This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘One of the Laws, O monks, ye do forsake. I am your surety, in that I have entered the path from which there is no return.’ ‘Which one of the Laws?’ ‘Ye forsake, O monks, the law against Desire (lobha-). I am your surety in that I have entered the path from which there is no return.’
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Desire
Through which lustful creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
‘One of the Laws, O monks, ye do forsake. I am your surety, in that I have entered the path from which there is no return.’ ‘Which one of the Laws?’ ‘Ye forsake, O monks, the law against Desire (lobha-). I am your surety in that I have entered the path from which there is no return.’
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Desire
Through which lustful creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘One of the Laws, O monks, ye do forsake. I am your surety, in that I have entered the path from which there is no return.’ ‘Which one of the Laws?’ ‘Ye forsake, O monks, the Law against Hate (dosa-). I am your surety in that I have entered the path from which there is no return.’
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Hate
Through which hating creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
‘One of the Laws, O monks, ye do forsake. I am your surety, in that I have entered the path from which there is no return.’ ‘Which one of the Laws?’ ‘Ye forsake, O monks, the Law against Hate (dosa-). I am your surety in that I have entered the path from which there is no return.’
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Hate
Through which hating creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘One of the Laws, O monks, ye do forsake. I am your surety, in that I have entered the path from which there is no return.’ ‘Which one of the Laws?’ ‘Ye forsake, O monks, the Law against Delusion (moha-). I am your surety in that I have entered the path from which there is no return.’
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Delusion
Through which deluded creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
‘One of the Laws, O monks, ye do forsake. I am your surety, in that I have entered the path from which there is no return.’ ‘Which one of the Laws?’ ‘Ye forsake, O monks, the Law against Delusion (moha-). I am your surety in that I have entered the path from which there is no return.’
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Delusion
Through which deluded creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“One of the Laws, O monks, ye do forsake. I am your surety, in that I have entered the path from which there is no return.”
“Which one of the Laws?”
“Ye forsake, O monks, the Law against Anger (khoda-). I am your surety in that I have entered the path from which there is no return.”
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Anger
Through which angry creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
“One of the Laws, O monks, ye do forsake. I am your surety, in that I have entered the path from which there is no return.”
“Which one of the Laws?”
“Ye forsake, O monks, the Law against Anger (khoda-). I am your surety in that I have entered the path from which there is no return.”
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Anger
Through which angry creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“One of the Laws, O monks, ye do forsake. I am your surety, in that I have entered the path from which there is no return.”
“Which one of the Laws?”
“Ye forsake, O monks, the Law against Hypocrisy (makkha-). I am your surety in that I have entered the path from which there is no return.”
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Hypocrisy
Through which hypocritical creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
“One of the Laws, O monks, ye do forsake. I am your surety, in that I have entered the path from which there is no return.”
“Which one of the Laws?”
“Ye forsake, O monks, the Law against Hypocrisy (makkha-). I am your surety in that I have entered the path from which there is no return.”
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Hypocrisy
Through which hypocritical creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“One of the Laws, O monks, ye do forsake. I am your surety, in that I have entered the path from which there is no return.”
“Which one of the Laws?”
“Ye forsake, O monks, the Law against Pride (mana-). I am your surety in that I have entered the path from which there is no return.”
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Pride
Through which proud creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
“One of the Laws, O monks, ye do forsake. I am your surety, in that I have entered the path from which there is no return.”
“Which one of the Laws?”
“Ye forsake, O monks, the Law against Pride (mana-). I am your surety in that I have entered the path from which there is no return.”
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Pride
Through which proud creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘He, O monks, that doth not understand and comprehend the All (sabba-), and whose thought about it is neither one of renunciation nor abandonment, cannot attain destruction of Misery. But he that doth understand and comprehend the All, and whose thought about it is one of renunciation and abandonment, can attain destruction of Misery.’
To this effect spake the Blessed One, and hereupon said the following:
‘Whoso doth wholly know the All,
And rejoiceth not in all things—
He, by his knowledge of the All,
Hath passed beyond all Misery.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
‘He, O monks, that doth not understand and comprehend the All (sabba-), and whose thought about it is neither one of renunciation nor abandonment, cannot attain destruction of Misery. But he that doth understand and comprehend the All, and whose thought about it is one of renunciation and abandonment, can attain destruction of Misery.’
To this effect spake the Blessed One, and hereupon said the following:
‘Whoso doth wholly know the All,
And rejoiceth not in all things—
He, by his knowledge of the All,
Hath passed beyond all Misery.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“He, O monks, that doth not understand and comprehend Pride, and whose thought about it is neither one of renunciation nor abandonment, cannot attain destruction of Misery. But he that doth understand and comprehend Pride, and whose thought about it is one of renunciation and abandonment, can attain destruction of Misery.”
To this effect spake the Blessed One, and hereupon said the following:
“This human kind (that is) possessed of Pride,
With shackles of Pride, and delighted by Existence,
(And that) doth not comprehend Pride—
They shall attain rebirth.
And those who, having forsaken Pride,
Are freed from its destruction—
They have overcome its shackles,
And have passed beyond all Misery.”
“He, O monks, that doth not understand and comprehend Pride, and whose thought about it is neither one of renunciation nor abandonment, cannot attain destruction of Misery. But he that doth understand and comprehend Pride, and whose thought about it is one of renunciation and abandonment, can attain destruction of Misery.”
To this effect spake the Blessed One, and hereupon said the following:
“This human kind (that is) possessed of Pride,
With shackles of Pride, and delighted by Existence,
(And that) doth not comprehend Pride—
They shall attain rebirth.
And those who, having forsaken Pride,
Are freed from its destruction—
They have overcome its shackles,
And have passed beyond all Misery.”
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“He, O monks, that doth not understand and comprehend Desire, and whose thought about it is neither one of renunciation nor abandonment, cannot attain destruction of Misery. But he that doth understand and comprehend Desire, and whose thought about it is one of renunciation and abandonment, can attain destruction of Misery.”
To this effect spake the Blessed One, and hereupon said the following:
“Through their proper knowledge
Creatures of Discernment forsake that Desire
Through which lustful creatures
Go to misfortune.
When they have forsaken it
They never return to this world.”
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“He, O monks, that doth not understand and comprehend Desire, and whose thought about it is neither one of renunciation nor abandonment, cannot attain destruction of Misery. But he that doth understand and comprehend Desire, and whose thought about it is one of renunciation and abandonment, can attain destruction of Misery.”
To this effect spake the Blessed One, and hereupon said the following:
“Through their proper knowledge
Creatures of Discernment forsake that Desire
Through which lustful creatures
Go to misfortune.
When they have forsaken it
They never return to this world.”
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“He, O monks, that doth not understand and comprehend Hate, and whose thought about it is neither one of renunciation nor abandonment, cannot attain destruction of Misery. But he that doth understand and comprehend Hate, and whose thought about it is one of renunciation and abandonment, can attain destruction of Misery.”
To this effect spake the Blessed One, and hereupon said the following:
“Through their proper knowledge
Creatures of Discernment forsake that Hate
Through which hating creatures
Go to misfortune.
When they have forsaken it
They never return to this world.”
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“He, O monks, that doth not understand and comprehend Hate, and whose thought about it is neither one of renunciation nor abandonment, cannot attain destruction of Misery. But he that doth understand and comprehend Hate, and whose thought about it is one of renunciation and abandonment, can attain destruction of Misery.”
To this effect spake the Blessed One, and hereupon said the following:
“Through their proper knowledge
Creatures of Discernment forsake that Hate
Through which hating creatures
Go to misfortune.
When they have forsaken it
They never return to this world.”
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘He, O monks, that doth not understand and comprehend Delusion, and whose thought about it is neither one of renunciation nor abandonment, cannot attain destruction of Misery. But he that doth understand and comprehend Delusion, and whose thought about it is one of renunciation and abandonment, can attain destruction of Misery.’
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Delusion
Through which deluded creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘He, O monks, that doth not understand and comprehend Delusion, and whose thought about it is neither one of renunciation nor abandonment, cannot attain destruction of Misery. But he that doth understand and comprehend Delusion, and whose thought about it is one of renunciation and abandonment, can attain destruction of Misery.’
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Delusion
Through which deluded creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘He, O monks, that doth not understand and comprehend Anger, and whose thought about it is neither one of renunciation nor abandonment, cannot attain destruction of Misery. But he that doth understand and comprehend Anger, and whose thought about it is one of renunciation and abandonment, can attain destruction of Misery.’
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Anger
Through which angry creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘He, O monks, that doth not understand and comprehend Anger, and whose thought about it is neither one of renunciation nor abandonment, cannot attain destruction of Misery. But he that doth understand and comprehend Anger, and whose thought about it is one of renunciation and abandonment, can attain destruction of Misery.’
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Anger
Through which angry creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘He, O monks, that doth not understand and comprehend Hypocrisy, and whose thought about it is neither one of renunciation nor abandonment, cannot attain destruction of Misery. But he that doth understand and comprehend Hypocrisy, and whose thought about it is one of renunciation and abandonment, can attain destruction of Misery.’
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Hypocrisy
Through which hypocritical creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘He, O monks, that doth not understand and comprehend Hypocrisy, and whose thought about it is neither one of renunciation nor abandonment, cannot attain destruction of Misery. But he that doth understand and comprehend Hypocrisy, and whose thought about it is one of renunciation and abandonment, can attain destruction of Misery.’
To this effect spake the Blessed One, and hereupon said the following:
‘Through their proper knowledge
Creatures of Discernment forsake that Hypocrisy
Through which hypocritical creatures
Go to misfortune.
When they have forsaken it
They never return to this world.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘I see no other single impediment, O monks, by which mankind is so impeded, and caused for a long time to undergo rebirth and transmigration, as by the impediment of Ignorance. For by the impediment of Ignorance, O monks, mankind is impeded and for a long time is caused to undergo rebirth and transmigration.’
To this effect spake the Blessed One, and hereupon said the following:
‘There is no other single thing
By which mankind is so impeded
And long undergoeth rebirth,
As by the impediment of Delusion.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘I see no other single impediment, O monks, by which mankind is so impeded, and caused for a long time to undergo rebirth and transmigration, as by the impediment of Ignorance. For by the impediment of Ignorance, O monks, mankind is impeded and for a long time is caused to undergo rebirth and transmigration.’
To this effect spake the Blessed One, and hereupon said the following:
‘There is no other single thing
By which mankind is so impeded
And long undergoeth rebirth,
As by the impediment of Delusion.
Those who, forsaking Delusion,
Have rent the Attribute of Darkness,
Do not undergo rebirth again,
(Since) no cause for it is found in them.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘I see no other single fetter, O monks, by which creatures are so impeded, and caused for a long time to undergo rebirth and transmigration, as by the fetter of Thirst. For by the fetter of Thirst, O monks, creatures are fettered, and for a long time are caused to undergo rebirth and transmigration.’
To this effect spake the Blessed One, and hereupon said the following:
Have rent the Attribute of Darkness,
Do not undergo rebirth again,
(Since) no cause for it is found in them.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘I see no other single fetter, O monks, by which creatures are so impeded, and caused for a long time to undergo rebirth and transmigration, as by the fetter of Thirst. For by the fetter of Thirst, O monks, creatures are fettered, and for a long time are caused to undergo rebirth and transmigration.’
To this effect spake the Blessed One, and hereupon said the following:
‘With Thirst as second a man undergoeth
The long journey of transmigration (samsara-)
He doth not escape the rounds of existence
Similar and dissimilar (to the present one).
When he thus findeth that transgression (adinava-)
Is the source of the Misery of Thirst,
The thoughtful monk is freed from Thirst and attachment
And may lead a holy life.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘For a novitiate-monk (sekkha-) who hath not yet attained Supreme Security, but who is striving for it, and who liveth with the idea that what is internal (ajjhattika-) is a qualification (anga-), I see no other single qualification, O monks, so exceeding helpful as profound attention (manasikara-). A (novitiate-) monk, then, O monks, who hath profound attention, abandoneth impropriety and acquireth propriety.
The long journey of transmigration (samsara-)
He doth not escape the rounds of existence
Similar and dissimilar (to the present one).
When he thus findeth that transgression (adinava-)
Is the source of the Misery of Thirst,
The thoughtful monk is freed from Thirst and attachment
And may lead a holy life.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘For a novitiate-monk (sekkha-) who hath not yet attained Supreme Security, but who is striving for it, and who liveth with the idea that what is internal (ajjhattika-) is a qualification (anga-), I see no other single qualification, O monks, so exceeding helpful as profound attention (manasikara-). A (novitiate-) monk, then, O monks, who hath profound attention, abandoneth impropriety and acquireth propriety.
To this effect spake the Blessed One, and hereupon said the following:
‘Attention that is profound
Is a law for the novitiate-monk;
There is no other law so exceeding helpful
For the attainment of the Summum Bonum (uttema-attha-).
By devoting himself profoundly, a monk
May attain destruction of Misery.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘For a novitiate-monk who hath not yet attained supreme Security, but who is striving for it, and who liveth with the idea that what is external (bahira-) is a qualification, I see no other single qualification, O monks, so exceeding helpful as the quality of having goodness (kalydna-) as a friend. A (novitiate-) monk, then, O monks, who hath goodness as his friend, renounceth that which is evil, and obtaineth that which is good.’
‘Attention that is profound
Is a law for the novitiate-monk;
There is no other law so exceeding helpful
For the attainment of the Summum Bonum (uttema-attha-).
By devoting himself profoundly, a monk
May attain destruction of Misery.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘For a novitiate-monk who hath not yet attained supreme Security, but who is striving for it, and who liveth with the idea that what is external (bahira-) is a qualification, I see no other single qualification, O monks, so exceeding helpful as the quality of having goodness (kalydna-) as a friend. A (novitiate-) monk, then, O monks, who hath goodness as his friend, renounceth that which is evil, and obtaineth that which is good.’
To this effect spake the Blessed One, and hereupon said the following:
‘The monk that hath goodness as friend,
Who is obedient and respectful,
Doing the behest (vacana-) of his friends,
Mindful and thoughtful,
May attain in due course
The destruction of all the Fetters.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“There is one thing in the world, O monks, which, in coming into existence, existeth to the disadvantage and unhappiness of many people, to the detriment, disadvantage, and misery of many people, gods as well as men.” “What is this one thing?” “(It is) dissension in the Order. For in an Order that hath been divided, there are reciprocal (aññamaññaṃ) quarrels as well as reciprocal abuse, reciprocal disagreement and desertion, and there (i.e. in such an Order) they are discontented and enjoy no contentment, and there is diversity of opinion (even) among those who are content.”
‘The monk that hath goodness as friend,
Who is obedient and respectful,
Doing the behest (vacana-) of his friends,
Mindful and thoughtful,
May attain in due course
The destruction of all the Fetters.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“There is one thing in the world, O monks, which, in coming into existence, existeth to the disadvantage and unhappiness of many people, to the detriment, disadvantage, and misery of many people, gods as well as men.” “What is this one thing?” “(It is) dissension in the Order. For in an Order that hath been divided, there are reciprocal (aññamaññaṃ) quarrels as well as reciprocal abuse, reciprocal disagreement and desertion, and there (i.e. in such an Order) they are discontented and enjoy no contentment, and there is diversity of opinion (even) among those who are content.”
To this effect spake the Blessed One, and hereupon said the following:
“A disturber of the Order stayeth for an aeon
In punishment and perdition;
For he that delighteth in society (vagga-)
And abideth not in the Law, falleth from Security;
Having (also) broken up a concordant Order
He burneth (lit. is cooked) for an aeon in perdition.”
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘There is one thing in the world, O monks, which, in coming into existence, existeth to the disadvantage, and unhappiness of many people, to the detriment, disadvantage and misery of many
“A disturber of the Order stayeth for an aeon
In punishment and perdition;
For he that delighteth in society (vagga-)
And abideth not in the Law, falleth from Security;
Having (also) broken up a concordant Order
He burneth (lit. is cooked) for an aeon in perdition.”
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘There is one thing in the world, O monks, which, in coming into existence, existeth to the disadvantage, and unhappiness of many people, to the detriment, disadvantage and misery of many
people, gods as well as men.’ ‘What is this one thing?’ ‘(It is) concord in the Order. For in a concordant Order, O monks, there are neither reciprocal quarrels nor reciprocal abuse, nor is there reciprocal disagreement and desertion, and there (i.e. in such an Order) they are contented and enjoy contentment, and among those who are contented there is further (contentment).’
To this effect spake the Blessed One, and hereupon said the following:
‘Happy is the concord of the Order,
And the kindliness of those in concord,
For he that is delighted by concord,
And who abideth in the Law,
Falleth not from Security.
Having also made the Order concordant
He rejoiceth for an aeon in heaven.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
To this effect spake the Blessed One, and hereupon said the following:
‘Happy is the concord of the Order,
And the kindliness of those in concord,
For he that is delighted by concord,
And who abideth in the Law,
Falleth not from Security.
Having also made the Order concordant
He rejoiceth for an aeon in heaven.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘Here (in this world), O monks, comprehending thought by means of thought, I thus recognize a certain individual as having evil thought, and this individual at this moment, having completed his (allotted) time, just as is handed down by tradition, has been cast into hell.’ ‘Why is this?’ ‘Because, O monks, his thought is evil. For in this wise, certain creatures on account of the corruption of their thoughts, after the dissolution of the body after death, go to punishment, misfortune, torture, and perdition.’
To this effect spake the Blessed One, and hereupon said the following:
‘Knowing a certain individual here
As having evil thought,
Buddha expounded this matter
In the presence of his monks.
And at this moment,
This individual, having completed his (allotted) time,
Shall attain perdition,
Since his thought is evil.
In just such wise will such a one
Hereafter fare as is his due.
It is because of their corrupt thoughts
That creatures go to Misery.’
‘Here (in this world), O monks, comprehending thought by means of thought, I thus recognize a certain individual as having evil thought, and this individual at this moment, having completed his (allotted) time, just as is handed down by tradition, has been cast into hell.’ ‘Why is this?’ ‘Because, O monks, his thought is evil. For in this wise, certain creatures on account of the corruption of their thoughts, after the dissolution of the body after death, go to punishment, misfortune, torture, and perdition.’
To this effect spake the Blessed One, and hereupon said the following:
‘Knowing a certain individual here
As having evil thought,
Buddha expounded this matter
In the presence of his monks.
And at this moment,
This individual, having completed his (allotted) time,
Shall attain perdition,
Since his thought is evil.
In just such wise will such a one
Hereafter fare as is his due.
It is because of their corrupt thoughts
That creatures go to Misery.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“Here, O monks, comprehending thought by means of thought, I thus recognize a certain individual as having tranquil thought, and this individual at this moment, having completed his allotted time, just as is handed down by tradition, hath been assigned heaven.” “Why is this?” “Because, O monks, his thought is tranquil. For in this wise, certain creatures on account of the tranquillity of their thoughts, after the dissolution of the body after death, go to prosperity and heaven.”
To this effect spake the Blessed One, and hereupon said the following:
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“Here, O monks, comprehending thought by means of thought, I thus recognize a certain individual as having tranquil thought, and this individual at this moment, having completed his allotted time, just as is handed down by tradition, hath been assigned heaven.” “Why is this?” “Because, O monks, his thought is tranquil. For in this wise, certain creatures on account of the tranquillity of their thoughts, after the dissolution of the body after death, go to prosperity and heaven.”
To this effect spake the Blessed One, and hereupon said the following:
“Knowing a certain individual here
As having tranquil thought,
Buddha expounded this matter
In the presence of his monks.
For at this moment,
This individual, having completed his allotted time,
Shall attain prosperity,
Since his thought is tranquil.
In just such wise will such a one
Hereafter fare as is his due.
It is because of their tranquil thoughts
That creatures go to prosperity.”
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“Be not afraid of virtues, O monks; this (i.e. the word “virtuous”) is the designation of what is happy, desirable, lovely, pleasing, and charming. Now I, forsooth, O
As having tranquil thought,
Buddha expounded this matter
In the presence of his monks.
For at this moment,
This individual, having completed his allotted time,
Shall attain prosperity,
Since his thought is tranquil.
In just such wise will such a one
Hereafter fare as is his due.
It is because of their tranquil thoughts
That creatures go to prosperity.”
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“Be not afraid of virtues, O monks; this (i.e. the word “virtuous”) is the designation of what is happy, desirable, lovely, pleasing, and charming. Now I, forsooth, O
Monks, have long recognized the long-desired, happy, lovely, pleasing, and charming reward respectively enjoyed for virtuous deeds done. Having devoted myself seven years to the thought of Friendship, I did not return to this world for seven samvat aeons and seven Revolution aeons; verily, O monks, at the end of a samvat aeon, I go unto the Radiant Ones; at the end of a Revolution aeon, I reach the empty palace of Brahma. There, verily, O monks, I become Brahma, the great Brahma, surpassing, unsurpassed, comprehending the purpose of others, and all-powerful.
“Now I, forsooth, O monks, became Sakka, ruler of the gods, thirty-six times; many hundreds of times was I king, Universal Monarch (cakka-vattī), lawful king, victorious in the four quarters, maintaining the security of my dominions, possessed of the seven jewels. Now what was the doctrine of that region and kingdom? This is what I thought of it, O monks: ‘Of what deed of mine is this the fruit? Of what deed is it the result, whereby I now have become of such great prosperity and such great might? Truly it is the fruit of three deeds of mine, it is the result of three deeds of mine, whereby I am at this time of such great prosperity and of such great might, namely, (the three deeds of) Charity (dāna-), of Self-command (dama-), and of Self-control (saññama-).’”
To this effect spake the Blessed One, and hereupon said the following:
‘One should learn virtue which is of extensive goal,
And (which hath) the faculty of Happiness;
And one should devote oneself to Charity,
To tranquil behavior (samacariya-) and to thoughts of Friendship.
Having devoted himself to these three virtues,
Which provide reason for happiness,
A wise man gaineth the world of happiness—
‘A world all free from distress.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘A single law, O monks, when practised and given force to causeth the attainment of both welfares, namely the present welfare and the future welfare.’ ‘What is this single law?’ ‘Zeal (appamada-) in good works. Just this law, O monks, when practised and given force to, causeth the attainment of both welfares, namely, the present and the future welfare.’
‘One should learn virtue which is of extensive goal,
And (which hath) the faculty of Happiness;
And one should devote oneself to Charity,
To tranquil behavior (samacariya-) and to thoughts of Friendship.
Having devoted himself to these three virtues,
Which provide reason for happiness,
A wise man gaineth the world of happiness—
‘A world all free from distress.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘A single law, O monks, when practised and given force to causeth the attainment of both welfares, namely the present welfare and the future welfare.’ ‘What is this single law?’ ‘Zeal (appamada-) in good works. Just this law, O monks, when practised and given force to, causeth the attainment of both welfares, namely, the present and the future welfare.’
To this effect spake the Blessed One, and hereupon said the following:
‘The wise praise zeal in virtuous deeds.
A wise man who is zealous,
Attaineth both welfares;
The welfare which is in this seen world,
And the welfare in the future (world).
A man that is steadfast
In his grasp upon them
Is called wise.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘Of any individual who undergoeth transmigration, and who is reborn for an aeon (of time), there would be thus a great skeleton of bones, a mass of bones, a heap of bones, just like this huge mountain; if there should be made a gathering of them, the collection could not disappear.’
‘The wise praise zeal in virtuous deeds.
A wise man who is zealous,
Attaineth both welfares;
The welfare which is in this seen world,
And the welfare in the future (world).
A man that is steadfast
In his grasp upon them
Is called wise.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘Of any individual who undergoeth transmigration, and who is reborn for an aeon (of time), there would be thus a great skeleton of bones, a mass of bones, a heap of bones, just like this huge mountain; if there should be made a gathering of them, the collection could not disappear.’
To this effect spake the Blessed One, and hereupon said the following:
‘The heap of bones of every individual
For every deed, would be a pile
Like unto a mountain.
Thus the Great Sage hath said.
And this mass is said to be
A mighty mountain
Higher than “Vulture-Peak”
In Giribbaja of the Magadhas.
And likewise through proper wisdom
One may see the Noble Truths:
Misery, its origin and its termination,
The holy Eightfold Path
That leadeth to the stilling of Misery.
This individual being reborn seven times at most
Through the destruction of the Fetters,
Becometh a maker of the end of Misery.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘The heap of bones of every individual
For every deed, would be a pile
Like unto a mountain.
Thus the Great Sage hath said.
And this mass is said to be
A mighty mountain
Higher than “Vulture-Peak”
In Giribbaja of the Magadhas.
And likewise through proper wisdom
One may see the Noble Truths:
Misery, its origin and its termination,
The holy Eightfold Path
That leadeth to the stilling of Misery.
This individual being reborn seven times at most
Through the destruction of the Fetters,
Becometh a maker of the end of Misery.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘I do not say, O monks, that there is any evil deed that is incapable of being done by an individual that hath transgressed a (certain) single Law.’ ‘What Law?’ ‘Just this, O monks—the Law (against) intentional falsehood (sampajana-musavada-).’
To this effect spake the Blessed One, and hereupon said the following:
‘Of one that hath transgressed that one Law
(Which forbiddeth) Falsehood, and that is
Unmindful of the future world—of him
There is no sin undone.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
To this effect spake the Blessed One, and hereupon said the following:
‘Of one that hath transgressed that one Law
(Which forbiddeth) Falsehood, and that is
Unmindful of the future world—of him
There is no sin undone.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘Creatures should know the result, O monks, of the distribution of charity (lit. gifts), just as I know it; they should not eat without having given; and the stain of selfishness should not make its deep impression on their hearts. Whatever least bit or morsel they may have, if there should be anyone to receive of it, they should not eat without first having shared. And since, moreover, O monks, creatures do not know the result of the distribution of charity, as I know it—for this reason, they eat without having first given, and the stain of selfishness hath made its deep impression on their hearts.’
To this effect spake the Blessed One, and hereupon said the following:
‘If creatures should know
(Just as the Great Sage hath said),
What wondrous fruit
Cometh from giving gifts
To this effect spake the Blessed One, and hereupon said the following:
‘If creatures should know
(Just as the Great Sage hath said),
What wondrous fruit
Cometh from giving gifts
Having with undisturbed mind
Put away all stain of selfishness
They would give proper gifts to the deserving;
From this act there cometh (to them) great reward.
And having given much food
As a gift to the deserving,
Benefactors, when they leave
This human life (manussatta-), do go to heaven.
And those that have gone to heaven
Rejoice there in bliss;
(And) losing their selfishness, they enjoy
The result of generosity.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“Whatsoever materials there are, O monks, for the acquisition of Virtue (pusiia-kiriya-vatihu-), connected with the Substrata,
all these do not equal a sixteenth part (the value) of Friendliness (metta-), (which is) an emancipation of the thoughts (ceto-vimutti-); for Friendliness, verily, an emancipation of the thoughts, transcending (everything), doth shine, and glow, and radiate.
Put away all stain of selfishness
They would give proper gifts to the deserving;
From this act there cometh (to them) great reward.
And having given much food
As a gift to the deserving,
Benefactors, when they leave
This human life (manussatta-), do go to heaven.
And those that have gone to heaven
Rejoice there in bliss;
(And) losing their selfishness, they enjoy
The result of generosity.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“Whatsoever materials there are, O monks, for the acquisition of Virtue (pusiia-kiriya-vatihu-), connected with the Substrata,
all these do not equal a sixteenth part (the value) of Friendliness (metta-), (which is) an emancipation of the thoughts (ceto-vimutti-); for Friendliness, verily, an emancipation of the thoughts, transcending (everything), doth shine, and glow, and radiate.
‘Just as, O monks, whatever may be the light (pabha-) of the starry forms, all (together) do not equal a sixteenth part of the light of the moon, for the latter, verily, transcending them, doth shine, and glow, and radiate; even so, O monks, whatsoever materials there may be for the acquisition of Virtue, connected with the Substrata, all these do not equal a sixteenth part (the value) of Friendliness, (which is) an emancipation of the thoughts; for Friendliness, verily, emancipation of the thoughts, transcending (everything), doth shine, and glow, and radiate.
‘Just as, O monks, in the last month of the rainy season, in autumn time, when the sky is clear and the clouds have rifted (vigata-), the sun, ascending the sky and pervading all that is situate either in light or in darkness, doth shine, and glow, and radiate; even so, O monks, whatsoever materials there may be for the acquisition of Virtue, connected with the Substrata, all these do not equal a sixteenth part (the value) of Friendliness, (which is) an emancipation of the thoughts; for Friendliness, verily, emancipation of the thoughts, transcending (everything), doth shine, and glow, and radiate.
‘Just as, O monks, in the last month of the rainy season, in autumn time, when the sky is clear and the clouds have rifted (vigata-), the sun, ascending the sky and pervading all that is situate either in light or in darkness, doth shine, and glow, and radiate; even so, O monks, whatsoever materials there may be for the acquisition of Virtue, connected with the Substrata, all these do not equal a sixteenth part (the value) of Friendliness, (which is) an emancipation of the thoughts; for Friendliness, verily, emancipation of the thoughts, transcending (everything), doth shine, and glow, and radiate.
‘Just as, O monks, at night when the dawn draweth near, the morning-star doth shine, and glow, and radiate; even so,
O monks, whatsoever materials there may be for the acquisition of Virtue, connected with the Substrata, all these do not equal a sixteenth part (the value) of Friendliness, (which is) an emancipation of the thoughts; for Friendliness, verily, an emancipation of the thoughts, transcending (everything), doth shine, and glow, and radiate.
To this effect spake the Blessed One, and hereupon said the following:
“Few are the Fetters of him
That doth see the destruction of the Substrata;
Who is thoughtful, and who doth possess
Boundless (appamāṇa-) Friendliness.
If one doth act in friendly wise,
With no evil thought toward any single creature,
And in so doing becometh proper,
And if he have compassion in his soul
Toward all living beings—this noble one
Doth acquire abundant Virtue.
O monks, whatsoever materials there may be for the acquisition of Virtue, connected with the Substrata, all these do not equal a sixteenth part (the value) of Friendliness, (which is) an emancipation of the thoughts; for Friendliness, verily, an emancipation of the thoughts, transcending (everything), doth shine, and glow, and radiate.
To this effect spake the Blessed One, and hereupon said the following:
“Few are the Fetters of him
That doth see the destruction of the Substrata;
Who is thoughtful, and who doth possess
Boundless (appamāṇa-) Friendliness.
If one doth act in friendly wise,
With no evil thought toward any single creature,
And in so doing becometh proper,
And if he have compassion in his soul
Toward all living beings—this noble one
Doth acquire abundant Virtue.
Those royal sages (rājisayo), who, after conquering
The earth with its myriads of creatures,
Have gone round it offering sacrifice
(The Horse Sacrifice, the Human Sacrifice, the Sammapāsa Sacrifice,
The Vajapeyya Sacrifice unrestrainedly—),
Are not equal to the sixteenth part of a heart well trained and kindly.
He that killeth not, and causeth not to kill,
Who doth not injure, and who causeth not to injure
Hath the friendship of all creatures;
There is no wrath at him for any cause.”
Exactly to that effect was it spoken by the Blessed One, so I have heard.
Both giving (§ 26) and the state of Friendship (§ 27). All these stanzas and the twenty preceding ones are stanzas about divers laws. In all, they are twenty-seven sections.
The earth with its myriads of creatures,
Have gone round it offering sacrifice
(The Horse Sacrifice, the Human Sacrifice, the Sammapāsa Sacrifice,
The Vajapeyya Sacrifice unrestrainedly—),
Are not equal to the sixteenth part of a heart well trained and kindly.
He that killeth not, and causeth not to kill,
Who doth not injure, and who causeth not to injure
Hath the friendship of all creatures;
There is no wrath at him for any cause.”
Exactly to that effect was it spoken by the Blessed One, so I have heard.
Both giving (§ 26) and the state of Friendship (§ 27). All these stanzas and the twenty preceding ones are stanzas about divers laws. In all, they are twenty-seven sections.