This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“O monks, I am a brahman devoted to begging, ever pure-handed, wearing my final body, the incomparable Healer and Physician. Ye are my offspring here, born from my mouth, spiritually born, created by the Law, spiritual heirs (dayāda-), not material heirs.
‘There are these two kinds of gifts, O monks, namely, material and spiritual gifts, and of these two, O monks, the higher is the latter.
‘There are these two kinds of distribution, O monks, namely, material and spiritual distribution, and of these two, O monks, the higher is the latter.
‘There are these two forms of kindliness, O monks, namely, material and spiritual kindliness, and of these two, O monks, the higher is the latter.
“O monks, I am a brahman devoted to begging, ever pure-handed, wearing my final body, the incomparable Healer and Physician. Ye are my offspring here, born from my mouth, spiritually born, created by the Law, spiritual heirs (dayāda-), not material heirs.
‘There are these two kinds of gifts, O monks, namely, material and spiritual gifts, and of these two, O monks, the higher is the latter.
‘There are these two kinds of distribution, O monks, namely, material and spiritual distribution, and of these two, O monks, the higher is the latter.
‘There are these two forms of kindliness, O monks, namely, material and spiritual kindliness, and of these two, O monks, the higher is the latter.
‘There are these two forms of sacrifice, O monks, namely, material and spiritual sacrifice, and of these two, O monks, the higher is the latter.’
To this effect spake the Blessed One, and hereupon said the following:
‘He that hath freely offered spiritual sacrifice,
Namely, the Consummate One, compassionate to all beings,
Such a one as he creatures will honor as best of gods and men,
And as one that hath passed beyond Existence.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
‘There are, O monks, these four (things) which, although small and easy to obtain, are beyond reproach.’ ‘What four?’ ‘A dusty heap of rags, O monks, is both small and easy to obtain and is beyond reproach. Broken morsels of food, O monks, are both small and easy to obtain and are beyond reproach.
To this effect spake the Blessed One, and hereupon said the following:
‘He that hath freely offered spiritual sacrifice,
Namely, the Consummate One, compassionate to all beings,
Such a one as he creatures will honor as best of gods and men,
And as one that hath passed beyond Existence.’
Exactly to that effect was it spoken by the Blessed One, so I have heard.
‘There are, O monks, these four (things) which, although small and easy to obtain, are beyond reproach.’ ‘What four?’ ‘A dusty heap of rags, O monks, is both small and easy to obtain and is beyond reproach. Broken morsels of food, O monks, are both small and easy to obtain and are beyond reproach.
The root of a tree as a dwelling is both small and easy to obtain and is beyond reproach. Urine that has become foul-smelling as a medicine is both small and easy to obtain and is beyond reproach. Verily these four things, O monks, although small and easy to obtain, are beyond reproach. Since, therefore, O monks, a monk is contented with what is small and easy to obtain and beyond reproach, him I declare to be a higher member of the devotees.
‘In the case of him that is contented with what is beyond reproach,
With what is small and easy to obtain,
The matter of attention to his bed and his seat,
To his clothing, food and drink,
‘In the case of him that is contented with what is beyond reproach,
With what is small and easy to obtain,
The matter of attention to his bed and his seat,
To his clothing, food and drink,
Is no obstacle to his thought,
Nor is he hindered by the sight of them.
And by that monk who is content and zealous
There have been acquired
Those Laws which are said to be
In accordance with the state of a devotee.’
Nor is he hindered by the sight of them.
And by that monk who is content and zealous
There have been acquired
Those Laws which are said to be
In accordance with the state of a devotee.’
‘I proclaim the destruction of the Taints, O monks, to the one that knoweth and to the one that seeth, but not to the one that knoweth not and seeth not. And what is Destruction of the Taints, O monks, for him that knoweth and for him that seeth? To know that “This is Misery” is the Destruction of the Taints for the one that knoweth and for the one that seeth. To know that “This is the Origin (samudaya-) of Misery” is the Destruction of the Taints for the one that knoweth and for the one that seeth. To know that “This is the Cessation of Misery” is the Destruction of the Taints for the one that knoweth and for the one that seeth. To know that “This is the Way leading to the Destruction of Misery” is the Destruction of the Taints for the one that knoweth and for the one that seeth. Thus indeed, O monks, to the one that knoweth and to the one that seeth there cometh Destruction of the Taints.’
‘Of a novitiate-monk who is under disciplinary training,
And who is following in the Straight Path,
The first understanding lieth in Destruction;
From this (there cometh) higher knowledge.
From this (there cometh) the knowledge of Emancipation,
The highest understanding of Emancipation;
In Destruction there ariseth the understanding
That the Fetters are broken.
Not, however, by the slothful,
Nor by the undiscerning,
Is this Nirvana to be reached,
Which is the Deliverance from all ties.’
‘Whatsoever devotees or brahmans there are, O monks, that do not correctly comprehend that “This is Misery” and do not comprehend that “This is its Origin, its Cessation, and the Way which leadeth to its Cessation”—not mine, O monks, are those devotees or brahmans, nor are they esteemed as devotees or brahmans among the devotees and brahmans, nor do they, when old, live, having known by themselves face to face and having attained in (this) seen world the objective of devotees and the objective of brahmans.
And who is following in the Straight Path,
The first understanding lieth in Destruction;
From this (there cometh) higher knowledge.
From this (there cometh) the knowledge of Emancipation,
The highest understanding of Emancipation;
In Destruction there ariseth the understanding
That the Fetters are broken.
Not, however, by the slothful,
Nor by the undiscerning,
Is this Nirvana to be reached,
Which is the Deliverance from all ties.’
‘Whatsoever devotees or brahmans there are, O monks, that do not correctly comprehend that “This is Misery” and do not comprehend that “This is its Origin, its Cessation, and the Way which leadeth to its Cessation”—not mine, O monks, are those devotees or brahmans, nor are they esteemed as devotees or brahmans among the devotees and brahmans, nor do they, when old, live, having known by themselves face to face and having attained in (this) seen world the objective of devotees and the objective of brahmans.
‘But whatsoever devotees or brahmans there are, O monks, that do correctly comprehend that “This is Misery” and likewise that “This is its Origin, its Cessation, and the Way that leadeth to its Cessation”—mine in truth, O monks, are those devotees and brahmans, and they are, moreover, esteemed as devotees and brahmans among those that are devotees and brahmans, and, when old, live, having known by themselves face to face and having attained in (this) seen world the objective of devotees and the objective of brahmans.’
‘They that do not comprehend Misery
And (atho) the origin of Misery
And where Misery
Cometh wholly to nought,
And who know not the Path
Leading to the stilling of Misery—
They, deprived of the Emancipation of thought
And of the Emancipation of wisdom,
Are not fit for making an end (of existence);
They verily undergo Birth and Old Age.
‘They that do not comprehend Misery
And (atho) the origin of Misery
And where Misery
Cometh wholly to nought,
And who know not the Path
Leading to the stilling of Misery—
They, deprived of the Emancipation of thought
And of the Emancipation of wisdom,
Are not fit for making an end (of existence);
They verily undergo Birth and Old Age.
But they that do comprehend Misery
And the origin of Misery
And where Misery
Cometh wholly to nought,
And who know the Path
Leading to the stilling of Misery—
They, endowed with Emancipation of thought
And with Emancipation of wisdom,
Are fit for making an end (of existence);
They do not undergo Birth and Old Age.’
And the origin of Misery
And where Misery
Cometh wholly to nought,
And who know the Path
Leading to the stilling of Misery—
They, endowed with Emancipation of thought
And with Emancipation of wisdom,
Are fit for making an end (of existence);
They do not undergo Birth and Old Age.’
‘Whatsoever monks are endowed with Character, are endowed with Contemplation, are endowed with Wisdom, and with Emancipation and the Vision that cometh from the understanding of Emancipation, O monks, (who are) givers of admonition, teachers, instructors, advisers, (who are) stimulating and encouraging, competent expounders of the Good Law—I declare that associating with such monks as these, O monks, is exceeding helpful, and so likewise the hearing, approaching, and attending upon such monks as these, as well as being mindful (of the commands) of these monks, and also imitating them in renunciation.’ ‘Why is this?’ ‘Since by honoring and worshiping and attending upon monks of such a character, (an individual), though imperfect in the Attributes of his Character, goeth to perfection of Devotion, and, though imperfect in the Attributes of Wisdom, goeth to perfection of Devotion, and, though imperfect in the Attributes of Emancipation, goeth to perfection of Devotion, and, though imperfect in the Wisdom that cometh from the understanding of Emancipation, goeth to perfection of Devotion.
Monks of such a nature as these, O monks, are called “teachers, carriers of teaching, forsakers of strife, dispellers of darkness, givers of splendor, radiance, brightness, torch-bearers, givers of light, noble, men with eyes.”
Those that have discrimination, namely,
Those with devoted minds, noble,
Those who live according to the Law—
They, I say, have a position that doth cause rejoicing.
They glorify the Good Law,
They are givers of light and illumination,
Givers of splendor and wise are they,
Far-seeing, forsakers of strife.
Wise men, through having heard their teaching,
And through having right knowledge,
And through Insight into the destruction of Birth,
Do not attain Re-existence.
Those that have discrimination, namely,
Those with devoted minds, noble,
Those who live according to the Law—
They, I say, have a position that doth cause rejoicing.
They glorify the Good Law,
They are givers of light and illumination,
Givers of splendor and wise are they,
Far-seeing, forsakers of strife.
Wise men, through having heard their teaching,
And through having right knowledge,
And through Insight into the destruction of Birth,
Do not attain Re-existence.
There are, O monks, these four sources of the creation of Thirst, whereby Thirst, being created, doth spring up within a monk. “What four?” “Because of his dress, O monks, Thirst being created doth spring up within a monk; because of food received within his bowl, O monks, Thirst being created doth spring up within a monk; because of his bed and seat, O monks, Thirst being created doth spring up within a monk; because of repeated existence, O monks, Thirst being created doth spring up within a monk. These verily, O monks, are the four sources of the creation of Thirst, which being created do spring up within a monk.”
A man accompanied by Thirst
Undergoeth transmigration for a long time
And doth not pass beyond transmigration
With its manifold existences (lit. such and other existences).
A man accompanied by Thirst
Undergoeth transmigration for a long time
And doth not pass beyond transmigration
With its manifold existences (lit. such and other existences).
Thus having known the distressing origin
Of the Misery of Thirst,
A monk that is freed from Thirst and without Attachment (anadana-),
Wandereth forth thoughtful as a recluse (pari-vraj-).
Those are brahman-like families, O monks, in whose exalted house parents are honored by their children. Those families are like unto the ancient divinities, O monks, in whose exalted house parents are honored by their children. Those families, O monks, are like unto the ancient teachers, O monks, in whose exalted house parents are honored by their children. Those families are like unto the worshipful, O monks, in whose exalted house parents are honored by their children. The appellation of such parents, O monks, is “Brahmans.” The appellation of such parents, O monks, is “Ancient Divinities.” The appellation of such parents, O monks, is “Ancient Teachers.” The appellation of such parents, O monks, is “Worshipful.” “Why is this?” “Exceeding helpful, O monks, are such parents to their children; they cause success, they give nourishment, (they are) guiders of this world.”
Of the Misery of Thirst,
A monk that is freed from Thirst and without Attachment (anadana-),
Wandereth forth thoughtful as a recluse (pari-vraj-).
Those are brahman-like families, O monks, in whose exalted house parents are honored by their children. Those families are like unto the ancient divinities, O monks, in whose exalted house parents are honored by their children. Those families, O monks, are like unto the ancient teachers, O monks, in whose exalted house parents are honored by their children. Those families are like unto the worshipful, O monks, in whose exalted house parents are honored by their children. The appellation of such parents, O monks, is “Brahmans.” The appellation of such parents, O monks, is “Ancient Divinities.” The appellation of such parents, O monks, is “Ancient Teachers.” The appellation of such parents, O monks, is “Worshipful.” “Why is this?” “Exceeding helpful, O monks, are such parents to their children; they cause success, they give nourishment, (they are) guiders of this world.”
Parents who have kindly feeling
Toward their offspring, are called
“Brahmans,” “Ancient Teachers,”
“Worthy of oblation from their children.”
Therefore, moreover, a wise man should honor
And revere them, both with food and drink,
And with raiment, bed, ointment, and bath,
And by washing their feet.
On account of this ministration
Unto his parents, him they praise
As “wise” e’en here (on earth);
When he hath gone hence, he doth rejoice in heaven.’
‘Exceeding helpful to you, O monks, are brahman householders who present you with garments, offerings (pinda-pata-), beds, seats, requisites for sickness, medicines, and utensils. And ye verily, O monks, are exceeding helpful to the brahman householders, for ye point out to them the Law of their first, middle, and last good actions, and ye do proclaim unto them the life of Chastity, with its meaning and its characteristics, absolutely complete and perfect. Thus by mutual reliance, O monks, a life of Chastity is lived for the sake of crossing the Flood (of earthly longings), and for the sake of properly making an end of Misery.’
Toward their offspring, are called
“Brahmans,” “Ancient Teachers,”
“Worthy of oblation from their children.”
Therefore, moreover, a wise man should honor
And revere them, both with food and drink,
And with raiment, bed, ointment, and bath,
And by washing their feet.
On account of this ministration
Unto his parents, him they praise
As “wise” e’en here (on earth);
When he hath gone hence, he doth rejoice in heaven.’
‘Exceeding helpful to you, O monks, are brahman householders who present you with garments, offerings (pinda-pata-), beds, seats, requisites for sickness, medicines, and utensils. And ye verily, O monks, are exceeding helpful to the brahman householders, for ye point out to them the Law of their first, middle, and last good actions, and ye do proclaim unto them the life of Chastity, with its meaning and its characteristics, absolutely complete and perfect. Thus by mutual reliance, O monks, a life of Chastity is lived for the sake of crossing the Flood (of earthly longings), and for the sake of properly making an end of Misery.’
“Both those with houses and those without houses,
Being mutually dependent upon each other,
Do exalt the Good Law,
Which is Security unsurpassed.
And from them that have houses the houseless
Receive clothes, requisites (for sickness),
Beds and seats,
Shelter and entertainment.
Through reliance, moreover, on the Auspicious One,
Both householders and those without houses
Have Faith in the Sanctified One
And meditate with noble wisdom.
Having here (on earth) fulfilled the Law,
The Path that leadeth to Felicity,
They rejoice within the world of the gods,
(For) they follow (lit. they lust) their Lusts, and take joy therein.’
‘Whatsoever monks are deceitful and obstinate, O monks, are chatterers, wavering, proud, not self-composed—these are not my monks and they are departed, O monks, from this Discipline (vinaya-) of the Law, and they do not attain growth, increase, or development in the Discipline of the Law. But on the other hand, O monks, those monks that are not deceitful, not chatterers, steadfast, tractable, well-composed, verily they are my monks; they have not departed from the Discipline of the Law, and they have attained growth, increase, and development in the Discipline of the Law.’
Being mutually dependent upon each other,
Do exalt the Good Law,
Which is Security unsurpassed.
And from them that have houses the houseless
Receive clothes, requisites (for sickness),
Beds and seats,
Shelter and entertainment.
Through reliance, moreover, on the Auspicious One,
Both householders and those without houses
Have Faith in the Sanctified One
And meditate with noble wisdom.
Having here (on earth) fulfilled the Law,
The Path that leadeth to Felicity,
They rejoice within the world of the gods,
(For) they follow (lit. they lust) their Lusts, and take joy therein.’
‘Whatsoever monks are deceitful and obstinate, O monks, are chatterers, wavering, proud, not self-composed—these are not my monks and they are departed, O monks, from this Discipline (vinaya-) of the Law, and they do not attain growth, increase, or development in the Discipline of the Law. But on the other hand, O monks, those monks that are not deceitful, not chatterers, steadfast, tractable, well-composed, verily they are my monks; they have not departed from the Discipline of the Law, and they have attained growth, increase, and development in the Discipline of the Law.’
‘Deceitful, obstinate, chatterers, wavering,
Proud, not self-composed—
They increase not in the Law which is pointed out
By the Perfectly Enlightened One.
Not deceitful, not chatterers, steadfast,
Tractable, well-composed—
They verily increase in the Law which is pointed out
By the Perfectly Enlightened One.’
‘Just as, O monks, a man carried away by the flood of a river of pleasant and delightful aspect—should a spectator on the shore see him, he (the spectator) would say: “Ho there! Why art thou carried away by the flood of this stream of pleasant and delightful aspect? For there is below there a lake with waves, whirlpools, crocodiles, and demons! When thou hast gone into that lake, O man, thou wilt meet with death, or with misery which is merely death.” Then, forsooth, that man, on hearing these words, O monks, would struggle against the flood with hands and feet.
Proud, not self-composed—
They increase not in the Law which is pointed out
By the Perfectly Enlightened One.
Not deceitful, not chatterers, steadfast,
Tractable, well-composed—
They verily increase in the Law which is pointed out
By the Perfectly Enlightened One.’
‘Just as, O monks, a man carried away by the flood of a river of pleasant and delightful aspect—should a spectator on the shore see him, he (the spectator) would say: “Ho there! Why art thou carried away by the flood of this stream of pleasant and delightful aspect? For there is below there a lake with waves, whirlpools, crocodiles, and demons! When thou hast gone into that lake, O man, thou wilt meet with death, or with misery which is merely death.” Then, forsooth, that man, on hearing these words, O monks, would struggle against the flood with hands and feet.
‘This simile, O monks, is made for the conveying of a meaning. And this is the meaning: “The flood of the river” is the designation of Thirst; “pleasant and delightful in aspect” is, allegorically, the designation of private dwellings; “a lake below” is the designation of the five bonds of sensual life; “with waves” is the designation of the frenzy of anger; “with whirlpools” is the designation of the five varieties of Lust; “with crocodiles and demons” is the designation of womankind; “against the flood” is the designation of Separation (nekkhamma-); “struggling with hands and feet” is the designation of the exertion of one’s strength; “the spectator standing on the shore” is the designation of the Consummate One, the Sanctified One, the Perfectly Enlightened One.’
“When one hath forsaken Lusts with their Misery,
Seeking after Security in future,”
Of right comprehension, with mind well emancipated,
One may, in just this wise, experience Emancipation.
He that is versed in the Veda, and liveth chastely,
Is called “a goer to the end of the world, one that hath crossed over.”’
‘If as he walketh, there ariseth in a monk the idea of Lust, or the idea of Malevolence, or the idea of Cruelty, O monks, and if the monk yield to this, and doth not forsake nor dispel it, nor banish it to non-existence, a monk of such a character is called slothful, froward, constantly and continually indolent, deficient in strength.
‘If as he is seated, there ariseth in a monk the idea of Lust, or the idea of Malevolence, or the idea of Cruelty, O monks, and if the monk yield to this, and doth not forsake or dispel it, nor banish it to non-existence—a monk of such a character is called slothful, froward, constantly and continually indolent, deficient in strength.
Seeking after Security in future,”
Of right comprehension, with mind well emancipated,
One may, in just this wise, experience Emancipation.
He that is versed in the Veda, and liveth chastely,
Is called “a goer to the end of the world, one that hath crossed over.”’
‘If as he walketh, there ariseth in a monk the idea of Lust, or the idea of Malevolence, or the idea of Cruelty, O monks, and if the monk yield to this, and doth not forsake nor dispel it, nor banish it to non-existence, a monk of such a character is called slothful, froward, constantly and continually indolent, deficient in strength.
‘If as he is seated, there ariseth in a monk the idea of Lust, or the idea of Malevolence, or the idea of Cruelty, O monks, and if the monk yield to this, and doth not forsake or dispel it, nor banish it to non-existence—a monk of such a character is called slothful, froward, constantly and continually indolent, deficient in strength.
‘If as he reclineth, there ariseth in a monk the idea of Lust, or the idea of Malevolence, or the idea of Cruelty, O monks, and if the monk yield to this, and doth not forsake or dispel it, nor banish it to non-existence—a monk of such a character is called slothful, froward, constantly and continually indolent, deficient in strength.
‘(But) if as he walketh, there ariseth in a monk the idea of Lust, or the idea of Malevolence, or the idea of Cruelty, O monks, and if the monk doth not yield to this, but doth forsake and dispel it, and doth banish it to non-existence—a monk of such a character is called ardent, not froward, constantly and continually strenuous, intent in mind.
‘(But) if as he walketh, there ariseth in a monk the idea of Lust, or the idea of Malevolence, or the idea of Cruelty, O monks, and if the monk doth not yield to this, but doth forsake and dispel it, and doth banish it to non-existence—a monk of such a character is called ardent, not froward, constantly and continually strenuous, intent in mind.
‘(But) if as he standeth, there ariseth in a monk the idea of Lust, or the idea of Malevolence, or the idea of Cruelty, O monks, and if the monk doth not yield to this, but doth forsake and dispel it, and doth banish it to non-existence—a monk of such a character is called ardent, not froward, constantly and continually strenuous, intent in mind.
‘(But) if as he is seated, there ariseth in a monk the idea of Lust, or the idea of Malevolence, or the idea of Cruelty, O monks, and if the monk doth not yield to this, but doth forsake and dispel it, and doth banish it to non-existence—a monk of such a character is called ardent, not froward, constantly and continually strenuous, intent in mind.
‘(But) if as he is seated, there ariseth in a monk the idea of Lust, or the idea of Malevolence, or the idea of Cruelty, O monks, and if the monk doth not yield to this, but doth forsake and dispel it, and doth banish it to non-existence—a monk of such a character is called ardent, not froward, constantly and continually strenuous, intent in mind.
‘(But) if as he reclineth, there ariseth in a monk the idea of Lust, or the idea of Malevolence, or the idea of Cruelty, O monks, and if the monk doth not accept this, but doth forsake and dispel it, and doth banish it to non-existence—a monk of such a character is called ardent, not froward, constantly and continually strenuous, intent in mind.’
“If while either walking or standing,
Or while sitting or reclining,
A monk doth reflect upon an idea
Which is evil or connected with household life (gehanissita-)
Having entered upon the path that is evil,
And having become infatuated with Delusion—
Such a monk as this is not able
To experience Supreme Enlightenment.
But if, while either walking or standing,
“If while either walking or standing,
Or while sitting or reclining,
A monk doth reflect upon an idea
Which is evil or connected with household life (gehanissita-)
Having entered upon the path that is evil,
And having become infatuated with Delusion—
Such a monk as this is not able
To experience Supreme Enlightenment.
But if, while either walking or standing,
Or while sitting or reclining,
A monk doth have control over his ideas,
And is delighted by the quiescence (upasama-) of his ideas—
Such a monk as this is able
To experience Supreme Enlightenment.”
A monk doth have control over his ideas,
And is delighted by the quiescence (upasama-) of his ideas—
Such a monk as this is able
To experience Supreme Enlightenment.”
“Do ye live, O monks, endowed with Character; do ye live endowed with the Precepts, restrained by the restraint of the Precepts, endowed with a wide range of good behavior, seeing danger in the smallest faults, and do ye exercise yourselves in the Subjects of Study, having taken them upon yourselves. What would be, O monks, the higher duty of monks living endowed with Character, endowed with the Precepts, endowed with a wide range of good behavior, seeing danger in the smallest faults, and who exercise themselves in the Subjects of Study, having taken them upon themselves? If, moreover, while he walketh, a monk hath become devoid of Covetousness, and likewise of Malevolence, Sloth, Torpor, Vanity, and Moroseness, and hath got the best of vacillation, his strength when exerted becometh unfailing, his ready memory becometh not dulled, his body in repose is not exerted, his thoughts are composed and collected; a monk of such a character, O monks, even while walking, is called ‘ardent, not froward, constantly and continually strenuous, intent in mind.’
“And if, moreover, while he standeth, a monk hath become devoid of Covetousness, and likewise of Malevolence, Sloth, Torpor, Vanity, and Moroseness, and hath got the best of vacillation, his strength when exerted becometh unfailing, his ready memory becometh not dulled, his body in repose is not exerted, his thoughts are composed and collected; a monk of such a character, O monks, even while standing, is called ‘ardent, not froward, constantly and continually strenuous, intent in mind.’
“And if, moreover, while he is seated, a monk hath become devoid of Covetousness, and likewise of Malevolence, Sloth, Torpor, Vanity, and Moroseness, and hath got the best of vacillation, his strength when exerted becometh unfailing, his ready memory becometh not dulled, his body in repose is not exerted, his thoughts are composed and collected; a monk of such a character, O monks, even while being seated, is called ‘ardent, not froward, constantly and continually strenuous, intent in mind.”
“And if, moreover, while he is seated, a monk hath become devoid of Covetousness, and likewise of Malevolence, Sloth, Torpor, Vanity, and Moroseness, and hath got the best of vacillation, his strength when exerted becometh unfailing, his ready memory becometh not dulled, his body in repose is not exerted, his thoughts are composed and collected; a monk of such a character, O monks, even while being seated, is called ‘ardent, not froward, constantly and continually strenuous, intent in mind.”
And if, moreover, while he reclineth wakeful, a monk hath become devoid of Covetousness, and likewise of Malevolence, Sloth, Torpor, Vanity, and Moroseness, and hath got the best of vacillation, his strength when exerted becometh unfailing, his ready memory becometh not dulled, his body in repose is not exerted, his thoughts are composed and collected; a monk of such a character, O monks, even while reclining, is called “ardent, not froward, constantly and continually strenuous, intent in mind.”
‘A monk should walk and stand restrainedly,
Should sit and recline restrainedly,
Should bend (his limbs) restrainedly
And should stretch himself restrainedly
Upwards, across, and sideways.
Just as the course of the universe (jagat-) is regarded,
So is the rise and decay
‘A monk should walk and stand restrainedly,
Should sit and recline restrainedly,
Should bend (his limbs) restrainedly
And should stretch himself restrainedly
Upwards, across, and sideways.
Just as the course of the universe (jagat-) is regarded,
So is the rise and decay
Of the Attributes of things.
Such a monk, living in this wise,
Being ardent, reposeful in manner,
Not vaunting himself (lit. not puffed up)
With propriety and tranquillity of soul,
Ever mindful of his Subjects of Study—
Him they call “Constantly intent in mind.”
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“The world, O monks, hath been thoroughly understood by the Consummate One (tathagata-) ; from the world the Consummate One is wholly detached; the Origin of the world, O monks, hath been thoroughly understood by the Consummate One, and it hath been cast aside (pahina) by him; the Cessation of the world, O monks, hath been thoroughly understood by the Consummate One, and it hath been realized by him; the Way leading to the Cessation of the world, O monks, hath been thoroughly understood by the Consummate One, and hath been attained by him.
Such a monk, living in this wise,
Being ardent, reposeful in manner,
Not vaunting himself (lit. not puffed up)
With propriety and tranquillity of soul,
Ever mindful of his Subjects of Study—
Him they call “Constantly intent in mind.”
This verily was said by the Blessed One, said by the Sanctified One, so I have heard.
“The world, O monks, hath been thoroughly understood by the Consummate One (tathagata-) ; from the world the Consummate One is wholly detached; the Origin of the world, O monks, hath been thoroughly understood by the Consummate One, and it hath been cast aside (pahina) by him; the Cessation of the world, O monks, hath been thoroughly understood by the Consummate One, and it hath been realized by him; the Way leading to the Cessation of the world, O monks, hath been thoroughly understood by the Consummate One, and hath been attained by him.
‘Whatever, O monks, hath been heard, thought, felt, obtained, sought, pondered on in the mind, about the world with its gods, its Mara (the tempter), its brahma, its race of devotees and brahmans—since (all) this is thoroughly understood by the Consummate One, for that reason he is called Consummate.
‘(Between) the night, O monks, in which the Consummate One obtained Incomparable Supreme Enlightenment, and the night in which he obtaineth Complete Nirvana (parinibbana-) through the element of Nirvana which hath no Substrata remaining—all that which he speaketh, uttereth, and declareth cometh
absolutely to pass and it cometh to pass just so and not otherwise; for that reason he is called Consummate.
“Just as the Consummate One speaketh, O monks, so he doeth; just as the Consummate One doeth, so he speaketh; inasmuch as he doeth as he speaketh and speaketh as he doeth, for that reason he is called Consummate. In the world, O monks, with its gods, its Mara, its brahma, its race of devotees and brahmans, the Consummate is surpassing, unsurpassed, comprehending the purposes of others, all-powerful—therefore is he called Consummate.”
‘(Between) the night, O monks, in which the Consummate One obtained Incomparable Supreme Enlightenment, and the night in which he obtaineth Complete Nirvana (parinibbana-) through the element of Nirvana which hath no Substrata remaining—all that which he speaketh, uttereth, and declareth cometh
absolutely to pass and it cometh to pass just so and not otherwise; for that reason he is called Consummate.
“Just as the Consummate One speaketh, O monks, so he doeth; just as the Consummate One doeth, so he speaketh; inasmuch as he doeth as he speaketh and speaketh as he doeth, for that reason he is called Consummate. In the world, O monks, with its gods, its Mara, its brahma, its race of devotees and brahmans, the Consummate is surpassing, unsurpassed, comprehending the purposes of others, all-powerful—therefore is he called Consummate.”
To this effect spake the Blessed One, and hereupon said the following:
“Having Insight into all the world,
Into all the worlds exactly,
Detached from all the world,
In all the world without compare—
All-surpassing in everything, steadfast,
Freed from all ties,
The highest Repose belongeth to him
Having attained Nirvana, with no fear from any side.
This Enlightened One, with Taints destroyed,
Scatheless, having severed the bonds of doubt,
Hath attained destruction of all actions
And is released from the destruction of the Substrata.
This same Blessed and Enlightened One,
This lion beyond compare,
Hath set the Wheel of Brahma in motion
For the world with its gods—
Thinking this, the gods and men
Who have gone to Buddha for refuge,
Will worship him, after going,
As “The Great One that hath transcended Time,
“Having Insight into all the world,
Into all the worlds exactly,
Detached from all the world,
In all the world without compare—
All-surpassing in everything, steadfast,
Freed from all ties,
The highest Repose belongeth to him
Having attained Nirvana, with no fear from any side.
This Enlightened One, with Taints destroyed,
Scatheless, having severed the bonds of doubt,
Hath attained destruction of all actions
And is released from the destruction of the Substrata.
This same Blessed and Enlightened One,
This lion beyond compare,
Hath set the Wheel of Brahma in motion
For the world with its gods—
Thinking this, the gods and men
Who have gone to Buddha for refuge,
Will worship him, after going,
As “The Great One that hath transcended Time,
The Victorious One, best of those victorious,
Reposeful, Sage of those reposeful,
Emancipated, highest of those emancipated,
The One that hath crossed, best of those that have crossed—”,
Thinking this they will worship him
As “The Great One that hath transcended Time”;
Nor is there in the world with its gods
Any One thy equal.”
Exactly to this effect was it spoken by the Blessed One, so I have heard.
Reposeful, Sage of those reposeful,
Emancipated, highest of those emancipated,
The One that hath crossed, best of those that have crossed—”,
Thinking this they will worship him
As “The Great One that hath transcended Time”;
Nor is there in the world with its gods
Any One thy equal.”
Exactly to this effect was it spoken by the Blessed One, so I have heard.