This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“By being possessed of two things, O monks, doth a monk live in this world in Misery, with its vexation, its despair, and its distress, and after the dissolution of the body after death, Misfortune awaiteth him.” “What are these two things?” “By not guarding the door to the senses and by intemperance in eating. By being possessed of these two things, O monks, a monk doth live in this world in Misery, with its vexation, its despair, and its distress, and after the dissolution of the body after death, Misfortune awaiteth him.”
To this effect spake the Blessed One, and hereupon said the following:
“By being possessed of two things, O monks, doth a monk live in this world in Misery, with its vexation, its despair, and its distress, and after the dissolution of the body after death, Misfortune awaiteth him.” “What are these two things?” “By not guarding the door to the senses and by intemperance in eating. By being possessed of these two things, O monks, a monk doth live in this world in Misery, with its vexation, its despair, and its distress, and after the dissolution of the body after death, Misfortune awaiteth him.”
To this effect spake the Blessed One, and hereupon said the following:
Sight, hearing, and smell,
Taste, touch, and consciousness—
Whatsoever monk here in this world
Hath these doors unguarded,
He, being intemperate in eating,
Unrestrained in his senses,
Attaineth unto Misery,
Of body and soul alike.
Such a one doth live in Misery
Whether it be by day or by night,
Inflamed in body
And inflamed in soul.
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.
“By being possessed of two things, O monks, doth a monk live in this world in happiness, with its lack of vexation, its lack of despair, and its lack of distress, and after the dissolution of the body after death, felicity awaiteth him.” “What are these two things?” “By guarding the door to the senses, and by temperance in eating. By being possessed of these two things, O monks, doth a monk live in this world in happiness, with its lack of vexation, its lack of despair, its lack of distress, and after the dissolution of the body after death, felicity awaiteth him.”
Taste, touch, and consciousness—
Whatsoever monk here in this world
Hath these doors unguarded,
He, being intemperate in eating,
Unrestrained in his senses,
Attaineth unto Misery,
Of body and soul alike.
Such a one doth live in Misery
Whether it be by day or by night,
Inflamed in body
And inflamed in soul.
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.
“By being possessed of two things, O monks, doth a monk live in this world in happiness, with its lack of vexation, its lack of despair, and its lack of distress, and after the dissolution of the body after death, felicity awaiteth him.” “What are these two things?” “By guarding the door to the senses, and by temperance in eating. By being possessed of these two things, O monks, doth a monk live in this world in happiness, with its lack of vexation, its lack of despair, its lack of distress, and after the dissolution of the body after death, felicity awaiteth him.”
To this effect spake the Blessed One, and hereupon said the following:
Sight, hearing, and smell,
Taste, touch, and consciousness—
Whatsoever monk here (in this world)
Hath these doors guarded,
He, being temperate in eating,
Restrained in his senses,
Attaineth unto happiness,
Of body and soul alike.
Such a one doth live in happiness
Whether it be by day or by night,
Uninflamed in body
And uninflamed in soul.
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 are these two things, O monks, which give (me) pain.” “What two?” “There is here, O monks, a certain man that hath not done (acts) that are good and righteous, who hath not given protection to those that are afraid, and who hath done (acts) that are hard-hearted and guilty. The goodness which he hath not done doth cause me pain, and the evil which he hath done, doth cause me pain. These are the two things, O monks, which cause me pain.”
Sight, hearing, and smell,
Taste, touch, and consciousness—
Whatsoever monk here (in this world)
Hath these doors guarded,
He, being temperate in eating,
Restrained in his senses,
Attaineth unto happiness,
Of body and soul alike.
Such a one doth live in happiness
Whether it be by day or by night,
Uninflamed in body
And uninflamed in soul.
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 are these two things, O monks, which give (me) pain.” “What two?” “There is here, O monks, a certain man that hath not done (acts) that are good and righteous, who hath not given protection to those that are afraid, and who hath done (acts) that are hard-hearted and guilty. The goodness which he hath not done doth cause me pain, and the evil which he hath done, doth cause me pain. These are the two things, O monks, which cause me pain.”
To this effect spake the Blessed One, and hereupon said the following:
He that hath sinned
In body, word, or thought,
Or in anything
That is called sinful,
Doing not that which is righteous,
But doing much that is unrighteous—
This fool after the dissolution of the body,
Shall go to 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 are these two things, O monks, which give me no pain.’ ‘What two?’ ‘There is here, O monks, a certain man that hath done acts that are good and righteous, who hath given protection to those that are afraid, and who hath not done acts that are hard-hearted and guilty. The goodness which he hath done doth cause me no pain, and the evil which he hath not done doth not cause me pain. These are the two things, O monks, which do not cause me pain.’
He that hath sinned
In body, word, or thought,
Or in anything
That is called sinful,
Doing not that which is righteous,
But doing much that is unrighteous—
This fool after the dissolution of the body,
Shall go to 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 are these two things, O monks, which give me no pain.’ ‘What two?’ ‘There is here, O monks, a certain man that hath done acts that are good and righteous, who hath given protection to those that are afraid, and who hath not done acts that are hard-hearted and guilty. The goodness which he hath done doth cause me no pain, and the evil which he hath not done doth not cause me pain. These are the two things, O monks, which do not cause me pain.’
To this effect was it spoken by the Blessed One, so I have heard.
‘He that avoideth sin
In body, word, and thought,
Or anything that is called sinful,
Doing much that is righteous,
But not doing that which is unrighteous—
This virtuous man, after the dissolution of the body, shall
go to 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.
‘An individual is cast into perdition, O monks, by being possessed of two qualities as is handed down by tradition.’ ‘What two?’ ‘Evil character and evil belief. An individual by being possessed of these two qualities, O monks, is cast into perdition, as is handed down by tradition.’
‘He that avoideth sin
In body, word, and thought,
Or anything that is called sinful,
Doing much that is righteous,
But not doing that which is unrighteous—
This virtuous man, after the dissolution of the body, shall
go to 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.
‘An individual is cast into perdition, O monks, by being possessed of two qualities as is handed down by tradition.’ ‘What two?’ ‘Evil character and evil belief. An individual by being possessed of these two qualities, O monks, is cast into perdition, as is handed down by tradition.’
To this effect spake the Blessed One, and hereupon said the following:
‘That man that is possessed
Of the two evil qualities
Of evil character and evil belief,
Is a wicked man,
Who, after the dissolution of the body,
Shall go to 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.
‘An individual is translated into heaven, O monks, by being possessed of two qualities, as is handed down by tradition.’ ‘What two?’ ‘Upright character and upright belief. An individual by being possessed of these two qualities, O monks, is translated into heaven, as is handed down by tradition.’
‘That man that is possessed
Of the two evil qualities
Of evil character and evil belief,
Is a wicked man,
Who, after the dissolution of the body,
Shall go to 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.
‘An individual is translated into heaven, O monks, by being possessed of two qualities, as is handed down by tradition.’ ‘What two?’ ‘Upright character and upright belief. An individual by being possessed of these two qualities, O monks, is translated into heaven, as is handed down by tradition.’
To this effect spake the Blessed One, and hereupon said the following:
‘That man that is possessed
Of the two upright qualities
Of upright character and upright belief,
Is a virtuous man, who,
After the dissolution of the body,
Shall go to 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.
A slothful, froward monk is unfit for Supreme Enlightenment, O monks, is unfit for Nirvana, is unfit for the attainment of the Supreme Security; but the monk that is ardent, O monks, and not froward, is fit for Supreme Enlightenment, is fit for Nirvana, and is fit for the attainment of the Supreme Security.
‘That man that is possessed
Of the two upright qualities
Of upright character and upright belief,
Is a virtuous man, who,
After the dissolution of the body,
Shall go to 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.
A slothful, froward monk is unfit for Supreme Enlightenment, O monks, is unfit for Nirvana, is unfit for the attainment of the Supreme Security; but the monk that is ardent, O monks, and not froward, is fit for Supreme Enlightenment, is fit for Nirvana, and is fit for the attainment of the Supreme Security.
To this effect spake the Blessed One, and hereupon said the following:
A monk, who is slothful and froward,
Indolent and feeble,
Who hath much idleness and laziness,
Who is shameless and disrespectful—
Such a monk is unfit
To attain Supreme Enlightenment.
He that is thoughtful, prudent, and reflective,
Fervent, not froward, and earnest,
Hath destroyed his Fetters of Birth and Death;
He may attain Supreme Enlightenment e’en here (on earth).
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.
“People should know me, O monks, as saying that the life of chastity (brahma-cariya-) is not lived for the purpose of deceiving or prating to mankind, nor for the sake of the advantage (anisamsa-) of a reputation (siloka-) for gain and one’s own affairs; but as saying that this life of chastity is lived, O monks, for the purpose of Restraint and Renunciation (pahana-).”
A monk, who is slothful and froward,
Indolent and feeble,
Who hath much idleness and laziness,
Who is shameless and disrespectful—
Such a monk is unfit
To attain Supreme Enlightenment.
He that is thoughtful, prudent, and reflective,
Fervent, not froward, and earnest,
Hath destroyed his Fetters of Birth and Death;
He may attain Supreme Enlightenment e’en here (on earth).
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.
“People should know me, O monks, as saying that the life of chastity (brahma-cariya-) is not lived for the purpose of deceiving or prating to mankind, nor for the sake of the advantage (anisamsa-) of a reputation (siloka-) for gain and one’s own affairs; but as saying that this life of chastity is lived, O monks, for the purpose of Restraint and Renunciation (pahana-).”
To this effect spake the Blessed One, and hereupon said the following:
The Blessed One hath pointed out
That a life of chastity without traditional instruction,
With the goal of Restraint (samvara-) and
Renunciation, is the road that leadeth to Nirvana.
This path is attained by great-souled sages;
All those that enter upon it,
As the Blessed One hath pointed out,
Will end their Misery,
For they carry out
The commands of the Teacher.’
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.
‘People should know me, O monks, as saying that the life of chastity is not lived for the purpose of deceiving or prating to mankind, nor for the sake of the advantage of a reputation for gain and one’s own affairs; but as saying that this life of chastity is lived, O monks, for the purpose of Insight and Thorough Knowledge.’
The Blessed One hath pointed out
That a life of chastity without traditional instruction,
With the goal of Restraint (samvara-) and
Renunciation, is the road that leadeth to Nirvana.
This path is attained by great-souled sages;
All those that enter upon it,
As the Blessed One hath pointed out,
Will end their Misery,
For they carry out
The commands of the Teacher.’
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.
‘People should know me, O monks, as saying that the life of chastity is not lived for the purpose of deceiving or prating to mankind, nor for the sake of the advantage of a reputation for gain and one’s own affairs; but as saying that this life of chastity is lived, O monks, for the purpose of Insight and Thorough Knowledge.’
To this effect spake the Blessed One, and hereupon said the following:
“The Blessed One hath pointed out
That a life of chastity without traditional instruction,
With the goal of Insight and Thorough Knowledge,
Is the road which leadeth to Nirvana.
This path is attained by great-souled sages;
All those that enter upon it,
As the Blessed One hath pointed out,
Will end their Misery,
For they carry out
The commands of the Teacher.’
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 monk liveth with much happiness and enjoyment in this visible world, O monks, by being possessed of two things, and he hath begun to destroy profoundly his sins.’ ‘What are these two things?’ ‘By being cautious in matters requiring caution, and by striving profoundly for spiritual power. A monk doth live with much happiness and enjoyment in this visible world by being possessed of these two things, and he hath begun to destroy profoundly his sins.’
“The Blessed One hath pointed out
That a life of chastity without traditional instruction,
With the goal of Insight and Thorough Knowledge,
Is the road which leadeth to Nirvana.
This path is attained by great-souled sages;
All those that enter upon it,
As the Blessed One hath pointed out,
Will end their Misery,
For they carry out
The commands of the Teacher.’
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 monk liveth with much happiness and enjoyment in this visible world, O monks, by being possessed of two things, and he hath begun to destroy profoundly his sins.’ ‘What are these two things?’ ‘By being cautious in matters requiring caution, and by striving profoundly for spiritual power. A monk doth live with much happiness and enjoyment in this visible world by being possessed of these two things, and he hath begun to destroy profoundly his sins.’
To this effect spake the Blessed One, and hereupon said the following:
“A wise man should be cautious
In places requiring caution.
A fervent, prudent monk,
Reflecting with wisdom.
Thus living fervent, reposeful in manner,
Not vaunting himself
Possessed of tranquillity of soul (cetas-),
He may attain unto the 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.
“Two ideas, O monks, greatly concern the Consummate One, the Sanctified One, the Supremely Enlightened One: the idea of Security (khema-) and the idea of Solitude (paviveka-). For the Consummate One, O monks, delighteth in and is delighted by Non-injury. This particular idea much concerneth the Consummate One, delighting in and delighted by Non-injury, viz., ‘By this deportment I cause no injury to animate or inanimate life.’
“A wise man should be cautious
In places requiring caution.
A fervent, prudent monk,
Reflecting with wisdom.
Thus living fervent, reposeful in manner,
Not vaunting himself
Possessed of tranquillity of soul (cetas-),
He may attain unto the 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.
“Two ideas, O monks, greatly concern the Consummate One, the Sanctified One, the Supremely Enlightened One: the idea of Security (khema-) and the idea of Solitude (paviveka-). For the Consummate One, O monks, delighteth in and is delighted by Non-injury. This particular idea much concerneth the Consummate One, delighting in and delighted by Non-injury, viz., ‘By this deportment I cause no injury to animate or inanimate life.’
“The Consummate One, O monks, delighteth in and is delighted by Solitude. This particular idea much concerneth the Consummate One, delighting in and delighted by Solitude, viz., ‘Whatever is wicked hath been forsaken.’
“Therefore do ye live, O monks, delighting in and delighted by Non-injury. For those of you, O monks, who live delighting in and delighted by Non-injury, this particular idea will be of great concern, viz., ‘By this deportment we cause no injury to animate or inanimate life.’ Therefore likewise, O monks, do ye live, delighting in and delighted by Solitude. For those of you, O monks, who live delighting in and delighted by Solitude, this particular idea is of great concern, viz., ‘Whatsoever is wicked hath been forsaken.’”
“Therefore do ye live, O monks, delighting in and delighted by Non-injury. For those of you, O monks, who live delighting in and delighted by Non-injury, this particular idea will be of great concern, viz., ‘By this deportment we cause no injury to animate or inanimate life.’ Therefore likewise, O monks, do ye live, delighting in and delighted by Solitude. For those of you, O monks, who live delighting in and delighted by Solitude, this particular idea is of great concern, viz., ‘Whatsoever is wicked hath been forsaken.’”
To this effect spake the Blessed One, and hereupon said the following:
Two ideas greatly concern the Consummate One,
Buddha, he that endureth the unendurable.
The first (of these) is called Security,
The second is called Seclusion (viveka-).
That great Sage who hath dispelled darkness, who hath
crossed the Flood,
Who is self-subdued, and freed from the Taints,
He hath gained the highest Gain.
That man, wholly emancipated
By destruction of Thirst, I declare
(To be) a saint that hath put on his final body,
That hath abandoned Pride
And passed beyond Old Age.
Even as one standing on a mountain top
May see rocks and mankind on every side,
Just so the well-known Sumedha,
Having ascended the Highest Dharma, like a palace (roof),
Casting his glance on every side, looketh down with grief departed,
On mankind immersed in grief, and overcome by Birth and
Old Age.’
Two ideas greatly concern the Consummate One,
Buddha, he that endureth the unendurable.
The first (of these) is called Security,
The second is called Seclusion (viveka-).
That great Sage who hath dispelled darkness, who hath
crossed the Flood,
Who is self-subdued, and freed from the Taints,
He hath gained the highest Gain.
That man, wholly emancipated
By destruction of Thirst, I declare
(To be) a saint that hath put on his final body,
That hath abandoned Pride
And passed beyond Old Age.
Even as one standing on a mountain top
May see rocks and mankind on every side,
Just so the well-known Sumedha,
Having ascended the Highest Dharma, like a palace (roof),
Casting his glance on every side, looketh down with grief departed,
On mankind immersed in grief, and overcome by Birth and
Old Age.’
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 Consummate One, the Sanctified One, the Supremely
Enlightened One, O monks, hath given these two commandments,
the one higher than the other. ‘What two?’ ‘“Let Sin (papa-) be
beheld from the standpoint of its sinfulness”; this is the first
commandment, “And when ye have thus beheld Sin, be ye disgusted
at it, loathe it, and become freed from it.” These, O monks, are the
two commandments, the one higher than the other, as given by the
Consummate One, the Sanctified One, the Supremely Enlightened One.’
To this effect spake the Blessed One, and hereupon said the
following:
have heard.
This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
‘The Consummate One, the Sanctified One, the Supremely
Enlightened One, O monks, hath given these two commandments,
the one higher than the other. ‘What two?’ ‘“Let Sin (papa-) be
beheld from the standpoint of its sinfulness”; this is the first
commandment, “And when ye have thus beheld Sin, be ye disgusted
at it, loathe it, and become freed from it.” These, O monks, are the
two commandments, the one higher than the other, as given by the
Consummate One, the Sanctified One, the Supremely Enlightened One.’
To this effect spake the Blessed One, and hereupon said the
following:
‘Behold the Word (vacana-) and the manner (of its presentation),
The two recognized commandments
Of the Consummate One, the Buddha,
Compassionate to all creatures.
Look on Sin and loathe it;
With minds loathing it,
Then will ye make
An 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.
“Ignorance (avijja-), O monks, goeth before the performance
of wicked deeds (dhamma-) (lit. things); in its train follow
Shamelessness and Hardness of Heart. Knowledge, O monks,
goeth before the performance of good deeds, and in the train
of these follow Shame and Fear of Sinning.’
To this effect spake the Blessed One, and hereupon said the
following:
The two recognized commandments
Of the Consummate One, the Buddha,
Compassionate to all creatures.
Look on Sin and loathe it;
With minds loathing it,
Then will ye make
An 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.
“Ignorance (avijja-), O monks, goeth before the performance
of wicked deeds (dhamma-) (lit. things); in its train follow
Shamelessness and Hardness of Heart. Knowledge, O monks,
goeth before the performance of good deeds, and in the train
of these follow Shame and Fear of Sinning.’
To this effect spake the Blessed One, and hereupon said the
following:
‘Whatsoever misfortunes there are
Here in this world or in the next,
They all have their root in Ignorance
And in the accumulation of Longing (iccha-) and Desire.
And inasmuch as he hath evil Longing,
And is shameless and regardless,
For that reason he breedeth Sin,
And he goeth to punishment thereby.
Therefore by becoming emancipated from
Yearning (chanda-) and Desire and Ignorance,
And by acquiring knowledge,
A monk may abandon all misfortunes.’
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.
‘Greatly deficient, O monks, are those creatures who are deficient in holy wisdom: they dwell in Misery in this visible world, (in Misery) with its obstacles, with its impending pain, with its anguish; and after death and the dissolution of the body, misfortune awaiteth them. But those are not deficient, O monks, who are not deficient in holy wisdom, dwell in happiness in the visible world, without obstacles, without impending pain, without anguish; and after death and the dissolution of the body, felicity awaiteth them.’
Here in this world or in the next,
They all have their root in Ignorance
And in the accumulation of Longing (iccha-) and Desire.
And inasmuch as he hath evil Longing,
And is shameless and regardless,
For that reason he breedeth Sin,
And he goeth to punishment thereby.
Therefore by becoming emancipated from
Yearning (chanda-) and Desire and Ignorance,
And by acquiring knowledge,
A monk may abandon all misfortunes.’
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.
‘Greatly deficient, O monks, are those creatures who are deficient in holy wisdom: they dwell in Misery in this visible world, (in Misery) with its obstacles, with its impending pain, with its anguish; and after death and the dissolution of the body, misfortune awaiteth them. But those are not deficient, O monks, who are not deficient in holy wisdom, dwell in happiness in the visible world, without obstacles, without impending pain, without anguish; and after death and the dissolution of the body, felicity awaiteth them.’
To this effect spake the Blessed One, and hereupon said the following:
‘It is through lack of wisdom
One thinketh that This* is true,
As he looketh on this world
Immersed in Name and Form.
For in the world that is the best wisdom
Which leadeth to Discrimination,
And which rightly comprehendeth
The destruction of Birth and Existence.
Both gods and men are envious of those
Who are supremely enlightened,
Heedful, having wisdom, and who
Have put on their final body.’
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.
‘It is through lack of wisdom
One thinketh that This* is true,
As he looketh on this world
Immersed in Name and Form.
For in the world that is the best wisdom
Which leadeth to Discrimination,
And which rightly comprehendeth
The destruction of Birth and Existence.
Both gods and men are envious of those
Who are supremely enlightened,
Heedful, having wisdom, and who
Have put on their final body.’
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.
“These two laws, O monks, do protect the world.” “What
two?” “Shame and Fear of Sinning. If these two laws did
not protect the world, ye would not make distinction between
mothers or aunts, or aunts-in-law, or the wives of preceptors
(Gcariya-), or the wives of teachers; the world would go to
confusion; for example, goats with sheep, cocks with sows (!),
dogs with jackals. And inasmuch, indeed, as these two pure laws
do protect the world, O monks, for that reason there is distinction between mothers, aunts, aunts-in-law, wives of preceptors,
and wives of teachers.”
To this effect spake the Blessed One, and hereupon said the
following:
‘In whomsoe’er Shame and Fear of Sinning
Are found at all times,
These persons, radically pure, have passed beyond (i. e. the
Flood),
And go no more to Birth and Death.
two?” “Shame and Fear of Sinning. If these two laws did
not protect the world, ye would not make distinction between
mothers or aunts, or aunts-in-law, or the wives of preceptors
(Gcariya-), or the wives of teachers; the world would go to
confusion; for example, goats with sheep, cocks with sows (!),
dogs with jackals. And inasmuch, indeed, as these two pure laws
do protect the world, O monks, for that reason there is distinction between mothers, aunts, aunts-in-law, wives of preceptors,
and wives of teachers.”
To this effect spake the Blessed One, and hereupon said the
following:
‘In whomsoe’er Shame and Fear of Sinning
Are found at all times,
These persons, radically pure, have passed beyond (i. e. the
Flood),
And go no more to Birth and Death.
And further, in whomsoe’er Shame and Fear of Sinning
Are always duly present,
These goodly people, flourishing (virilha-) in the life
Of chastity, have destroyed re-existence.’
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, O monks, something not born, non-existent, not made, not compounded. If there were not this something not born, non-existent, not made, not compounded, there would not be known here deliverance from what is born, existent, made, and compounded. Since, indeed, O monks, there is something not born, non-existent, not made, and not compounded, therefore there is known deliverance from what is born, existent, made, and compounded.’
Are always duly present,
These goodly people, flourishing (virilha-) in the life
Of chastity, have destroyed re-existence.’
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, O monks, something not born, non-existent, not made, not compounded. If there were not this something not born, non-existent, not made, not compounded, there would not be known here deliverance from what is born, existent, made, and compounded. Since, indeed, O monks, there is something not born, non-existent, not made, and not compounded, therefore there is known deliverance from what is born, existent, made, and compounded.’
To this effect spake the Blessed One, and hereupon said the following:
‘It is not possible to delight in That which is born,
Which has existence, is produced, is made, is compounded, unstable,
Subject to Old Age and Death,
A nest of diseases, fragile,
And owing its operative cause
To the current of subsistence.
The destruction of This is a state that is tranquil,
That hath passed beyond conjecture,
That is not born and not produced,
That is griefless and passionless—
The annihilation of the conditions of Misery,
A happy cessation of Doubt.’
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.
‘It is not possible to delight in That which is born,
Which has existence, is produced, is made, is compounded, unstable,
Subject to Old Age and Death,
A nest of diseases, fragile,
And owing its operative cause
To the current of subsistence.
The destruction of This is a state that is tranquil,
That hath passed beyond conjecture,
That is not born and not produced,
That is griefless and passionless—
The annihilation of the conditions of Misery,
A happy cessation of Doubt.’
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 are, O monks, these two Elements of Nirvana. ‘What two?’ ‘The Nirvana element of having the Substrata (upadi-) still remaining, and the Nirvana element of having the Substrata no longer remaining.
‘What, O monks, is the Nirvana Element which hath not the Substrata remaining? A monk becometh sanctified here (in this world), if he, while living, hath destroyed his Taints—if he hath done that which ought to be done, if he hath laid aside his burdens, if he hath attained good welfare, if he hath destroyed the Fetters of Existence, if he is emancipated by Perfect Knowledge. He hath five moral qualities, viz., his mind is unimpeded, he experienceth what is pleasant and unpleasant, and he cometh to know happiness and misery. His destruction of Passion, of Anger, of Ignorance, is called the Nirvana Element of having the Substrata remaining.
‘What, O monks, is the Nirvana Element which hath not the Substrata remaining? A monk becometh sanctified here (in this world), if he, while living, hath destroyed his Taints—if he hath done that which ought to be done, if he hath laid aside his burdens, if he hath attained good welfare, if he hath destroyed the Fetters of Existence, if he is emancipated by Perfect Knowledge. He hath five moral qualities, viz., his mind is unimpeded, he experienceth what is pleasant and unpleasant, and he cometh to know happiness and misery. His destruction of Passion, of Anger, of Ignorance, is called the Nirvana Element of having the Substrata remaining.
“What, O monks, is the Nirvana Element which doth not have the Substrata remaining? A monk becometh sanctified here (in this world), if, while living, he hath done that which ought to be done, if he hath laid aside his burdens, if he hath attained good welfare, if he hath destroyed the Fetters of Existence, if he is emancipated by Perfect Knowledge. All his feelings, O monks, if not rejoiced in here (in this world) will become cold—This, O monks, is called the Nirvana Element of not having the Substrata remaining. These, O monks, are the two Nirvana Elements.”
To this effect spake the Blessed One, and hereupon said the following:
To this effect spake the Blessed One, and hereupon said the following:
“These two Nirvana elements have been made known by Such a One (tadina)
As hath Spiritual Insight,—the one Element, verily, hath
A visible condition here, with Substrata (still) remaining,
(Although) the current of Existence is destroyed;
But (the other Element) having the Substrata no (longer) remaining,
Is future, in which state all creatures are wholly annihilated.
Those who, by having known this state which is uncompounded,
Are emancipated in (their) [sic] and those who have destroyed
The current of Existence—these persons have attained the quintessence of the Law,
And delight in Destruction. (Such as) they have abandoned all Existences.”
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.
As hath Spiritual Insight,—the one Element, verily, hath
A visible condition here, with Substrata (still) remaining,
(Although) the current of Existence is destroyed;
But (the other Element) having the Substrata no (longer) remaining,
Is future, in which state all creatures are wholly annihilated.
Those who, by having known this state which is uncompounded,
Are emancipated in (their) [sic] and those who have destroyed
The current of Existence—these persons have attained the quintessence of the Law,
And delight in Destruction. (Such as) they have abandoned all Existences.”
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.
“Live, O monks, delighting in and delighted by the Recluse Life (patisallana-), examining into that-which-concerneth-the-inner-self, which hath tranquillity of thought, not rejecting Meditation, endowed with Discernment, and exalting
Those who live delighting in and delighted by the Recluse Life, examining into that-which-concerns-the-inner-self, which has tranquillity of thought, not rejecting Meditation, endowed with Discernment, and exalting in empty organs of sense—they are to expect one of two rewards, either Knowledge in the visible world, or, if they have the Substrata remaining, the (state of) Not-returning (anāgāmitā) (i. e. to this existence).
To this effect spake the Blessed One, and hereupon said the following:
‘Those who are good-minded, prudent,
Reflecting, and contemplative,
Who rightly discern the Law,
Nor look upon Lusts—
Those good persons, taking delight
In zeal (appamāda-), seeing danger
In pleasure (pamāda-), are not predestined (abhabbā-)
To decrease (parihāna-), e’en in the presence of Nirvana.’
Those who live delighting in and delighted by the Recluse Life, examining into that-which-concerns-the-inner-self, which has tranquillity of thought, not rejecting Meditation, endowed with Discernment, and exalting in empty organs of sense—they are to expect one of two rewards, either Knowledge in the visible world, or, if they have the Substrata remaining, the (state of) Not-returning (anāgāmitā) (i. e. to this existence).
To this effect spake the Blessed One, and hereupon said the following:
‘Those who are good-minded, prudent,
Reflecting, and contemplative,
Who rightly discern the Law,
Nor look upon Lusts—
Those good persons, taking delight
In zeal (appamāda-), seeing danger
In pleasure (pamāda-), are not predestined (abhabbā-)
To decrease (parihāna-), e’en in the presence of Nirvana.’
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.
‘Live, O monks, having the advantage of learning, with quintessence (sāra-) of Emancipation (vimutti-), under good influence. Those who live delighting in and delighted by the advantage of learning, having higher wisdom, with quintessence of Emancipation, under good influence—they are to expect one of two rewards, either knowledge in the visible world, or, if one have the Substrata remaining, the (state of) Not-returning.’
One who is a novitiate-monk who hath not forsaken the Law,
Who hath highest wisdom, and hath seen the end of the destruction of Birth—
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘Live, O monks, having the advantage of learning, with quintessence (sāra-) of Emancipation (vimutti-), under good influence. Those who live delighting in and delighted by the advantage of learning, having higher wisdom, with quintessence of Emancipation, under good influence—they are to expect one of two rewards, either knowledge in the visible world, or, if one have the Substrata remaining, the (state of) Not-returning.’
One who is a novitiate-monk who hath not forsaken the Law,
Who hath highest wisdom, and hath seen the end of the destruction of Birth—
That one, verily, I proclaim to be a saint who hath put on
His final body, and who hath abandoned Pride, and passed beyond Old Age.
Therefore, being always delighted by Contemplation, self-controlled, and fervent,
Seeing the end of the destruction of Birth,
O monks, ye have o’ercome Death with his army,
And ye are escaped from Birth and Death.
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 monk should live, O monks, watchful, thoughtful, mindful, self-composed, cheerful, serene under those circumstances, and seeing the time for good laws.
A monk that liveth watchful, thoughtful, mindful, self-composed, O monks, cheerful, serene under those circumstances, seeing the time for good laws—he is to expect one of two rewards, either knowledge in the visible world, or, if he have the Substrata remaining, the state of Non-returning.
His final body, and who hath abandoned Pride, and passed beyond Old Age.
Therefore, being always delighted by Contemplation, self-controlled, and fervent,
Seeing the end of the destruction of Birth,
O monks, ye have o’ercome Death with his army,
And ye are escaped from Birth and Death.
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 monk should live, O monks, watchful, thoughtful, mindful, self-composed, cheerful, serene under those circumstances, and seeing the time for good laws.
A monk that liveth watchful, thoughtful, mindful, self-composed, O monks, cheerful, serene under those circumstances, seeing the time for good laws—he is to expect one of two rewards, either knowledge in the visible world, or, if he have the Substrata remaining, the state of Non-returning.
To this effect spake the Blessed One, and hereupon said the following:
Hearken unto this, ye watchful;
Whosoever of you be asleep, let him awake.
Watchfulness is better than sleep;
The watchful one hath naught to fear.
And he that is watchful, heedful, mindful,
Self-composed, cheerful, and serene,
He rightly searcheth the Law, at the proper time;
Being concentrated he may overcome darkness.
Therefore, in sooth, ye shall put darkness to flight.
For the fervent, prudent, contemplative monk,
Having cut the Fetters of Birth and Old Age,
May attain even here in this world Supreme Enlightenment.
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.
Hearken unto this, ye watchful;
Whosoever of you be asleep, let him awake.
Watchfulness is better than sleep;
The watchful one hath naught to fear.
And he that is watchful, heedful, mindful,
Self-composed, cheerful, and serene,
He rightly searcheth the Law, at the proper time;
Being concentrated he may overcome darkness.
Therefore, in sooth, ye shall put darkness to flight.
For the fervent, prudent, contemplative monk,
Having cut the Fetters of Birth and Old Age,
May attain even here in this world Supreme Enlightenment.
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 are, O monks, these two kinds of men who suffer in the realm of punishment and in perdition, because they have not forsaken this sin.” “What two kinds of men?” “The religious student who, after taking his vows, does not preserve his state of chastity; and that one who, by his baseless breaking of his religious vows of chastity, causeth the fall of one who is performing his religious vow with virtue and purity.”
To this effect spake the Blessed One, and hereupon said the following:
He that speaketh falsehood goeth to perdition,
And he that, after having done, saith, “I have not done”—
These two are equal after death,
For in the other world they become men with evil deeds.
To this effect spake the Blessed One, and hereupon said the following:
He that speaketh falsehood goeth to perdition,
And he that, after having done, saith, “I have not done”—
These two are equal after death,
For in the other world they become men with evil deeds.
Many whose shoulders are covered
With the yellow gown are ill-conditioned
And unrestrained; such evil-doers
By their evil deeds go to perdition.
Better would it be to swallow a heated iron ball,
Like flaring fire, than that a bad,
Unrestrained fellow should live
On the charity of the land.
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.
“As to gods and men, O monks, circumscribed by two varieties of belief, some cleave to and some pass beyond existence, and the wise behold.” “How
-is it that some cleave?’ ‘As to Gods and men,—O monks, delighting in and delighted by Existence (bhava-), and overjoyed thereby—their mind, when the law for the destruction of Existence is pointed out, doth neither spring forward, nor is it placid, neither is it settled, nor is it subject to propensity. Thus, verily, some cleave (to Existence).
With the yellow gown are ill-conditioned
And unrestrained; such evil-doers
By their evil deeds go to perdition.
Better would it be to swallow a heated iron ball,
Like flaring fire, than that a bad,
Unrestrained fellow should live
On the charity of the land.
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.
“As to gods and men, O monks, circumscribed by two varieties of belief, some cleave to and some pass beyond existence, and the wise behold.” “How
-is it that some cleave?’ ‘As to Gods and men,—O monks, delighting in and delighted by Existence (bhava-), and overjoyed thereby—their mind, when the law for the destruction of Existence is pointed out, doth neither spring forward, nor is it placid, neither is it settled, nor is it subject to propensity. Thus, verily, some cleave (to Existence).
“How is it that some pass beyond?” Some, feeling reproach, shame, and loathing for Existence, take delight in Cessation of Existence (vibhava-). Since this substance (attha-), Sir, is destroyed and perisheth after the dissolution of the body after death, and doth not exist after death, with the idea that this (truth) is good, excellent, and seemly, certain (men) pass beyond.
“How is it that those with eyes see?” A monk here seeth what is (bhitam) from what hath been (bhūtato), and from this he hath attained to disgust and aversion for Existence, and repression of Existence. Thus it is, O monks, that those that have eyes see.’
To this effect spake the Blessed One, and hereupon said the following:
‘Those having seen what is from what hath been,
And the means of passing beyond Existence—
They, in very truth are emancipated
From the ruin caused by Thirst for Existence.
“How is it that those with eyes see?” A monk here seeth what is (bhitam) from what hath been (bhūtato), and from this he hath attained to disgust and aversion for Existence, and repression of Existence. Thus it is, O monks, that those that have eyes see.’
To this effect spake the Blessed One, and hereupon said the following:
‘Those having seen what is from what hath been,
And the means of passing beyond Existence—
They, in very truth are emancipated
From the ruin caused by Thirst for Existence.
And if one have exact knowledge of Being,
And have quenched the Thirst for Existence and Non-existence
This monk through Cessation of Existence
Attaineth not Rebirth.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
And have quenched the Thirst for Existence and Non-existence
This monk through Cessation of Existence
Attaineth not Rebirth.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.