Itivuttaka, book III

This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘There are, O monks, these three sources of Impropriety (akusala-).’ ‘What three?’ ‘Desire, Hate and Delusion, O monks, are sources of Impropriety; these, verily, O monks, are the three sources of Impropriety.
To this effect spake the Blessed One, and hereupon said the following:
‘Desire, Hate, and Delusion,
Sprung from the mind,
Destroy the man of wicked thoughts,
Like a bamboo-tree with its fruit.’
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 three Elements, O monks.” “What three?” “The Element of Form, the Element of the Absence of Form, and the Element of Cessation; these verily, O monks, are the three Elements.”

To this effect spake the Blessed One, and hereupon said the following:
“Those who, through the comprehension of the Element of Form,
Are not stablished in formless things,
(And) who are emancipated through Cessation—
These persons have abandoned death.
He that hath attained with his body
The immortal Element of getting-rid-of-the-Substrata
And who, free from Taint,
Hath experienced the getting-rid-of-the-Substrata—
He, a Perfectly Enlightened One, pointeth out the Path
Which is without grief and free from Passion.”
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 three feelings.” “What three?” “Pleasant feelings, painful feelings, and feelings which are neither pleasant nor painful. These verily, O monks, are the three feelings.”

To this effect spake the Blessed One, and hereupon said the following:
“The self-composed, mindful,
And thoughtful disciple of Buddha,
Comprehendeth the feelings,
And the cause of the feelings,
And comprehendeth where they cease,
And the Path that leadeth to destruction.
By the destruction of (his) feelings,
This monk hath extinguished Hunger, and hath attained
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.
“There are these three Feelings, O monks. ‘What three?’
‘Pleasant feelings, painful feelings, and feelings which are neither
pleasant nor painful. A pleasant feeling, O monks, is to be
recognized from (its) pain, a painful feeling from (its) pang
(sallato), (while) a feeling which is neither pleasant nor painful
is to be recognized from (its) not lasting.

‘Since indeed, O monks, a pleasant feeling experienced by a
monk becometh recognized from its pain, and a painful feeling
becometh recognized from its pang, and a feeling which is
neither pleasant nor painful becometh recognized from (its) not
lasting—that monk is called noble, O monks, and correct in his
views, one that hath eradicated Thirst, and one that causeth the
removal of the Fetters; for his comprehension of rightful purposes
he hath made an end of Misery.’
To this effect spake the Blessed One, and hereupon said the
following:
‘Whatsoever monk hath recognized pleasure
From (its) pain, and pain from (its) pang,
And hath recognized from (its) not lasting, the presence
Of the (state) which is neither pleasant nor painful,

This monk verily hath proper vision (sammādasa-)
Inasmuch as he is emancipated here (in this world);
If he be good and hath attained Insight,
He is a sage (muni-) that hath escaped the yoke (of earthly
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 are these three Cravings (esana-), O monks. ‘What
three?’ ‘The Craving for Lust, the Craving for Existence, and
the Craving for a life of chastity (brahmacariya-). These
verily, O monks, are the three Cravings.’
To this effect spake the Blessed One, and hereupon said the
following:
‘The self-composed, mindful,
And thoughtful disciple of Buddha,
Comprehendeth the Cravings,
And the cause of the Cravings,
And comprehendeth where they cease,
And the Path that leadeth to destruction.

By the destruction of (his) feelings,
This monk hath extinguished Hunger, and hath attained
Nirvana.’
Exactly to that effect was it spoken by the Blessed One, so I
have heard.
And the Path that leadeth to their destruction.
By the destruction of (his) Cravings,
This monk hath extinguished Hunger, and hath attained
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.
“There are these three Cravings, O monks.” “What three?”
“The Craving for Lust, the Craving for Existence, and the Craving for a life of chastity. These verily, O monks, are the three
Cravings.”
To this effect spake the Blessed One, and hereupon said the
following:

‘The ascertainment of the truth that there is a Craving for
Lust,
A Craving for Existence, and a craving for the life of
chastity—
(The ascertainment of this truth, I say) cometh
From a mass (samussaya-) of Subjects of Belief.
In the case of him that hath desisted from all Passion,
Who is released from the destruction
Caused by Thirst, the cravings are gotten rid of,
And the subjects of belief are removed.
By the destruction of (his) cravings
A monk becometh devoid of hope (nirasa-) and leaveth off
inquiry.’
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 three Taints, O monks.’ ‘What three?’
‘The Taint of Lust, the Taint of Existence, and the Taint of
Ignorance. These verily, O monks, are the three Taints.’
To this effect spake the Blessed One, and hereupon said the
following:
‘The self-composed, mindful,
‘And thoughtful disciple of Buddha,
Comprehendeth the Taints,
‘And the cause of the Taints,
‘And comprehendeth where they cease,
‘And the Path that leadeth to their destruction.
By the destruction of (his) Taints, he
Hath extinguished Hunger, and hath attained 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.
‘There are these three Taints, O monks.’ ‘What three?’
‘The Taint of Lust, the Taint of Existence, and the Taint of
Ignorance. These verily, O monks, are the three Taints.’

To this effect spake the Blessed One, and hereupon said the
following:
‘He that hath destroyed the Taint
Of Lust, and who hath abandoned
Ignorance, and the Taint of Existence,
And who is freed and without the Substrata—
Such a one hath conquered Mara (i.e. the Tempter)
With his elephant, and hath put on his 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.
‘There are these three Thirsts, O monks.’ ‘What three?’ ‘The Thirst for Lust, the Thirst for Existence, and the Thirst for Non-existence. These verily, O monks, are the three Thirsts.’
To this effect spake the Blessed One, and hereupon said the following:

‘Those creatures that are joined
To the yoke of Thirst, with minds
Impassioned by Existence and Non-existence—
These men joined to the yoke of Mara,
And without Security (a-yogakkhema-) go to Transmigration,
To Birth and Death.
Whosoe’er abandon Thirst, (and are)
Without the Thirst for Existence or Non-existence—
They (while) in the world have passed over (to the other shore);
They acquire the destruction of the Taints.’
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 that is endowed with three things, O monks, hath escaped the realm of Mara, and shineth like the sun.’ ‘With what three (things)?’ ‘Here (in this world) a monk becometh endowed with the advanced Attribute (khanda-) of Character (sila-), O monks, he becometh endowed with the advanced Attribute of Contemplation (samadhi-), he becometh endowed with the advanced Attribute of Wisdom (panna-); when endowed with these three things, O monks, he hath passed beyond the realm of Mara, and shineth like the sun.’

To this effect spake the Blessed One, and hereupon said the following:
‘He that is rightly inspired
In Character, Contemplation, and Wisdom,
Hath passed beyond the realm of Mara,
And shineth like the sun.’
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 three essentials (vatthu-) of virtuous deeds (punna-kiriya-).’ ‘What three?’ ‘The essentials of virtuous deeds consisting of Charity (dana-), Character (sila-), and Devotion (bhavana-). These verily, O monks, are the three essentials.’
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.
“There are these three Eyes (cakkhu-), O monks.” “What three?” “The natural eye, the divine eye, and the eye of Wisdom.
These are the three eyes, O monks.”
To this effect spake the Blessed One, and hereupon said the following:
“The natural eye, the divine eye,
The eye of Wisdom preeminently—
These three eyes
The Excellent One hath proclaimed.

The birth of the natural eye
(Is) the path of the divine eye,
Inasmuch as knowledge was born
As the eye of wisdom.
By the attainment of this eye
One is released from 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.
“There are these three senses, O monks.” “What three?” “The sense (which says): “I shall know that which is not known”; the sense of knowledge (aññā-); the sense of having thoroughly known. These are the three senses, O monks.”
To this effect spake the Blessed One, and hereupon said the following:
“Of a novitiate-monk who is under religious training,
Who is following the straight path—his first understanding (ñāṇa-)
Lieth in (the doctrine of) Destruction;
Therefore Knowledge (aññā-) is (his) neighbor.

Of such a one as is released by Knowledge (aññā-), therefore,
There is the Understanding (ñāṇa-):
‘I have genuine (akuppa-) Emancipation
From the destruction caused by the Fetters of Existence.’”
That good man, verily, who is possessed of his senses,
Who is delighted in the condition of Repose (santi-pada-),
Putteth on his final body, (for he)
Hath conquered Mara with his elephant.
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 three times, O monks.’ ‘What three?’ ‘Time which has passed, time which has not arrived (i. e. future), and time which is present. These are the three times, O monks.’

To this effect spake the Blessed One, and hereupon said the following:
‘Creatures that believe in the Indestructible,
That are established in (patitthita-) the Indestructible
Without Thorough Knowledge (a-pariññā-) of the Indestructible,
Go to the Bond of Death.
And by having Thorough Knowledge of the Indestructible, (a person)
Doth not think of it as his leader (akkhatara) (lit. teacher),
And by his mind (manasa) he hath attained
Release (vimokkha-), the incomparable condition of Repose.
This one, verily, possessed of the Indestructible,
Upright (santa-), being delighted by the Condition of Repose,
Worshipping wisely, and abiding in the Law,
He is not accounted as a Veda-student.
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 three evil actions, O monks.’
‘What three?’ ‘The evil actions of the body, word, and thought. These are the three evil actions, O monks.’
To this effect spake the Blessed One, and hereupon said the following:
‘He that hath committed
Any evil action of body,
Word, or thought, or any other action
Called a crime; or who
Hath not done any good action,
But hath done much evil—
After the dissolution of the body
This unwise one goeth 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 three good actions, O monks.” “What three?” “The good actions of body, word, and thought. These are the three good actions, O monks.”

To this effect spake the Blessed One, and hereupon said the following:
“He that hath abandoned
Evil actions of body,
Word, and thought, and all other actions
Called criminal; and who
Hath not done any improper action,
But hath done much that is proper—
After the dissolution of the body
This wise one goeth 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.
“There are these three purifications, O monks.” “What three?” “The purifications of body, word, and thought. These are the three purifications, O monks.”
To this effect spake the Blessed One, and hereupon said the following:

“He that is pure in body, word, and thought,
And free from taint, possessed of
Purity and purification—
He, they say, hath abandoned all.”
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 three silences, O monks.” “What three?” “The silences of body, word, and thought. These are the three silences, O monks.”
To this effect spake the Blessed One, and hereupon said the following:
“He that is silent in body, word, and thought,
Free from taint, and possessed of
The quality of silence of a Muni—
He, they say, hath washed away his sin.”

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.
“Whoso, O monks, hath not abandoned Passion, Hate, and Delusion—he is called Mara’s bond, Mara’s snare for the unliberated one, and one that must act according to the will of a sinful man.
“Whoso, O monks, hath abandoned Passion, Hate, and Delusion—he is not called Mara’s bond, Mara’s snare for the liberated one, or one that must act according to the will of a sinful man.”
‘He that hath renounced Passion, Hate, and Ignorance—
This man, they say, is one whose soul is increased,
One that hath become a Brahma, a Consummate One,
A Buddha, having passed beyond enmity and fear, and having
abandoned all.’

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.
“That monk or nun, that hath not abandoned Passion, Hate, and Delusion, O monks, is said not to have crossed the Ocean, with its waves and its billows, with its whirlpools, sharks, and demons (rakkhasa-). But whatsoever monk hath abandoned Passion, Hate, and Delusion, is said to have crossed the Ocean with its waves and its billows, with its whirlpools, sharks, and demons, and when he hath crossed over and gone to the other shore, he standeth on the dry land of Brahma.’
‘He that hath renounced Passion, Hate and Ignorance,
Hath crossed o’er the Ocean,
With its sharks and its demons, with its danger from waves,
And (which is) difficult of crossing.

He that hath got rid of the Substrata and abandoned Death,
That hath escaped Misery through not being born again—
He, when dead (lit. gone home), goeth not to similar (Existence)—
Him I call a king of Death (maccu-raja-), (gone) beyond
Delusion.’
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“Those creatures seen by me, O monks, who are attended by evil actions of body, word, or thought, who speak ill of the noble ones, holding Wrong Belief, taking on themselves the deeds of Wrong Belief—such persons, after the dissolution of the body after death, go to punishment, misfortune, torture, and perdition.
‘Now, not having heard this (truth) proclaimed by anyone else, whether devotee or brahman, I say: “Those creatures seen by me, O monks, who are attended by evil actions of body, word, and thought, who speak ill of the noble ones, holding Wrong Belief, taking on themselves the deeds of Wrong Belief—such persons, after the dissolution of the body after death, go to punishment, misfortune, torture, and perdition.”

‘And furthermore, since this is entirely understood, seen, and known, for that reason I say: “Those creatures seen by me, O monks, who are attended by evil actions of body, word, and thought, who speak ill of the noble ones, holding Wrong Belief, taking on themselves the deeds of Wrong Belief—such persons, 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:
“That individual here (in this world)
Who reflecteth wrong thoughts,
Who uttereth wrong words,
Who doeth wrong deeds with his body,
Who is ignorant and wicked
Here in this brief life—(he),
After the dissolution of the body,
Goeth 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.
‘Those creatures seen by me, O monks, who are attended by good actions of body, word, and thought, who speak no ill of the noble ones, holding Right Belief, taking on themselves the deeds of Right Belief—such persons, after the dissolution of the body after death, go to felicity and heaven.
“Now, not having heard this (truth) proclaimed by anyone else, whether devotee or brahman, I say: “Those creatures seen by me, O monks, who are attended by good actions of body, word, and thought, who speak no ill of the noble ones, holding Right Belief, taking on themselves the deeds of Right Belief—such persons, after the dissolution of the body after death, go to felicity and heaven.”

And furthermore, since this is entirely understood, seen, and known, for that reason, I say: “Those creatures seen by me, O monks, who are attended by good actions of body, word, and thought, who speak no ill of the noble ones, holding Right Belief, taking on themselves the deeds of Right Belief—such persons, after the dissolution of the body after death, go to felicity and heaven.”
To this effect spake the Blessed One, and hereupon said the following:
That individual here (in this world)
Who reflecteth right thoughts,
Who uttereth right words,
Who doeth right acts with his body,
Who is learned and virtuous
Here in this brief life—(he),
After the dissolution of the body,
Goeth 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.
“There are, O monks, these three Elements of Deliverance.” “What three?” “Deliverance from the Passions, namely, Separation (from the world); the Deliverance from Form, namely Formlessness; the Deliverance from that which has had Existence, which is compounded and subject to the Chain of Causation, namely, Cessation.”
To this effect spake the Blessed One, and hereupon said the following:
The ever-fervent one that knoweth
The Deliverance from Passion,
And (the way of) passing beyond Forms,
And attaineth tranquillity of all the Aggregates—
This monk, verily, hath proper vision,
Inasmuch as he is emaciated here (in this world);
If he be good and hath attained Insight,
He verily is a sage that hath escaped the yoke (of earthly 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.
“Those people that are liberated from Form, O monks, are better than people still attached to Form; Cessation is even better than the state of individuals who are attached to Form.”
To this effect spake the Blessed One, and hereupon said the following:
Those creatures that go to Form,
And those that live without Form,
Do not comprehend Cessation,
Since they go to Re-existence.
And those, who, by their comprehension of Forms,
Are not stablished in formless things,
And who are emancipated through Cessation—
These persons have abandoned death.

He that hath attained with his body
The immortal Element (dhatu-) of getting-rid-of-the-Substrata (nirupadhi-),
And who, free from Taint,
Hath experienced the getting-rid-of-the-Substrata—
He, a Perfectly Enlightened One, pointeth out the Path
Which is without grief and free from passion.’
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 three (kinds of) sons, O monks, to be found living in the world.’ ‘What three?’ ‘Superior-born, equal-born, and inferior-born.

‘In what way, O monks, doth a son become superior-born? There exist here (in this world), O monks, parents who have not gone to the Refuge of the Buddha, who have not gone to the Refuge of the Law, who have not gone to the Refuge of the Order, who do not abstain from maltreating living creatures, who do not abstain from not giving gifts, who do not abstain from fornication, who do not abstain from falsehood, who do not abstain from the state of sloth (characteristic) of a drinker of liquor and spirits, who are immoral; of them there is born a son that goeth to the Refuge of the Buddha, that goeth to the Refuge of the Law, that goeth to the Refuge of the Order, who abstaineth from maltreating living creatures, who abstaineth from not giving gifts, who abstaineth from fornication, who abstaineth from falsehood, who abstaineth from the state of sloth (characteristic) of a drinker of liquor and spirits, who is moral and righteous: thus, verily, O monks, is born a superior son.

‘In what way, O monks, doth a son become equal-born? There exist parents here (in this world), O monks, who have gone to the Refuge of the Buddha, who have gone to the Refuge of the Law, who have gone to the Refuge of the Order, who abstain from maltreating living creatures, who abstain from not giving gifts, who abstain from fornication, who abstain from falsehood, who abstain from the state of sloth (characteristic) of a drinker of liquor and spirits, who are moral and righteous; of them there is born a son that goeth to the Refuge of the Buddha, that goeth to the Refuge of the Law, that goeth to the Refuge of the Order, who abstaineth from maltreating living creatures, who abstaineth from not giving gifts, who abstaineth from fornication, who abstaineth from falsehood, who abstaineth from the state of sloth (characteristic) of a drinker of liquor and spirits, who is moral and righteous: thus, verily, O monks, is born an equal son.

‘In what way, O monks, doth a son become inferior-born? There exist parents here, O monks, who have gone to the Refuge of the Buddha, who have gone to the Refuge of the Law, who have gone to the Refuge of the Order, who abstain from maltreating living creatures, who abstain from not giving gifts, who abstain from fornication, who abstain from falsehood, who abstain from the state of sloth characteristic of a drinker of liquor and spirits, who are moral and righteous; of them there is born a son that doth not go to the Refuge of the Buddha, that doth not go to the Refuge of the Law, that doth not go to the Refuge of the Order, who doth not abstain from maltreating living creatures, who doth abstain from giving gifts, who doth not abstain from fornication, who doth not abstain from the state of sloth characteristic of a drinker of liquor and spirits, who is immoral and wicked: this, verily, O monks, is born an inferior son. These are the three kinds of sons, O monks, to be found living in the world.’

To this effect spake the Blessed One, and hereupon said the following:
‘The wise desire a son superior
Or equal; they desire not
An inferior-born son
Who injureth the family.
Those sons who in the world become
Followers of Buddha, who are endowed
With a faithful character, bountiful, unselfish—
May the moon, detached from the mass of clouds, shine
upon 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.
‘There are found these three kinds of individuals living in the world, O monks.’ ‘What three?’ ‘One that is like unto a lack of rain, one that giveth rain over a district, and one that giveth rain everywhere. How doth an individual, O monks, become like unto a lack of rain? An individual here becometh not a giver of all things, namely, the articles food, drink, clothing, conveyance, garlands, perfumes, unguents, bed, lodging, and light, to devotees, brahmans, beggars, wayfarers, and indigent people—thus, forsooth, O monks, an individual becometh like unto a lack of rain.

‘How doth an individual, O monks, become like unto one that giveth rain over a district? An individual here becometh a giver of certain things, but of certain other things he becometh not a giver, namely, the articles food, drink, clothing, conveyance, garlands, perfumes, unguents, bed, lodging and light, to devotees, brahmans, beggars, wayfarers and indigent people—thus, forsooth, O monks, an individual becometh like unto one that giveth rain over a district.
‘How doth an individual, O monks, become like unto one that giveth rain everywhere? An individual here giveth of all things, namely, food, drink, clothing, conveyance, garlands, perfumes, unguents, bed, lodging, and light, to devotees, brahmans, beggars, wayfarers, and indigent people—thus, forsooth, O monks, an individual becometh like unto one that giveth rain over a district.

‘These verily, O monks, are the three (kinds of) individuals found living in the world.’
To this effect spake the Blessed One, and hereupon said the following:
He (that) distributeth not
That which he hath received—
His food, his drink, his sustenance—
Unto devotee, brahman, beggar, wayfarer—
Such a low man as he, they say, is like
Unto a lack of rain.
He that is giver of certain things,
Of certain giving not—
Such as he, so say the wise,
Sheddeth rain over a district.
A man that doth promise plenteous alms,
Compassionate to all creatures,
Scattereth wide (his bounty) with joy and pride,
And saith: “Share, share (with me).”
Like unto a cloud that roareth,
And thundereth,
And giveth forth rain,
And filleth the heights and the depths
With its drenching waters—

Such here on earth is that man.
When he hath toilfully acquired
Wealth—attained by lawful means—
He satisfieth with food and drink
The worthy (samma) wayfarers.
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 wise man should preserve his character, O monks, by seeking three kinds of happiness. “What three?” He should preserve his character by thinking: “Let praise come to me”; he should preserve his character by thinking: “Let wealth fall to my lot”; he should preserve his character by thinking: “When the body is dissolved after death, I shall go to felicity, to the heavenly world.” A wise man should preserve his character, O monks, by seeking these three kinds of happiness.

To this effect spake the Blessed One, and hereupon said the following:
A wise man may preserve his character
If he seek three kinds of happiness, namely,
Praise, the getting of treasure,
And, when dead, joy in heaven.
But if, though not doing evil himself,
He attendeth on one that doth evil,
He becometh suspected of evil,
And his ill-repute increaseth.
As is the friend whom one maketh,
As is the friend on whom one attendeth,
Such a one doth he himself become.
Of such is the nature of Association.
As the poisoned shaft besmearreth the unsmirched quiver,
Just so one comrade influenceth another comrade,
And the toucher the touched.
Thus from fear of being smirched
A steadfast man should not be
An evil man’s companion.

Like unto a man that wrappeth up
A stinking fish in Kusa grass,
And the grass giveth forth a stinking savor—
Like unto him are those that attend on fools.
And like unto a man that wrappeth
A morsel of fragrant Tagara within a petal,
And the leaves give forth a pleasant savor—
Like unto him are those that attend the steadfast.
Hence, if he know the contents
Of his own leaf-basket,
The wise man should not serve the wicked,
But should serve the good,
For the wicked lead one to perdition,
But the good cause one to attain felicity.
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.

“That this body is undergoing decomposition, O monks, is the Law of the change of Intellections; that all the Substrata are transitory and cause misery, is the Law of Transformation.”
To this effect spake the Blessed One, and hereupon said the following:
‘Knowing both the fact that the body
Is undergoing decomposition, and that the intellections
Are breaking up,’
The man of perfected mind, who hath seen peril in
the substrata,
And learned birth and death—
He hath attained unto the highest repose,
And longeth for his time to come.’
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.

‘This is a fundamental principle, O monks, that creatures mingle and unite together with creatures, the base-disposed with the base-disposed, and the well-disposed with the well-disposed.
‘In past time it was a fundamental principle that creatures have mingled and united together with creatures, the base-disposed with the base-disposed, and the well-disposed with the well-disposed.
‘In future time it will be a fundamental principle that creatures will mingle and unite together with creatures, the base-disposed with the base-disposed, and the well-disposed with the well-disposed.
‘At the present time it is now a fundamental principle that creatures do mingle and unite with creatures, the base-disposed with the base-disposed, and the well-disposed with the well-disposed.’
To this effect spake the Blessed One, and hereupon said the following:

‘The undergrowth of the forest (of Lust) is born from
Contact (samsagga-)
And perisheth from lack of Association.
Just as one that hath climbed upon a small piece of wood,
Would sink in the great sea,
So doth even the man of holy life sink
When he approacheth an indolent person.
Therefore, forsaking the indolent person
With enfeebled strength,
Let one live with wise men
Who are in retreat (and) noble,
With minds intent, meditative,
Ever undertaking manly deeds.’
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 three things, O monks, conduce to the deterioration of a monk who is a novitiate. “What three?” A monk becometh here (in this world) delighting in and delighted by activity, O monks, and addicted to the delight of activity; he becometh delighting in and delighted by conversation and addicted to the delight of conversation; he becometh delighting in and delighted by sleep, and addicted to the delight of sleep. These, O monks, are the three things which conduce to the deterioration of a monk who is a novitiate.

These three things, O monks, conduce to the non-deterioration of a monk who is a novitiate. “What three?” A monk becometh not here (in this world) delighting in and delighted by activity and becometh not addicted to the delight of activity; he becometh not delighting in and delighted by conversation, and becometh not addicted to the delight of conversation; he becometh not delighting in and delighted by sleep, and becometh not addicted to the delight of sleep. These, O monks, are the three things which conduce to the non-deterioration of a monk who is a novitiate.
To this effect spake the Blessed One, and hereupon said the following:
“Such a monk as delighteth in activity—
As is delighted by conversation—and delighteth
In sleep, and is puffed up,
Cannot attain Supreme Enlightenment.

Therefore, verily, one should be
With few obligations,
With slight slumber, and not puffed up;
Such a monk can attain Supreme Enlightenment.”
Exactly to that effect was it spoken by the Blessed One, so I have heard.
Happi(nesses) (§ 76); and Dissolution (§ 77); and Element (§ 78);
By Deterioration (§ 79); these ten.
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
‘There are, O monks, these three improper Ideas.’
‘What three?’ ‘The improper Idea attached to Consideration, the improper Idea attached to gain (labha-), to one’s own affairs (sakkara-), and reputation (siloka-), the improper Idea attached to lack of compassion for another. These verily, O monks, are the three improper Ideas.’

To this effect spake the Blessed One, and hereupon said the following:
‘He that is attached to consideration,
To gain, to one’s own affairs, and esteem,
That taketh pleasure in companionship—
He is far from the destruction of the Fetters.
But he that hath abandoned children and herds,
Dwelling apart and abandoning society—
Such a monk as this is able
To attain Supreme Enlightenment.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
‘I have seen creatures, O monks, who were overcome, whose thoughts were taken possession of by their own affairs (sakkara-), who, after the dissolution of the body after death, go to punishment, misfortune, torture, and perdition. Those creatures seen by me, O monks, who are overcome, whose thoughts are not taken possession of by their own affairs, after the dissolution of the body after death, go to punishment, misfortune, torture, and perdition. Those creatures seen by me, O monks, who are overcome, whose thoughts neither are nor are not taken possession of by their own affairs, after the dissolution of the body after death, go to punishment, misfortune, torture, and perdition.

‘Now, not having heard this truth from anyone else, whether devotee or brahman, I say: “Those creatures seen by me, O monks, who are overcome, whose thoughts are taken possession of by their own affairs, after the dissolution of the body after death, go to punishment, misfortune, torture, and perdition. Those creatures seen by me, O monks, who are overcome, whose thoughts are not taken possession of by their own affairs, after the dissolution of the body after death, go to punishment, misfortune, torture, and perdition. Those creatures seen by me, O monks, who are overcome, whose thoughts neither are nor are not taken possession of by their own affairs, after the dissolution of the body after death, go to punishment, misfortune, torture, and perdition.”

‘And furthermore, since this entirety is understood, seen, and known by me, for that reason I say: “Those creatures seen by me, O monks, who are overcome, whose thoughts are taken possession of by their own affairs, after the dissolution of the body after death, go to punishment, misfortune, torture, and perdition. Those creatures seen by me, O monks, who are overcome, whose thoughts are not taken possession of by their own affairs, after the dissolution of the body after death, go to punishment, misfortune, torture, and perdition. Those creatures seen by me, O monks, who are overcome, whose thoughts neither are nor are not taken possession of by their own affairs, after the dissolution of the body after death, go to punishment, misfortune, torture, and perdition.”’

‘He whose Contemplation (samadhi-)
Neither is nor is not disturbed
By his own affairs
And that liveth attentively—
Him, thoughtful, persevering, (and) discerning the subtle (sukhuma-) Belief,
Whose delight is in the destruction
Of the Clinging to Existence (upadana-)—
Him they call a good man.’
‘These three divine reports, O monks, go forth time after time among the gods.’ ‘What three?’ ‘At the time, O monks, when a holy disciple hath cut off his hair and beard, and hath donned the yellow robes, (when he) aimeth at the houseless life (of an ascetic) by his renunciation of home—at this time, O monks, the divine report goeth forth among the gods: “This holy disciple aimeth at fighting with the devil (Mara).” This, O monks, is the first divine report which goeth forth among the gods time after time.

‘And furthermore, at the time, O monks, when a holy disciple liveth devoted to the seven laws accessory to Supreme Enlightenment—at this time, O monks, the divine report goeth forth among the gods: “This holy disciple fighteth with the devil.” This, O monks, is the second divine report which goeth forth among the gods time after time.
And furthermore, at the time, O monks, when a holy disciple liveth, having by the destruction of the Taints known face to face and attained in this seen world Emancipation of thought and Emancipation of wisdom—at this time, O monks, the report goeth forth among the gods: “This holy disciple is victor in the conflict, and since he hath conquered at the battle-front, he dwelleth beyond.” This, O monks, is the third divine report which goeth forth among the gods time after time. These verily, O monks, are the three divine reports which go forth among the gods time after time.’

“Even the gods verily will do homage unto him
Whom they have seen to be victor in the conflict,
A disciple of Supreme Enlightenment,
Great, time-surpassing.
“Homage unto thee, O unconquerable one!
Thou who hast overcome the hard to conquer,
Who hast constantly overcome
The army of Death by Release (vimokkha-).”
Thus will the gods do homage unto him
That hath attained the goal (manasa-, lit. purpose);
They will do homage unto him
Because he proceedeth to the power over Death.’
‘O monks, when a god hath fallen from Dharma in his body, there appear five prognostics: garlands wither, garments become soiled, sweat is emitted from the armpits, a bad color cometh upon his body, the god taketh no pleasure in his divine ambrosia.

‘The other gods, O monks, when they have learned that this son of a god hath fallen from Dharma, sympathize with him in three phrases, namely, “Go hence, sir, unto felicity (sugati-), and when thou hast gone thither, do thou take that which is good to take (suladdha-labham labha), and when thou hast so done, do thou be firmly established therein.”’
When this was said a certain monk spake unto the Blessed One in this manner: ‘What in sooth, Sire, is considered an attainment of felicity on the part of the gods, and what, Sire, a

Taking of what is good to take on the part of the gods, and further, Sire, what is considered “being firmly established therein” on the part of the gods?’ ‘Humanity (manussatta-) verily, O monks, is considered an attainment of felicity on the part of the gods. The Faith which a devotee, when he hath become human, doth acquire from the discipline of the law made known by the Consummate One—this Faith verily, O monks, is considered on the part of the gods a taking of what is good to take. Furthermore this Faith becometh fixed in him firmly established, because born from the depths of his being, firm, not to be restricted by devotee, or brahman, or god, or devil, or by brahman or anyone else in the world; this verily, O monks, is considered on the part of the gods “being firmly established therein.”’

‘When, owing to the uncertainty of life,
A god falleth from his divine body
Three reports go forth among the gods
In sympathy with him:—
“Go hence, sir, unto felicity,
Unto companionship of men,
And, when thou hast become human,
Go unto the unsurpassed Faith.
“This is the Faith of thee who art fixed therein,
A Faith that is born from the depths of thy being,
Not to be shaken as long as life doth last;
It is made known in the True Law.
“For, having avoided
Evil actions of body,
Word, and thought,
That hath evil repute,
“And having done much and boundless good
In body, word, and thought,
One doth become
Freed from the Substrata.
“For by giving he hath acquired this great virtue
Which is related to the Substrata;
Verily he hath stablished other mortals
According to the True Law of Chastity.”

When the gods know that a god hath fallen,
With this kindly feeling
They do encourage him—
“Be thou a god again and again.”
‘There are these three individuals, O monks, who are born into the world for the advantage and for the felicity of many persons, out of kindly feeling for the world, for the benefit, for the advantage and for the felicity of gods and men.’ ‘What three?’ ‘Here in the world, O monks, is born the Sanctified One, the Supremely Enlightened One, who is endowed with knowledge and (good) behavior, who is felicitous, who knoweth the world, an unsurpassed guider of men that have to be tamed, a teacher of gods and men, enlightened, blessed. He it is that expoundeth the law of the beginning, middle, and end of good acts, and who maketh known the Teacher with his characteristics, (and who maketh known) the full and perfect life of Chastity. This, O monks, is the first individual that is born into the world for the advantage and for the felicity of many persons, out of kindly feeling for the world, for the benefit, for the advantage, and for the felicity of gods and men.

‘And moreover, after him, O monks, there is (an individual) who is called a disciple of the Teacher, sanctified, with Taints destroyed, who doeth his duty, who hath laid aside his burden, who hath attained the right goal (attha-), with Bonds of Existence completely destroyed, emancipated by perfect knowledge. He it is that expoundeth the law of the beginning, middle, and end of good acts, and who maketh known the Teacher with his characteristics, (and who maketh known) the full and perfect life of Chastity. This verily, O monks, is the second individual that is born into the world for the advantage and for the felicity of many persons, out of kindly feeling for the world, for the benefit, for the advantage, and for the felicity of gods and men.

‘And moreover, after him, O monks, there is (an individual) who is called a disciple of the Teacher, a novitiate imbued with intelligence, learned, endowed with that which maketh for Character (silavat-). He it is that expoundeth the law of the beginning, middle, and end of good acts, and who maketh known the Teacher with his characteristics, (and who maketh known) the full and perfect life of Chastity. This, O monks, is the third individual that is born into the world for the advantage and for the felicity of many persons, out of kindly feeling for the world, for the benefit, for the advantage, and for the felicity of gods and men. These verily, O monks, are the three individuals who are born into the world for the advantage and for the felicity of gods and men.’

The Teacher verily is the first great Sage in the world;
Following him is the disciple of perfected mind,
And then next the novitiate, imbued with intelligence,
Learned, endowed with that which maketh for Character.
These three, teachers of gods and men,
Givers of radiance, speaking forth the Law,
Unclose the door of immortality;
They release many from the Bond.
Those who, by the unsurpassed leadership of the Teacher,
Follow on the path which hath well been shown,
And those who are earnest in the teachings of the Felicitous
One,
Make an end of Misery e’en here (in the world).’
‘Ye should live, O monks, seeing what is impurity in the body; there should likewise be present before you internally attention to your inhalation and exhalation; ye should live seeing impermanence in the Aggregates.

‘And of those that live seeing what is impurity in the body, whatever inclination toward Passion there is in them, all that inclination is destroyed by their elements of purity.
‘And likewise from having present before oneself internally attention to one’s inhalation and exhalation, whatever external repositories of ideas there are, which tend toward hindrance, they become of no account.
‘And of those that live seeing the impermanence which is in the Aggregates—whatever ignorance there is in those people, all that ignorance is destroyed, and whatsoever sapience there is in those people, all that sapience cometh to the fore.’
‘The one that seeth what is impure in the body,
With his thoughts fixed on inhalation and exhalation,
Seeing the tranquillity of all the Aggregates,
Ardent at all times,

This monk verily hath proper vision
Inasmuch as he is emancipated here (in this world);
If he is good and hath attained Insight,
He is a sage that hath escaped the yoke of earthly existence.’
‘This is a lesser law unto a monk that hath entered upon his greater and his lesser laws. In explanation of the phrase “that hath entered upon his greater and his lesser laws”: he is one that speaketh that which is lawful, he is one that speaketh not that which is unlawful; he is one that reflecteth on that which is lawful, he is one that reflecteth not on that which is not lawful. When he hath accomplished both of these things, he liveth resigned, thoughtful, and mindful.’

‘The monk that delighteth in and is delighted by the Law,
That doth meditate upon the Law,
That remembereth the Law,
Doth not abandon the True Law.
If in going or in standing,
Or in sitting or in reclining,
He gaineth supremacy over his own thoughts,
Truly that one goeth to Repose.
‘There are these three improper ideas, O monks, which cause blindness, lack of sight, and ignorance, bring about cessation of wisdom, tend toward hindrance, and conduce to absence of Nirvana.’ ‘What three?’ ‘The idea of Lust, O monks, causeth blindness, lack of sight, and ignorance, bringeth about cessation of wisdom, tendeth toward hindrance, and conduceth to absence of Nirvana. The idea of Malevolence, O monks, causeth blindness, lack of sight, and ignorance, bringeth about cessation of wisdom, tendeth toward hindrance, and conduceth to absence of Nirvana. The idea of Cruelty, O monks, causeth blindness, lack of sight, and ignorance, bringeth about cessation of wisdom, tendeth toward hindrance, and conduceth to absence of Nirvana.

‘There are these three proper ideas, O monks, which do not cause blindness, lack of sight, and ignorance, which do not bring about cessation of wisdom, which tend not toward hindrance, (but) which conduce to Nirvana.’ ‘What three?’ ‘The idea of Separation (nekkhamma-), O monks, causeth not blindness, lack of sight, and ignorance, doth not bring about cessation of wisdom, doth not tend toward hindrance, (but) conduceth to Nirvana. The idea of Non-malevolence, O monks, causeth not blindness, lack of sight, and ignorance, doth not bring about cessation of wisdom, doth not tend toward hindrance, (but) conduceth to Nirvana. The idea of Non-cruelty, O monks, causeth not blindness, lack of sight, and ignorance, doth not bring about cessation of wisdom, doth not tend toward hindrance, (but) conduceth to Nirvana.’

‘One should reflect on the three proper ideas, and should renounce
The three improper ones. He verily that doth reflect upon
And doth subdue his ideas, as the rain doth subdue
Dust that is raised—he truly e’en here (in this world)
By gaining supremacy over his ideas by his thought (or, heart),
Hath gone unto a condition of Repose.’
‘There are, O monks, these three internal impurities, internal foes, internal enemies, internal murderers, and internal adversaries.’ ‘What three?’ ‘Desire, O monks, is an internal impurity, foe, enemy, murderer, and adversary. Hate, O monks, is an internal impurity, foe, enemy, murderer, and adversary. Delusion, O monks, is an internal impurity, foe, enemy, murderer, and adversary. These verily, O monks, are the three internal impurities, foes, enemies, murderers, and adversaries.’

‘Desire begetteth unseemliness;
Desire exciteth the thoughts;
A person is not aware of this danger
Which is born from within.
The man that is dominated by Desire
Doth not know what is seemly and seeth not the Law;
That man whom Desire doth accompany,
Becometh like unto murky darkness.
And he that hath abandoned Desire,
And desireth not the things that make for Desire—
From him Desire doth pass away
As doth a drop of water from the lotus.
Hate begetteth unseemliness;
Hate exciteth the thoughts;
A person is not aware of this danger
Which is born from within.
The man that is dominated by Anger
Doth not know what is seemly and seeth not the Law;
That man whom Hate doth accompany,
Becometh like unto murky darkness.

And he that hath abandoned Hate,
And hateth not the things that make for Hate—
From him Hate doth pass away
As doth toddy fruit from its stem.
Delusion begetteth unseemliness;
Delusion exciteth the thoughts;
A person is not aware of this danger
Which is born from within.
The man that is under Delusion
Doth not know what is seemly and seeth not the Law;
That man whom Delusion doth accompany
Becometh like unto murky darkness.
And he that hath abandoned Delusion, and is not deluded
By the things which make for Delusion—
He doth dispel all Delusion,
As the rising sun dispelleth the darkness.’
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.

By three errors, O monks, was Devadatta overcome and overpowered in spirit, and caused to stay for an aeon of time in punishment and perdition without relief. By what three? By sinful longing, O monks, was Devadatta overcome and overpowered in spirit, and caused to stay for an aeon of time in punishment and perdition without relief. By sinful association, O monks, was Devadatta overcome and overpowered in spirit, and caused to stay for an aeon of time in punishment and perdition. But when, in truth, he became mindful of his higher duties, he did enter, by means of his mundane conduct and his attainment of discrimination, upon the (fitting) end. By these three errors verily, O monks, was Devadatta overcome and overpowered in spirit, and caused to stay for an aeon of time in punishment and perdition.

To this effect spake the Blessed One, and hereupon said the following:
Let no one be born in any world soever
Having sinful longings;
Know ye this also by this (my message)
(Namely) how is the road of them that have evil longings.
I have heard that Devadatta,
Who was termed “wise,”
And who was considered to be “of perfected mind,”
Was resplendent in glory.
But having acted carelessly
And offended the Consummate One,
He reached the Waveless perdition
Four-portaled and frightful.
For whosoever harmeth an inoffensive man
That hath done no deed of evil,
Upon him indeed (i.e. the offender), being offensive in
thought
And lacking in respect, evil will light.
Whoso should think to pollute
The ocean by a jar of poison,
He could not pollute it by that,
For the sea is greater than the jar.

Even so he that thinketh to injure by a word
The Consummate One;
A word doth not reach unto Him,
Walking uprightly, good in thought.
A wise man should make such a one his friend,
And should follow him;
In following whose path,
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.
‘There are, O monks, these three kinds of Serenity in the Highest.’ ‘What three?’ ‘As many creatures as there are, O monks, whether without feet, or with two feet, or with four feet, or with many feet, or having form, or without form, sentient or non-sentient, or neither sentient nor non-sentient—the Consummate One, the Sanctified One, the Perfectly Enlightened One, is accounted highest above them all. Whatsoever persons, O monks, have found Serenity in the Highest, they have found Serenity in that which is Highest, and unto them, moreover, that have found Serenity in the Highest, there cometh highest fruition.

As many laws as there are, O monks, whether compounded or not compounded, the highest of them is accounted absence of passion, that is to say, the effacing of lasciviousness, the repression of thirst, giving up one’s abode, refraining from conversation, destruction of Thirst; for absence of passion is Cessation, Nirvana.
‘Whatsoever persons, O monks, have found Serenity in the law of the absence of passion, they have found Serenity in that which is Highest, and unto them, moreover, that have found Serenity in the Highest, there cometh highest fruition.
Of all perfected laws, O monks, the noble eightfold Path is proclaimed to be their soul: right belief, right resolves, right words, right occupations, right ways of living, right exertion, right reflection, right contemplation.

Whatsoever persons, O monks, have found serenity in the law of the Noble Faith, they have found serenity in that which is highest, and to them that have found serenity in the highest, there cometh highest fruition.
Whatsoever Orders or Congregations there are, O monks, the highest of these is accounted the Order of the disciples of the Consummate One, namely, four couples of men, eight individuals. This is the Order of the disciples of the Blessed One, worthy of worship, worthy of hospitable treatment, worthy of offerings, worthy of salutation, the unsurpassed realm of virtue in the world.
Whatsoever persons, O monks, have found serenity in the Order, they have found serenity in that which is highest, and to them that have found serenity in the highest, there cometh highest fruition.

To this effect spake the Blessed One, and hereupon said the following:
Of them that have found serenity in that which is highest,
Comprehending the Highest Law,
Having found serenity in the Highest Buddha,
Worthy of offerings and unsurpassed—
Of them that have found serenity in the Highest Law
Which stilleth Lusts and is happy,
Having found serenity in the Highest Order,
The unsurpassed realm of virtue—
Of those giving gifts of the first fruits—
The highest virtue increaseth,
And likewise the highest life and repute,
Fame, renown, happiness, and power.
The wise one that is a giver of that which is highest,
Who is intent on the Highest Law,
Whether he be god or mortal,
He doth rejoice in his attainment of the Highest Goal.

This, O monks, is the lowest of vocations, namely, the vocation of a Pindola; this word refers to the fact that Pindola wandered about in the world with bowl in hand. And there come unto this very man, O monks, the sons of noble family, sons who are possessed of wealth, for
the sake of the possession of wealth; not only those that are brought before kings are made religious mendicants, nor those brought before robbers, nor yet those in debt, nor those in fear. And furthermore there come those who are overspread with Misery, who are overcome with Misery, on account of birth, old age, death, griefs, lamentations, miseries, woes, and distresses, with the idea that possibly a termination of all this Aggregate of Misery may be learned from him that hath crossed beyond.

‘And even so, O monks, this son of noble family becometh covetous, with keen passion for Lusts, malevolent in thought, corrupt in his mind’s aims, of forgetful memory, unmindful, not self-composed, with wandering thoughts, with untamed senses.
‘Just as a funeral torch, O monks, standing in a dung heap, giving light between both, neither kindleth the store of faggots in the village, nor in the forest; by such a simile do I speak of this individual, for he hath, on the one hand, abstained from the enjoyments of the householder, and yet, on the other hand, he maketh not full the wealth of the order of devotees.’
‘Having, on the one hand, abstained from the pleasures of the householder,
Yet, on the other, being ill-fortuned, with ruined self-respect,
He doth scatter forth the wealth of the order of the devotees;
He perisheth like a funeral torch.

Better would it be to swallow a heated iron ball,
Like flaming fire, than that a bad,
Unrestrained fellow should live
On the charity of the land.’
‘Even if a monk should gather up the edges of his robe and follow behind me,’ and should walk in my footsteps (lit. step by step), yet if he should become covetous, with keen passion for Lusts, malevolent in thought, corrupt in the aspiration of his mind, of heedless memory, unmindful, not self-composed, letting his thoughts wander, with his senses uncultivated, then is he far from me and I from him.’ ‘Why?’ ‘Because, O monks, that monk seeth not the Law, and seeing not the Law he seeth not me.
‘But if a monk should dwell even a hundred leagues from me and be not covetous, nor with keen passion for Lusts, nor malevolent in thought, nor corrupt in his mind’s aspiration, (but) heedful in memory, mindful, self-composed, noble in thought, with his senses cultivated, then is he near to me and I to him.’ ‘Why?’ ‘Because, O monks, that monk seeth the Law, and seeing the Law, he seeth me.’

‘If even a follower should become cupidinous and destructive,
See how far is the one that goeth after temptation,
From him that goeth not after it;
How far is the one that is not content,
From him that is content;
How far the greedy one is from him that is devoid of greed.
And he that hath insight into the Law,
And is wise through his knowledge of the Law,
He, like a pool sheltered from the wind,
Or like one without temptation, is absorbed in Repose.
See how near he that is without temptation
Is to him that is without temptation;
How near he that is tranquil is to him that is tranquil;
How near he that is unselfish is to him that is unselfish.’

‘There are these three Fires, O monks.’ ‘What three?’ ‘The Fire of Passion, the Fire of Hate, the Fire of Delusion. These verily, O monks, are the three fires.’
The fire of Passion burneth mortals
Addicted to Lusts (and) stupefied;
The fire of Hate, moreover, burneth
The malevolent men, who kill living beings.
The fire of Delusion burneth the infatuated,
Those unskilled in the Noble Law;
These fires (consume) ignorant mankind
That take delight in their own bodies.
They (i. e. the ignorant) swell (the realm of) perdition,
And the wombs of animals,
And the realm of the gods and the departed spirits (pretas),
Since they are not freed from the bonds of Mara.
And they that are devoted night and day
To the commandments of the Supremely Enlightened One—
Such people distinguish the fire of Passion
By being constantly aware of impurity.

Superior men, moreover, extinguish
The fire of Hate by friendship,
And the fire of Delusion by wisdom,
That wisdom which causeth one to attain Discrimination.
Those prudent (nipaka-) people having unweariedly
Night and day extinguished (these fires),
Attain Nirvana absolutely,
And absolutely transcend Misery.
They, of noble vision, versed in the Veda,
Wise through right knowledge,
(And) having insight into the destruction of Birth,
Do not attain Re-existence.’
‘A monk should so investigate, O monks, that when he hath investigated externally (bahiddhā), his Intellection becometh clear; since he doth not fear the future, through his not being attached to (what is) undiffused, internal, (and) non-static, he becometh possessed of no cause for the origin of the misery of Birth, Old Age, and Death.’

‘A monk that hath abandoned the company of creatures,
That hath cut (loose from) the current,
He hath utterly destroyed the Transmigration of Births;
He hath no Re-existence.’
‘There are, O monks, these three sources of Lust.’ ‘What three?’ ‘In people that have Lust for present things; in people that delight in created Lusts; in people that are subject to Lusts created by others. These verily, O monks, are the three sources of Lust.’
Those gods with Lust for present things,
Being subject to them...
And those other gods who feast on Lust,
Delighting in created pleasures...
Under these and other circumstances
A wise man should give up
All Lust for sensual enjoyments,
Both divine and human.
Cutting off the torrent hard to cross,
Which is connected with what is pleasant and joyful,
They attain Nirvana absolutely;
They absolutely transcend Misery.

They, of noble vision, versed in the Veda,
Wise through right knowledge,
And having insight into the destruction of Birth,
Do not attain Re-existence.
‘He that is joined to the yoke of Lust, O monks, that is joined to the yoke of Existence, turning back, returneth to this world. He that is loosed from the yoke of Lust, O monks, but is joined to the yoke of Existence, doth not turn back or return to this world. He that is loosed from the yoke of Lust, O monks, and is loosed from the yoke of Existence, becometh a Sanctified One and hath his Taints destroyed.’
‘Those creatures that are joined
Both to the yoke of Lust
And the yoke of Existence, go to Transmigration,
And to Birth and Death.

And those that have abandoned Lusts,
But have not attained destruction of the Taints,
(Even though still) joined to the yoke of Existence—
They are called “Non-returners.”
And those that have ceased from Transmigration,
Destroying Re-birth, and who have attained
Destruction of the Taints—they verily have in this world
Crossed to the other shore.’
‘A monk who is good in character, O monks, good in the Law, and good in Wisdom, is called “perfected in the discipline of the Law,” he is (also) called a “Supreme Man.” And how, O monks, doth a monk become good in Character? A monk becometh good in character here (in this world), O monks, (if) he liveth restrained by the restraint of the Precepts, endowed with a (wide) range of good behavior, if he seeth danger in the smallest faults, and if, having taken them upon himself, he doth exercise himself in the Subjects of Study (sikkapada-). Thus verily, O monks, doth a monk become good in Character. In such manner is one good in character.

‘And how doth one become good in the Law? A monk becometh good in the Law here (in this world), O monks, (if) he liveth joined by the ties of Devotion to (lit. of) the things accessory to Enlightenment. Thus verily, O monks, doth a monk become good in the Law. In such manner is one good in Character and good in the Law.
‘And how doth one become good in Wisdom? A monk becometh good in Wisdom here (in this world), O monks, (if) he liveth having even in the world, by the destruction of his Taints, (gained) insight into the taintless Emancipation of Thought and Wisdom, (and hath) himself known and seen them face to face. Thus verily, O monks, a monk doth become good in Wisdom. In such manner, when one hath been called good in Character, good in the Law, good in Wisdom, (and) perfected in the Discipline, he is called a “Supreme Man.”’

‘He that hath done no evil deed
In body, word, or thought—
Him they call a “modest monk,”
(For they think:) “He is good in Character.”
He that is well-practised in the Laws,
Who goeth to the attainment of Enlightenment—
Him they call a “faithful (anussada-) monk,”
(For they think:) “He is good in the Law.”’
He that himself understandeth the destruction
Of Misery here (in this world)—
Him they call a “taintless monk,”
(For they think:) “He is good in Wisdom.”
He that is endowed with these Laws,
Who is free from wickedness, and hath cut loose from all
doubt,
Who is detached from all the world—
Him they call “forsaking all the world!”
There are, O monks, these two (kinds of) gifts, namely,
material (āmisa-, lit. fleshly) and spiritual (dhamma-) gifts,
and of these two, O monks, the higher is the latter.

There are these two (kinds of) distributions, O monks,
namely, material and spiritual distribution (saṃvibhāga-), and of
these two, O monks, the higher is the latter.
There are these two forms of kindliness (anuggaha-, lit.
favor), namely, material and spiritual kindliness, and of these
two the higher is the latter.
Since (men) have called the highest, unsurpassed gift,
That which the Blessed One hath described as distribution,
(Therefore) no wise, understanding person, whose tranquil
thoughts (are fixed) on the Chief Possession (i.e. Dharma),
Would offer sacrifice at (any) time.
And whatsoever persons both speak and hear (this doctrine),
With their tranquil thoughts (fixed) on the Commandment of
the Auspicious One,
And who are zealous in the Commandment of the Auspicious
One—
Their highest aim is purified.

This verily was said by the Blessed One, said by the
Sanctified One, so I have heard.
By means of the Law, O monks, do I account to be a brah-
man him that hath threefold knowledge, and no one else that

merely talketh talk. And how, O monks, do I account to be a brahman him that hath threefold knowledge, and no one else that merely talketh talk? Here (in this world), O monks, a monk doth recollect his former abode (i. e. his previous existence) variously appointed, thus: “For one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred-thousand births (jati-), for several Samvat aeons, for several Revolution aeons, for several Samvat and Revolution aeons together, was I (born) there, with such and such a name, family, caste, means of subsistence, experiencing such and such good fortune and misfortune, and (living) such and such a span (pariyanta-) of life. When I departed thence, I was (born) over there (i. e. in some other sphere of existence), with such and such a name, family, caste, means of subsistence, experiencing such and such good fortune and misfortune, and (living) such and such a span of life. When I departed from over there (i. e. the second sphere) I came into existence here.” Thus doth he recollect his former abode (i. e. previous existence), variously appointed, with its shapes (akara-) and its regions.

This, O monks, is the first knowledge attained by him; ignorance is destroyed and knowledge ariseth; darkness is destroyed and light ariseth, since he doth live ardent and resolute in mind, not disregarding Him.

And furthermore, O monks, by his divine vision, which is pure and transcending what is human, a monk doth see creatures that have fallen and have arisen, that are low and exalted, comely and ill-favored, fortunate and unfortunate, and he doth recognize that creatures follow the destiny of their deeds. And in sooth, sirs, those creatures that are attended by evil actions of body, word and thought, who speak evil of the noble ones, and are heretical in belief, and who share the evil consequences of heretical belief—they, after the dissolution of the body after death, attain punishment, misfortune, torture, and perdition. But, sirs, those creatures that are attended by good actions of body, word and thought, who speak no evil of the noble ones, and are right in their belief, and who share the (good) consequences of right belief—they, after the dissolution of the body after death, attain felicity and the heaven-world (sagga-loka). Thus by his divine vision which is pure and transcending what is human, he doth recognize that creatures follow the destiny of their deeds. This, O monks, is the second knowledge attained by him; ignorance is destroyed and knowledge ariseth;

darkness is destroyed and light ariseth, since he doth live ardent and resolute in mind, not disregarding Him.
And furthermore, O monks, by the destruction of his Taints even in the world, a monk hath gained insight into the taintless Emancipation of Thought and Wisdom, and doth live (having) himself known and seen them face to face. This, O monks, is the third knowledge attained by him; ignorance is destroyed and knowledge ariseth; darkness is destroyed and light ariseth, since he doth live ardent and resolute in mind, not disregarding Him. Thus by the Law, O monks, do I account to be a brahman him that hath threefold knowledge, and no one else that merely talketh talk.
To this effect spake the Blessed One, and hereupon said the following:

Whoso knoweth his former abode,
And heaven and punishment—
Him do I account to be a brahman
And no one else that merely talketh talk.
Whoso knoweth his former abode,
And seeth heaven and punishment,
And who hath attained destruction of Birth,
Is a seer endowed with Insight.
By means of these three knowledges
A brahman becometh possessed of threefold knowledge;
Him I call “three-knowledged,”
And no one else that merely talketh talk.
Exactly to that effect was it spoken by the Blessed One, so I have heard.