — at the break-up of the body, after death, reappearing in the plane of deprivation, the bad destination, the lower realms, in hell.
7I have seen beings conquered by not receiving offerings — their minds overwhelmed — at the break-up of the body, after death, reappearing in the plane of deprivation, the bad destination, the lower realms, in hell.
8I have seen beings conquered both by receiving offerings and by not receiving offerings — their minds overwhelmed — at the break-up of the body, after death, reappearing in the plane of deprivation, the bad destination, the lower realms, in hell.'"
9Both when receiving offerings and not: his concentration won't waver, he remains heedful:
10he — continually absorbed in jhana, subtle in view and clear-seeing, enjoying the ending of clinging — is called a man of integrity.
11This, too, was the meaning of what was said by the Blessed One, so I have heard.
82 – Joyous Utterances
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"These three divine sounds sound forth among the devas on appropriate occasions. Which three? When a disciple of the noble ones, shaving off his hair and beard, clothing himself in the ochre robe, makes up his mind to go forth from the home life into homelessness, on that occasion the divine sound sounds forth among the devas: 'This disciple of the noble ones has made up his mind to do battle with Māra.' This is the first divine sound that sounds forth among the devas on appropriate occasions.
3"When a disciple of the noble ones lives devoted to developing the seven sets of qualities that are wings to Awakening,The wings to Awakening are the four frames of reference, the four right exertions, the four bases for power, the five faculties, the five strengths, the seven factors for Awakening, and the noble eightfold path on that occasion the divine sound sounds forth among the devas: 'This disciple of the noble ones is doing battle with Māra.' This is the second divine sound that sounds forth among the devas on appropriate occasions.
4"When a disciple of the noble ones, through the ending of fermentations dwells in the awareness-release and discernment-release that are free from fermentation, having known and made them manifest for himself right in the present life, on that occasion the divine sound sounds forth among the devas: 'This disciple of the noble ones has won the battle. Having been in the front lines of the battle, he now dwells victorious.' This is the third divine sound that sounds forth among the devas on appropriate occasions.
"These are the three divine sounds that sound forth among the devas on appropriate occasions."
5Seeing he's won the battle — the disciple of the Rightly Self-awakened One — even the devas pay homage to this great one, thoroughly mature.
6"Homage to you, O thoroughbred man — you who have won the hard victory, defeating the army of Death, unhindered in emancipation."
7Thus they pay homage, the devas, to one who has reached the heart's goal, for they see in him no means that would bring him under Death's sway.
8This, too, was the meaning of what was said by the Blessed One, so I have heard.
83 – The Five Prognostic Signs
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"When a deva is about to pass away from the company of devas, five omens appear: his garlands wither, his clothes get soiled, sweat comes out of his armpits, a dullness descends on his body, he no longer delights in his own deva-seat. The devas, knowing from this that 'This deva-son is about to pass away,' encourage him with three sayings: 'Go from here, honorable sir, to a good destination.
3Having gone to a good destination, gain the gain that is good to gain.
4Having gained the gain that is good to gain, become well-established.'"
5When this was said, a certain monk said to the Blessed One, "What, lord, is the devas' reckoning of going to a good destination?
6What is their reckoning of the gain that is good to gain?
7What is their reckoning of becoming well-established?"
8"The human state, monks, is the devas' reckoning of going to a good destination.
9Having become a human being, acquiring conviction in the Dhamma-&-Vinaya taught by the Tathagata: this is the devas' reckoning of the gain that is good to gain.
10When that conviction is settled within one — rooted, established, and strong, not to be destroyed by any brahman or contemplative; deva, Māra, or Brahma; or anyone else in the world: this is the devas' reckoning of becoming well-established."
11
12When a deva passes away from the company of devas through his life-span's ending, three sounds sound forth — the devas' encouragement.
13'Go from here, honorable sir, to a good destination, to companionship with human beings.
14On becoming a human being, acquire a conviction unsurpassed in True Dhamma. That conviction of yours in True Dhamma, well-taught, should be settled, rooted, established, — undestroyed as long as you live.
15Having abandoned bodily misconduct, verbal misconduct, mental misconduct, and whatever else is flawed;
16Having done with the body what's skillful, and much that is skillful with speech, having done what's skillful with a heart without limit, with no acquisitions, then
17Having made much of that basis of merit through giving — establish other mortals in True Dhamma and the holy life.'
18With this sympathy, the devas — when they know a deva is passing away — encourage him: 'Come back, deva, again and again.'
19This, too, was the meaning of what was said by the Blessed One, so I have heard.
84 – For The Welfare Of Many
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"These three persons, appearing in the world, appear for the benefit of many, the happiness of many, in sympathy for the world — for the welfare, the benefit, the happiness of beings human and divine. Which three?
"There is the case where a Tathagata appears in the world, worthy and rightly self-awakened, consummate in clear knowing and conduct, well-gone, an expert with regard to the cosmos, unsurpassed trainer of tamable people, teacher of beings human and divine, awakened, blessed. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure. This is the first person who, appearing in the world, appears for the benefit of many, the happiness of many, in sympathy for the world — for the welfare, the benefit, the happiness of beings human and divine.
3"Furthermore, there is the disciple of that Teacher who is a worthy one, his mental fermentations ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure. This is the second person who, appearing in the world, appears for the benefit of many, the happiness of many, in sympathy for the world — for the welfare, the benefit, the happiness of beings human and divine.
4"Furthermore, there is the disciple of that Teacher who is a learner, following the way, erudite, endowed with [good] practices and principles. He, too, teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure. This is the third person who, appearing in the world, appears for the benefit of many, the happiness of many, in sympathy for the world — for the welfare, the benefit, the happiness of beings human and divine.
"These are the three persons who, appearing in the world, appear for the benefit of many, the happiness of many, in sympathy for the world — for the welfare, the benefit, the happiness of beings human and divine."
5The Teacher, Great Seer, is first in the world; following him, the disciple composed; and then the learner, erudite, following the way, endowed with good virtue, practices.
6These three, chief among beings divine and human, giving light, proclaiming the Dhamma, throw open the door to the Deathless, release many from bondage.
7Those who follow the path, well-taught by the Caravan Leader unsurpassed, will put an end to suffering right here — those heeding the message of the One Well-gone.
8This, too, was the meaning of what was said by the Blessed One, so I have heard.
85 – Contemplating Foulness
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Remain focused, monks, on the foulness of the body. Have mindfulness of in-&-out breathing well established to the fore within you. Remain focused on the inconstancy of all fabrications. For one who remains focused on the foulness of the body, the obsession with passion for the property of beauty is abandoned. For one who has mindfulness of in-&-out breathing well established to the fore within oneself, annoying external thoughts and inclinations don't exist. For one who remains focused on the inconstancy of all fabrications, ignorance is abandoned, clear knowing arises."
3Focusing on foulness in the body, mindful of in and out breathing, seeing the stilling of all fabrications — ardent always:
4He is a monk who's seen rightly. From that he is there set free. A master of direct knowing, at peace, he is a sage gone beyond bonds.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
86 – Practice According To The Dhamma
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"With reference to a monk who practices the Dhamma in accordance with the Dhamma, it is this way of according with the Dhamma that he should be described as practicing the Dhamma in accordance with the Dhamma. When speaking, he speaks Dhamma and not non-Dhamma. When thinking, he thinks about Dhamma and not about non-Dhamma. Avoiding both these things, he stays equanimous, mindful, alert."
3Dhamma his dwelling, Dhamma his delight, a monk pondering Dhamma, calling Dhamma to mind, doesn't fall away from true Dhamma.
4Whether walking, standing, sitting, or lying down — his mind inwardly restrained — he arrives right at peace.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
87 – Producing Blindness
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three kinds of unskillful thinking that produce blindness, produce lack of vision, produce lack of knowledge, lead to the cessation of discernment, side with vexation, and are not conducive to Unbinding. Which three? Thinking imbued with sensuality … Thinking imbued with ill-will … Thinking imbued with harmfulness produces blindness, produces lack of vision, produces lack of knowledge, leads to the cessation of discernment, sides with vexation, and is not conducive to Unbinding. These are the three kinds of unskillful thinking that produce blindness, produce lack of vision, produce lack of knowledge, lead to the cessation of discernment, side with vexation, and are not conducive to Unbinding.
3"There are these three kinds of skillful thinking that produce non-blindness, produce vision, produce knowledge, foster discernment, side with non-vexation, and are conducive to Unbinding. Which three? Thinking imbued with renunciation … Thinking imbued with non-ill-will … Thinking imbued with harmlessness produces non-blindness, produces vision, produces knowledge, fosters discernment, sides with non-vexation, and is conducive to Unbinding. These are the three kinds of skillful thinking that produce non-blindness, produce vision, produce knowledge, foster discernment, side with non-vexation, and are conducive to Unbinding."
4Three skillful thoughts should be thought, three unskillful thoughts rejected. Whoever stills sustained thoughts — as rain would, a cloud of dust — through an awareness with thinking stilled, attains right here the state of peace.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
88 – Inner Stains
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three inside stains, inside enemies, inside foes, inside murderers, inside adversaries. Which three? Greed is an inside stain, inside enemy, inside foe, inside murderer, inside adversary. Aversion is an inside stain … Delusion is an inside stain, inside enemy, inside foe, inside murderer, inside adversary. These are the three inside stains, inside enemies, inside foes, inside murderers, inside adversaries."
3Greed causes harm. Greed provokes the mind. People don't realize it as a danger born from within.
4A person, when greedy, doesn't know his own welfare; when greedy, doesn't see Dhamma. Overcome with greed, he's in the dark, blind.
5But when one, abandoning greed, feels no greed for what would merit greed, greed gets shed from him — like a drop of water off a lotus leaf.
6Aversion causes harm. Aversion provokes the mind. People don't realize it as a danger born from within.
7A person, when aversive, doesn't know his own welfare; when aversive, doesn't see Dhamma. Overcome with aversion he's in the dark, blind.
8But when one, abandoning aversion, feels no aversion for what would merit aversion, aversion drops away from him — like a palm leaf from its stem.
9Delusion causes harm. Delusion provokes the mind. People don't realize it as a danger born from within.
10A person, when deluded, doesn't know his own welfare; when deluded, doesn't see Dhamma. Overcome with delusion he's in the dark, blind.
11But when one, abandoning delusion, feels no delusion for what would merit delusion, he disperses all delusion — as the rising of the sun, the dark.
12This, too, was the meaning of what was said by the Blessed One, so I have heard.
89 – Devadatta
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Conquered by three forms of false Dhamma — his mind overwhelmed — DevadattaDevadatta, one of the Buddha’s cousins, plotted to take over the Saṅgha, and ended up causing a schism. His story is told in Khandaka 17 (Culavagga 7) . His "lower modicum of distinctive attainment" was his mastery of psychic powers is incurably doomed to deprivation, to hell, for an aeon. Which three? Conquered by evil desires — his mind overwhelmed — Devadatta is incurably doomed to deprivation, to hell, for the duration of an aeon. Conquered by friendship with evil people — his mind overwhelmed — Devadatta is incurably doomed to deprivation, to hell, for the duration of an aeon. And, there being something further to be done, he nevertheless stopped halfway with a lower modicum of distinctive attainment. Conquered by these three forms of false Dhamma — his mind overwhelmed — Devadatta is incurably doomed to deprivation, to hell, for an aeon."
3May no one in the world ever be reborn with evil desire. Know that, through that evil desire, his destination's that of all who have evil desires.
4I've heard how Devadatta, — regarded as wise, composed, incandescent with honor
5In the thrall of heedlessness assaulted the Tathagata and fell to the four-gated, fearful place: Avici, unmitigated hell.
6Whoever plots against one free of corruption who's done no evil deed: that evil touches him himself, corrupted in mind, disrespectful.
7Whoever might think of polluting the ocean with a pot of poison, couldn't succeed, for the mass of water is great.
8So it is when anyone attacks with abuse the Tathagata — rightly-gone, of peaceful mind — for abuse doesn't grow on him.
9A wise person should make friends, should associate, with a person like him — whose path a monk can pursue and reach the ending of suffering.
10This, too, was the meaning of what was said by the Blessed One, so I have heard.
90 – Foremost Faith
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three supreme objects of confidence. Which three?
"Among whatever beings there may be — footless, two-footed, four-footed, many footed; with form or formless; percipient, non-percipient, neither percipient nor non-percipient — the Tathagata, worthy and rightly self-awakened, is considered supreme. Those who have confidence in the Awakened One have confidence in what is supreme; and for those with confidence in the supreme, supreme is the result.
3"Among whatever qualities there may be, fabricated or unfabricated, the quality of dispassion — the subduing of intoxication, the elimination of thirst, the uprooting of attachment, the breaking of the round, the destruction of craving, dispassion, cessation, the realization of Unbinding — is considered supreme. Those who have confidence in the quality of dispassion have confidence in what is supreme; and for those with confidence in the supreme, supreme is the result.
"Among whatever fabricated qualities there may be, the Noble Eightfold Path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is considered supreme. Those who have confidence in the Noble Eightfold Path have confidence in what is supreme; and for those with confidence in the supreme, supreme is the result.
4"Among whatever communities or groups there may be, the Saṅgha of the Tathagata's disciples is considered supreme — i.e., the four [groups of noble disciples] when taken as pairs, the eight when taken as persons.The four groups of noble disciples when taken as pairs are those who have attained (1) the path to stream-entry and the fruition of stream-entry; (2) the path to once-returning and the fruition of once-returning; (3) the path to non-returning and the fruition of non-returning; and (4) the path to arahantship and the fruition of arahantship. Taking each attainment singly gives eight "individuals." Those who have confidence in the Saṅgha have confidence in what is supreme; and for those with confidence in the supreme, supreme will be the result.
"These, monks, are the three supreme objects of confidence."
5With confidence, realizing the supreme Dhamma to be supreme, confidence in the supreme Buddha, unsurpassed in deserving offerings;
6Confidence in the supreme Dhamma, the stilling of dispassion, bliss; confidence in the supreme Saṅgha, unsurpassed as a field of merit;
7Having given gifts to the supreme, one develops supreme merit, supreme long life and beauty, status, honor, bliss, and strength.
8Having given to the supreme, the wise person, centered in supreme Dhamma, whether becoming a divine or human being, rejoices, having attained the supreme.
9This, too, was the meaning of what was said by the Blessed One, so I have heard.
91 – A Means Of Subsistence
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"This is a lowly means of livelihood, alms gathering. It's a form of abuse in the world to say, 'You go around as an alms gatherer with a bowl in your hand!' Yet sensible young men of good families have taken it up for a compelling reason. They have not been forced into it by kings or robbers, nor through debt, through fear, nor through the loss of their livelihood, but through the thought: 'We are beset by birth, aging, and death, by sorrows, lamentations, pains, suffering, and despairs, beset by suffering, overcome with suffering. O, that the end of this entire mass of suffering might be known!' But this young man of good family, having gone forth in this way, may be greedy for sensual pleasures, strong in his passions, malevolent in mind, corrupt in his resolves, his mindfulness muddled, unalert, uncentered, his mind scattered, and his faculties uncontrolled. Just as a firebrand from a funeral pyre — burning at both ends, covered with excrement in the middle — is used as fuel neither in a village nor in the wilderness: I tell you that this is a simile for this person. He has missed out on the householder's enjoyments and does not fulfill the purpose of the contemplative life."
3-4He's missed out on the householder's enjoyment and the purpose of the contemplative life — unfortunate man! Ruining it, he throws it away, perishes like a firebrand used at a funeral.
5Better to eat an iron ball — glowing, aflame — than that, unprincipled and unrestrained, he should eat the alms of the country.
6This, too, was the meaning of what was said by the Blessed One, so I have heard.
The Hem Of The Robe
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Even if a monk, taking hold of my outer cloak, were to follow right behind me, placing his feet in my footsteps, yet if he were to be greedy for sensual pleasures, strong in his passions, malevolent in mind, corrupt in his resolves, his mindfulness muddled, unalert, uncentered, his mind scattered, and his faculties uncontrolled, then he would be far from me, and I from him. Why is that? Because he does not see the Dhamma. Not seeing the Dhamma, he does not see me.
3"But even if a monk were to live one hundred leagues away, yet if he were to have no greed for sensual objects, were not strong in his passions, not malevolent in mind, uncorrupt in his resolves, his mindfulness established, alert, centered, his mind at singleness, and his faculties well-restrained, then he would be near to me, and I to him. Why is that? Because he sees the Dhamma. Seeing the Dhamma, he sees me."
4Though following right behind, full of desire, vexation: see how far he is! The perturbed from the unperturbed, the bound from the Unbound, the greedy one from the one with no greed.
5But the wise person who, through direct knowledge of Dhamma, gnosis of Dhamma, grows still and unperturbed like a lake unruffled by wind: see how close he is!
6The unperturbed to the unperturbed, the Unbound to the Unbound, the greedless one to the one with no greed.
7This, too, was the meaning of what was said by the Blessed One, so I have heard.
93 – The Fires
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Monks, there are these three fires. Which three? The fire of passion, the fire of aversion, the fire of delusion. These, monks, are the three fires."
3The fire of passion burns in a mortal excited, smitten with sensual desires; the fire of aversion, in a malevolent person taking life;
4The fire of delusion, in a bewildered person ignorant of the noble teaching. Not understanding these fires, people — fond of self-identity —
5Unreleased from Māra's shackles, swell the ranks of hell, the wombs of common animals, demons, the realm of the hungry shades.
6While those who, day and night, are devoted to the teachings of the rightly self-awakened, put out the fire of passion, constantly perceiving the foul.
7They, superlative people, put out the fire of aversion with good will, and the fire of delusion with the discernment leading to penetration.
8They, the masterful, untiring by day and night, having put out the fires, having, without remainder, comprehended suffering, are, without remainder, totally unbound.
9They, the wise, with an attainer-of-wisdom's noble vision, right gnosis, directly knowing the ending of birth, come to no further becoming.
10This, too, was the meaning of what was said by the Blessed One, so I have heard.
94 – Investigating
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"A monk should investigate in such a way that — his consciousness neither externally scattered and diffused, nor internally fixated — he is, from lack of clinging/sustenance, unagitated, and there is no seed for the origination of future birth, aging, death, or suffering."
3For a monk who has abandoned seven attachments and cut the guide:The "seven attachments" are passion, aversion, delusion, views, conceit, defilement, and misconduct. The "guide" is craving, which leads to becoming. the wandering-on in birth is finished, there is no further becoming.
4This, too, was the meaning of what was said by the Blessed One, so I have heard.
95 – Sensual Desire
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these three ways of obtaining sensual pleasures. Which three? Those whose sensual pleasures are already provided, those who delight in creating, those with control over what is created by others.As the verse makes clear, these three categories denote three levels of devas in the heavens of sensual pleasure. "Those in control" are at the highest of these levels. These are the three ways of obtaining sensual pleasures."
3Devas whose pleasures are already provided, those with control, those who delight in creation, and any others enjoying sensual pleasures in this state here or anywhere else, don't go beyond the wandering-on.
4Knowing this drawback in sensual pleasures, the wise should abandon all sensual desires, whether human or divine.
5Having cut the flow of greed for lovely, alluring forms so hard to transcend, having, without remainder, comprehended suffering, they are, without remainder, totally unbound.
6They, the wise, with an attainer-of-wisdom's noble vision, right gnosis, directly knowing the ending of birth, come to no further becoming.
7This, too, was the meaning of what was said by the Blessed One, so I have heard.
96 – The Bonds
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Tied by the yoke of sensuality and the yoke of becoming, one is a returner, returning to this state. Untied from the yoke of sensuality but tied by the yoke of becoming, one is a non-returner, not returning to this state. Untied from both the yoke of sensuality and from the yoke of becoming, one is an arahant whose fermentations are ended."
3Tied by both the yoke of sensuality and the yoke of becoming, beings go to the wandering-on leading to birth and death.
4Those who've abandoned the sensual without reaching the ending of fermentations, are tied by the yoke of becoming, are said to be non-returners.
5While those who've cut off doubt have no more conceit or further becoming. They who have reached the ending of fermentations, while in the world have gone beyond.
6This, too, was the meaning of what was said by the Blessed One, so I have heard.
97 – Lovely Behaviour
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"A monk who has admirable virtue, admirable qualities, and admirable discernment is called, in this Dhamma-&-Vinaya, one who is complete, fulfilled, a superlative person.
3"And how is a monk a person with admirable virtue? There is the case where a monk is virtuous. He dwells restrained in accordance with the Pātimokkha, consummate in his behavior and sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. In this way a monk is a person with admirable virtue. Thus he is of admirable virtue.
4"And how is a monk a person with admirable qualities? There is the case where a monk lives devoted to developing the seven [sets of] qualities that are wings to Awakening. In this way a monk is a person with admirable qualities. Thus he is of admirable virtue and admirable qualities.
5"And how is a monk a person with admirable discernment? There is the case where a monk, through the ending of fermentations, dwells in the awareness-release and discernment-release that are free from fermentation, having known and made them manifest for himself right in the present life.
6In this way a monk is a person with admirable discernment. Thus he is of admirable virtue, admirable qualities, admirable discernment. In this Dhamma-&-Vinaya he is called one who is complete, fulfilled, a superlative person."
7Devoid of wrong-doing in thought, word, or deed, he's called a person of admirable virtue: the monk conscientious.
8Well-developed in the qualities that go to the attainment of self-awakening, he's called a person of admirable qualities:
9the monk unassuming. Discerning right here for himself, in himself, the ending of suffering he's called a person of admirable discernment: the monk with no fermentation.
10Consummate in these things, untroubled, with doubt cut away, unattached in all the world, he's said to have abandoned the All.
11This, too, was the meaning of what was said by the Blessed One, so I have heard.
98 – Giving
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these two kinds of gifts: a gift of material things and a gift of the Dhamma. Of the two, this is supreme: a gift of the Dhamma.
3There are these two kinds of sharing: sharing of material things and sharing of the Dhamma. Of the two, this is supreme: sharing of the Dhamma.
4There are these two kinds of assistance: assistance with material things and assistance with the Dhamma. Of the two, this is supreme: help with the Dhamma."
5The gift he describes as foremost and unsurpassed, the sharing the Blessed One has extolled: who — confident in the supreme field of merit, wise, discerning — wouldn't give it at appropriate times?
6Both for those who proclaim it and those who listen, confident in the message of the One Well-gone: it purifies their foremost benefit — those heeding the message of the One Well-gone.
7This, too, was the meaning of what was said by the Blessed One, so I have heard.
99 – The Threefold Knowledge
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"It's on the strength of Dhamma that I describe [a person as] a brahman with threefold knowledge, and not another as measured by citing and reciting.
3And how is it on the strength of Dhamma that I describe [a person as] a brahman with threefold knowledge, and not another as measured by citing and reciting?
"There is the case where a monk recollects his manifold past lives, i.e., one birth, two … five, ten … fifty, a hundred, a thousand, a hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus he recollects his manifold past lives in their modes and details.
"This is the first knowledge he has attained. Ignorance has been destroyed; knowledge has arisen; darkness has been destroyed; light has arisen — as happens in one who is heedful, ardent, and resolute.
4"Then again, the monk sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and I discerned how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their actions: 'These beings — who were endowed with bodily misconduct, verbal misconduct, and mental misconduct; who reviled noble ones, held wrong views and undertook actions under the influence of wrong views — at the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with bodily good conduct, verbal good conduct, and mental good conduct; who did not revile noble ones, who held right views and undertook actions under the influence of right views — at the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus — by means of the divine eye, purified and surpassing the human — he sees beings passing away and re-appearing, and discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their actions.
"This is the second knowledge he has attained. Ignorance has been destroyed; knowledge has arisen; darkness has been destroyed; light has arisen — as happens in one who is heedful, ardent, and resolute.
5"Then again, the monk — with the ending of fermentations — remains in the fermentation-free awareness-release and discernment-release, having directly known and made it manifest for himself right in the present life.
"This is the third knowledge he has attained. Ignorance has been destroyed; knowledge has arisen; darkness has been destroyed; light has arisen — as happens in one who is heedful, ardent, and resolute.
"It's in this way that, on the strength of Dhamma, I describe [a person as] a brahman with threefold knowledge, and not another as measured by citing and reciting."
6He knows his former lives. He sees heavens and states of woe, has attained the ending of birth, is a sage who has mastered full-knowing.
7By means of these three knowledges he becomes a three-knowledge brahman.In the brahmanical religion, a "three-knowledge man" was one who had memorized the three Vedas. This verse takes the brahmanical term and gives it a new, Buddhist meaning. He's what I call a three-knowledge man — not another, citing, reciting.
8This, too, was the meaning of what was said by the Blessed One, so I have heard.
100 – The Dhamma Offering
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"I am a brahman, responsive to requests, open-handed, bearing my last body, an unsurpassed doctor and surgeon. You are my children, my sons, born from my mouth, born of the Dhamma, created by the Dhamma, heirs to the Dhamma, not heirs in material things.
3"There are these two kinds of gifts: a gift of material things and a gift of the Dhamma. Of the two, this is supreme: a gift of the Dhamma.
4"There are these two kinds of sharing: sharing of material things and sharing of the Dhamma. Of the two, this is supreme: sharing of the Dhamma.
5"There are these two kinds of assistance: assistance with material things and assistance with the Dhamma. Of the two, this is supreme: help with the Dhamma.
6"There are these two kinds of mass-donations: a mass-donation of material things and a mass-donation of the Dhamma. Of the two, this is supreme: a mass-donation of the Dhamma."
7He who, unstinting, made the mass-donation of Dhamma, the Tathagata, sympathetic to all beings: to one of that sort — the best of beings, human and divine — living beings pay homage — to one gone to the beyond of becoming.
8This, too, was the meaning of what was said by the Blessed One, so I have heard.
101 – Easily Obtained
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"These four things are next to nothing, both easy to gain and blameless. Which four? Cast-off cloth is next to nothing, both easy to gain and blameless. Alms food is next to nothing, both easy to gain and blameless. The root of a tree as a dwelling place is next to nothing, both easy to gain and blameless. Medicine made of smelly urineThis is one of a monk's basic requisites. There is some disagreement as to whether it refers to medicine pickled in urine, or to the use of urine as a medicine (as is still practiced in parts of Asia today). is next to nothing, both easy to gain and blameless. These are the four things that are next to nothing, both easy to gain and blameless. When a monk is content with what is next to nothing, easy to gain and blameless, then I say that he has one of the component factors of the contemplative life."
3Content with what's blameless, next-to-nothing, easy to gain, his mind not vexed over lodging, clothing, food, or drink: the four directions offer him no obstruction.
4These things are declared congenial for the contemplative life, possessed by the monk heedful, content.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
102 – The Destruction Of The Taints
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"For one knowing and seeing, I tell you, there is the ending of fermentations, not for one not knowing and seeing. For one knowing what and seeing what is there the ending of fermentations? For one knowing and seeing, 'This is suffering,' there is the ending of fermentations. For one knowing and seeing, 'This is the origination of suffering,' there is the ending of fermentations. For one knowing and seeing, 'This is the cessation of suffering,' there is the ending of fermentations. For one knowing and seeing, 'This is the path of practice leading to the cessation of suffering,' there is the ending of fermentations. For one knowing in this way and seeing in this way is there the ending of fermentations."
3For a learner in training along the straight path, there arises: first, the knowledge of ending; then, the gnosis unsurpassed;
4then, the gnosis of one released — release-knowledge, superlative, the knowledge of ending: 'The fetters are ended.'
5Certainly not by the lazy fool uncomprehending, is there attained Unbinding, the loosing of all ties.
6This, too, was the meaning of what was said by the Blessed One, so I have heard.
103 – Recluses And Brahmins
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Any brahmans or contemplatives who do not discern, as it actually is present, that 'This is suffering,'… that 'This is the origination of suffering,'… that 'This is the cessation of suffering,' who do not discern, as it actually is present, that 'This is the path of practice leading to the cessation of suffering': to me these brahmans and contemplatives do not count as brahmans among brahmans or as contemplatives among contemplatives. Furthermore, they do not enter and remain in the goal of the priestly life or the goal of the contemplative life, having directly known and made it manifest for themselves right in the present life.
3"But any brahmans or contemplatives who discern, as it actually is present, that 'This is suffering,'… that 'This is the origination of suffering,'… that 'This is the cessation of suffering,' who discern, as it actually is present, that 'This is the path of practice leading to the cessation of suffering': to me these brahmans and contemplatives count as brahmans among brahmans and as contemplatives among contemplatives. Furthermore, they enter and remain in the goal of the priestly life and the goal of the contemplative life, having directly known and made it manifest for themselves right in the present life."
4Those who don't discern suffering, its cause, and where it totally stops, without trace, who don't know the path, the way to the stilling of suffering:
5Lowly in their awareness-release and discernment-release, incapable of making an end, they're headed to birth and aging.
6But those who discern suffering, its cause, and where it totally stops, without trace, who discern the path, the way to the stilling of suffering:
7Consummate in their awareness-release and discernment-release, capable of making an end, they are not headed to birth and aging.
8This, too, was the meaning of what was said by the Blessed One, so I have heard.
104 – Excelling In Virtue
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Those monks who are consummate in virtue, consummate in concentration, consummate in discernment, consummate in release, consummate in the knowledge and vision of release; who exhort, demonstrate, instruct, urge, rouse and encourage; who are competent rightly to point out the true Dhamma: seeing them, I tell you, accomplishes a great deal; listening to them, approaching them, attending to them, recollecting them, following them in going forth accomplishes a great deal. Why is that?
"By associating with monks of this sort, sharing with them, attending on them, the as-yet-unculminated aggregate of virtue goes to the culmination of its development, the as-yet-unculminated aggregate of concentration goes to the culmination of its development, the as-yet-unculminated aggregate of discernment goes to the culmination of its development, the as-yet-unculminated aggregate of release goes to the culmination of its development, the as-yet-unculminated aggregate of knowledge and vision of release goes to the culmination of its development. Monks of this sort are said to be teachers, leaders, abandoners of harm, dispellers of darkness, makers of light, makers of radiance, makers of brightness, makers of brilliance, bringers of illumination, noble ones, endowed with eyes that see."
3This is a condition creating joy for those who know: living the Dhamma of the noble ones, composed,
4Who brighten the true Dhamma, illumine it, shining brilliantly, who are makers of light, enlightened, abandoners of harm, who have eyes that see.
5Having heard their message with right gnosis, the wise directly knowing the ending of birth, come to no further becoming.
6This, too, was the meaning of what was said by the Blessed One, so I have heard.
105 – Arousing Craving
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"There are these four birthplaces of craving where a monk's craving, when taking birth, takes birth. Which four? Either for the sake of cloth a monk's craving, when taking birth, takes birth. Or for the sake of alms food a monk's craving, when taking birth, takes birth. Or for the sake of lodging a monk's craving, when taking birth, takes birth. Or for the sake of becoming or not becoming this or that a monk's craving, when taking birth, takes birth. These are the four birthplaces of craving where a monk's craving, when taking birth, takes birth."
3With craving his companion, a man wanders on a long, long time. Neither in this state here nor anywhere else does he go beyond the wandering- on.
4Knowing this drawback — that craving brings suffering into play — free from craving, devoid of clinging, mindful, the monk lives the mendicant life.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
106 – With Brahma
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Living with Brahma are those families where, in the home, mother and father are revered by the children. Living with the first devas are those families where, in the home, mother and father are revered by the children. Living with the first teachers are those families where, in the home, mother and father are revered by the children. Living with those worthy of gifts are those families where, in the home, mother and father are revered by the children.
3'Brahma' is a designation for mother and father. 'The first devas' is a designation for mother and father. 'The first teachers' is a designation for mother and father. 'Those worthy of gifts' is a designation for mother and father. Why is that? Mother and father do much for their children. They care for them, nourish them, introduce them to this world."
4Mother and father, compassionate to their family, are called Brahma, first teachers, those worthy of gifts from their children.
5So the wise should pay them homage, honor with food and drink clothing and bedding anointing and bathing and washing their feet.
6Performing these services to their parents, the wise are praised right here and after death rejoice in heaven.
7This, too, was the meaning of what was said by the Blessed One, so I have heard.
107 – Very Helpful
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Monks, brahmans and householders are very helpful to you, as they provide you with the requisites of robes, alms food, lodgings, and medical requisites for the sick. And you, monks, are very helpful to brahmans and householders, as you teach them the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; as you expound the holy life both in letter and meaning, entirely complete, surpassingly pure. In this way the holy life is lived in mutual dependence, for the purpose of crossing over the flood, for making a right end to suffering."
3Householders and the homeless in mutual dependence both reach the true Dhamma: the unsurpassed safety from bondage.
4From householders, the homeless receive requisites: robes, lodgings, protection from inclemencies.
5While in dependence on those well-gone, home-loving householders have conviction in arahants of noble discernment, absorbed in jhana.
6Having practiced the Dhamma here — the path leading to good destinations — delighting in the deva world, they rejoice, enjoying sensual pleasures.
7This, too, was the meaning of what was said by the Blessed One, so I have heard.
108 – Deceitful
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Any monks who are deceitful, stubborn, talkers, frauds, arrogant, and uncentered are not followers of mine. They have turned away from this Dhamma and Vinaya. They attain, in terms of this Dhamma and Vinaya, no growth, increase, or abundance.
"But any monks who are not deceitful, not talkers, who are enlightened, pliant, and well-centered: they are followers of mine. They have not turned away from this Dhamma-&-Vinaya. They attain, in terms of this Dhamma and Vinaya, growth, increase, and abundance.
3Deceitful, stubborn, talkers, frauds, arrogant, uncentered: they don't grow in the Dhamma taught by the Rightly Self-awakened One.
4Not deceitful, not talkers, enlightened, pliant, well-centered: they grow in the Dhamma taught by the One Rightly Self-awakened.
5This, too, was the meaning of what was said by the Blessed One, so I have heard.
109 – The River Current
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Suppose a man was being carried along by the flow of a river, lovely and alluring. And then another man with good eyesight, standing on the bank, on seeing him would say: 'My good man, even though you are being carried along by the flow of a river, lovely and alluring, further down from here is a pool with waves and whirlpools, with monsters and demons. On reaching that pool you will suffer death or death-like pain.' Then the first man, on hearing the words of the second man, would make an effort with his hands and feet to go against the flow.
3"I have given you this simile to illustrate a meaning. The meaning is this: the flow of the river stands for craving.
4Lovely and alluring stands for the six internal sense-media.
5The pool further down stands for the five lower fetters.The five lower fetters are self-identity view, uncertainty, attachment to practices and precepts, sensual passion, and resistance.
6The waves stand for anger and suffering.
7The whirlpools stand for the five strings of sensuality.
8The monsters and demons stand for the opposite sex.
9Against the flow stands for renunciation.
10Making an effort with hands and feet stands for the arousing of persistence.
11The man with good eyesight standing on the bank stands for the Tathagata, worthy and rightly self-awakened."
12Even if it's with pain, you should abandon sensual desires if you aspire to future safety from bondage. Alert, with a mind well-released, touch release now here, now there. An attainer-of-wisdom, having fulfilled the holy life, is said to have gone to the end of the world, gone beyond.
13This, too, was the meaning of what was said by the Blessed One, so I have heard.
110 – While Walking
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"If, while he is walking, there arises in a monk a thought of sensuality, a thought of ill-will, or a thought of harmfulness, and he does not quickly abandon, dispel, demolish, or wipe that thought out of existence, then a monk walking with such a lack of ardency and concern is called continually and continuously lethargic and low in his persistence.
3"If, while he is standing …
4"If, while he is sitting …
5"If, while he is lying down, there arises in a monk a thought of sensuality, a thought of ill-will, or a thought of harmfulness, and he does not quickly abandon, dispel, demolish, or wipe that thought out of existence, then a monk lying down with such a lack of ardency and concern is called continually and continuously lethargic and low in his persistence.
6"But if, while he is walking, there arises in a monk a thought of sensuality, a thought of ill-will, or a thought of harmfulness, and he quickly abandons, dispels, demolishes, and wipes that thought out of existence, then a monk walking with such ardency and concern is called continually and continuously resolute, one with persistence aroused.
7"If, while he is standing …
8"If, while he is sitting …
9"If, while he is lying down, there arises in a monk a thought of sensuality, a thought of ill-will, or a thought of harmfulness, and he quickly abandons, dispels, demolishes, and wipes that thought out of existence, then a monk lying down with such ardency and concern is called continually and continuously resolute, one with persistence aroused."
10Whether walking, standing, sitting, or lying down, whoever thinks evil thoughts, related to the household life,
11Is following no path at all, smitten with delusory things. He's incapable, a monk like this, of touching superlative self-awakening.
12But whoever — walking, standing, sitting, or lying down — overcomes thought, delighting in the stilling of thought: he's capable, a monk like this, of touching superlative self-awakening.
13This, too, was the meaning of what was said by the Blessed One, so I have heard.
111 – Perfect In Virtue
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"Be consummate in virtue, monks, and consummate in the Pātimokkha. Dwell restrained in accordance with the Pātimokkha, consummate in your behavior and sphere of activity. Train yourselves, having undertaken the training rules, seeing danger in the slightest faults.
3"When one is consummate in virtue, consummate in the Pātimokkha; dwelling restrained in accordance with the Pātimokkha, consummate in one's behavior and sphere of activity; training oneself, having undertaken the training rules, seeing danger in the slightest faults — what more is to be done?
4"If, while he is walking, any greed in a monk is done away with, any ill will, any sloth and drowsiness, any restlessness and anxiety, any uncertainty is done away with; if his persistence is aroused and not lax; if his mindfulness is established and unmuddled; if his body is calm and unaroused; if his mind is centered and unified: then a monk walking with such ardency and concern is called continually and continuously resolute, one with persistence aroused.
5"If, while he is standing …
6"If, while he is sitting …
7"If, while he is lying down, any greed in a monk is done away with, any ill will, any sloth and drowsiness, any restlessness and anxiety, any uncertainty is done away with; if his persistence is aroused and not lax; if his mindfulness is established and unmuddled; if his body is calm and unaroused; if his mind is centered and unified: then a monk lying down with such ardency and concern is called continually and continuously resolute, one with persistence aroused."
8Controlled in walking, controlled in standing, controlled in sitting, controlled in lying down, controlled in flexing and extending his limbs
9Above, around, and below, as far as the worlds extend — observing the arising and passing away of phenomena, of aggregates:
10A monk who dwells thus ardently, not restlessly, at peace — always mindful, training in the mastery of awareness-tranquillity — is said to be continually resolute.
11This, too, was the meaning of what was said by the Blessed One, so I have heard.
112 – The World
1This was said by the Blessed One, said by the Arahant, so I have heard:
2"The world SN35.82 defines the "world" as the six sense spheres, their objects, consciousness at those spheres, contact at those spheres, and whatever arises in dependence on that contact, experienced as pleasure, pain, or neither-pleasure-nor-pain. has been fully awakened to by the Tathagata. From the world, the Tathagata is disjoined. The origination of the world has been fully awakened to by the Tathagata. The origination of the world has, by the Tathagata, been abandoned. The cessation of the world has been fully awakened to by the Tathagata. The cessation of the world has, by the Tathagata, been realized. The path leading to the cessation of the world has been fully awakened to by the Tathagata. The path leading to the cessation of the world has, by the Tathagata, been developed.
3"Whatever in this world — with its devas, Māras, and Brahmas, its generations complete with contemplatives and brahmans, princes and men — is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect, that has been fully awakened to by the Tathagata. Thus he is called the Tathagata.
4"From the night the Tathagata fully awakens to the unsurpassed Right Self-awakening to the night he is totally unbound in the Unbinding property with no fuel remaining, whatever the Tathagata has said, spoken, explained is just so (tatha) and not otherwise. Thus he is called the Tathagata.
5"The Tathagata is one who does in line with (tatha) what he teaches, one who teaches in line with what he does. Thus he is called the Tathagata.
6"In this world with its devas, Māras, and Brahmas, its generations complete with contemplatives and brahmans, princes and men, the Tathagata is the unconquered conqueror, all-seeing, the wielder of power.These are epithets usually associated with the Great Brahma. Thus he is called the Tathagata." This is the meaning of what the Blessed One said. So with regard to this it was said:
7-13Directly knowing all the world, all the world as is really is, from all the world disjoined, in all the world unmatched: Conquering all in all ways, enlightened, released from all bonds, he touches the foremost peace — Unbinding, free from fear. He is free of fermentation, of trouble, awakened, his doubts cut through; has attained the ending of action, is released in the destruction of acquisitions. He is blessed, awakened, a lion, unsurpassed. In the world with its devas he set the Brahma-wheel going.The Brahma-wheel = the Dhamma-wheel, the name of the Buddha’s first sermon, so called because it contains a "wheel" that lists all twelve permutations of two sets of variables: the four noble truths — suffering, its origination, its cessation, and the way leading to its cessation — and the three levels of knowledge appropriate to each truth: knowledge of the truth, knowledge of the task appropriate to the truth, and knowledge that the task has been completed. This wheel constitutes the Buddha’s most central teaching Thus divine and human beings who have gone to the Buddha for refuge, gathering, pay homage to the great one, thoroughly mature: 'Tamed, he's the best of those who can be tamed; calm, the seer of those who can be calmed; released, supreme among those who can be released; crossed, the foremost of those who can cross.' Thus they pay homage to the great one, thoroughly mature: 'In this world with its devas, there's no one to compare with you.'
14This, too, was the meaning of what was said by the Blessed One, so I have heard.
1 – Lobhasutta
1 Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Ekadhammaṁ, bhikkhave, pajahatha; ahaṁ vo pāṭibhogo anāgāmitāya. Katamaṁ ekadhammaṁ?
Lobhaṁ, bhikkhave, ekadhammaṁ pajahatha; ahaṁ vo pāṭibhogo anāgāmitāyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Yena lobhena luddhāse,
sattā gacchanti duggatiṁ;
Taṁ lobhaṁ sammadaññāya,
pajahanti vipassino;
Pahāya na punāyanti,
imaṁ lokaṁ kudācanan"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Paṭhamaṁ.
2 – Dosasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Ekadhammaṁ, bhikkhave, pajahatha; ahaṁ vo pāṭibhogo anāgāmitāya. Katamaṁ ekadhammaṁ?
Dosaṁ, bhikkhave, ekadhammaṁ pajahatha; ahaṁ vo pāṭibhogo anāgāmitāyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Yena dosena duṭṭhāse,
sattā gacchanti duggatiṁ;
Taṁ dosaṁ sammadaññāya,
pajahanti vipassino;
Pahāya na punāyanti,
imaṁ lokaṁ kudācanan"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Dutiyaṁ.
3 – Mohasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Ekadhammaṁ, bhikkhave, pajahatha; ahaṁ vo pāṭibhogo anāgāmitāya. Katamaṁ ekadhammaṁ?
Mohaṁ, bhikkhave, ekadhammaṁ pajahatha; ahaṁ vo pāṭibhogo anāgāmitāyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Yena mohena mūḷhāse,
sattā gacchanti duggatiṁ;
Taṁ mohaṁ sammadaññāya,
pajahanti vipassino;
Pahāya na punāyanti,
imaṁ lokaṁ kudācanan"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Tatiyaṁ.
4 – Kodhasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Ekadhammaṁ, bhikkhave, pajahatha; ahaṁ vo pāṭibhogo anāgāmitāya. Katamaṁ ekadhammaṁ? Kodhaṁ, bhikkhave, ekadhammaṁ pajahatha; ahaṁ vo pāṭibhogo anāgāmitāyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Yena kodhena kuddhāse,
sattā gacchanti duggatiṁ;
Taṁ kodhaṁ sammadaññāya,
pajahanti vipassino;
Pahāya na punāyanti,
imaṁ lokaṁ kudācanan"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Catutthaṁ.
5 – Makkhasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Ekadhammaṁ, bhikkhave, pajahatha; ahaṁ vo pāṭibhogo anāgāmitāya. Katamaṁ ekadhammaṁ? Makkhaṁ, bhikkhave, ekadhammaṁ pajahatha; ahaṁ vo pāṭibhogo anāgāmitāyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Yena makkhena makkhāse,
sattā gacchanti duggatiṁ;
Taṁ makkhaṁ sammadaññāya,
pajahanti vipassino;
Pahāya na punāyanti,
imaṁ lokaṁ kudācanan"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Pañcamaṁ.
6 – Mānasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Ekadhammaṁ, bhikkhave, pajahatha; ahaṁ vo pāṭibhogo anāgāmitāya. Katamaṁ ekadhammaṁ? Mānaṁ, bhikkhave, ekadhammaṁ pajahatha; ahaṁ vo pāṭibhogo anāgāmitāyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Yena mānena mattāse,
sattā gacchanti duggatiṁ;
Taṁ mānaṁ sammadaññāya,
pajahanti vipassino;
Pahāya na punāyanti,
imaṁ lokaṁ kudācanan"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Chaṭṭhaṁ.
7 – Sabbapariññāsutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Sabbaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Sabbañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Yo sabbaṁ sabbato ñatvā,
sabbatthesu na rajjati;
Sa ve sabbapariññā so,
sabbadukkhamupaccagā"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Sattamaṁ.
8 – Mānapariññāsutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Mānaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Mānañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Mānupetā ayaṁ pajā,
mānaganthā bhave ratā;
Mānaṁ aparijānantā,
āgantāro punabbhavaṁ.
4Ye ca mānaṁ pahantvāna,
vimuttā mānasaṅkhaye;
Te mānaganthābhibhuno,
sabbadukkhamupaccagun"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Aṭṭhamaṁ.
9 – Lobhapariññāsutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Lobhaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Lobhañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Yena lobhena luddhāse,
sattā gacchanti duggatiṁ;
Taṁ lobhaṁ sammadaññāya,
pajahanti vipassino;
Pahāya na punāyanti,
imaṁ lokaṁ kudācanan"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Navamaṁ.
10 – Dosapariññāsutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Dosaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Dosañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Yena dosena duṭṭhāse,
sattā gacchanti duggatiṁ;
Taṁ dosaṁ sammadaññāya,
pajahanti vipassino;
Pahāya na punāyanti,
imaṁ lokaṁ kudācanan"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Dasamaṁ.
Pāṭibhogavaggo paṭhamo.
5Rāgadosā atha moho,
Kodhamakkhā mānaṁ sabbaṁ;
Mānato rāgadosā puna dve,
Pakāsitā vaggamāhu paṭhamanti.
14 – Avijjānīvaraṇasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Nāhaṁ, bhikkhave, aññaṁ ekanīvaraṇampi samanupassāmi yena nīvaraṇena nivutā pajā dīgharattaṁ sandhāvanti saṁsaranti yathayidaṁ, bhikkhave, avijjānīvaraṇaṁ. Avijjānīvaraṇena hi, bhikkhave, nivutā pajā dīgharattaṁ sandhāvanti saṁsarantī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Natthañño ekadhammopi,
yenevaṁ nivutā pajā;
Saṁsaranti ahorattaṁ,
yathā mohena āvutā.
4Ye ca mohaṁ pahantvāna,
tamokhandhaṁ padālayuṁ;
Na te puna saṁsaranti,
hetu tesaṁ na vijjatī"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Catutthaṁ.
15. Taṇhāsaṁyojanasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Nāhaṁ, bhikkhave, aññaṁ ekasaṁyojanampi samanupassāmi yena saṁyojanena saṁyuttā sattā dīgharattaṁ sandhāvanti saṁsaranti yathayidaṁ, bhikkhave, taṇhāsaṁyojanaṁ. Taṇhāsaṁyojanena hi, bhikkhave, saṁyuttā sattā dīgharattaṁ sandhāvanti saṁsarantī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Taṇhādutiyo puriso,
dīghamaddhāna saṁsaraṁ;
Itthabhāvaññathābhāvaṁ,
saṁsāraṁ nātivattati.
4Etamādīnavaṁ ñatvā,
Taṇhaṁ dukkhassa sambhavaṁ;
Vītataṇho anādāno,
Sato bhikkhu paribbaje"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Pañcamaṁ.
16 – Paṭhamasekhasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṁ yogakkhemaṁ patthayamānassa viharato ajjhattikaṁ aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi yaṁ evaṁ bahūpakāraṁ yathayidaṁ, bhikkhave, yoniso manasikāro. Yoniso, bhikkhave, bhikkhu manasi karonto akusalaṁ pajahati, kusalaṁ bhāvetī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Yonisomanasikāro,
dhammo sekhassa bhikkhuno;
Natthañño evaṁ bahukāro,
uttamatthassa pattiyā;
Yoniso padahaṁ bhikkhu,
khayaṁ dukkhassa pāpuṇe"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Chaṭṭhaṁ.
17 – Dutiyasekhasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṁ yogakkhemaṁ patthayamānassa viharato bāhiraṁ aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi yaṁ evaṁ bahūpakāraṁ yathayidaṁ, bhikkhave, kalyāṇamittatā. Kalyāṇamitto, bhikkhave, bhikkhu akusalaṁ pajahati, kusalaṁ bhāvetī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Kalyāṇamitto yo bhikkhu,
sappatisso sagāravo;
Karaṁ mittānaṁ vacanaṁ,
sampajāno patissato;
Pāpuṇe anupubbena,
sabbasaṁyojanakkhayan"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Sattamaṁ.
18 – Saṅghabhedasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Katamo ekadhammo? Saṅghabhedo. Saṅghe kho pana, bhikkhave, bhinne aññamaññaṁ bhaṇḍanāni ceva honti, aññamaññaṁ paribhāsā ca honti, aññamaññaṁ parikkhepā ca honti, aññamaññaṁ pariccajanā ca honti. Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṁ aññathattaṁ hotī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Āpāyiko nerayiko,
Kappaṭṭho saṅghabhedako;
Vaggārāmo adhammaṭṭho,
Yogakkhemā padhaṁsati;
Saṅghaṁ samaggaṁ bhetvāna,
Kappaṁ nirayamhi paccatī"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Aṭṭhamaṁ.
19 – Saṅghasāmaggīsutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. Katamo ekadhammo? Saṅghasāmaggī. Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṁ bhaṇḍanāni honti, na ca aññamaññaṁ paribhāsā honti, na ca aññamaññaṁ parikkhepā honti, na ca aññamaññaṁ pariccajanā honti. Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hotī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Sukhā saṅghassa sāmaggī,
samaggānañcanuggaho;
Samaggarato dhammaṭṭho,
yogakkhemā na dhaṁsati;
Saṅghaṁ samaggaṁ katvāna,
kappaṁ saggamhi modatī"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Navamaṁ.
20 – Paduṭṭhacittasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ paduṭṭhacittaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imamhi cāyaṁ samaye puggalo kālaṁ kareyya yathābhataṁ nikkhitto evaṁ niraye’. Taṁ kissa hetu? Cittaṁ hissa, bhikkhave, paduṭṭhaṁ. Cetopadosahetu kho pana, bhikkhave, evamidhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Paduṭṭhacittaṁ ñatvāna,
ekaccaṁ idha puggalaṁ;
Etamatthañca byākāsi,
buddho bhikkhūna santike.
4Imamhi cāyaṁ samaye,
kālaṁ kayirātha puggalo;
Nirayaṁ upapajjeyya,
cittaṁ hissa padūsitaṁ.
5Yathā haritvā nikkhipeyya,
evamevaṁ tathāvidho;
Cetopadosahetu hi,
sattā gacchanti duggatin"ti.
6Ayampi attho vutto bhagavatā, iti me sutanti.
Dasamaṁ.
Dutiyo vaggo.
7Moho kodho atha makkho,
Vijjā taṇhā sekhaduve ca;
Bhedo sāmaggipuggalo,
Vaggamāhu dutiyanti vuccatīti.
21 – Pasannacittasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ pasannacittaṁ evaṁ cetasā ceto paricca pajānāmi: ‘imamhi cāyaṁ samaye puggalo kālaṁ kareyya yathābhataṁ nikkhitto evaṁ sagge’. Taṁ kissa hetu? Cittaṁ hissa, bhikkhave, pasannaṁ. Cetopasādahetu kho pana, bhikkhave, evamidhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Pasannacittaṁ ñatvāna,
ekaccaṁ idha puggalaṁ;
Etamatthañca byākāsi,
buddho bhikkhūna santike.
4Imamhi cāyaṁ samaye,
kālaṁ kayirātha puggalo;
Sugatiṁ upapajjeyya,
cittaṁ hissa pasāditaṁ.
5Yathā haritvā nikkhipeyya,
evamevaṁ tathāvidho;
Cetopasādahetu hi,
sattā gacchanti suggatin"ti.
6Ayampi attho vutto bhagavatā, iti me sutanti.
Paṭhamaṁ.
22 – Mettasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Mā, bhikkhave, puññānaṁ bhāyittha. Sukhassetaṁ, bhikkhave, adhivacanaṁ iṭṭhassa kantassa piyassa manāpassa yadidaṁ puññāni. Abhijānāmi kho panāhaṁ, bhikkhave, dīgharattaṁ katānaṁ puññānaṁ iṭṭhaṁ kantaṁ piyaṁ manāpaṁ vipākaṁ paccanubhūtaṁ. Satta vassāni mettacittaṁ bhāvetvā satta saṁvaṭṭavivaṭṭakappe nayimaṁ lokaṁ punarāgamāsiṁ. Saṁvaṭṭamāne sudaṁ, bhikkhave, kappe ābhassarūpago homi; vivaṭṭamāne kappe suññaṁ brahmavimānaṁ upapajjāmi.
3Tatra sudaṁ, bhikkhave, brahmā homi mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. Chattiṁsakkhattuṁ kho panāhaṁ, bhikkhave, sakko ahosiṁ devānamindo; anekasatakkhattuṁ rājā ahosiṁ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Ko pana vādo padesarajjassa.
4Tassa mayhaṁ, bhikkhave, etadahosi: ‘kissa nu kho me idaṁ kammassa phalaṁ, kissa kammassa vipāko, yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvo’ti? Tassa mayhaṁ, bhikkhave, etadahosi: ‘tiṇṇaṁ kho me idaṁ kammānaṁ phalaṁ, tiṇṇaṁ kammānaṁ vipāko, yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvoti, seyyathidaṁ – dānassa, damassa, saññamassā’"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
5"Puññameva so sikkheyya,
āyataggaṁ sukhudrayaṁ;
Dānañca samacariyañca,
mettacittañca bhāvaye.
6Ete dhamme bhāvayitvā,
tayo sukhasamuddaye;
Abyāpajjaṁ sukhaṁ lokaṁ,
paṇḍito upapajjatī"ti.
7Ayampi attho vutto bhagavatā, iti me sutanti.
Dutiyaṁ.
23 – Ubhayatthasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Ekadhammo, bhikkhave, bhāvito bahulīkato ubho atthe samadhigayha tiṭṭhati – diṭṭhadhammikañceva atthaṁ samparāyikañca. Katamo ekadhammo? Appamādo kusalesu dhammesu. Ayaṁ kho, bhikkhave, ekadhammo bhāvito bahulīkato ubho atthe samadhigayha tiṭṭhati – diṭṭhadhammikañceva atthaṁ samparāyikañcā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Appamādaṁ pasaṁsanti,
puññakiriyāsu paṇḍitā;
Appamatto ubho atthe,
adhigaṇhāti paṇḍito.
4Diṭṭhe dhamme ca yo attho,
yo cattho samparāyiko;
Atthābhisamayā dhīro,
paṇḍitoti pavuccatī"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Tatiyaṁ.
24. Aṭṭhipuñjasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Ekapuggalassa, bhikkhave, kappaṁ sandhāvato saṁsarato siyā evaṁ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi yathāyaṁ vepullo pabbato, sace saṁhārako assa, sambhatañca na vinasseyyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Ekassekena kappena,
puggalassaṭṭhisañcayo;
Siyā pabbatasamo rāsi,
iti vuttaṁ mahesinā.
4So kho panāyaṁ akkhāto,
vepullo pabbato mahā;
Uttaro gijjhakūṭassa,
magadhānaṁ giribbaje.
5Yato ca ariyasaccāni,
sammappaññāya passati;
Dukkhaṁ dukkhasamuppādaṁ,
dukkhassa ca atikkamaṁ;
Ariyañcaṭṭhaṅgikaṁ maggaṁ,
dukkhūpasamagāminaṁ.
6Sa sattakkhattuṁ paramaṁ,
sandhāvitvāna puggalo;
Dukkhassantakaro hoti,
sabbasaṁyojanakkhayā"ti.
7Ayampi attho vutto bhagavatā, iti me sutanti.
Catutthaṁ.
25. Musāvādasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Ekadhammaṁ atītassa, bhikkhave, purisapuggalassa nāhaṁ tassa kiñci pāpakammaṁ akaraṇīyanti vadāmi. Katamaṁ ekadhammaṁ? Yadidaṁ, bhikkhave, sampajānamusāvādo"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Ekadhammaṁ atītassa,
musāvādissa jantuno;
Vitiṇṇaparalokassa,
natthi pāpaṁ akāriyan"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Pañcamaṁ.
26. Dānasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Evañce, bhikkhave, sattā jāneyyuṁ dānasaṁvibhāgassa vipākaṁ yathāhaṁ jānāmi, na adatvā bhuñjeyyuṁ, na ca nesaṁ maccheramalaṁ cittaṁ pariyādāya tiṭṭheyya. Yopi nesaṁ assa carimo ālopo carimaṁ kabaḷaṁ, tatopi na asaṁvibhajitvā bhuñjeyyuṁ, sace nesaṁ paṭiggāhakā assu. Yasmā ca kho, bhikkhave, sattā na evaṁ jānanti dānasaṁvibhāgassa vipākaṁ yathāhaṁ jānāmi, tasmā adatvā bhuñjanti, maccheramalañca nesaṁ cittaṁ pariyādāya tiṭṭhatī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Evañce sattā jāneyyuṁ,
yathāvuttaṁ mahesinā;
Vipākaṁ saṁvibhāgassa,
yathā hoti mahapphalaṁ.
4Vineyya maccheramalaṁ,
vippasannena cetasā;
Dajjuṁ kālena ariyesu,
yattha dinnaṁ mahapphalaṁ.
5Annañca datvā bahuno,
dakkhiṇeyyesu dakkhiṇaṁ;
Ito cutā manussattā,
saggaṁ gacchanti dāyakā.
6Te ca saggagatā tattha,
modanti kāmakāmino;
Vipākaṁ saṁvibhāgassa,
anubhonti amaccharā"ti.
7Ayampi attho vutto bhagavatā, iti me sutanti.
Chaṭṭhaṁ.
27. Mettābhāvanāsutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Yāni kānici, bhikkhave, opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṁ nāgghanti soḷasiṁ. Mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.
3Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṁ pabhā sabbā tā candiyā pabhāya kalaṁ nāgghanti soḷasiṁ, candapabhāyeva tā adhiggahetvā bhāsate ca tapate ca virocati ca; evamevaṁ kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṁ nāgghanti soḷasiṁ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.
4Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca; evamevaṁ kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṁ nāgghanti soḷasiṁ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.
5Seyyathāpi, bhikkhave, rattiyā paccūsasamayaṁ osadhitārakā bhāsate ca tapate ca virocati ca; evamevaṁ kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṁ nāgghanti soḷasiṁ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati cā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
6"Yo ca mettaṁ bhāvayati,
appamāṇaṁ paṭissato;
Tanū saṁyojanā honti,
passato upadhikkhayaṁ.
7Ekampi ce pāṇamaduṭṭhacitto,
Mettāyati kusalo tena hoti;
Sabbe ca pāṇe manasānukampaṁ,
Pahūtamariyo pakaroti puññaṁ.
8Ye sattasaṇḍaṁ pathaviṁ vijitvā,
Rājisayo yajamānānupariyagā;
Assamedhaṁ purisamedhaṁ,
Sammāpāsaṁ vājapeyyaṁ niraggaḷaṁ.
9Mettassa cittassa subhāvitassa,
Kalampi te nānubhavanti soḷasiṁ;
Candappabhā tāragaṇāva sabbe.
10Yo na hanti na ghāteti,
na jināti na jāpaye;
Mettaṁso sabbabhūtesu,
veraṁ tassa na kenacī"ti.
11Ayampi attho vutto bhagavatā, iti me sutanti.
Sattamaṁ.
Tatiyo vaggo.
12Cittaṁ mettaṁ ubho atthe,
puñjaṁ vepullapabbataṁ;
Sampajānamusāvādo,
dānañca mettabhāvanā.
13Sattimāni ca suttāni,
purimāni ca vīsati;
Ekadhammesu suttantā,
sattavīsatisaṅgahāti.
Ekakanipāto niṭṭhito.
28. Dukkhavihārasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ; kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā. Katamehi dvīhi? Indriyesu aguttadvāratāya ca, bhojane amattaññutāya ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ; kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Cakkhu sotañca ghānañca,
jivhā kāyo tathā mano;
Etāni yassa dvārāni,
aguttāni ca bhikkhuno.
4Bhojanamhi amattaññū,
indriyesu asaṁvuto;
Kāyadukkhaṁ cetodukkhaṁ,
dukkhaṁ so adhigacchati.
5Ḍayhamānena kāyena,
Ḍayhamānena cetasā;
Divā vā yadi vā rattiṁ,
Dukkhaṁ viharati tādiso"ti.
6Ayampi attho vutto bhagavatā, iti me sutanti.
Paṭhamaṁ.
29. Sukhavihārasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ; kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā. Katamehi dvīhi? Indriyesu guttadvāratāya ca, bhojane mattaññutāya ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ; kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Cakkhu sotañca ghānañca,
jivhā kāyo tathā mano;
Etāni yassa dvārāni,
suguttāni ca bhikkhuno.
4Bhojanamhi ca mattaññū,
indriyesu ca saṁvuto;
Kāyasukhaṁ cetosukhaṁ,
sukhaṁ so adhigacchati.
5Aḍayhamānena kāyena,
Aḍayhamānena cetasā;
Divā vā yadi vā rattiṁ,
Sukhaṁ viharati tādiso"ti.
6Ayampi attho vutto bhagavatā, iti me sutanti.
Dutiyaṁ.
30. Tapanīyasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Dveme, bhikkhave, dhammā tapanīyā. Katame dve? Idha, bhikkhave, ekacco akatakalyāṇo hoti, akatakusalo, akatabhīruttāṇo, katapāpo, kataluddo, katakibbiso. So ‘akataṁ me kalyāṇan’tipi tappati, ‘kataṁ me pāpan’tipi tappati. Ime kho, bhikkhave, dve dhammā tapanīyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Kāyaduccaritaṁ katvā,
vacīduccaritāni ca;
Manoduccaritaṁ katvā,
yañcaññaṁ dosasañhitaṁ.
4Akatvā kusalaṁ kammaṁ,
katvānākusalaṁ bahuṁ;
Kāyassa bhedā duppañño,
nirayaṁ sopapajjatī"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Tatiyaṁ.
31. Atapanīyasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Dveme, bhikkhave, dhammā atapanīyā. Katame dve? Idha, bhikkhave, ekacco katakalyāṇo hoti, katakusalo, katabhīruttāṇo, akatapāpo, akataluddo, akatakibbiso. So ‘kataṁ me kalyāṇan’tipi na tappati, ‘akataṁ me pāpan’tipi na tappati. Ime kho, bhikkhave, dve dhammā atapanīyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Kāyaduccaritaṁ hitvā,
vacīduccaritāni ca;
Manoduccaritaṁ hitvā,
yañcaññaṁ dosasañhitaṁ.
4Akatvākusalaṁ kammaṁ,
katvāna kusalaṁ bahuṁ;
Kāyassa bhedā sappañño,
saggaṁ so upapajjatī"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Catutthaṁ.
32. Paṭhamasīlasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Dvīhi, bhikkhave, dhammehi samannāgato puggalo yathābhataṁ nikkhitto evaṁ niraye. Katamehi dvīhi? Pāpakena ca sīlena, pāpikāya ca diṭṭhiyā. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṁ nikkhitto evaṁ niraye"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Pāpakena ca sīlena,
pāpikāya ca diṭṭhiyā;
Etehi dvīhi dhammehi,
yo samannāgato naro;
Kāyassa bhedā duppañño,
nirayaṁ sopapajjatī"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Pañcamaṁ.
33. Dutiyasīlasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Dvīhi, bhikkhave, dhammehi samannāgato puggalo yathābhataṁ nikkhitto evaṁ sagge. Katamehi dvīhi? Bhaddakena ca sīlena, bhaddikāya ca diṭṭhiyā. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṁ nikkhitto evaṁ sagge"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Bhaddakena ca sīlena,
bhaddikāya ca diṭṭhiyā;
Etehi dvīhi dhammehi,
yo samannāgato naro;
Kāyassa bhedā sappañño,
saggaṁ so upapajjatī"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Chaṭṭhaṁ.
34. Ātāpīsutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Anātāpī, bhikkhave, bhikkhu anottāpī abhabbo sambodhāya, abhabbo nibbānāya, abhabbo anuttarassa yogakkhemassa adhigamāya. Ātāpī ca kho, bhikkhave, bhikkhu ottāpī bhabbo sambodhāya, bhabbo nibbānāya, bhabbo anuttarassa yogakkhemassa adhigamāyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Anātāpī anottāpī,
kusīto hīnavīriyo;
Yo thinamiddhabahulo,
ahirīko anādaro;
Abhabbo tādiso bhikkhu,
phuṭṭhuṁ sambodhimuttamaṁ.
4Yo ca satimā nipako jhāyī,
Ātāpī ottāpī ca appamatto;
Saṁyojanaṁ jātijarāya chetvā,
Idheva sambodhimanuttaraṁ phuse"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Sattamaṁ.
35. Paṭhamajananakuhanasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Nayidaṁ, bhikkhave, brahmacariyaṁ vussati janakuhanatthaṁ, na janalapanatthaṁ, na lābhasakkārasilokānisaṁsatthaṁ, na ‘iti maṁ jano jānātū’ti. Atha kho idaṁ, bhikkhave, brahmacariyaṁ vussati saṁvaratthañceva pahānatthañcā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Saṁvaratthaṁ pahānatthaṁ,
brahmacariyaṁ anītihaṁ;
Adesayi so bhagavā,
nibbānogadhagāminaṁ.
4Esa maggo mahattehi,
anuyāto mahesibhi;
Ye ye taṁ paṭipajjanti,
yathā buddhena desitaṁ;
Dukkhassantaṁ karissanti,
satthusāsanakārino"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Aṭṭhamaṁ.
36. Dutiyajananakuhanasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Nayidaṁ, bhikkhave, brahmacariyaṁ vussati janakuhanatthaṁ, na janalapanatthaṁ, na lābhasakkārasilokānisaṁsatthaṁ, na ‘iti maṁ jano jānātū’ti. Atha kho idaṁ, bhikkhave, brahmacariyaṁ vussati abhiññatthañceva pariññatthañcā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Abhiññatthaṁ pariññatthaṁ,
brahmacariyaṁ anītihaṁ;
Adesayi so bhagavā,
nibbānogadhagāminaṁ.
4Esa maggo mahattehi,
anuyāto mahesibhi;
Ye ye taṁ paṭipajjanti,
yathā buddhena desitaṁ;
Dukkhassantaṁ karissanti,
satthusāsanakārino"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Navamaṁ.
37. Somanassasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāya. Katamehi dvīhi? Saṁvejanīyesu ṭhānesu saṁvejanena, saṁviggassa ca yoniso padhānena. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Saṁvejanīyaṭṭhānesu,
saṁvijjetheva paṇḍito;
Ātāpī nipako bhikkhu,
paññāya samavekkhiya.
4Evaṁ vihārī ātāpī,
santavutti anuddhato;
Cetosamathamanuyutto,
khayaṁ dukkhassa pāpuṇe"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Dasamaṁ.
Paṭhamo vaggo.
6Dve ca bhikkhū tapanīyā,
tapanīyā paratthehi;
Ātāpī nakuhanā dve,
somanassena te dasāti.
38. Vitakkasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tathāgataṁ, bhikkhave, arahantaṁ sammāsambuddhaṁ dve vitakkā bahulaṁ samudācaranti – khemo ca vitakko, paviveko ca.
Abyāpajjhārāmo, bhikkhave, tathāgato abyāpajjharato. Tamenaṁ, bhikkhave, tathāgataṁ abyāpajjhārāmaṁ abyāpajjharataṁ eseva vitakko bahulaṁ samudācarati: ‘imāyāhaṁ iriyāya na kañci byābādhemi tasaṁ vā thāvaraṁ vā’ti.
3Pavivekārāmo, bhikkhave, tathāgato pavivekarato. Tamenaṁ, bhikkhave, tathāgataṁ pavivekārāmaṁ pavivekarataṁ eseva vitakko bahulaṁ samudācarati: ‘Yaṁ akusalaṁ taṁ pahīnan’ti.
4Tasmātiha, bhikkhave, tumhepi abyāpajjhārāmā viharatha abyāpajjharatā. Tesaṁ vo, bhikkhave, tumhākaṁ abyāpajjhārāmānaṁ viharataṁ abyāpajjharatānaṁ eseva vitakko bahulaṁ samudācarissati: ‘imāya mayaṁ iriyāya na kañci byābādhema tasaṁ vā thāvaraṁ vā’ti.
5Pavivekārāmā, bhikkhave, viharatha pavivekaratā. Tesaṁ vo, bhikkhave, tumhākaṁ pavivekārāmānaṁ viharataṁ pavivekaratānaṁ eseva vitakko bahulaṁ samudācarissati: ‘kiṁ akusalaṁ, kiṁ appahīnaṁ, kiṁ pajahāmā’"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
6"Tathāgataṁ buddhamasayhasāhinaṁ,
Duve vitakkā samudācaranti naṁ;
Khemo vitakko paṭhamo udīrito,
Tato viveko dutiyo pakāsito.
7Tamonudaṁ pāragataṁ mahesiṁ,
Taṁ pattipattaṁ vasimaṁ anāsavaṁ;
Visantaraṁ taṇhakkhaye vimuttaṁ,
Taṁ ve muniṁ antimadehadhāriṁ;
Mārañjahaṁ brūmi jarāya pāraguṁ.
8Sele yathā pabbatamuddhaniṭṭhito,
Yathāpi passe janataṁ samantato;
Tathūpamaṁ dhammamayaṁ sumedho,
Pāsādamāruyha samantacakkhu;
Sokāvatiṇṇaṁ janatamapetasoko,
Avekkhati jātijarābhibhūtan"ti.
9Ayampi attho vutto bhagavatā, iti me sutanti.
Paṭhamaṁ.
39. Desanāsutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tathāgatassa, bhikkhave, arahato sammāsambuddhassa dve dhammadesanā pariyāyena bhavanti. Katamā dve? ‘Pāpaṁ pāpakato passathā’ti – ayaṁ paṭhamā dhammadesanā; ‘pāpaṁ pāpakato disvā tattha nibbindatha virajjatha vimuccathā’ti – ayaṁ dutiyā dhammadesanā. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa imā dve dhammadesanā pariyāyena bhavantī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Tathāgatassa buddhassa,
sabbabhūtānukampino;
Pariyāyavacanaṁ passa,
dve ca dhammā pakāsitā.
4Pāpakaṁ passatha cetaṁ,
tattha cāpi virajjatha;
Tato virattacittāse,
dukkhassantaṁ karissathā"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Dutiyaṁ.
40. Vijjāsutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Avijjā, bhikkhave, pubbaṅgamā akusalānaṁ dhammānaṁ samāpattiyā anvadeva ahirikaṁ anottappaṁ; vijjā ca kho, bhikkhave, pubbaṅgamā kusalānaṁ dhammānaṁ samāpattiyā anvadeva hirottappan"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Yā kācimā duggatiyo,
asmiṁ loke paramhi ca;
Avijjāmūlikā sabbā,
icchālobhasamussayā.
4Yato ca hoti pāpiccho,
ahirīko anādaro;
Tato pāpaṁ pasavati,
apāyaṁ tena gacchati.
5Tasmā chandañca lobhañca,
avijjañca virājayaṁ;
Vijjaṁ uppādayaṁ bhikkhu,
sabbā duggatiyo jahe"ti.
6Ayampi attho vutto bhagavatā, iti me sutanti.
Tatiyaṁ.
Paṭhamabhāṇavāro.
41. Paññāparihīnasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Te, bhikkhave, sattā suparihīnā ye ariyāya paññāya parihīnā. Te diṭṭheva dhamme dukkhaṁ viharanti savighātaṁ saupāyāsaṁ sapariḷāhaṁ; kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā.
Te, bhikkhave, sattā aparihīnā ye ariyāya paññāya aparihīnā. Te diṭṭheva dhamme sukhaṁ viharanti avighātaṁ anupāyāsaṁ apariḷāhaṁ; kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Paññāya parihānena,
passa lokaṁ sadevakaṁ;
Niviṭṭhaṁ nāmarūpasmiṁ,
idaṁ saccanti maññati.
4Paññā hi seṭṭhā lokasmiṁ,
yāyaṁ nibbedhagāminī;
Yāya sammā pajānāti,
jātibhavaparikkhayaṁ.
5Tesaṁ devā manussā ca,
sambuddhānaṁ satīmataṁ;
Pihayanti hāsapaññānaṁ,
sarīrantimadhārinan"ti.
6Ayampi attho vutto bhagavatā, iti me sutanti.
Catutthaṁ.
42. Sukkadhammasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Dveme, bhikkhave, sukkā dhammā lokaṁ pālenti. Katame dve? Hirī ca, ottappañca. Ime ce, bhikkhave, dve sukkā dhammā lokaṁ na pāleyyuṁ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā. Sambhedaṁ loko agamissa yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā. Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṁ pālenti tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Yesañce hiriottappaṁ,
sabbadā ca na vijjati;
Vokkantā sukkamūlā te,
jātimaraṇagāmino.
4Yesañca hiriottappaṁ,
sadā sammā upaṭṭhitā;
Virūḷhabrahmacariyā te,
santo khīṇapunabbhavā"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Pañcamaṁ.
43. Ajātasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Atthi, bhikkhave, ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ. No cetaṁ, bhikkhave, abhavissa ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyatī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Jātaṁ bhūtaṁ samuppannaṁ,
kataṁ saṅkhatamaddhuvaṁ;
Jarāmaraṇasaṅghāṭaṁ,
roganīḷaṁ pabhaṅguraṁ.
4Āhāranettippabhavaṁ,
nālaṁ tadabhinandituṁ;
Tassa nissaraṇaṁ santaṁ,
atakkāvacaraṁ dhuvaṁ.
5Ajātaṁ asamuppannaṁ,
asokaṁ virajaṁ padaṁ;
Nirodho dukkhadhammānaṁ,
saṅkhārūpasamo sukho"ti.
6Ayampi attho vutto bhagavatā, iti me sutanti.
Chaṭṭhaṁ.
44. Nibbānadhātusutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Dvemā, bhikkhave, nibbānadhātuyo. Katamā dve? Saupādisesā ca nibbānadhātu, anupādisesā ca nibbānadhātu.
3Katamā ca, bhikkhave, saupādisesā nibbānadhātu? Idha, bhikkhave, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto. Tassa tiṭṭhanteva pañcindriyāni yesaṁ avighātattā manāpāmanāpaṁ paccanubhoti, sukhadukkhaṁ paṭisaṁvedeti. Tassa yo rāgakkhayo, dosakkhayo, mohakkhayo – ayaṁ vuccati, bhikkhave, saupādisesā nibbānadhātu.
4Katamā ca, bhikkhave, anupādisesā nibbānadhātu? Idha, bhikkhave, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto. Tassa idheva, bhikkhave, sabbavedayitāni anabhinanditāni sīti bhavissanti. Ayaṁ vuccati, bhikkhave, anupādisesā nibbānadhātu. Imā kho, bhikkhave, dve nibbānadhātuyo"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
5"Duve imā cakkhumatā pakāsitā,
Nibbānadhātū anissitena tādinā;
Ekā hi dhātu idha diṭṭhadhammikā,
Saupādisesā bhavanettisaṅkhayā;
Anupādisesā pana samparāyikā,
Yamhi nirujjhanti bhavāni sabbaso.
6Ye etadaññāya padaṁ asaṅkhataṁ,
Vimuttacittā bhavanettisaṅkhayā;
Te dhammasārādhigamā khaye ratā,
Pahaṁsu te sabbabhavāni tādino"ti.
7Ayampi attho vutto bhagavatā, iti me sutanti.
Sattamaṁ.
45. Paṭisallānasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Paṭisallānārāmā, bhikkhave, viharatha paṭisallānaratā, ajjhattaṁ cetosamathamanuyuttā, anirākatajjhānā, vipassanāya samannāgatā, brūhetāro suññāgārānaṁ. Paṭisallānārāmānaṁ, bhikkhave, viharataṁ paṭisallānaratānaṁ ajjhattaṁ cetosamathamanuyuttānaṁ anirākatajjhānānaṁ vipassanāya samannāgatānaṁ brūhetānaṁ suññāgārānaṁ dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Ye santacittā nipakā,
satimanto ca jhāyino;
Sammā dhammaṁ vipassanti,
kāmesu anapekkhino.
4Appamādaratā santā,
pamāde bhayadassino;
Abhabbā parihānāya,
nibbānasseva santike"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Aṭṭhamaṁ.
46. Sikkhānisaṁsasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Sikkhānisaṁsā, bhikkhave, viharatha paññuttarā vimuttisārā satādhipateyyā. Sikkhānisaṁsānaṁ, bhikkhave, viharataṁ paññuttarānaṁ vimuttisārānaṁ satādhipateyyānaṁ dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Paripuṇṇasikkhaṁ apahānadhammaṁ,
Paññuttaraṁ jātikhayantadassiṁ;
Taṁ ve muniṁ antimadehadhāriṁ,
Mārañjahaṁ brūmi jarāya pāraguṁ.
4Tasmā sadā jhānaratā samāhitā,
Ātāpino jātikhayantadassino;
Māraṁ sasenaṁ abhibhuyya bhikkhavo,
Bhavatha jātimaraṇassa pāragā"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Navamaṁ.
47. Jāgariyasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Jāgaro cassa, bhikkhave, bhikkhu vihareyya sato sampajāno samāhito pamudito vippasanno ca tattha kālavipassī ca kusalesu dhammesu. Jāgarassa, bhikkhave, bhikkhuno viharato satassa sampajānassa samāhitassa pamuditassa vippasannassa tattha kālavipassino kusalesu dhammesu dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Jāgarantā suṇāthetaṁ,
ye suttā te pabujjhatha;
Suttā jāgaritaṁ seyyo,
natthi jāgarato bhayaṁ.
4Yo jāgaro ca satimā sampajāno,
Samāhito mudito vippasanno ca;
Kālena so sammā dhammaṁ parivīmaṁsamāno,
Ekodibhūto vihane tamaṁ so.
5Tasmā have jāgariyaṁ bhajetha,
Ātāpī bhikkhu nipako jhānalābhī;
Saṁyojanaṁ jātijarāya chetvā,
Idheva sambodhimanuttaraṁ phuse"ti.
6Ayampi attho vutto bhagavatā, iti me sutanti.
Dasamaṁ.
48. Āpāyikasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Dveme, bhikkhave, āpāyikā nerayikā idamappahāya. Katame dve? Yo ca abrahmacārī brahmacāripaṭiñño, yo ca paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carantaṁ amūlakena abrahmacariyena anuddhaṁseti. Ime kho, bhikkhave, dve āpāyikā nerayikā idamappahāyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Abhūtavādī nirayaṁ upeti,
Yo vāpi katvā na karomi cāha;
Ubhopi te pecca samā bhavanti,
Nihīnakammā manujā parattha.
4Kāsāvakaṇṭhā bahavo,
pāpadhammā asaññatā;
Pāpā pāpehi kammehi,
nirayaṁ te upapajjare.
5Seyyo ayoguḷo bhutto,
tatto aggisikhūpamo;
Yañce bhuñjeyya dussīlo,
raṭṭhapiṇḍamasaññato"ti.
6Ayampi attho vutto bhagavatā, iti me sutanti.
Ekādasamaṁ.
49. Diṭṭhigatasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke; cakkhumanto ca passanti.
3Kathañca, bhikkhave, olīyanti eke? Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasammuditā tesaṁ bhavanirodhāya dhamme desiyamāne cittaṁ na pakkhandati na pasīdati na santiṭṭhati nādhimuccati. Evaṁ kho, bhikkhave, olīyanti eke.
4Kathañca, bhikkhave, atidhāvanti eke? Bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṁ abhinandanti – yato kira, bho, ayaṁ attā kāyassa bhedā paraṁ maraṇā ucchijjati vinassati na hoti paraṁ maraṇā; etaṁ santaṁ etaṁ paṇītaṁ etaṁ yāthāvanti. Evaṁ kho, bhikkhave, atidhāvanti eke.
5Kathañca, bhikkhave, cakkhumanto passanti? Idha bhikkhu bhūtaṁ bhūtato passati; bhūtaṁ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṁ kho, bhikkhave, cakkhumanto passantī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
6"Ye bhūtaṁ bhūtato disvā,
bhūtassa ca atikkamaṁ;
Yathābhūte vimuccanti,
bhavataṇhā parikkhayā.
7Sa ve bhūtapariñño so,
vītataṇho bhavābhave;
Bhūtassa vibhavā bhikkhu,
nāgacchati punabbhavan"ti.
8Ayampi attho vutto bhagavatā, iti me sutanti.
Dvādasamaṁ.
Dutiyo vaggo.
9Dve indriyā dve tapanīyā,
sīlena apare duve;
Anottāpī kuhanā dve ca,
saṁvejanīyena te dasa.
10Vitakkā desanā vijjā,
paññā dhammena pañcamaṁ;
Ajātaṁ dhātusallānaṁ,
sikkhā jāgariyena ca;
Apāyadiṭṭhiyā ceva,
bāvīsati pakāsitāti.
Dukanipāto niṭṭhito.
50. Mūlasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tīṇimāni, bhikkhave, akusalamūlāni. Katamāni tīṇi? Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ – imāni kho, bhikkhave, tīṇi akusalamūlānī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Lobho doso ca moho ca,
purisaṁ pāpacetasaṁ;
Hiṁsanti attasambhūtā,
tacasāraṁva samphalan"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Paṭhamaṁ.
51. Dhātusutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tisso imā, bhikkhave, dhātuyo. Katamā tisso? Rūpadhātu, arūpadhātu, nirodhadhātu – imā kho, bhikkhave, tisso dhātuyo"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Rūpadhātuṁ pariññāya,
āruppesu asaṇṭhitā;
Nirodhe ye vimuccanti,
te janā maccuhāyino.
4Kāyena amataṁ dhātuṁ,
phusayitvā nirūpadhiṁ;
Upadhippaṭinissaggaṁ,
sacchikatvā anāsavo;
Deseti sammāsambuddho,
asokaṁ virajaṁ padan"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Dutiyaṁ.
52. Paṭhamavedanāsutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Samāhito sampajāno,
sato buddhassa sāvako;
Vedanā ca pajānāti,
vedanānañca sambhavaṁ.
4Yattha cetā nirujjhanti,
maggañca khayagāminaṁ;
Vedanānaṁ khayā bhikkhu,
nicchāto parinibbuto"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Tatiyaṁ.
53. Dutiyavedanāsutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā; dukkhā vedanā sallato daṭṭhabbā; adukkhamasukhā vedanā aniccato daṭṭhabbā. Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti; ayaṁ vuccati, bhikkhave, ‘bhikkhu ariyo sammaddaso acchecchi, taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Yo sukhaṁ dukkhato adda,
Dukkhamaddakkhi sallato;
Adukkhamasukhaṁ santaṁ,
Adakkhi naṁ aniccato.
4Sa ve sammaddaso bhikkhu,
yato tattha vimuccati;
Abhiññāvosito santo,
sa ve yogātigo munī"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Catutthaṁ.
54. Paṭhamaesanāsutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā – imā kho, bhikkhave, tisso esanā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Samāhito sampajāno,
sato buddhassa sāvako;
Esanā ca pajānāti,
esanānañca sambhavaṁ.
4Yattha cetā nirujjhanti,
maggañca khayagāminaṁ;
Esanānaṁ khayā bhikkhu,
nicchāto parinibbuto"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Pañcamaṁ.
55. Dutiyaesanāsutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā – imā kho, bhikkhave, tisso esanā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Kāmesanā bhavesanā,
brahmacariyesanā saha;
Iti saccaparāmāso,
diṭṭhiṭṭhānā samussayā.
4Sabbarāgavirattassa,
taṇhakkhayavimuttino;
Esanā paṭinissaṭṭhā,
diṭṭhiṭṭhānā samūhatā;
Esanānaṁ khayā bhikkhu,
nirāso akathaṅkathī"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Chaṭṭhaṁ.
56. Paṭhamaāsavasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tayome, bhikkhave, āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo – ime kho, bhikkhave, tayo āsavā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Samāhito sampajāno,
sato buddhassa sāvako;
Āsave ca pajānāti,
āsavānañca sambhavaṁ.
4Yattha cetā nirujjhanti,
maggañca khayagāminaṁ;
Āsavānaṁ khayā bhikkhu,
nicchāto parinibbuto"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Sattamaṁ.
57. Dutiyaāsavasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tayome, bhikkhave, āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo – ime kho, bhikkhave, tayo āsavā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Yassa kāmāsavo khīṇo,
avijjā ca virājitā;
Bhavāsavo parikkhīṇo,
vippamutto nirūpadhi;
Dhāreti antimaṁ dehaṁ,
jetvā māraṁ savāhinin"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Aṭṭhamaṁ.
58. Taṇhāsutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tisso imā, bhikkhave, taṇhā. Katamā tisso? Kāmataṇhā, bhavataṇhā, vibhavataṇhā – imā kho, bhikkhave, tisso taṇhā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Taṇhāyogena saṁyuttā,
rattacittā bhavābhave;
Te yogayuttā mārassa,
ayogakkhemino janā;
Sattā gacchanti saṁsāraṁ,
jātīmaraṇagāmino.
4Ye ca taṇhaṁ pahantvāna,
vītataṇhā bhavābhave;
Te ve pāraṅgatā loke,
ye pattā āsavakkhayan"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Navamaṁ.
59. Māradheyyasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tīhi, bhikkhave, dhammehi samannāgato bhikkhu atikkamma māradheyyaṁ ādiccova virocati. Katamehi tīhi? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti – imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu atikkamma māradheyyaṁ ādiccova virocatī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Sīlaṁ samādhi paññā ca,
yassa ete subhāvitā;
Atikkamma māradheyyaṁ,
ādiccova virocatī"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Dasamaṁ.
Paṭhamo vaggo.
5Mūladhātu atha vedanā duve,
Esanā ca duve āsavā duve;
Taṇhāto ca atha māradheyyato,
Vaggamāhu paṭhamanti muttamanti.
60. Puññakiriyavatthusutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tīṇimāni, bhikkhave, puññakiriyavatthūni. Katamāni tīṇi? Dānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu – imāni kho, bhikkhave, tīṇi puññakiriyavatthūnī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Puññameva so sikkheyya,
āyataggaṁ sukhudrayaṁ;
Dānañca samacariyañca,
mettacittañca bhāvaye.
4Ete dhamme bhāvayitvā,
tayo sukhasamuddaye;
Abyābajjhaṁ sukhaṁ lokaṁ,
paṇḍito upapajjatī"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Paṭhamaṁ.
61. Cakkhusutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tīṇimāni, bhikkhave, cakkhūni. Katamāni tīṇi? Maṁsacakkhu, dibbacakkhu, paññācakkhu – imāni kho, bhikkhave, tīṇi cakkhūnī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Maṁsacakkhu dibbacakkhu,
paññācakkhu anuttaraṁ;
Etāni tīṇi cakkhūni,
akkhāsi purisuttamo.
4Maṁsacakkhussa uppādo,
maggo dibbassa cakkhuno;
Yato ñāṇaṁ udapādi,
paññācakkhu anuttaraṁ;
Yassa cakkhussa paṭilābhā,
sabbadukkhā pamuccatī"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Dutiyaṁ.
62. Indriyasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tīṇimāni, bhikkhave, indriyāni. Katamāni tīṇi? Anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ – imāni kho, bhikkhave, tīṇi indriyānī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Sekhassa sikkhamānassa,
ujumaggānusārino;
Khayasmiṁ paṭhamaṁ ñāṇaṁ,
tato aññā anantarā.
4Tato aññā vimuttassa,
ñāṇaṁ ve hoti tādino;
Akuppā me vimuttīti,
bhavasaṁyojanakkhayā.
5Sa ve indriyasampanno,
santo santipade rato;
Dhāreti antimaṁ dehaṁ,
jetvā māraṁ savāhinin"ti.
6Ayampi attho vutto bhagavatā, iti me sutanti.
Tatiyaṁ.
63. Addhāsutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tayome, bhikkhave, addhā. Katame tayo? Atīto addhā, anāgato addhā, paccuppanno addhā – ime kho, bhikkhave, tayo addhā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Akkheyyasaññino sattā,
akkheyyasmiṁ patiṭṭhitā;
Akkheyyaṁ apariññāya,
yogamāyanti maccuno.
4Akkheyyañca pariññāya,
akkhātāraṁ na maññati;
Phuṭṭho vimokkho manasā,
santipadamanuttaraṁ.
5Sa ve akkheyyasampanno,
santo santipade rato;
Sankhāyasevī dhammaṭṭho,
saṅkhyaṁ nopeti vedagū"ti.
6Ayampi attho vutto bhagavatā, iti me sutanti.
Catutthaṁ.
64. Duccaritasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tīṇimāni, bhikkhave, duccaritāni. Katamāni tīṇi? Kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ – imāni kho, bhikkhave, tīṇi duccaritānī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Kāyaduccaritaṁ katvā,
vacīduccaritāni ca;
Manoduccaritaṁ katvā,
yañcaññaṁ dosasaṁhitaṁ.
4Akatvā kusalaṁ kammaṁ,
katvānākusalaṁ bahuṁ;
Kāyassa bhedā duppañño,
nirayaṁ sopapajjatī"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Pañcamaṁ.
65. Sucaritasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tīṇimāni, bhikkhave, sucaritāni. Katamāni tīṇi? Kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ – imāni kho, bhikkhave, tīṇi sucaritānī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Kāyaduccaritaṁ hitvā,
vacīduccaritāni ca;
Manoduccaritaṁ hitvā,
yañcaññaṁ dosasaṁhitaṁ.
4Akatvākusalaṁ kammaṁ,
katvāna kusalaṁ bahuṁ;
Kāyassa bhedā sappañño,
saggaṁ so upapajjatī"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Chaṭṭhaṁ.
66. Soceyyasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tīṇimāni, bhikkhave, soceyyāni. Katamāni tīṇi? Kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ – imāni kho, bhikkhave, tīṇi soceyyānī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Kāyasuciṁ vacīsuciṁ,
cetosucimanāsavaṁ;
Suciṁ soceyyasampannaṁ,
āhu sabbappahāyinan"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Sattamaṁ.
67. Moneyyasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tīṇimāni, bhikkhave, moneyyāni. Katamāni tīṇi? Kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ – imāni kho, bhikkhave, tīṇi moneyyānī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Kāyamuniṁ vacīmuniṁ,
manomunimanāsavaṁ;
Muniṁ moneyyasampannaṁ,
āhu ninhātapāpakan"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Aṭṭhamaṁ.
68. Paṭhamarāgasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Yassa kassaci, bhikkhave, rāgo appahīno, doso appahīno, moho appahīno – ayaṁ vuccati, bhikkhave, ‘baddho mārassa paṭimukkassa mārapāso yathākāmakaraṇīyo pāpimato’. Yassa kassaci, bhikkhave, rāgo pahīno, doso pahīno, moho pahīno – ayaṁ vuccati, bhikkhave, ‘abaddho mārassa omukkassa mārapāso na yathākāmakaraṇīyo pāpimato’"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Yassa rāgo ca doso ca,
avijjā ca virājitā;
Taṁ bhāvitattaññataraṁ,
brahmabhūtaṁ tathāgataṁ;
Buddhaṁ verabhayātītaṁ,
āhu sabbappahāyinan"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Navamaṁ.
69. Dutiyarāgasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo appahīno, doso appahīno, moho appahīno – ayaṁ vuccati, bhikkhave, ‘atiṇṇo samuddaṁ saūmiṁ savīciṁ sāvaṭṭaṁ sagahaṁ sarakkhasaṁ’. Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo pahīno, doso pahīno, moho pahīno – ayaṁ vuccati, bhikkhave, ‘atari samuddaṁ saūmiṁ savīciṁ sāvaṭṭaṁ sagahaṁ sarakkhasaṁ, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo’"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Yassa rāgo ca doso ca,
Avijjā ca virājitā;
Somaṁ samuddaṁ sagahaṁ sarakkhasaṁ,
Saūmibhayaṁ duttaraṁ accatāri.
4Saṅgātigo maccujaho nirūpadhi,
Pahāsi dukkhaṁ apunabbhavāya;
Atthaṅgato so na pamāṇameti,
Amohayi maccurājanti brūmī"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Dasamaṁ.
Dutiyo vaggo.
6Puññaṁ cakkhu atha indriyāni,
Addhā ca caritaṁ duve soci;
Muno atha rāgaduve,
Puna vaggamāhu dutiyamuttamanti.
70. Micchādiṭṭhikasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.
3Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. Diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Api ca, bhikkhave, yadeva sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmi.
4Diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
5"Micchā manaṁ paṇidhāya,
micchā vācañca bhāsiya;
Micchā kammāni katvāna,
kāyena idha puggalo.
6Appassutāpuññakaro,
appasmiṁ idha jīvite;
Kāyassa bhedā duppañño,
nirayaṁ sopapajjatī"ti.
7Ayampi attho vutto bhagavatā, iti me sutanti.
Paṭhamaṁ.
71. Sammādiṭṭhikasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā.
3Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. Diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. Api ca, bhikkhave, yadeva sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmi.
4Diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
5"Sammā manaṁ paṇidhāya,
sammā vācañca bhāsiya;
Sammā kammāni katvāna,
kāyena idha puggalo.
6Bahussuto puññakaro,
appasmiṁ idha jīvite;
Kāyassa bhedā sappañño,
saggaṁ so upapajjatī"ti.
7Ayampi attho vutto bhagavatā, iti me sutanti.
Dutiyaṁ.
72. Nissaraṇiyasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tisso imā, bhikkhave, nissaraṇiyā dhātuyo. Katamā tisso? Kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ āruppaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ nirodho tassa nissaraṇaṁ – imā kho, bhikkhave, tisso nissaraṇiyā dhātuyo"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Kāmanissaraṇaṁ ñatvā,
rūpānañca atikkamaṁ;
Sabbasaṅkhārasamathaṁ,
phusaṁ ātāpi sabbadā.
4Sa ve sammaddaso bhikkhu,
yato tattha vimuccati;
Abhiññāvosito santo,
sa ve yogātigo munī"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Tatiyaṁ.
73. Santatarasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Rūpehi, bhikkhave, arūpā santatarā, arūpehi nirodho santataro"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Ye ca rūpūpagā sattā,
ye ca arūpaṭṭhāyino;
Nirodhaṁ appajānantā,
āgantāro punabbhavaṁ.
4Ye ca rūpe pariññāya,
arūpesu asaṇṭhitā;
Nirodhe ye vimuccanti,
te janā maccuhāyino.
5Kāyena amatadhātuṁ,
phusayitvā nirūpadhiṁ;
Upadhippaṭinissaggaṁ,
sacchikatvā anāsavo;
Deseti sammāsambuddho,
asokaṁ virajaṁ padan"ti.
6Ayampi attho vutto bhagavatā, iti me sutanti.
Catutthaṁ.
74. Puttasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tayome, bhikkhave, puttā santo saṁvijjamānā lokasmiṁ. Katame tayo? Atijāto, anujāto, avajātoti.
3Kathañca, bhikkhave, putto atijāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti – na buddhaṁ saraṇaṁ gatā, na dhammaṁ saraṇaṁ gatā, na saṅghaṁ saraṇaṁ gatā; pāṇātipātā appaṭiviratā, adinnādānā appaṭiviratā, kāmesumicchācārā appaṭiviratā, musāvādā appaṭiviratā, surāmerayamajjapamādaṭṭhānā appaṭiviratā, dussīlā pāpadhammā. Putto ca nesaṁ hoti – buddhaṁ saraṇaṁ gato, dhammaṁ saraṇaṁ gato, saṅghaṁ saraṇaṁ gato; pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. Evaṁ kho, bhikkhave, putto atijāto hoti.
4Kathañca, bhikkhave, putto anujāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti – buddhaṁ saraṇaṁ gatā, dhammaṁ saraṇaṁ gatā, saṅghaṁ saraṇaṁ gatā; pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. Puttopi nesaṁ hoti – buddhaṁ saraṇaṁ gato, dhammaṁ saraṇaṁ gato, saṅghaṁ saraṇaṁ gato; pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. Evaṁ kho, bhikkhave, putto anujāto hoti.
5Kathañca, bhikkhave, putto avajāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti – buddhaṁ saraṇaṁ gatā, dhammaṁ saraṇaṁ gatā, saṅghaṁ saraṇaṁ gatā; pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. Putto ca nesaṁ hoti – na buddhaṁ saraṇaṁ gato, na dhammaṁ saraṇaṁ gato, na saṅghaṁ saraṇaṁ gato; pāṇātipātā appaṭivirato, adinnādānā appaṭivirato, kāmesumicchācārā appaṭivirato, musāvādā appaṭivirato, surāmerayamajjapamādaṭṭhānā appaṭivirato, dussīlo pāpadhammo. Evaṁ kho, bhikkhave, putto avajāto hoti. Ime kho, bhikkhave, tayo puttā santo saṁvijjamānā lokasmin"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
6"Atijātaṁ anujātaṁ,
puttamicchanti paṇḍitā;
Avajātaṁ na icchanti,
yo hoti kulagandhano.
7Ete kho puttā lokasmiṁ,
ye bhavanti upāsakā;
Saddhā sīlena sampannā,
vadaññū vītamaccharā;
Cando abbhaghanā mutto,
parisāsu virocare"ti.
8Ayampi attho vutto bhagavatā, iti me sutanti.
Pañcamaṁ.
75. Avuṭṭhikasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame tayo? Avuṭṭhikasamo, padesavassī, sabbatthābhivassī.
3Kathañca, bhikkhave, puggalo avuṭṭhikasamo hoti? Idha, bhikkhave, ekacco puggalo sabbesaññeva na dātā hoti, samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṁ annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. Evaṁ kho, bhikkhave, puggalo avuṭṭhikasamo hoti.
4Kathañca, bhikkhave, puggalo padesavassī hoti? Idha, bhikkhave, ekacco puggalo ekaccānaṁ dātā hoti, ekaccānaṁ na dātā hoti samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṁ annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. Evaṁ kho, bhikkhave, puggalo padesavassī hoti.
5Kathañca, bhikkhave, puggalo sabbatthābhivassī hoti? Idha, bhikkhave, ekacco puggalo sabbesaṁva deti, samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṁ annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. Evaṁ kho, bhikkhave, puggalo sabbatthābhivassī hoti.
Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasmin"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
6"Na samaṇe na brāhmaṇe,
Na kapaṇaddhikavanibbake;
Laddhāna saṁvibhājeti,
Annaṁ pānañca bhojanaṁ;
Taṁ ve avuṭṭhikasamoti,
Āhu naṁ purisādhamaṁ.
7Ekaccānaṁ na dadāti,
ekaccānaṁ pavecchati;
Taṁ ve padesavassīti,
āhu medhāvino janā.
8Subhikkhavāco puriso,
sabbabhūtānukampako;
Āmodamāno pakireti,
detha dethāti bhāsati.
9Yathāpi megho thanayitvā,
gajjayitvā pavassati;
Thalaṁ ninnañca pūreti,
abhisandantova vārinā.
10Evamevaṁ idhekacco,
puggalo hoti tādiso;
Dhammena saṁharitvāna,
uṭṭhānādhigataṁ dhanaṁ;
Tappeti annapānena,
sammā patte vanibbake"ti.
11Ayampi attho vutto bhagavatā, iti me sutanti.
Chaṭṭhaṁ.
76. Sukhapatthanāsutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tīṇimāni, bhikkhave, sukhāni patthayamāno sīlaṁ rakkheyya paṇḍito. Katamāni tīṇi? Pasaṁsā me āgacchatūti sīlaṁ rakkheyya paṇḍito, bhogā me uppajjantūti sīlaṁ rakkheyya paṇḍito, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmīti sīlaṁ rakkheyya paṇḍito. Imāni kho, bhikkhave, tīṇi sukhāni patthayamāno sīlaṁ rakkheyya paṇḍito"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Sīlaṁ rakkheyya medhāvī,
patthayāno tayo sukhe;
Pasaṁsaṁ vittalābhañca,
pecca sagge pamodanaṁ.
4Akarontopi ce pāpaṁ,
karontamupasevati;
Saṅkiyo hoti pāpasmiṁ,
avaṇṇo cassa rūhati.
5Yādisaṁ kurute mittaṁ,
yādisaṁ cūpasevati;
Sa ve tādisako hoti,
sahavāso hi tādiso.
6Sevamāno sevamānaṁ,
samphuṭṭho samphusaṁ paraṁ;
Saro diddho kalāpaṁva,
alittamupalimpati;
Upalepabhayā dhīro,
neva pāpasakhā siyā.
7Pūtimacchaṁ kusaggena,
yo naro upanayhati;
Kusāpi pūti vāyanti,
evaṁ bālūpasevanā.
8Tagarañca palāsena,
yo naro upanayhati;
Pattāpi surabhi vāyanti,
evaṁ dhīrūpasevanā.
9Tasmā pattapuṭasseva,
ñatvā sampākamattano;
Asante nupaseveyya,
sante seveyya paṇḍito;
Asanto nirayaṁ nenti,
santo pāpenti suggatin"ti.
10Ayampi attho vutto bhagavatā, iti me sutanti.
Sattamaṁ.
77. Bhidurasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Bhidurāyaṁ, bhikkhave, kāyo, viññāṇaṁ virāgadhammaṁ, sabbe upadhī aniccā dukkhā vipariṇāmadhammā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Kāyañca bhiduraṁ ñatvā,
Viññāṇañca virāgunaṁ;
Upadhīsu bhayaṁ disvā,
Jātimaraṇamaccagā;
Sampatvā paramaṁ santiṁ,
Kālaṁ kaṅkhati bhāvitatto"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Aṭṭhamaṁ.
78. Dhātusosaṁsandanasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Dhātuso, bhikkhave, sattā sattehi saddhiṁ saṁsandanti samenti. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṁ saṁsandanti samenti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṁ saṁsandanti samenti.
3Atītampi, bhikkhave, addhānaṁ dhātusova sattā sattehi saddhiṁ saṁsandiṁsu samiṁsu. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṁ saṁsandiṁsu samiṁsu, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṁ saṁsandiṁsu samiṁsu.
4Anāgatampi, bhikkhave, addhānaṁ dhātusova sattā sattehi saddhiṁ saṁsandissanti samessanti. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṁ saṁsandissanti samessanti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṁ saṁsandissanti samessanti.
5Etarahipi, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā sattehi saddhiṁ saṁsandanti samenti. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṁ saṁsandanti samenti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṁ saṁsandanti samentī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
6"Saṁsaggā vanatho jāto,
asaṁsaggena chijjati;
Parittaṁ dārumāruyha,
yathā sīde mahaṇṇave.
7Evaṁ kusītamāgamma,
sādhujīvīpi sīdati;
Tasmā taṁ parivajjeyya,
kusītaṁ hīnavīriyaṁ.
8Pavivittehi ariyehi,
pahitattehi jhāyibhi;
Niccaṁ āraddhaviriyehi,
paṇḍitehi sahāvase"ti.
9Ayampi attho vutto bhagavatā, iti me sutanti.
Navamaṁ.
79. Parihānasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tayome, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṁvattanti. Katame tayo? Idha, bhikkhave, sekho bhikkhu kammārāmo hoti, kammarato, kammārāmatamanuyutto; bhassārāmo hoti, bhassarato, bhassārāmatamanuyutto; niddārāmo hoti, niddārato, niddārāmatamanuyutto. Ime kho, bhikkhave, tayo dhammā sekhassa bhikkhuno parihānāya saṁvattanti.
3Tayome, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṁvattanti. Katame tayo? Idha, bhikkhave, sekho bhikkhu na kammārāmo hoti, na kammarato, na kammārāmatamanuyutto; na bhassārāmo hoti, na bhassarato, na bhassārāmatamanuyutto; na niddārāmo hoti, na niddārato, na niddārāmatamanuyutto. Ime kho, bhikkhave, tayo dhammā sekhassa bhikkhuno aparihānāya saṁvattantī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
4"Kammārāmo bhassārāmo,
Niddārāmo ca uddhato;
Abhabbo tādiso bhikkhu,
Phuṭṭhuṁ sambodhimuttamaṁ.
5Tasmā hi appakiccassa,
Appamiddho anuddhato;
Bhabbo so tādiso bhikkhu,
Phuṭṭhuṁ sambodhimuttaman"ti.
6Ayampi attho vutto bhagavatā, iti me sutanti.
Dasamaṁ.
Tatiyo vaggo.
7Dve diṭṭhī nissaraṇaṁ rūpaṁ,
putto avuṭṭhikena ca;
Sukhā ca bhiduro dhātu,
parihānena te dasāti.
80. Vitakkasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tayome, bhikkhave, akusalavitakkā. Katame tayo? Anavaññattipaṭisaṁyutto vitakko, lābhasakkārasilokapaṭisaṁyutto vitakko, parānuddayatāpaṭisaṁyutto vitakko. Ime kho, bhikkhave, tayo akusalavitakkā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Anavaññattisaṁyutto,
lābhasakkāragāravo;
Sahanandī amaccehi,
ārā saṁyojanakkhayā.
4Yo ca puttapasuṁ hitvā,
Vivāhe saṁharāni ca;
Bhabbo so tādiso bhikkhu,
Phuṭṭhuṁ sambodhimuttaman"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Paṭhamaṁ.
81. Sakkārasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Diṭṭhā mayā, bhikkhave, sattā sakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.
3Diṭṭhā mayā, bhikkhave, sattā asakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.
4Diṭṭhā mayā, bhikkhave, sattā sakkārena ca asakkārena ca tadubhayena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.
5Parihānasuttapari Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi; api ca, bhikkhave, yadeva me sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tamevāhaṁ vadāmi.
6Diṭṭhā mayā, bhikkhave, sattā sakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.
7Diṭṭhā mayā, bhikkhave, sattā asakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.
8Diṭṭhā mayā, bhikkhave, sattā sakkārena ca asakkārena ca tadubhayena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
9"Yassa sakkariyamānassa,
asakkārena cūbhayaṁ;
Samādhi na vikampati,
appamādavihārino.
10Taṁ jhāyinaṁ sātatikaṁ,
sukhumadiṭṭhivipassakaṁ;
Upādānakkhayārāmaṁ,
āhu sappuriso itī"ti.
11Ayampi attho vutto bhagavatā, iti me sutanti.
Dutiyaṁ.
82. Devasaddasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tayome, bhikkhave, devesu devasaddā niccharanti samayā samayaṁ upādāya. Katame tayo? Yasmiṁ, bhikkhave, samaye ariyasāvako kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajjāya ceteti, tasmiṁ samaye devesu devasaddo niccharati: ‘eso ariyasāvako mārena saddhiṁ saṅgāmāya cetetī’ti. Ayaṁ, bhikkhave, paṭhamo devesu devasaddo niccharati samayā samayaṁ upādāya.
3Puna caparaṁ, bhikkhave, yasmiṁ samaye ariyasāvako sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogamanuyutto viharati, tasmiṁ samaye devesu devasaddo niccharati: ‘eso ariyasāvako mārena saddhiṁ saṅgāmetī’ti. Ayaṁ, bhikkhave, dutiyo devesu devasaddo niccharati samayā samayaṁ upādāya.
4Puna caparaṁ, bhikkhave, yasmiṁ samaye ariyasāvako āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, tasmiṁ samaye devesu devasaddo niccharati: ‘eso ariyasāvako vijitasaṅgāmo tameva saṅgāmasīsaṁ abhivijiya ajjhāvasatī’ti. Ayaṁ, bhikkhave, tatiyo devesu devasaddo niccharati samayā samayaṁ upādāya.
Ime kho, bhikkhave, tayo devesu devasaddā niccharanti samayā samayaṁ upādāyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
5"Disvā vijitasaṅgāmaṁ,
sammāsambuddhasāvakaṁ;
Devatāpi namassanti,
mahantaṁ vītasāradaṁ.
6Namo te purisājañña,
yo tvaṁ dujjayamajjhabhū;
Jetvāna maccuno senaṁ,
vimokkhena anāvaraṁ.
7Iti hetaṁ namassanti,
devatā pattamānasaṁ;
Tañhi tassa na passanti,
yena maccuvasaṁ vaje"ti.
8Ayampi attho vutto bhagavatā, iti me sutanti.
Tatiyaṁ.
83. Pañcapubbanimittasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Yadā, bhikkhave, devo devakāyā cavanadhammo hoti, pañcassa pubbanimittāni pātubhavanti – mālā milāyanti, vatthāni kilissanti, kacchehi sedā muccanti, kāye dubbaṇṇiyaṁ okkamati, sake devo devāsane nābhiramatīti. Tamenaṁ, bhikkhave, devā ‘cavanadhammo ayaṁ devaputto’ti iti viditvā tīhi vācāhi anumodenti: ‘ito, bho, sugatiṁ gaccha.
3Sugatiṁ gantvā suladdhalābhaṁ labha.
4Suladdhalābhaṁ labhitvā suppatiṭṭhito bhavāhī’"ti.
5Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: "Kiṁ nu kho, bhante, devānaṁ sugatigamanasaṅkhātaṁ.
6Kiñca, bhante, devānaṁ suladdhalābhasaṅkhātaṁ.
7Kiṁ pana, bhante, devānaṁ suppatiṭṭhitasaṅkhātan"ti?
8"Manussattaṁ kho, bhikkhu, devānaṁ sugatigamanasaṅkhātaṁ.
9Yaṁ manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṁ paṭilabhati; idaṁ kho, bhikkhu, devānaṁ suladdhalābhasaṅkhātaṁ.
10Sā kho panassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ; idaṁ kho, bhikkhu, devānaṁ suppatiṭṭhitasaṅkhātan"ti.
11Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
12"Yadā devo devakāyā,
cavati āyusaṅkhayā;
Tayo saddā niccharanti,
devānaṁ anumodataṁ.
13‘Ito bho sugatiṁ gaccha,
manussānaṁ sahabyataṁ;
Manussabhūto saddhamme,
labha saddhaṁ anuttaraṁ. .
14Sā te saddhā niviṭṭhassa,
mūlajātā patiṭṭhitā;
Yāvajīvaṁ asaṁhīrā,
saddhamme suppavedite. .
15Kāyaduccaritaṁ hitvā,
vacīduccaritāni ca;
Manoduccaritaṁ hitvā,
yañcaññaṁ dosasañhitaṁ.
16Kāyena kusalaṁ katvā,
vācāya kusalaṁ bahuṁ;
Manasā kusalaṁ katvā,
appamāṇaṁ nirūpadhiṁ.
17Tato opadhikaṁ puññaṁ,
katvā dānena taṁ bahuṁ;
Aññepi macce saddhamme,
brahmacariye nivesaya’.
18Imāya anukampāya,
devā devaṁ yadā vidū;
Cavantaṁ anumodenti,
ehi deva punappunan"ti.
19Ayampi attho vutto bhagavatā, iti me sutanti.
Catutthaṁ.
84. Bahujanahitasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tayome puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Katame tayo?
Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Ayaṁ, bhikkhave, paṭhamo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
3Puna caparaṁ, bhikkhave, tasseva satthu sāvako arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Ayaṁ, bhikkhave, dutiyo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
4Puna caparaṁ, bhikkhave, tasseva satthu sāvako sekho hoti pāṭipado bahussuto sīlavatūpapanno. Sopi dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Ayaṁ, bhikkhave, tatiyo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
Ime kho, bhikkhave, tayo puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
5"Satthā hi loke paṭhamo mahesi,
Tassanvayo sāvako bhāvitatto;
Athāparo pāṭipadopi sekho,
Bahussuto sīlavatūpapanno.
6Ete tayo devamanussaseṭṭhā,
Pabhaṅkarā dhammamudīrayantā;
Apāpuranti amatassa dvāraṁ,
Yogā pamocenti bahujjanaṁ te.
7Ye satthavāhena anuttarena,
Sudesitaṁ maggamanukkamanti;
Idheva dukkhassa karonti antaṁ,
Ye appamattā sugatassa sāsane"ti.
8Ayampi attho vutto bhagavatā, iti me sutanti.
Pañcamaṁ.
85. Asubhānupassīsutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Asubhānupassī, bhikkhave, kāyasmiṁ viharatha; ānāpānassati ca vo ajjhattaṁ parimukhaṁ sūpaṭṭhitā hotu; sabbasaṅkhāresu aniccānupassino viharatha. Asubhānupassīnaṁ, bhikkhave, kāyasmiṁ viharataṁ yo subhāya dhātuyā rāgānusayo so pahīyati. Ānāpānassatiyā ajjhattaṁ parimukhaṁ sūpaṭṭhititāya ye bāhirā vitakkāsayā vighātapakkhikā, te na honti. Sabbasaṅkhāresu aniccānupassīnaṁ viharataṁ yā avijjā sā pahīyati, yā vijjā sā uppajjatī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Asubhānupassī kāyasmiṁ,
ānāpāne paṭissato;
Sabbasaṅkhārasamathaṁ,
passaṁ ātāpi sabbadā.
4Sa ve sammaddaso bhikkhu,
yato tattha vimuccati;
Abhiññāvosito santo,
sa ve yogātigo munī"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Chaṭṭhaṁ.
86. Dhammānudhammapaṭipannasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Dhammānudhammapaṭipannassa bhikkhuno ayamanudhammo hoti veyyākaraṇāya – dhammānudhammapaṭipannoyanti bhāsamāno dhammaññeva bhāsati no adhammaṁ, vitakkayamāno vā dhammavitakkaññeva vitakketi no adhammavitakkaṁ, tadubhayaṁ vā pana abhinivejjetvā upekkhako viharati sato sampajāno"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Dhammārāmo dhammarato,
dhammaṁ anuvicintayaṁ;
Dhammaṁ anussaraṁ bhikkhu,
saddhammā na parihāyati.
4Caraṁ vā yadi vā tiṭṭhaṁ,
nisinno uda vā sayaṁ;
Ajjhattaṁ samayaṁ cittaṁ,
santimevādhigacchatī"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Sattamaṁ.
87. Andhakaraṇasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tayome, bhikkhave, akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānaanibbānasaṁvattanikāsaṁvattanikā. Katame tayo? Kāmavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānaanibbānasaṁvattanikosaṁvattaniko. Byāpādavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānaanibbānasaṁvattanikosaṁvattaniko. Vihiṁsāvitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānaanibbānasaṁvattanikosaṁvattaniko. Ime kho, bhikkhave, tayo akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānaanibbānasaṁvattanikāsaṁvattanikā.
3Tayome, bhikkhave, kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṁvattanikā. Katame tayo? Nekkhammavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko. Abyāpādavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko. Avihiṁsāvitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko. Ime kho, bhikkhave, tayo kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṁvattanikā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
4"Tayo vitakke kusale vitakkaye,
Tayo pana akusale nirākare;
Sa ve vitakkāni vicāritāni,
Sameti vuṭṭhīva rajaṁ samūhataṁ;
Sa ve vitakkūpasamena cetasā,
Idheva so santipadaṁ samajjhagā"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Aṭṭhamaṁ.
88. Antarāmalasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. Katame tayo? Lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Doso, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Anatthajanano lobho,
lobho cittappakopano;
Bhayamantarato jātaṁ,
taṁ jano nāvabujjhati.
4Luddho atthaṁ na jānāti,
luddho dhammaṁ na passati;
Andhatamaṁ tadā hoti,
yaṁ lobho sahate naraṁ.
5Yo ca lobhaṁ pahantvāna,
lobhaneyye na lubbhati;
Lobho pahīyate tamhā,
udabindūva pokkharā.
6Anatthajanano doso,
doso cittappakopano;
Bhayamantarato jātaṁ,
taṁ jano nāvabujjhati.
7Duṭṭho atthaṁ na jānāti,
duṭṭho dhammaṁ na passati;
Andhatamaṁ tadā hoti,
yaṁ doso sahate naraṁ.
8Yo ca dosaṁ pahantvāna,
dosaneyye na dussati;
Doso pahīyate tamhā,
tālapakkaṁva bandhanā.
9Anatthajanano moho,
moho cittappakopano;
Bhayamantarato jātaṁ,
taṁ jano nāvabujjhati.
10Mūḷho atthaṁ na jānāti,
mūḷho dhammaṁ na passati;
Andhatamaṁ tadā hoti,
yaṁ moho sahate naraṁ.
11Yo ca mohaṁ pahantvāna,
mohaneyye na muyhati;
Mohaṁ vihanti so sabbaṁ,
ādiccovudayaṁ taman"ti.
12Ayampi attho vutto bhagavatā, iti me sutanti.
Navamaṁ.
89. Devadattasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tīhi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi tīhi? Pāpicchatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Sati kho pana uttarikaraṇīye oramattakena visesādhigamena antarā vosānaṁ āpādi. Imehi kho, bhikkhave, tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Mā jātu koci lokasmiṁ,
pāpiccho udapajjatha;
Tadamināpi jānātha,
pāpicchānaṁ yathā gati.
4Paṇḍitoti samaññāto,
bhāvitattoti sammato;
Jalaṁva yasasā aṭṭhā,
devadattoti vissuto.
5So samānamanuciṇṇo,
āsajja naṁ tathāgataṁ;
Avīcinirayaṁ patto,
catudvāraṁ bhayānakaṁ.
6Aduṭṭhassa hi yo dubbhe,
pāpakammaṁ akubbato;
Tameva pāpaṁ phusati,
duṭṭhacittaṁ anādaraṁ.
7Samuddaṁ visakumbhena,
yo maññeyya padūsituṁ;
Na so tena padūseyya,
bhesmā hi udadhi mahā.
8Evamevaṁ tathāgataṁ,
yo vādena vihiṁsati;
Sammaggataṁ santacittaṁ,
vādo tamhi na rūhati.
9Tādisaṁ mittaṁ kubbetha,
tañca seveyya paṇḍito;
Yassa maggānugo bhikkhu,
khayaṁ dukkhassa pāpuṇe"ti.
10Ayampi attho vutto bhagavatā, iti me sutanti.
Dasamaṁ.
Catuttho vaggo.
11Vitakkāsakkārasadda,
cavanaloke asubhaṁ;
Dhammaandhakāramalaṁ,
devadattena te dasāti.
90. Aggappasādasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tayome, bhikkhave, aggappasādā. Katame tayo?
Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho. Ye, bhikkhave, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṁ aggo vipāko hoti.
3Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṁ aggamakkhāyati, yadidaṁ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhakkhayo virāgo nirodho nibbānaṁ. Ye, bhikkhave, virāge dhamme pasannā, agge te pasannā. Agge kho pana pasannānaṁ aggo vipāko hoti.
4Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṁ aggamakkhāyati, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. Ye, bhikkhave, saṅghe pasannā, agge te pasannā.
Agge kho pana pasannānaṁ aggo vipāko hoti. Ime kho, bhikkhave, tayo aggappasādā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
5"Aggato ve pasannānaṁ,
aggaṁ dhammaṁ vijānataṁ;
Agge buddhe pasannānaṁ,
dakkhiṇeyye anuttare.
6Agge dhamme pasannānaṁ,
virāgūpasame sukhe;
Agge saṅghe pasannānaṁ,
puññakkhette anuttare.
7Aggasmiṁ dānaṁ dadataṁ,
aggaṁ puññaṁ pavaḍḍhati;
Aggaṁ āyu ca vaṇṇo ca,
yaso kitti sukhaṁ balaṁ.
8Aggassa dātā medhāvī,
aggadhammasamāhito;
Devabhūto manusso vā,
aggappatto pamodatī"ti.
9Ayampi attho vutto bhagavatā, iti me sutanti.
Paṭhamaṁ.
91. Jīvikasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Antamidaṁ, bhikkhave, jīvikānaṁ yadidaṁ piṇḍolyaṁ. Abhisāpoyaṁ, bhikkhave, lokasmiṁ: ‘piṇḍolo vicarasi pattapāṇī’ti. Tañca kho etaṁ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṁ paṭicca; neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā. Api ca kho ‘otiṇṇamhā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Evaṁ pabbajito cāyaṁ, bhikkhave, kulaputto. So ca hoti abhijjhālu kāmesu tibbasārāgo, byāpannacitto paduṭṭhamanasaṅkappo, muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Seyyathāpi, bhikkhave, chavālātaṁ ubhatopadittaṁ majjhe gūthagataṁ neva gāme kaṭṭhatthaṁ pharati na araññe; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi gihibhogā parihīno sāmaññatthañca na paripūretī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Gihibhogā parihīno,
Sāmaññatthañca dubbhago;
Paridhaṁsamāno pakireti,
Chavālātaṁva nassati.
4Kāsāvakaṇṭhā bahavo,
pāpadhammā asaññatā;
Pāpā pāpehi kammehi,
nirayaṁ te upapajjare.
5Seyyo ayoguḷo bhutto,
tatto aggisikhūpamo;
Yañce bhuñjeyya dussīlo,
raṭṭhapiṇḍamasaññato"ti.
6Ayampi attho vutto bhagavatā, iti me sutanti.
Dutiyaṁ.
92. Saṅghāṭikaṇṇasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Saṅghāṭikaṇṇe cepi, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pāde pādaṁ nikkhipanto, so ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo; atha kho so ārakāva mayhaṁ, ahañca tassa. Taṁ kissa hetu? Dhammañhi so, bhikkhave, bhikkhu na passati. Dhammaṁ apassanto na maṁ passati.
3Yojanasate cepi so, bhikkhave, bhikkhu vihareyya. So ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto apaduṭṭhaapaduṭṭhamanasaṅkappomanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṁvutindriyo; atha kho so santikeva mayhaṁ, ahañca tassa. Taṁ kissa hetu? Dhammañhi so, bhikkhave, bhikkhu passati; dhammaṁ passanto maṁ passatī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
4"Anubandhopi ce assa,
mahiccho ca vighātavā;
Ejānugo anejassa,
nibbutassa anibbuto;
Giddho so vītagedhassa,
passa yāvañca ārakā.
5Yo ca dhammamabhiññāya,
dhammamaññāya paṇḍito;
Rahadova nivāte ca,
anejo vūpasammati.
6Anejo so anejassa,
nibbutassa ca nibbuto;
Agiddho vītagedhassa,
passa yāvañca santike"ti.
7Ayampi attho vutto bhagavatā, iti me sutanti.
Tatiyaṁ.
93. Aggisutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tayome, bhikkhave, aggī. Katame tayo? Rāgaggi, dosaggi, mohaggi – ime kho, bhikkhave, tayo aggī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Rāgaggi dahati macce,
ratte kāmesu mucchite;
Dosaggi pana byāpanne,
nare pāṇātipātino.
4Mohaggi pana sammūḷhe,
ariyadhamme akovide;
Ete aggī ajānantā,
sakkāyābhiratā pajā.
5Te vaḍḍhayanti nirayaṁ,
tiracchānañca yoniyo;
Asuraṁ pettivisayaṁ,
amuttā mārabandhanā.
6Ye ca rattindivā yuttā,
sammāsambuddhasāsane;
Te nibbāpenti rāgaggiṁ,
niccaṁ asubhasaññino.
7Dosaggiṁ pana mettāya,
nibbāpenti naruttamā;
Mohaggiṁ pana paññāya,
yāyaṁ nibbedhagāminī.
8Te nibbāpetvā nipakā,
rattindivamatanditā;
Asesaṁ parinibbanti,
asesaṁ dukkhamaccaguṁ.
9Ariyaddasā vedaguno,
sammadaññāya paṇḍitā;
Jātikkhayamabhiññāya,
nāgacchanti punabbhavan"ti.
10Ayampi attho vutto bhagavatā, iti me sutanti.
Catutthaṁ.
94. Upaparikkhasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathāssa upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Sattasaṅgappahīnassa,
netticchinnassa bhikkhuno;
Vikkhīṇo jātisaṁsāro,
natthi tassa punabbhavo"ti.
4Ayampi attho vutto bhagavatā, iti me sutanti.
Pañcamaṁ.
95. Kāmūpapattisutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Tisso imā, bhikkhave, kāmūpapattiyo. Katamā tisso? Paccupaṭṭhitakāmā, nimmānaratino, paranimmitavasavattino – imā kho, bhikkhave, tisso kāmūpapattiyo"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Paccupaṭṭhitakāmā ca,
ye devā vasavattino;
Nimmānaratino devā,
ye caññe kāmabhogino;
Itthabhāvaññathābhāvaṁ,
saṁsāraṁ nātivattare.
4Etamādīnavaṁ ñatvā,
kāmabhogesu paṇḍito;
Sabbe pariccaje kāme,
ye dibbā ye ca mānusā.
5Piyarūpasātagadhitaṁ,
chetvā sotaṁ duraccayaṁ;
Asesaṁ parinibbanti,
asesaṁ dukkhamaccaguṁ.
6Ariyaddasā vedaguno,
sammadaññāya paṇḍitā;
Jātikkhayamabhiññāya,
nāgacchanti punabbhavan"ti.
7Ayampi attho vutto bhagavatā, iti me sutanti.
Chaṭṭhaṁ.
96. Kāmayogasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Kāmayogayutto, bhikkhave, bhavayogayutto āgāmī hoti āgantā itthattaṁ. Kāmayogavisaṁyutto, bhikkhave, bhavayogayutto anāgāmī hoti anāgantā itthattaṁ. Kāmayogavisaṁyutto, bhikkhave, bhavayogavisaṁyutto arahā hoti, khīṇāsavo"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Kāmayogena saṁyuttā,
bhavayogena cūbhayaṁ;
Sattā gacchanti saṁsāraṁ,
jātimaraṇagāmino.
4Ye ca kāme pahantvāna,
appattā āsavakkhayaṁ;
Bhavayogena saṁyuttā,
anāgāmīti vuccare.
5Ye ca kho chinnasaṁsayā,
khīṇamānapunabbhavā;
Te ve pāraṅgatā loke,
ye pattā āsavakkhayan"ti.
6Ayampi attho vutto bhagavatā, iti me sutanti.
Sattamaṁ.
Tatiyabhāṇavāraṁ.
97. Kalyāṇasīlasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Kalyāṇasīlo, bhikkhave, bhikkhu kalyāṇadhammo kalyāṇapañño imasmiṁ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati –
3Kathañca, bhikkhave, bhikkhu kalyāṇasīlo hoti? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṁ kho, bhikkhave, bhikkhu kalyāṇasīlo hoti. Iti kalyāṇasīlo.
4Kalyāṇadhammo ca kathaṁ hoti? Idha, bhikkhave, bhikkhu sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogamanuyutto viharati. Evaṁ kho, bhikkhave, bhikkhu kalyāṇadhammo hoti. Iti kalyāṇasīlo, kalyāṇadhammo.
5Kalyāṇapañño ca kathaṁ hoti? Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Evaṁ kho, bhikkhave, bhikkhu kalyāṇapañño hoti.
6Iti kalyāṇasīlo kalyāṇadhammo kalyāṇapañño imasmiṁ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccatī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
7"Yassa kāyena vācāya,
manasā natthi dukkaṭaṁ;
Taṁ ve kalyāṇasīloti,
āhu bhikkhuṁ hirīmanaṁ.
8Yassa dhammā subhāvitā,
satta sambodhigāmino;
Taṁ ve kalyāṇadhammoti,
āhu bhikkhuṁ anussadaṁ.
9Yo dukkhassa pajānāti,
idheva khayamattano;
Taṁ ve kalyāṇapaññoti,
āhu bhikkhuṁ anāsavaṁ.
10Tehi dhammehi sampannaṁ,
anīghaṁ chinnasaṁsayaṁ;
Asitaṁ sabbalokassa,
āhu sabbapahāyinan"ti.
11Ayampi attho vutto bhagavatā, iti me sutanti.
Aṭṭhamaṁ.
98. Dānasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Dvemāni, bhikkhave, dānāni – āmisadānañca dhammadānañca. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ dānānaṁ yadidaṁ – dhammadānaṁ.
3Dveme, bhikkhave, saṁvibhāgā – āmisasaṁvibhāgo ca dhammasaṁvibhāgo ca. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ saṁvibhāgānaṁ yadidaṁ – dhammasaṁvibhāgo.
4Dveme, bhikkhave, anuggahā – āmisānuggaho ca dhammānuggaho ca. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ anuggahānaṁ yadidaṁ – dhammānuggaho"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
5"Yamāhu dānaṁ paramaṁ anuttaraṁ,
Yaṁ saṁvibhāgaṁ bhagavā avaṇṇayi;
Aggamhi khettamhi pasannacitto,
Viññū pajānaṁ ko na yajetha kāle.
6Ye ceva bhāsanti suṇanti cūbhayaṁ,
Pasannacittā sugatassa sāsane;
Tesaṁ so attho paramo visujjhati,
Ye appamattā sugatassa sāsane"ti.
7Ayampi attho vutto bhagavatā, iti me sutanti.
Navamaṁ.
99. Tevijjasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Dhammenāhaṁ, bhikkhave, tevijjaṁ brāhmaṇaṁ paññāpemi, nāññaṁ lapitalāpanamattena.
3Kathañcāhaṁ, bhikkhave, dhammena tevijjaṁ brāhmaṇaṁ paññāpemi, nāññaṁ lapitalāpanamattena?
Idha, bhikkhave, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ – ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto amutra udapādiṁ. Tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
Ayamassa paṭhamā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.
4Puna caparaṁ, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
Ayamassa dutiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.
5Puna caparaṁ, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ayamassa tatiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.
Evaṁ kho ahaṁ, bhikkhave, dhammena tevijjaṁ brāhmaṇaṁ paññāpemi, nāññaṁ lapitalāpanamattenā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
6"Pubbenivāsaṁ yoveti,
saggāpāyañca passati;
Atho jātikkhayaṁ patto,
abhiññāvosito muni.
7Etāhi tīhi vijjāhi,
tevijjo hoti brāhmaṇo;
Tamahaṁ vadāmi tevijjaṁ,
nāññaṁ lapitalāpanan"ti.
8Ayampi attho vutto bhagavatā, iti me sutanti.
Dasamaṁ.
Pañcamo vaggo.
9Pasāda jīvita saṅghāṭi,
aggi upaparikkhayā;
Upapatti kāma kalyāṇaṁ,
dānaṁ dhammena te dasāti.
Tikanipāto niṭṭhito.
100. Brāhmaṇadhammayāgasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Ahamasmi, bhikkhave, brāhmaṇo yācayogo sadā payatapāṇi antimadehadharo anuttaro bhisakko sallakatto. Tassa me tumhe puttā orasā mukhato jātā dhammajā dhammanimmitā dhammadāyādā, no āmisadāyādā.
3Dvemāni, bhikkhave, dānāni – āmisadānañca dhammadānañca. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ dānānaṁ yadidaṁ – dhammadānaṁ.
4Dveme, bhikkhave, saṁvibhāgā – āmisasaṁvibhāgo ca dhammasaṁvibhāgo ca. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ saṁvibhāgānaṁ yadidaṁ – dhammasaṁvibhāgo.
5Dveme, bhikkhave, anuggahā – āmisānuggaho ca dhammānuggaho ca. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ anuggahānaṁ yadidaṁ – dhammānuggaho.
6Dveme, bhikkhave, yāgā – āmisayāgo ca dhammayāgo ca. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ yāgānaṁ yadidaṁ – dhammayāgo"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
7"Yo dhammayāgaṁ ayajī amaccharī,
Tathāgato sabbabhūtānukampī;
Taṁ tādisaṁ devamanussaseṭṭhaṁ,
Sattā namassanti bhavassa pāragun"ti.
8Ayampi attho vutto bhagavatā, iti me sutanti.
Paṭhamaṁ.
101. Sulabhasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Cattārimāni, bhikkhave, appāni ceva sulabhāni ca, tāni ca anavajjāni. Katamāni cattāri? Paṁsukūlaṁ, bhikkhave, cīvarānaṁ appañca sulabhañca, tañca anavajjaṁ. Piṇḍiyālopo, bhikkhave, bhojanānaṁ appañca sulabhañca, tañca anavajjaṁ. Rukkhamūlaṁ, bhikkhave, senāsanānaṁ appañca sulabhañca, tañca anavajjaṁ. Pūtimuttaṁ, bhikkhave, bhesajjānaṁ appañca sulabhañca tañca anavajjaṁ. Imāni kho, bhikkhave, cattāri appāni ceva sulabhāni ca, tāni ca anavajjāni. Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca anavajjena ca, idamassāhaṁ aññataraṁ sāmaññaṅganti vadāmī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Anavajjena tuṭṭhassa,
appena sulabhena ca;
Na senāsanamārabbha,
cīvaraṁ pānabhojanaṁ;
Vighāto hoti cittassa,
disā nappaṭihaññati.
4Ye cassa dhammā akkhātā,
sāmaññassānulomikā;
Adhiggahitā tuṭṭhassa,
appamattassa bhikkhuno"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Dutiyaṁ.
102. Āsavakkhayasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Jānatohaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato, kiṁ passato āsavānaṁ khayo hoti? Idaṁ dukkhanti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhasamudayoti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhanirodhoti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhanirodhagāminī paṭipadāti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hotī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Sekhassa sikkhamānassa,
ujumaggānusārino;
Khayasmiṁ paṭhamaṁ ñāṇaṁ,
tato aññā anantarā.
4Tato aññā vimuttassa,
vimuttiñāṇamuttamaṁ;
Uppajjati khaye ñāṇaṁ,
khīṇā saṁyojanā iti.
5Na tvevidaṁ kusītena,
bālenamavijānatā;
Nibbānaṁ adhigantabbaṁ,
sabbaganthappamocanan"ti.
6Ayampi attho vutto bhagavatā, iti me sutanti.
Tatiyaṁ.
103. Samaṇabrāhmaṇasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti; ‘Ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti; ‘Ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti; ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti – na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.
3Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti; ‘Ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānanti; ‘Ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānanti; ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti – te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
4"Ye dukkhaṁ nappajānanti,
atho dukkhassa sambhavaṁ;
Yattha ca sabbaso dukkhaṁ,
asesaṁ uparujjhati;
Tañca maggaṁ na jānanti,
dukkhūpasamagāminaṁ.
5Cetovimuttihīnā te,
Atho paññāvimuttiyā;
Abhabbā te antakiriyāya,
Te ve jātijarūpagā.
6Ye ca dukkhaṁ pajānanti,
atho dukkhassa sambhavaṁ;
Yattha ca sabbaso dukkhaṁ,
asesaṁ uparujjhati;
Tañca maggaṁ pajānanti,
dukkhūpasamagāminaṁ.
7Cetovimuttisampannā,
atho paññāvimuttiyā;
Bhabbā te antakiriyāya,
na te jātijarūpagā"ti.
8Ayampi attho vutto bhagavatā, iti me sutanti.
Catutthaṁ.
104. Sīlasampannasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Ye te, bhikkhave, bhikkhū sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannā ovādakā viññāpakā sandassakā samādapakā samuttejakā sampahaṁsakā alaṁsamakkhātāro saddhammassa dassanampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi; savanampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi; upasaṅkamanampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi; payirupāsanampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi; anussaraṇampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi; anupabbajjampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi. Taṁ kissa hetu?
Tathārūpe, bhikkhave, bhikkhū sevato bhajato payirupāsato aparipūropi sīlakkhandho bhāvanāpāripūriṁ gacchati, aparipūropi samādhikkhandho bhāvanāpāripūriṁ gacchati, aparipūropi paññākkhandho bhāvanāpāripūriṁ gacchati, aparipūropi vimuttikkhandho bhāvanāpāripūriṁ gacchati, aparipūropi vimuttiñāṇadassanakkhandho bhāvanāpāripūriṁ gacchati. Evarūpā ca te, bhikkhave, bhikkhū satthārotipi vuccanti, satthavāhātipi vuccanti, raṇañjahātipi vuccanti, tamonudātipi vuccanti, ālokakarātipi vuccanti, obhāsakarātipi vuccanti, pajjotakarātipi vuccanti, ukkādhārātipi vuccanti, pabhaṅkarātipi vuccanti, ariyātipi vuccanti, cakkhumantotipi vuccantī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Pāmojjakaraṇaṁ ṭhānaṁ,
etaṁ hoti vijānataṁ;
Yadidaṁ bhāvitattānaṁ,
ariyānaṁ dhammajīvinaṁ.
4Te jotayanti saddhammaṁ,
bhāsayanti pabhaṅkarā;
Ālokakaraṇā dhīrā,
cakkhumanto raṇañjahā.
5Yesaṁ ve sāsanaṁ sutvā,
sammadaññāya paṇḍitā;
Jātikkhayamabhiññāya,
nāgacchanti punabbhavan"ti.
6Ayampi attho vutto bhagavatā, iti me sutanti.
Pañcamaṁ.
105. Taṇhuppādasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Cattārome, bhikkhave, taṇhuppādā, yattha bhikkhuno taṇhā uppajjamānā uppajjati. Katame cattāro? Cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati. Ime kho, bhikkhave, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjatī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Taṇhādutiyo puriso,
dīghamaddhāna saṁsaraṁ;
Itthabhāvaññathābhāvaṁ,
saṁsaraṁ nātivattati.
4Etamādīnavaṁ ñatvā,
taṇhaṁ dukkhassa sambhavaṁ;
Vītataṇho anādāno,
sato bhikkhu paribbaje"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Chaṭṭhaṁ.
106. Sabrahmakasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Sabrahmakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. Sapubbadevatāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. Sāhuneyyakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.
3‘Brahmā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Pubbadevatā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. ‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. Taṁ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṁ āpādakā posakā imassa lokassa dassetāro"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
4"Brahmāti mātāpitaro,
pubbācariyāti vuccare;
Āhuneyyā ca puttānaṁ,
pajāya anukampakā.
5Tasmā hi ne namasseyya,
sakkareyya ca paṇḍito;
Annena atha pānena,
vatthena sayanena ca;
Ucchādanena nhāpanena,
pādānaṁ dhovanena ca.
6Tāya naṁ pāricariyāya,
mātāpitūsu paṇḍitā;
Idheva naṁ pasaṁsanti,
pecca sagge pamodatī"ti.
7Ayampi attho vutto bhagavatā, iti me sutanti.
Sattamaṁ.
107. Bahukārasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Bahukārā, bhikkhave, brāhmaṇagahapatikā tumhākaṁ ye vo paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkārehi. Tumhepi, bhikkhave, bahukārā brāhmaṇagahapatikānaṁ yaṁ nesaṁ dhammaṁ desetha ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. Evamidaṁ, bhikkhave, aññamaññaṁ nissāya brahmacariyaṁ vussati oghassa nittharaṇatthāya sammā dukkhassa antakiriyāyā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Sāgārā anagārā ca,
ubho aññoññanissitā;
Ārādhayanti saddhammaṁ,
yogakkhemaṁ anuttaraṁ.
4Sāgāresu ca cīvaraṁ,
paccayaṁ sayanāsanaṁ;
Anagārā paṭicchanti,
parissayavinodanaṁ.
5Sugataṁ pana nissāya,
gahaṭṭhā gharamesino;
Saddahānā arahataṁ,
ariyapaññāya jhāyino.
6Idha dhammaṁ caritvāna,
maggaṁ sugatigāminaṁ;
Nandino devalokasmiṁ,
modanti kāmakāmino"ti.
7Ayampi attho vutto bhagavatā, iti me sutanti.
Aṭṭhamaṁ.
108. Kuhasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Ye keci, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā. Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; na ca te imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti.
Ye ca kho, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā. Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; te ca imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjantī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
3"Kuhā thaddhā lapā siṅgī,
unnaḷā asamāhitā;
Na te dhamme virūhanti,
sammāsambuddhadesite.
4Nikkuhā nillapā dhīrā,
atthaddhā susamāhitā;
Te ve dhamme virūhanti,
sammāsambuddhadesite"ti.
5Ayampi attho vutto bhagavatā, iti me sutanti.
Navamaṁ.
109. Nadīsotasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Seyyathāpi, bhikkhave, puriso nadiyā sotena ovuyheyya piyarūpasātarūpena. Tamenaṁ cakkhumā puriso tīre ṭhito disvā evaṁ vadeyya: ‘kiñcāpi kho tvaṁ, ambho purisa, nadiyā sotena ovuyhasi piyarūpasātarūpena, atthi cettha heṭṭhā rahado saūmi sāvaṭṭo sagaho sarakkhaso yaṁ tvaṁ, ambho purisa, rahadaṁ pāpuṇitvā maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. Atha kho so, bhikkhave, puriso tassa purisassa saddaṁ sutvā hatthehi ca pādehi ca paṭisotaṁ vāyameyya.
3Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya. Ayañcettha attho: ‘nadiyā soto’ti kho, bhikkhave, taṇhāyetaṁ adhivacanaṁ.
4‘Piyarūpaṁ sātarūpan’ti kho, bhikkhave, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ.
5‘Heṭṭhā rahado’ti kho, bhikkhave, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ adhivacanaṁ.
6‘Ūmibhayan’ti kho, bhikkhave, kodhupāyāsassetaṁ adhivacanaṁ.
7‘Āvaṭṭan’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.
8‘Gāhārakkhaso’ti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ.
9‘Paṭisoto’ti kho, bhikkhave, nekkhammassetaṁ adhivacanaṁ.
10‘Hatthehi ca pādehi ca vāyāmo’ti kho, bhikkhave, vīriyārambhassetaṁ adhivacanaṁ.
11‘Cakkhumā puriso tīre ṭhito’ti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassā"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
12"Sahāpi dukkhena jaheyya kāme,
Yogakkhemaṁ āyatiṁ patthayāno;
Sammappajāno suvimuttacitto,
Vimuttiyā phassaye tattha tattha;
Sa vedagū vūsitabrahmacariyo,
Lokantagū pāragatoti vuccatī"ti.
13Ayampi attho vutto bhagavatā, iti me sutanti.
Dasamaṁ.
110. Carasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti. Carampi, bhikkhave, bhikkhu evaṁbhūto anātāpī anottāpī satataṁ samitaṁ kusīto hīnavīriyoti vuccati.
3Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti. Ṭhitopi, bhikkhave, bhikkhu evaṁbhūto anātāpī anottāpī satataṁ samitaṁ kusīto hīnavīriyoti vuccati.
4Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti. Nisinnopi, bhikkhave, bhikkhu evaṁbhūto anātāpī anottāpī satataṁ samitaṁ kusīto hīnavīriyoti vuccati.
5Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti. Sayānopi, bhikkhave, bhikkhu jāgaro evaṁbhūto anātāpī anottāpī satataṁ samitaṁ kusīto hīnavīriyoti vuccati.
6Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. Carampi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati.
7Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. Ṭhitopi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati.
8Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. Nisinnopi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati.
9Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. Sayānopi, bhikkhave, bhikkhu jāgaro evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccatī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
10"Caraṁ vā yadi vā tiṭṭhaṁ,
nisinno uda vā sayaṁ;
Yo vitakkaṁ vitakketi,
pāpakaṁ gehanissitaṁ.
11Kummaggaṁ paṭipanno so,
mohaneyyesu mucchito;
Abhabbo tādiso bhikkhu,
phuṭṭhuṁ sambodhimuttamaṁ.
12Yo ca caraṁ vā tiṭṭhaṁ vā,
Nisinno uda vā sayaṁ;
Vitakkaṁ samayitvāna,
Vitakkūpasame rato;
Bhabbo so tādiso bhikkhu,
Phuṭṭhuṁ sambodhimuttaman"ti.
13Ayampi attho vutto bhagavatā, iti me sutanti.
Ekādasamaṁ.
111. Sampannasīlasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; pātimokkhasaṁvarasaṁvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesu.
3Sampannasīlānaṁ vo, bhikkhave, viharataṁ sampannapātimokkhānaṁ pātimokkhasaṁvarasaṁvutānaṁ viharataṁ ācāragocarasampannānaṁ aṇumattesu vajjesu bhayadassāvīnaṁ samādāya sikkhataṁ sikkhāpadesu, kimassa uttari karaṇīyaṁ?
4Carato cepi, bhikkhave, bhikkhuno abhijjhā, byāpādo vigato hoti, thinamiddhaṁ vigataṁ hoti, uddhaccakukkuccaṁ vigataṁ hoti, vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. Carampi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati.
5Ṭhitassa cepi, bhikkhave, bhikkhuno abhijjhā byāpādo vigato hoti … pe … thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. Ṭhitopi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati.
6Nisinnassa cepi, bhikkhave, bhikkhuno abhijjhā byāpādo vigato hoti … pe … thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. Nisinnopi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati.
7Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa abhijjhā byāpādo vigato hoti … pe … thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. Sayānopi, bhikkhave, bhikkhu jāgaro evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccatī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
8"Yataṁ care yataṁ tiṭṭhe,
yataṁ acche yataṁ saye;
Yataṁ samiñjaye bhikkhu,
yatamenaṁ pasāraye.
9Uddhaṁ tiriyaṁ apācīnaṁ,
yāvatājagatogati;
Samavekkhitā ca dhammānaṁ,
khandhānaṁ udayabbayaṁ.
10Evaṁ vihārimātāpiṁ,
santavuttimanuddhataṁ;
Cetosamathasāmīciṁ,
sikkhamānaṁ sadā sataṁ;
Satataṁ pahitattoti,
āhu bhikkhuṁ tathāvidhan"ti.
11Ayampi attho vutto bhagavatā, iti me sutanti.
Dvādasamaṁ.
112. Lokasutta
1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
2"Loko, bhikkhave, tathāgatena abhisambuddho, lokasmā tathāgato visaṁyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho, lokasamudayo tathāgatassa pahīno. Lokanirodho, bhikkhave, tathāgatena abhisambuddho, lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā, lokanirodhagāminī paṭipadā tathāgatassa bhāvitā.
3Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā yasmā taṁ tathāgatena abhisambuddhaṁ, tasmā tathāgatoti vuccati.
4Yañca, bhikkhave, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati, sabbaṁ taṁ tatheva hoti no aññathā, tasmā tathāgatoti vuccati.
5Yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī, iti yathāvādī tathākārī yathākārī tathāvādī, tasmā tathāgatoti vuccati.
6Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā tathāgatoti vuccatī"ti. Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
7"Sabbalokaṁ abhiññāya,
sabbaloke yathātathaṁ;
Sabbalokavisaṁyutto,
sabbaloke anūpayo.
8Sa ve sabbābhibhū dhīro,
sabbaganthappamocano;
Phuṭṭhāssa paramā santi,
nibbānaṁ akutobhayaṁ.
9Esa khīṇāsavo buddho,
anīgho chinnasaṁsayo;
Sabbakammakkhayaṁ patto,
vimutto upadhisaṅkhaye.
10Esa so bhagavā buddho,
esa sīho anuttaro;
Sadevakassa lokassa,
brahmacakkaṁ pavattayi.
11Iti devā manussā ca,
ye buddhaṁ saraṇaṁ gatā;
Saṅgamma taṁ namassanti,
mahantaṁ vītasāradaṁ.
12Danto damayataṁ seṭṭho,
santo samayataṁ isi;
Mutto mocayataṁ aggo,
tiṇṇo tārayataṁ varo.
13Iti hetaṁ namassanti,
mahantaṁ vītasāradaṁ;
Sadevakasmiṁ lokasmiṁ,
natthi te paṭipuggalo"ti.
14Ayampi attho vutto bhagavatā, iti me sutanti.
Terasamaṁ.
Catukkanipāto niṭṭhito.
15Brāhmaṇasulabhā jānaṁ,
Samaṇasīlā taṇhā brahmā;
Bahukārā kuhapurisā,
Cara sampannalokena terasāti.
16Sattavisekanipātaṁ,
Dukkaṁ bāvīsasuttasaṅgahitaṁ;
Samapaññāsamathatikaṁ,
Terasa catukkañca iti yamidaṁ.
17Dvidasuttarasuttasate,
Saṅgāyitvā samādahiṁsu purā;
Arahanto ciraṭṭhitiyā,
Tamāhu nāmena itivuttanti.
Itivuttakapāḷi niṭṭhitā.