Itivuttaka

VERSES OF UPLIFT
[VIII, x

x

Thus have I heard: On a certain occasion the Exalted One was staying near Savatthi, at. Jeta Grove in Anathapindika's Park.

Then the Exalted One called to the monks, saying,

'Monks !'

, Yes, sir," replied those monks to the Exalted One.

The Exalted One said this: ' Monks, when Dabba of the Mallas rose into the air (as in previO'1.bS Butta) . ' , not an atom of ash or soot was to be seen. Just as, for instance, when ghee or oil is consumed, utterly burned up . , . so was it in th e case of Dab ba of th e Manas,'

Thereupon th,e Exalted One at that time, seeing the

meaning of it, gave utterance to this verse of uplift:

Just as the bourn of a blazing spark of fire Struck front the anvil, gradually jading,

Cannot be known,,-8o in the case of those Who'te ri.qhtly~l)on release and C'108sed the flood

OJ lusts that bii;d, and reached the b~isS'unshaken, \ lhe boum: they 1)e won canrwt be po~nted to?

1 Com!! .. na upalahbhatL· Ilppai'inattilM.-bkiivr11j so gat(l,

•

< VERSES OF UPLTFT' IS· FIN1lSHED

AS IT WAS SAID I.-THE ONES

CHAPfER L--SUBETY.

THIS was said by the Exalted One, said by the Arahant ; so I . have heard:

'Monks, dO,ye give l}P one thing. I am ,your surety for not :et.ummg (to .buth). What one thing t Lust, monks, IS the one thmg ye must give up. I am your surety for not returning. '

This is the meaning of what the Exalted One said.

Herein' this meaning is thus:': spoken.

By whatsoever lust infiamRi},3 Being8 to the iU-bourn go,

Tha; lust, completely knowi'nf] it, Th?se ,who, have insigkt do reJed. Rejechng u, no more again

They come unt.o t.his world at aU .

This meaning also was spoken by the Ex.alted One'

::;0 I have heard. .,

11

This was said by the Exalted One, su.id by the Arahant';

I,lO r have heard: .

'Monks, do ye give up one thing. I am your surety

1 Gamy. ' in that Butta..'

.. ~ • Is again thus. spoke~. By the Euited One and by the compilers also on such OCCl3.81011!! verees IIIe added. Here. bowever, ~he.ver~es were composed by the Exa.lted One himself to suit the 1l:i~~a.tlOna Q£ those persona who are fond of verses.' As I have said In the Preface, ma.ny of these verses cannot be ascribed to the Master.

~ Luddkallc.

II6

[I. i. i i

AS IT WAS SAID

for not returning. "\Vhat one thing ~ Ill-will. monks, is the one thing ye must give up. [2] I am your surety for not returning.'

This is. the meaning of what the Exalted One said.

Herein this meaning is thus spoken.

By whatso' er ill-will corrupt! Beings to the ill-bourn go,

That ill-will, fully knowing ·tt, Those who hase in~ight rlo reject. Re}eding it, nQ more again

They come u,nt.o this 'Wotld at all.

This meaning also was, spoken by the Exalted One; so I have heard.

111

This was said by the Exalted One, said by the Arahau t ; so I ha VB heard:

, Monks, do ye give up one thing. I am your surety fOF not returning. What one thing 1 Delusion, monks, is the one thing ye must give up. I am your surety for not returning.'

This is the meaning of what the Exalted One said ..

Herein this meaning is thus spoken. .

Confused:t by whatso' er tklnsion Beings to the tIl-bourn go,

Thai same del'll,sWn f'JJmprehending, Those who have 1:n'fight do re}eci. Rejecti'ng it, no nwrfl again

They come unto thi.<i world at aU.

This meaning also was spoken by the Bxalted One; so I have heard.

IV

This was said by the Exalted One, said by the Arahant: so I have heard.:

, Monks, do ye giive up one thing. . I am your surety for not returning. What one thing? "'rath, monks.

, lJut/M8e, fro dUS8!Ui.

3 Miijhiia6,' mililia fro muyhati.

r. I" iv]

SURETY

II7

is the one thing ye must give up. I am your surety for not returning,'



Angered! by whatsoever 'lIJ'Tatlt Beinq» to, the ill-boum go,

That ~f)'1'ath, completely knO'Wing it, Those who have insight do reject. Rejecting it, no more again

They come unto this world at all.

This meaning also was spoken by the Exalted One; 80 I have heard.

v

[3] This was said by the Exalted One, said by thc Ara.hant ; so I have heard:

, Monks, do .ye give up one t,hing. I am your surcty [ornOG retur~mg. What one thing? Spite/' monks, 19 the one th~ng ye must give up. I am your surety for not returnmg.'



Spiteful:l W1,:th whatsoP:VeT spite Beings to the ill-bourn go,

That spite, completely knowing if. Th~se who. have insight do reject. ReJect~n9 lot no more again

They came unto this world tu all.

This meaning also was: spoken by the Exalted One; so I have heard.

Vl

This was said by the Exalted One

'Monks, do ~e give up one thing. I am your surety for not returnmg. What one thing? Pride, monks,

: Kut!4hiise, fro lcuiih~,ti. For !wdha of. O.S. ii, M.

M~kkha, Of. a.s. ~l, ~5. Qene~a,aly trans, ! hypocrisy,' Gamy. 8!:"earmg ~ver (deprecla.tl~g) the virtues of another.'

Mak,kll.a.le, fro ma,kkhatt (to smear),

!IS

[I, I, vi

AS IT WAS SAID

is the one thing ye must give up. I am your surety for not returning.'


Herein this meaning is thus spoken,

With whatsoever pride el-ate1 Beings to the ·m-bourn go,

That pride, wmpletely kno'o.JJing' ilj Those who lw.'I..'e1:nsight do reject. Rejevling it, no m.ore again

Tk~ rome untfJ this world at an.

, This meaning also . . .


'Monks the man who does not understand and comprehe~d the, all,2 who has not detached his mind" therefrom, who baa not abandoned. the all, can make no growtlr' in extinguishing Ill. ,But, monks, he who does undcsstand and comprehend the all, [4] who has detached his mind therefrom, who has abandoned the all, he makes growth in extinguishing Ill.'

This is the meaning ...

Who, kncrwing the all in all its part8. PUT all its phase« hath 1'1.0 lust,D

By r:.ornpl·chcnsion of the all

He: truly ludh escaped all-Ill.

This meaning also . ..

1 MaUd8e, fr, maiiati (v'1Md).

g Babba,. 8. iv, 11i; K.B. iv, 8 n, Our eutta is almcst the same 8S that at S. iv, II 1'. Cf, PUl. D!ComTov, 117 ill.

I Cf. S. iv, 2{l,5, taUha viraiiati. qomy. takea. I the Gil' to be, IJ4kkiija-dhamma ·{the .se:nee-.:):rgsns, objects and mind], Cj. PLs. oJ Cous, 85 n, 'All, ill the Ninyas, stands for everything accessible to gentientexperienee:

. t Bhabba, • beeome-able.' Cj. Saky1l31O, 324. Su.pra,pp. 158, 96.

I Ela.boIIio ted ill vereea t S .. iv, 14, na $0 raiiatir1ipesu . . . lJaild<l8U •.. ~a/1ld"eau . ' . phauutl. . dl!olmme..l'u.

1. t, viii J

SURETY

1I9

VllJ


'!\Ionks, the man who does not understand and comprehend pride, who has not detached his mind therefrom, who has not abandoned pride, can make no growth in extinguishing Ill. But, monks, he who does understand and comprehend pride, who has detached his mind therefrom, who has abandoned pride, can make growth in extinguishing In.'


lX

This was said by the Exalted. One

'Monks,the man who does not understand and comprehend lust, who hasnot detached his mind therefrom, who has not abandoned lust, can make no growth in extinguishing Ill. But, monks, he who does underetandend comprehend lust" who has detached his mind therefrom, who has abandoned lust, can make growth in :extinguishing IlL'

This is the meaning . . .

(The verses are the same as in No i.)

x


• Monks, the man who does not understand and COniprehend ill-will . . .'

(The rest as in No. i.)

CHAPTER 1I.-'l'IIE. ONES

1

[6] This was said by the Exalted One

, l\lonks, the man who does not understand and comprehend delusion . . "

(Verses a~ at No. iii)

1:20

AS If WAS SAID

[I, 11, il

..

11

[7]1 This was said by the Exalted One.. . .

'Monks, the man who does not understand and comprehend wrabh . ..'

(Verses as at No. iv.)

111


• Monks, the man who does not understand and

b d it •

compre len Spl e . , .

(Verses as at No. '1,)

iv

This was said by the Exalted One . . .

[8] 'Monks, I see not any other single ~bstacle, hindered by which humankind for ~ long,.long time fare up and down and. wander on, like thIs. obstacle of ignorance. Indeed, monks, it l~ through this obs~acle of ignorance that humankind, being hindered, do fare up and down and wander on for a long, long time.'

This is the meaning of what tne Exalted Ollie said.


There i.s no other single thing Hvndered. by U'hich the hurrur,n race For days and nights doth wander on, Which like deltMion "ktndereth.

They who, delusion giving up,

Have pierced right lh10ugh lhe mass of gloom, 1'10 more agail1, dowaniler on :

In them no Gause for that is seen.

This meaning also was spoken by the Exalted One; so I have heard.

v

This W&8 said hy the Exalted One ...

'Monks, T see not any other smgle fetter, bound by which beings for a long, long time fare up and down and

I, II, v J

THE ONES

12I

wander on, like this fetter of craving. Indeed, monks, it is by the fetter of craving that beings thus fettered do fare up and. down and wander on for a long" long time:


[9] The man with araving as .11.1.8 mate And bound to agelong wanderim.g, Cannot o'erpass sa,,}siira's stream, Exist.erwe thus 0'1' otherwise.

Knowing the danger oj it aU, Knowing how craving beaseit: woe, Freed [rom. all craving le: the monk lirtfjraspi:ng, mimljul,wat!der forth. I

This meaning also ...

VI

'I'his was said by the Exalted One

'Monks, for the monk who is a learner not yet come to mastery of mind," but who dwells aspiring for peace from the bond," making it a matter concerning the sellf,f:

I see no other factor so helpfulas giving close attention of mind. Monks, the monk who gives dose attention of the mind abandons the unprofitable and makes the profitable to become.'

'rhis is the meaning . . .

[10] For the 1TW'I~k who is a learner there's a thing:~ 'TM gi'J,1,ng doee a-ttentwn of the mind "

Than which there can be nll'Uf}ht 80 helpful fOT The, wi1l/l~in9 oj the welfare 'unsurpastled.

By thTougkly st1'iving he may read: Ill' s end.


~

I These verses are at A. ii, 10= G.B. I'I, ii, and below IV, vi.

~,. Apatta-manaw=he who has not won all"a.h.antsmp, Gomy. Of,

S .. 11,229. .

~ Yoga.Uhema.

• Aiihattikam angan ti karitt¥i" (.)f. S. v, 101 = K,S. v, 84 j A. I, 1 G= G.S. i, 12, where Comy. angan (the per!!onalfactor}=kdra~a!1' Our Comy, bas lIiyalcaiiha:tw·sankhiite ajjhautl bhavatJ (8ioJ=a:iiltat.l17rotj.

I22

(I, II, vii

AS IT WAS SAID

vn


; Monks, for the monk who is a learner [lot yet come to mastery of mind, but who dwells aspiring for peace from the bond, making it a matter concerning what is outside the self,' I see no other single factor so helpful as friendship with the lovely. Monks, one who is a friend of the lovely abandons the unprofitable and makes the profitable to become."


The monk who has a lovely friend, WM pays Deference, and reverence to kim, who does

What friends ad!rJise,--ij mindful and composed Such, in due course f~hall win alljetters' end.

This meaning also . . .

This w~ id by the Exaltea~ .

, One thing, monks, whe it comes to pass ia.the world, [l1l does so to the l(iJss, to the unhappiness of many folk, comes to pass to tlle .~(Je of maIl~ folk, to the .sery of devas and nutn hH What IS that, one tliing? Schism in the order ef mollks.3 Now, monks, hen the order is broken t ere are mutual quarrels, mutual abuse, mutual exclusiveness" and mutual betr&'Yak ThereuFGn those who are at variance are not recnciled, and between'-.Certarn of those who are at one there arises some differeIice~'

l Bahira!) angal1. ti karitln. Oomy. has ajjkatta-lantii1!4tQb<ihibhatla!l. In' friendship with the lovely' (ka!yatlG-mittatd), 'lovely'

seems eqil!al t? the Gree~ kaks, kagrU1U?~: ..

~ All at A. 1, 16=G.S. 1,12. Of. D. m, 212 {one of the eeseneials forwe!b,{tl). Biihir<l!1=the outside, other than self-i.e., regarding other persODB.

l Oomy. recounts the wickedness of Devadstaa.

, Parikkhepa=walling round. ' Owing to caste, etc: Corny.

I, (1, viii] 1H~-E I23

This dfthe meaning .

Doomed to the Wasie, to purgatorial woe For age-longl penaltie.s. provoking schism OJ discord fain, jixed in unrighteousne.ss, • IFrom 'Peace from bondage ~thhefall au-ay, Btealping ~he conoo;d of tke Ccmzpany,-

Age- ~ tn purga.t ry he waxeJ.h 'ripe. ~

'I'his meanm~o,-:"" ..... ....

IX

This was said by tbe Exalted One ...

'One thing, monks, when it comes to pass in the world, doesso to the profit, to the happiness of many folk,. comes. to pass to the welfare, the profit, to the happiness of devas and mankind. "'bat one thing 1 [12] Concord in ~he order. Indeed, mom, when th~ order IS harmonious, there a!e not mutual quarrels, mutual abuse, mutual exclusiveness and mutual betra.yals. Thereupon those who are at variance are reconciled, and between those who are at one there iii further growth of unity."

This is the meaning. , .

A blessed thing is concord in the order

The friend of.tMse who are in ,har~y. OJ concord fa~n and fieed ir. righteousness. From. peace from bondage he falls not away. Making the oonrord oftke Company Age-long dotlt he rejoioe i' the hooven world.


X

Tllis was said by the Exalted One

,'Hen:, monks, I discern a certain person of corrupt mlml to be such because I compass his thoughts with

1 l{apP(HthrJ. .

I bl The verses are quoted KV. 477=Pts. of Co»tr()f). 273 whence

- orrow tbem. '

3 BJ. iyoblkivo = , more-becoming.'

I24

AS IT WAS SAID

[I, !I, x

my mind"; and, if at this mom~nt this person were to make an end, he would be put lust so into purgatory according to his deserts." What is t~e ~eason for that? Hiscorrupt mind, monks. ..Inde:d It lS because of a corrupt mind, monks, that III .thlS war certa~ ~emgs, when body breaks up, after death. arise agam l;n the Waste, the Ill-bourn: the Downfall: m Purgatory.


L13] Here seeing a certain one corrupt of mi;td, .

. The Teacher" 'mid the-monks setfortk tats rMamng;, If at this time this pe:r.s~ were. to die

He uwld in purgatory nse aga~n

Became of t.he CIYI''I'uption of his mind.'

Beings to tn' ill-OOu'1'1i go thro' mind corrupt:'

As one lays do'U:J'n what he has taken 'Up,

So 8'UtJh an one, when body breaks up, weak In wiJdorn, rises up in purgatfYiY.

Thill, meaning also was spoken by the Exalted One; so 1 have heard.

1 Of ootasli ceto-p aricca _ (gsr. of pan:'y-e!i, to compa~. _ ~n the common phrase parasaUaM?J parapuggallituL1J c,c, ~1.[1,Mti-e·1:' at M. ii, L9 to denote thought-reading or psychometr~lDg. Ne!tt, p~. 1;jlJ.l (and in a similar pass.a.ge without ~iUMs at. M~ 1, 7~, dealm!! WIth t.he fiye'lat~ or bourne), inserba budalUJ·cal::,khuna. _

2 OJ A. i, !05; ii, 19, which. reads yatMbJ;atay. _Our text yatha bhatay m. Ab~atay = brought; iihaw1j _ a.lHlCted;. ahatU1J, ha.!atJ~ brought or carried. St1lh. text ha~ y«!h_ahat_u'l}:... S1~ ', CQmy. yatMbhaw?) , thus ~xp~. yafh!L abhata?) JCi.iiC1 ah~rtwa fhaJntu?J, ~1J UfU1«,1 kammana 11,ill:k)iltto, mraye ~a:P'lo; thus sea. to deserts or. ace. to what he has brought with him.' In .1111 the~e cases there 18 DO

verb with ni1ckhitto; supply bhaveyya. r' .

s Sattha here and in next sutta, a.s at }!; ett1, We. c,t. Our text, doubtless altered, has Bud.dho (a. term which the TeacheI would Dot

use of himself), . .,

• I trans" this latter ,Pa rt and In; next 8.utta ace. to NF.ftt s pro ba hi! more correct version [1lD our version a lme has been lost and ta{I.a-

vidko h88 no verb ]-viz .. : ..

CittappMo8tJ.hetu hi salla gacchanh duggat~1J. Yathdbh~u!} nikkhip~yy(J., ~m eva ~at,~.d"~ . Kayassa bhedii duppaiHIo nirmja1J .0 prvpaJ?a1t ti.

I J1I, i]

THE ONES

125

CHAPTER III.- THE ONES

This was said by the Exalted One, said by the Arahant ; SO I have heard:

'Here, monks, ] discern a certain person with mind at peace to be such because I compass his thoughts with my mind; and [14], if at this m~m.ent. ~his person were to make an end, he would be put Just so into the heavenworld according to his deserts. What is the reason for that 1 His mind at peace, Indeed it is because of a mind at peace, monks, that in this way certain beings, when body breaks Up, after death arise again in the

happy bourn, in the heaven world.' .

'I'his is the meaning of what the Exalted One said,


[1 ere Sem,11,9 a certain one with mind at peace,

The Teacher 'mid the 1'IWrIJks set forth this saying; , If at tkis time this person were to die,

In the happy bourn he w&uld arise again.

Indeed the mind oj kin/, has come to peace.l Thro' peace of ml:nd men reacli the happy bourn. A~ one lays down WMu he nGS taken up,

So su.ch an om, when body breake up, strCJ1l{! In wisdmn rises up in the hw,l'cn-wor'ld,'


11

This was said by the Exalted Ono

, Be not affair! of good things.s monks. [15-] Thisis a na.me for happiness, monks, for what is pleasant,

j Netti 139 hss pasadita, and reads:

Oiuapasiidahelu hi saUa gaechantisugati!i.

Y rdll«bhr.ow.ry 71ikkhipeyya evatn eva t(l;tkiividho Kiiyassa bhediJ. sappan?o sCUJga.y so wpapaijati ti.

I PunMni. deeds bringing meritorious fruit in later lives. This Butta is not in the Chinese Itsouuaka, Il:S Edmunds points out, The statement about practising meua occurs a.t A. iv, lOi in the sevens,

AS IT WAS SAID

[1. nr. ii

charming, dear and delightfu],-this word " good things." I myself, monks, am conscious of personally enjoying the fruit of good. things done for many a long day, a fruit tha.t is ]?lca,snnt, charming, dear and delightful. Afte.r developing for seven years, monks, a heart. of goodwill, for seven soons of rolling up and rolling out again' I came not back to this world. 'When the Illon rolle.d IIp, monks, I was one of the company of Radiant DeVR8.2 When the eeon rolled out again, monks, I rose up again in. the empty palace of a Brahma.~ There, indeed, monks, I was a Brahms,. a Great Brahma, Conqneror, Uneon<luere.d One, All-Seeing,· All~controller was I. ThirtySIX tames, monks, I was Sakka, Lord of' the Devas, Countless hundreds of times, monks, I was a r.ajah, a wheel-rolling righteous dhsmma-rajah, victorious over the four quarters, one who wins security in hi" kingdom, with the seven treasures endowed. Such was 1, not to speak of the times when I was ruler over It district only. Then it was to me, monks,that this thought occurred: Of what deed, I wonder, is this the fruit, of what deed is it the ripening, that I am now of such mighty power and majesty ~

and there it is ascribed not to the Buddha. but to Sun etta , the Jain teacher (tiUlia.kara). In Jiitaka 169 similar words are ascribed to the Bodhisattva when he was the teacher .Aro.ka. (Df Dialoq. i, 3.18; D. i, 251 ; S. iv, 322). and. referred to again in .'fit. 220. A. J. Edmunds translates our Butte. and that of A. iv in his BuddAiat and Christian (JospeU, pp. 86, 154, snd gives reaeons for supposing that it has been interpol a. ted later.

• .S2!JvatW--moo.Ua-ka1'Pe [involuvioa and evolution). , Ab.kMsarilpagi,

:I SUif.ila1} Bra.nma.-mmar.&a?J upapajiami. OJ. D. i, 17= Dial. i, 31. , This woeld-systeci begins to re-evolve, When this hsppens, the Palace of Bra.hma. appears, but it is empty. And some being or other, either because hiB .~p·aIl. of yea.IS has pa.65ed OJ his merit is exha,\UIted, falls from that palace of radiance a.nd comes to life in the Palace of Br.ahmi .. ' Corny. remarka ' empty. owing to the absence of some being or other who had pssasd away from it: The ,,-i11l.atm. palace (.see Vimatw-vattha, passim), seems to be a. celestlal "shell ' or • aura,' occupied or not, and spreading in some cases to eeveral Ieegucs in extent.

, Aiif!ad.atthu.-dasa, lit. • let-be-what-will.' or • never-mind-whatbeholding.'

1. rn, ii]

THE ONES

127

Thereupon, monks, I had this thought: r Why, this is the fruit of three deeds, the ripening of three deeds, that I am now of. such mighty power and majesty; to wit, deeds of chanty, seJf-control and abstinence.' .

This was the meaning . . .

La tha; mQn train .himself in doing good

That lasts for kmg and ends in happiness ,I

[:i6] Let }nm make 91'0;0 charity, the life of calm,

_ A h~rt oj goodwdllet him make to grow. , Maktnp these three things grow that end in bliss2

The unee man surely doth arise again

In the happy w07ld wherein no trouble is. s This meaning also . . .

111


.' One thi~g, monks, if practised and made much of, ~InS both kinds of welfare and abides both for this present life and In .that to come." "That one thing? Diligence 1';1 good thmgs. Indeed, monks, this one thing, .if praotised and made much of, wins both kinds of welfare and abides both for this present life and for that to come.'

Thls was the meaning . . .

The 'llJise praise diligence in virl'UfJIU.S deeds, H,~ that is wise and diligent doth tvim T1J)of~ld .ad'1.Jantag~ ; wins ~hat. whick is good

[17] In th1,;,,! Hj'e and unns good -z.n life to come.

Beca1LSe he grasps _wh-ermn his 'vantage lies, I> The man inspiredd doth win the name of wise.


. (Text 8ukhindriyat/ (apparently a. misreading for ruk"Ulfra1la~ of gl~h. tex! and G&my.t.B below at§ 60, where Crrrny. baa rukha-vi!J1if/ca1J.

Text. I'. lmkhasa mudday.e should be s.samulraye (lilie8Uk"-udra.yatl above). OJ.A. i, 97.

"Abyiipaiihat/=niUtlkkh.ay. 01 S. iv, 296 (on Brahma.vihara6).

The line is at A. ii, 44.

~ ~he \tonh a.~e attributed by the riijah Pasenadi to the Buddha at S. I. B6~ X.S. 1. 11 I. wh·ence I borrow part of the verSes here.

& Att1!dbhiBamaya.

.t 5.pAiro. Of refs. in Ver.s!?! oj Uplift. The latter verses are at "". 111, is.

128

[1. lII, iv

AS IT WAS SAID

IV

This was said hy the Exalted One ... ,l

, )ionks, the bones of a single person running on, faring on for an eeon, would make a cairn, a pile, a. heap as great as Mount Vepulla, were there a collector of those bones and if the collection were not destroyed.'


The pile of bonee of (all the bodies of) one man Who has alone Ofle awn lived,

Would make a rrwunlain's height-8/J said the mighty seer-

y 00, reckoned high as V vpula

To north oj Vulture's Peak, craglort of Magarlha.

When he with perfect insight sees

The Ariyan truths: What suJlerifIIJ es and how it comes

And hO'W it rnay be ovelpassed,~

[18] The Ariyan Eightfold Way, the way aU tar abate, Seven time3 at most reborn" a man

Yet running on,through &rooking every feuer down, End-maker d.oth become of IlL 3

This meaning also was spoken by the Exalted One.; so I have heard.

v


'Monks, I say there is no wicked deed that may not be committed by the man, the human belng;( who has transgressed in one thing. What one thing ? I mean the intentional uttering of falsehood.'

I Parable and verses are atS.ii, 185=K.S. ii, 125 (when~e I horrow the trenelation with slight alteration), Cf. Sisters 66, 172;. Brdhre» v, M5.

3 At Dtep. 100-1. .

3 Edmunds notes that thil! Sa1l!/u~ta-sutta 'Va.a tr&na. into Chinese in the third century A..D. as the real or inner self.

I PIlTMG-puggal(l.. For purisa see Mrs, Rhys Davids' Sakya 51, 71, 206; 'f"UJiJaZa, 310; for both, Wi1lter11itz-Fes~abe.

I, ill, v]

THE ONES

I29

This is the meaning

By him wM hath one single thing transgressed,! By that same living man2 who speaketh lies And fM another t(Jorld3 hath no regard

There is no wicked deed but may be done.


VI

This wss said by the Exalted One . ' ,

'Monks. if beings knew. as I know, the ripening of sharing gifts," they would not enjoy their use without sharing them. nor would the taint of stinginess obsess the heart and stay there. Even if it were their last bit, their last morsel of food. they would not enjoy its use without sharing it, if there were anyone to receive it. But inasmuch. monks, as [19] beings do not know" as I know, the ripening of sharing gifts, therefore they enjoy their use without sharing them, and the taint. of stinginessobsesses their heart and stays there.'


1/ only beings kncw--as !;aid the mighty sagrf-

The. 1'1:peni·ng of ,<;;karing gifts, how great the fruit, thereo], P'lIif;ing awa!! the !,aim ()f stinginess, with heart

Made pure 1mikin, the!JI would bestow in season due When, grmJ, thefntit oj charity on Ariyans.7

And gi1Ji'YIg }oorl as gijt to those clesertring muckS Frornrnn.n-state jalling hence givers to heaven go.

A 11:d they, to heaven gone, rejoice and there enjoy

In {h_.ejullness 0/ thei-r hearts' desireO the -ripening

OJ sha-ring gifU, the/r1.tit oj their unseifishne.ss.

Th is meaning also . .. ,

l Till: verses form v. l76 of Dh p.

l Jantu=n.ara, saiia. puqqela, Comy. ~ Viti!ttlil-pal'alok.assll_

j Diina-sfl.?1t-ibhaga. OJ. III, V. ix ; III, VI, i,

S This phrase, as in la.st Butta, would show that the verses are not by the Buddha.

s Text and Comy. !,.ineYYG (here ger. of vindi) M at A. ii, 63; Sinh.

text t'ineyyll'1j. [verses).

7 Cf, yauna.ca Ilinnay mahappltalam iilru of Vimii1Ja-vaUl:u (Citta.'g 8 Text bahuno (gen. or dat. of baiw) , d .. piihuno. I take it as gov.

by dakkh.i'IJeyyesu. 9 Kama-kamino. Gf. A. i, .153; iii, 62.

9

130

AS IT WAS SAID

[I, iII,vii

Vil


, Monks, whatsoever grounds there be for good works undertaken with. a view to rebirth,' all of them are not worth one sixteenth part of that goodwill which is the heart's release; goodwill alone, which is the heart's release, shines and bu.rns and flashes forth in aurpassing them. Just as, monks, the radiance of all the starry bodies [20] is not worth one sixteenth part of the moon '8 radiance," hut the moon's radiance shines and burns and flashes forth in surpassing them, even. 80, monks, goodwill ... flashes forth in surpassing good works undertaken with a view to rebirth,

J ust as, monks, in the last month of the rains, in autumn time, when the sky is opened up and cleared of clouds, the sun, leaping up into the firmament, drives away all darkness from the heavens and shines and burns and flashes forth,----even so, monks, whatsoever grounds there be for good works . . . good will .- . . flashes forth in surpassing them.

Just as, monks, in the night at time of daybreak the star of healing" shines and bums and flashes forth, even 80, whatsoever grounds there be for good works undertaken with a view to rebirth, all of them are not worth onesixteenth part or that goodwill which is the heart's releese. [21] Goodwill, which is the heart's release, alone shines and burns and flashes forth m eurpassing them.'

Tbi~ is the meaning . .. .

Whoso doth make goodwill to grow Boundless and thereto sets his mirul, Seeing the ·end of birth's substrate, In kim the fetters are w()'rn tkin.

i OJ. s: i, 233 pufffla-pekMrw,-pal .. iw,"'j karotm; opadhika1) puflfla1j= K.S. i, 298, 'who work good deeds fOllife NMwed.' Cf. III, IV, .iv, opadhika.?1 pufHw?J katt>a. Our Camy. is as that at ·VvA. 154,.

~ Cf B. i, 65; iii, 156; A."Y, 22, for the simile below.

" Osadhi--tarakii, 'medicine star,' doubtless Yenus (Sukra, Shukra·l.

Cf. Manual oJa MySlic, p. 8 n ,; D. i i, 111, .

THE ONES

If with a heart unsoiWd one feel Goodwill towards a single being, He is a good man (just) by that. Oompassion<Ue oj hecr: to all

The Ariyan 'WO'Iketh boundleJs wool.

These royal 8eeTSl wlw, conquering

The creature-teeming earth, have rangedz Round and about with sacrifice

(The soorifi,ce oj B,orse and Man, .

The Peg-tnroom 87ft, that called the Drink Of VicWry, tke BoUs Withd1awn.r~

Such do 'Mt share one sixteew1hpart

OJ the heart 0/ goodwill made to g70W, Just as the radiance of the moon Outshineth all the SUtTry ko«.

Who smites not nor makes othf?Jl's skly," Robs nat nor makes others to rob, Sharing goodwiU~ VJith aU that lives. He hath no hr:1tef01 anyone.

This meaning also was spoken by the Exalted One; so I ha ve heard.

(Eel'€! ends the collection of twenty·se:ven suuas of The Onee. )

, RdiisayQ, 1 royal ascetioo like Rama. Oomy .. • dghteom rulers

like seers.' ." . . .

1 Ye , .. -an1fp<lriyagii (all MSS.) 188.0r. SIng. ofantl.panga.ccWI;

but a. plural is requited like -!Ill. or -fJU1J. Si~h, t.ext has yo. So a180

at S. i, 124=l5n. 147. Corny. merely ~Yl:! V!'OO~~!1~' . .

~ Probabl:r. an iDterFo!~tion from S. I, 7S=R .S. 1, 102, and Similar

v~rse~ at A. n, 42.= G.B. 11,50, where see notes and Corny. ..

• C/ S. i, 116, BakM IOU li:ho raHat] hire/uyalian,a.v aglWaYIl1J 01\nay

ajapayav aSI)(;tJ.!! asooaya?J dha:nm~a .~ .'

~ Hera iapa.ye is causal of 1ayatt. The verses art: at JA. lV, 71, tilt! Iast, line at B. i, :208 (tell:t, mcU,atj ,,(I). Here Corny. as J A. fMffllt!80 =l'IUJUimaya-ko~thii8a, m<;u.a·citto. The next autta haa dukkAa~ 10 es eeparste words.

n,-THE TWOS

CHAl'T:ER I

1

THIS was said by the Exalted One, said by the Aralliult; 80 I have heard:

, Monks, possessed of two things a monk in this very life lives painfully, [23] harassed and tormented, and, when body breaks up, after death the ill-bourn for him may be looked for.' What two things ~ Not guarding the door of the sense-facultiee and lack of restraint ill eating. Possessed of these twu things, ; . the ill-bourn for him may be looked for.'



Eye, ear" nose, tongwand body, ihere'witk mindThese doorways if a monk neglect to guard,

In eating unrestrained and uncontrolled

In the faculties qf sense, he meets with pain! With pa,in oj body, pain of mind'. Tonnented By body that burns and mind tlwt burns, alike By day and night such liveth, painfully.


II

This was said by the Exalted One.

, Monks; possessed of two things a monk .in this very life lives happily, unharassed, free from tormeut, and! when body breaks up, after death [24] the happy bourn for him may be looked fUL Wha.t two things? The guarding of the door of tht: senee-faculties andrnodera-

, i-j. A. i, 203. lj~

II, I, iiJ

THE TWOS

133

tion in eating. Possessed of these two things . the happy bourn for him may be looked for .. '

This is the meaning .. . .

Eye, ear, nose, tongue and body, t.hertYIlJith 1»1:nr7- The,s£ dwrways if a monk keep g·uarded well.

In eating well restrained a.nd well oontrollell

J n the faculties of sense, he meets UJ'i,th ease,

With ease of body, ease of mind. With body That burneth not, 1uith mind that burnetb nn/ ..

By day and night fI~J,ch U'1Jf1h happily.

This meaning also ..

III


, Monks, these two things sear (the conscience);' [25J What two things 1 Herein, monks, a certain one has done no lovely deed, has done no profitable deed,has given no shelter to the timids; he has done evil, cruel," wrongful ?eeds. At the thought: I have done no lovely deed, he 18 tormented. At the thought: I have done evil, he is tormented. These are the two things which sear (the conscience).'

This is the meaning .. ,

Guilty oj doing uYlO'Ilg with body or speech Or thought or whale' er else is reckoned sin; Not having done a profitable deed,

But having done full many an evil one,

When body breaks up, ke,the weak in U'i",~d&n, I'll, ]YUrgatoryrises up again,

This meaning also .. , .

1 l'apan'ilja.. Cf A. i, 49=G.S. i, 44.

2 A/w,ta-bhi'rutUino. C/. A. u, 174=G.S. ii, 180.

.. 3 Text and Sinh. text ka,ta-tMarUlro. Corny. lrota-ludGO as at A. 11, 174.

134

AS IT WAS SAlD

[II, I, iv

IV

This was said by the Rxalt~d One

"Monks, these two thing~ sear net {the conscience}.

What two things 1 Herein, monks, a certain one has done a lovely deed, has done a profitable need, has given shelter to the timid; he has done no evil, cruel, wrongful deeds, At the thought: r have done a. lovely deed, he is not tormented. At the thought: I have done no evil, he is not tormented. The,Re are the two [261 things, monks, which sear not (the conscience).'

Thili is the meaning . . .

Giving up doing wrong with body or speedi Or thought or what.e' er else ig reckoned sin, Not having fwne unprofitable deeds,

But having done full many a goodly deed, When body breaks up, being stroflg vnunsdom. He in the heaven-world doth rise again.

Th is meaning also . . .

y

This WIlS said by the Exalted One . . .

, Monks, possessed of two things. a person is cast into purgatory according to his deserts 1 What two things 1 Wrongful habitZ and wrongful view. Possessed of these two things a person . . .'


A mortal having these twc things! Wrongful habit and Wf(ft1,!J view,

Wizen body breake up, we4k in wisdom, In p'Urgawry risee up.

This meaning also, ..

1 Bee above I, II, 10 find notes.

~ Btla iI~ not virtue but ha..bit or praccice, good or bsd ; cf. go-sila, e~.

[I, I, vi]

THE TWOS

I35

VI

This was said by the Ex:alte~ One . .... .

, Monks, possessed of two things a person IS pu~ into heaven accordingto his deserts. [27] 'What two things 1 Good1 habit and Q:ooc\ view. Possessed of these two

... ,

things a person . . .


.A. mortai having these two .things,

H obit that's good and me~» that's good, When body breaks 'Up, strong in wisdom, Doth rise up in the "heaven ulQ'fld.


..

vu

This was said by the Exalted One ...

, Monks,s. monk who is void of zeal and unscrupulous cannot grow to perfect insight, cannot grow to nibbana, cannot grow to w"in2 the unsurpassed freedom from the bond. But a monk who is zealous and scrupulous can grow to perfect insight, can grow to nibbsna, can grow to win the unsurpassed freedom from the bond.'


Vaid oj zeal, 'unscrupulous, Bluggi8h, lacking energy-g Wlw is full of sk>th and torpor, Shameless and irrevere:ntS'uch a monk cannot Dewme .Fit to reach supn:me insight.

[28} But heedful, in his mU8ing skrewd,4 Ardent, scnspulou» and zealous, Cutting the bond of birtk-and-eld,

In !his very life (on earth)

One may 'reach insight supreme.

This is the meaning a.lso ...

1 BhaJdaka, gen. ' good IUC1k: OJ. Dhp. 119·20.

~ Abha.bbo. 3 KUllito hi1J,aviriya. Cj. Dhp, 112.

• Nipalro ihayi; as at A. i, 150, 165=0.8. i.133, 149 (one who in his musing di8criminate~8hrewdly) .. The con81de~~tlon8 one ':l~der. I-luel:l on entering 3,nniidhl [coneentrat.ion) II.[t'at A.IlI, 2ol= G.B. ur, 17.

136

AS IT WAS SAID

[II, 1. viii

VlU


'Monks, this Brahrna-life is not lived' for the sake of deception, for the sake of cajoling folk, for the sake of gain, honour, reputation and! profit,' with. the idea of " let folk know me as such and snell." No, monks, thi~Brahma-life is lived for the sake of self-restraint and!

abandoning.' .


For self-restraint ana. for abando:ni'ng, Heedless of what men say,3 this Brahma-Zifp, Did that Exalted One proclaim (M gwing Unto the plunge into n'ihbana ('8 ;~t'n~mn).

This is the 'way wlumxln great SO-Uls~4 great seers [29J Have faTed; and they wlw, a8, the Buddha (aught, Alta·in to that uill make an end of IU,

E'en. they who what tlteTf5a(;her taught perform.

. This meaning also . .. .

IX


, Monks, this Brahma-Iifs is not lived for the sake of dc?epticm. for the sake of cajoling folk, for the sake of gain, honour, reputation and profit, with the idea of ;, let folk know me BS such and such." No, monks, this Brahrna-life is lived for the sake of seeing into things and understanding them.'

This is the meaning _ . ,

For seeing into thirl9s amd undeTttanding, Heedless of Ulhat men say, this Brahrna-life Did that E;rolted One proclaim as goi'ng Unto the plunge into nibbana Cs stream).

~ At A. i.i .. 26= G.S. ii. 28. which gives fOllr reMOD9 for living it. Cj.

OJ. S. l!, .226. .. , [Jf. i, 465_

:I F9r anli'l,ha see {.F.rS., 1886 (Moms)!II. OJ Sn. 934 [selftau~b.t or .~?~ ?~rmg It from others]. Comy .. quotes paccatJ.a!J

w)dltabbo vtnnulit h. • :'lfahcrlfe}n (lilahii.tmM).

H, J, ix]

137

THE TWOS

This is the way whereon great souls, grrot seer« Have fared,- and they who, as the Buddha . taught , Attain to that unU make an end of Ill,

E'en they urho what the Teacher taught perform.


This was said by the Exalted One . ..

'Monks, possessed of two things [30] in this very life a monk lives much at ease, nay, much in happiness,' is stoutly b€nt~ on the ending of the cankers. What two things? Strong emotion on occasions for emotion" and, being thrilled thereby, the making of a strong effort. Possessed of these two things a monk lives much at ease,.,'

This is the. meaning . . .

One who lwi.h wisdom shouid. be 8trongly thrilled· At thrilling times, A monk discreet and ardent ShouU tkcrroughly examine th.ings by wisJom. So ilwelling arilent~ living a life oj pea.ce, 4

And not elated, but to calmness given,

He should attain the etuling of the cankers.

This meaning also , ..

j SukhiJ-som(l!M~8a. Of D. ii, 214, where the latter is reckoned the higher-e.g., uppwjiatisukM.1j, 8tlkhfi bhiyyo son.anassa!l. Comy. takes it as mental.

s Yomi80, and. in next sentence yoni~o padhii.nfOna. OJ. S. iv, 175 (y()')i,i c'aslia a:raldhii)"::" K.S . iv, 110 D_, and A. i, 113. Corny. takes it as eq. to kar~a!1. Araldho is in Comy. ar(u1ha=p~apita1J.

;J Sa!1vega=tbJ'ill. 0;: K.S.v, 111. Here Gamy. reads SIl1)lJiggassa (p.p. 1)( 8 G1jt!lH(lti), with vJ. sG'.1vejilt'a (which I follow).

• Banta-'!rotti, the M·me phrase is below I).t last but one f!utta..

AS IT WAS SAID

[II. u, i

CHAPTER n

[31] This was said by the Exalted One. said by the Arahant; so I have heard:

, Monks, two trains of thought much occupy the Wa.yfarer, the arahant who is rightly awakened,-the thought, of serenity and the thought of seclusion. Monks. the Wayfarer delights in and enjoys doing harm to none. This same Wayfarer. monks, is much occupied by such a train of thought as this: By this way of living I do no harm -to anything at all, he it movable or fixed.' Monks, the Wayfarer delights in and. enjoys seclusion. This same Wayfa.rel', monks, who delights in and enjoys seclusion, is much occupied by such a train of thought as this: Whatsoever is unprofitable has been left behind.

[32] Wherefore, monks, do ye also dwell delighting in and enjoying doing harm to none. If ye dwell so delighting, so enjoying ... this same train of thought will much occupy you: By this w,ay of living we do no harm. to anything, be it movable or fixed. Monks, do ye also delight in and enjoy seclusion. Ifye so dwell .... this same train of thought will much occupy TOU: What is unprofitable 1 What has not been left behind ~ What have we left behind ~'



Two :trains of thought do OWUP!J the mind OJ the Wayfarer, the A_.wa},:e'I'l..ed One,

Who broreth things that others cannot oear,_2 Serenity (the t7ww.JlU he spok» of first), Thereafter was seclusion uttered next.:J

I Tas(1) 00 thiiv(uGtj 1Id----i.e., animal, (II' tlings animate, or vegetable.

1 Aaayha·Biikin. Gomy, refers it to the unique incommunicable duties of a. Buddha,

: The verses fQnowing here ha.ve no be sringcn the sutta, and seem addled. They are 110 panegyric occurring in part at Sa1Jyutla, i,

II, .II. iJ

THE TWOS

I39

Diepelle: Of the darkness, gone beyond, Thai rni{jhty seer who MJJi won mastery, Freed. of the casket», even he wlw was Ve8sanlara,l set free by slaying craving,

That sage, [say, here 'wearing his last bodYJ-

[33J By ronqtwrin.g Mara? cUI ha;th conquered.

A s on a crag on crest of mountain standing

A man might watch the people Jar below,

E'en 80 doth he, in wisdomJa,i.r.3 ascending,

The seer of all, the terraced heights oj trut.k,4 Look doum, ft from grief relrused, upon the nations Sv..nken in grief, oppressed vJitk birth and age.

This meaning also was spoken by the EX1l.1ted One; so I have heard.

11


'Monks, two dhamma-teaehings . of the Wayfarer Arahant,a rightly awakened one, take place one. after the other," What two 1 "Look at evil as evil" is the first dhamma-teaching. "Seeing evil as evil, be, disgmlted therewith, be cleansed of it, be freed of it " is the second dhamma-teaehing .'

I Ve8santara (text, ViS8.) the great rii.jahbelieved to he the Bodhisattva in his life on earth previous to the last, t'he subject of the la.st and longe!!t Ja.ta-ka. Oomy. without any reference to tme attempts to derive the word from msama and ,lis!!, a.nd tarati ; hilt. the word in J A. vi, i85 is explained aa Vessa-tJilhiyt'!l idlaUa(iilro 'mhi t'essavithi!la~, tama Ve38anlaro ahwy). If we read with. texts vi8SGmara!1, this would be v18~a (all) and a'lIUJra1j, 'among aU beings: 11.6 suggested bl Pal1 Diet.

~ Both texts miinat', which seems out of place here as II; climax.

Oomy. Marcuj=kile.sa:-mara1J. The lines occur below at 11, ix.

3 Sumedlw=Burnlara-pa1ifio. Gomy. Also the name of the Bodhisattva [see J..t. Introd.) when he first took the YOW to become Buddha. under Dipa.n.kara. Buddha,

, Of Dhp, :28. 'I'hese last six linesare at S. i; 137=K,S. i, 173. whence I borrow with ~light ehangee, these verses being &d.dire~ed to the Buddha there.

• S, has atlekkhas,m.

8 Thri.!{agena., ill. successicn, in turn, hy a. me thod ; Oom.y. t.areJ\-Q: expl. by ll.ext sut.ta ; if. ·pul;ban-gama and K .S. i, 3X! (App.)

AS IT WAS SAID

[II. II. H

These two dhamma-teachings of the Wayfarer take place one after the other.

- This is, the meaning ...

Of!hp, Wayfarer, the osoakened one,

Who hath- conupassio» Oil ali things that be, Behold the way of speech! and teachin.qs twain:

[34J 'Evil behold for wh.at it is, and then

Conceive dir;;91J.~t for if. .' with heart made clean Of evil, ye 8hnll make an end of Ill.'

Thi8 meaning abo . . ,

iii

This was said by, the Exalted One . . .

, Monks, ignorance leads the way to the attainment of unprofitable things; shamelessness and disregard of blame follow after." But, monks, knowledge leads the way to the attainment of profitable things, shrinking and fear of blame- follow after.'


Whatso be these ill-bourns in thiS' world and the n(J$/,. All rooted are in ignorance" of lust wmpounded. ' Arul since the wicked man is void of shame, and hath No reveren~, therefore he 'Worketh wickedness, ,

And through thai 1uicWness he to the Downfall goes. Wherefore forsaking kmgi'1l9, lust ctndign01''a1'J..Ce

And cQ;us!;ng knawle.dge to arise in him, a monk Should gwe up, leaoe bell,ind, the ill-bourns one and all.

This meaning also .. .

iv


, Monks, those beings have indeed fallen away who have fa]Jen aw.ay from the Ariyan insight. Not. only

~ Pariyiiya.va=7la1J: Camy. pariyaytma kaih~na?J' desallay.

Anvad-eva. sometarnas spalt am1l'1-eva.

,3 For hiri-ottappa1j see Mrs. Rhys Davids' tC'IUB. of Dhammascnq«. tI-', pp. 2O,:H, nn .. , and sutta v below. (The former is esteblished oa sha.me; the la.tter on dread.)

II. n, iv]

THE TWOS

141

in this life do they live painfully, in vexation, trouble and distress, but, when body breaks up, after death the ill-bourn may be looked for for them. Monks, those beings who have not fallen away from the ... .uiyan insight rindeed have not fallen away, They both in this- life live happily without vexation, trouble and distress, and, when body breaks up, after death for them the hapj}Y bourn may be looked for.'

This IS the meaning .. ,

Tkro' frdling fram the insight lo ! the, W01'ld lV itk deea world on name and sMpe u bent In the belief that this thing 1.8 the truth.

But best of all tkirngs in the uxnld is insight By which one to nibbana goes, and knows Rightly the utter end of birtk-and.deaih.1

[36] Those thoughtful 011.08 who fully m'O asoak», Who l,twight km,e and their last bo&y wear, Both det'as and mankind long to bchold.2


V


'Monks, these two bright things guard the world.

What two? Shrinking and fear of blame. Monks, if these two bright things did not guard! the world, there would be here no distinguishing between mother and mother's sister and mother's brother's wife, between one's teacher's wife and those of men revered; but the world would fall into promiscuity, &s is the case with goats, sheep, poultry, pigs, dogs and jacka.ls. Bltt,

1 I follow the readings of N etti, 166, where this second sta.nza is quoted:

P floitna h i se!~hi1 lo/ro..sm ilJ Yaya nibMna-gam.inr

Y ilya l:amm(J,ppaiiifliitl:

J a.ti-mara:t~a·s ankhaya1J.

2 Sinh. tex:t and Comy. pihanti Msa.paiiiia.fl.a1j. Of. Dhp. 94, devdpi tassa pi/lay(!nti cadino.

... 5 IT WAS SAW

(II. II, v

monks" since these two bright things do guard the world, therefore there is distinguishing between these."

This is the meaning : ..

In wham no shame andfear of blame eaists

Ever and always, they (to the womb) descending,l Gruunded On sed,'" to birth·awJ,·death go on.

.But they in wlwrn are shame and fear of blame

[.37] Ever tMtablisked firmly, in the Brakma-~ife:

Gr&l.lJing, those good -n f'II,(ffeif.JeCf.ifni,'1J end:

This mean' -- ....... _-

VI

'['his was said by the Exalted One .5

, Monks, there is an unborn, a. not-become, a not-made, a not-compounded. Monks] if that unborn, not-become, not-made, not-compounded were not, there 'Would be apparent no escape from this that her~ is born, become, made, compounded. But, monks, since there is an unborn . . . therefore the escape from this-that here is born .. ' . com r- oun e IS appar _ .6 This is tRe meaning . . .

TJ(! born, become, prod'Ul'RlI, ('mrI.JXYI-i!nikd, matk',~ ,y1'1u1 thu.s nat lasting, but oj bl:rth·,and·de.ath :i.tn aggregate. a neJt of sicknf.~8:,S br!.Jtle, 4 thing by.Jood 8UPporW" come ta !N.,~ ,.)t~,e no fit thing to take delight ~:llL.

..

THE TWOS

i!l Th'escape therefrCYm, the real, beyond the sphere

,; Of reason, last~ng, unborn" unproduced,

[~J The sornndess, the stain'less JXUh that ~s .

" ::::'::_t~'ir1lJS of woe, the peace from. WtYr1'1>eS,1-b!U8.

:\['

This was said by the Exalted One .. .

'Monks there are these two conditions" of nibbana.

What two' ~ The condition of nibbnna with thebaais still remaining and that, without basi,,; Of what sory, monks, is the condition of nibbsna which has the basis still remaining? Herein, monks, a monk is ~Iahant, one who has destroyed the cankers, who has lived the life. done wha.twa.s to he done, laid down the burden," won the goal," worn out the fetter ?f becoming, one released by perfect knowledge. I.n him the five sensefaculties still remain, through which, as they have not yet departed! he experiences sensations pleasant and unpleasant, undergoes plea.<:;urepltnd-pain. In him the end of lust' malice. and delusion, monks, is caned" the condition ~f nibbsna with thebasis still remaining."

And or what sort, monks, is the condition of nibbsna that is without basis ~

1-1 erein a monk is arahant ... released by perfect knowledge, but, in him in this very life all things that are sensed have no delight for him) they have become cool." This is called" the condition of nibbana without basis." 80, monks, these are the two conditions of nihbana.'

1 Sa'f1.khiir'iipasn11UJ, I borrow the phrase from Mrs. RbY!I DaVldR'

trans. of Dhp. v, 368, r take Banta!] to be f:rom, Sat. .

2 DM.tu. Cf. Oom,peMium, 154: 'That which bears Its own intrinsic nature.' The Butta does not appear elsewhere; for refs. see Fin. ii, 23!l; D. iii, 1 85; p~", i, 101.

a OhiJ.(t~bhii:ro_ Corny. gives thref'. 'burdens': kJra.MIw-, kilMn-, abhi~ankhara-b.; and three 'layio!ls down,' oropifa, '1l.ikMitta, piitil4 (laid aside, thrown down, knocked down).

• Sadattha may be sa-d-attha, his own profit. 1; Gomy. reads ~"igatatta.. "I'ext.s, al.ligkcila,lW.

e Of. S, ii, 83; iii, 125; iv, 213; v, 319, for the phrase .

144

.AS IT WAS SAID

[II, n, vii

This is the meaning . .

These two nibbana-stat.es are shown by him Who sooth, who is sWJh1 and unatllU'lted. One suite is tiuu in. this same life possessed

[39] With base '1'ernaining, tho' be~nming'8 stream'!.

Be cut off. While the stale wl}wuJ; a base Belongeth to the jutu:re, wherein all Beoomings utterly M come to C;>.(Me.

They who, by knowing thi.<> stateS unoompou.ruled Have heart's release, by cutting off the stream, . They who lw.'ve :reached the core of dhamm:a,-l glad To e:nd,--1;U,cJt. have oh:tndoned aU beco-rYl!I:ln.gs.

This meaning also . . ..

VIH

This was said by the Exalted One .

'Monk?;!, do ye delight ~n solitary eommumng; d~. lishted by s01.itarv oommunmg, gwen to mental calm 111 ~he. inner self,. ~Qt neglccting5. musing, p03~sessed of insight, do ye foster resort to ~mpty placesi One of two fruits is to be looked for m th~e who (do these tl\ings), Il!~mely,' gnoSfis1 int~:isvery ;~ife or, if there he still a basis. not-return to thIS 'f-orld.

'I'hisis the meaning ...

They who ·with heart.at p~ discriminate, Thor;ghtjul.and m;u,s'tng, ngktly. dM!J:l~ 9800,

[40] The"r pasS'U)1'1$ they. d? clp~ely 8Crutva't~ze.

For being fa~in for senou..me88 aM . soovng Peril in wan.tO'fme.s.s, they. ar'e not the sort To fail, OW, to nihbiina they a.re 01088,10

This meaning also '--c.:-;-' --::'c-----;-' --;:;~ .. -=;" __ ~_--'- ____ 1 Tiidin is an epithet &pplied to the Wayfarer.

~ Bhava-Mtti: see llLst Butta. 3 Fadm) asa.nk1w,/,a1J.

'D.hamnul-siira. Cf. Dhp. v , 12:

II .A 1!iriikata-iihiiM (fr. 'l'l.iraka1'ott). . . _ _

e CJ. Dhp. 3'11. ihaya .. bhikkhu, .rna ca p(lmad~ .•. ; 37~, 8unf'oa-

garav patiUm$(l, sama.c~lttMsa bhtkk"!,UM_ • " . , 285.: sa;,ut-maggam eva bridwya ..... Here tex~ba.s brUketa, Corny, bTuhetaro.

7 AMw (d.eClll.ratloll of ellligntenment). . .

a A,'IWiglimiw: Bee firBt Butta. . 9 Arut(or anu)-pekkhmo. ~ '. 10 The last stanza is almost the same as Dhp.32; w'hencc I partly

borrow Mrs. Rhya Davids" tranB.

IT, iI .. ix]

THE TWOS

I45

IX

This was said bv the Exalted One

"Monks, do ye dwell for the profit of the training, for the sake of further wisdom, of the essence of release, of the mastery of mindfulness. 1 Monks, of those who dwell for the sake of (these things) . . . one of t.WGI fruits is to ibe expected, gnosis in this very life, or, if there be still a basis, not-returning (to this world):

This is the meaning .

Perjecied pu.pil/' who hath surety 'U'Of{!i

And won the h£gker wisdom, seen births end, Thai sage: I say) here. wea-ring his last body, By conquering M iira4 eld ha.t.h oonq'luflM.

lVhfn~lorr for m'using jU'in, vf'mind composed,

[41] Ardent and seeing the end of &irll!"s, 0 11wnks" By r:roerwhehn-ing Mara with ni:3 host,

Become ye those who b'i'fth-wf!d-Jw..th t'f{(,r~oeud.

This meaning also

x

This WEill" :=;airl hy the Exalten One, said by the Arahant; :-;0 I have heard:

, Monks, a monk <~h01l1Id be wakeful, he should dwell mindful, composed. peaceful, happy, serene, and in such states he should see the proper time for tllings that are profitable', If a monk be wakeful and dwell mindful . , . one of two fruits ii'i to be looked for, either gnosis in this very life, or, if there be yet a basis, not-returning (to this world).'

This is the meaning of what was said by the Exalted One. Herein this meaning is thus spoken.

\ These topics are explained at A. ii, 243=G . S, ii, .248. 2 Paripu't).l',!a-sekha= asek/l<1, Co illy.

, .1pahiina·dhamma {of the nature of not fai!iIlg)=ai.:uppa, Gorny. • 'I'ez+s, m.ana-jaha~. At II, II, i Corny. m.ara-ia1m1j.

10

AS IT \"I'AS SAID

[II, n,x

re watchers, hear ye this. Sleepers, awa~! Better than sleep i,s watchfulnesS'. There ts

No fear for him tho: watch-etk. [421 Whoso UiatChe8, lf1.indful, composed, peaceful, ser~e and happy,

He dhamma eearching throu.ghly tn due smso-n Rising to onene.'lsl drives a'way the gloom.

'Where/we rouse ye and practtse wak'!fulness.

The ardent rrumk, discrimi,nating, -unns The musing, cuts the bond of birth-and-eld, In this sarne life he wins wisdom supreme.

This meaning also was opoken by the Exalted. One; so I have heard.

Xl

This was said by the Exalted One, said by the Arahant : so I h a. ve heard:

'Monks these two are doomed to the Downfall, to

Purgatory', if they. abandon. not their fault, 'Vb.at two 1 He who be.mg no liver of the Brahma-life claims to be such, and he who harasses the one who lives the Brahma-life. completely and purely (by chargmg him) hasolessly with lapse therefrom." These are the

"

tW~is' i~ the meaning of whH.t the Exalted One said. Herein this meaning is thus spoken.

The ~iar reaches hell3 and he wh.o says He' did not what, he did:

(43) Both are the same hereafter; men oj CTOOked ways.

And manJJ a one the yellow goum who wears, Wicked and uncontrolled,

By :reason oj his 1':111,1 deeiJ.s in heU3 appears.

I Ekcxli-bhwo. Cf. Dhamma-sanga1fi, Mre. ~hy,!! Davida' trllM., § 161 and notes; there traru. 'd'W~l1ms ?1I high. J.P.T.S. 1.s:t-, 32, Morris. Comy. has elcq U(let~ t, eko{h; ~8 a term for $a5~~ ~~ Sometimes trans. "one-pointed ekitggrJ.-otU_O. Cf SnA ..

Btl 975 where the phrase occurs ekodibhiUo tnhantl tama!! so,

~. Co:ny• paTajika~htl.nd clh(l.'1liai~i.e., with committing offenCes.

which dema.nd expUlsion from the Order. . •

3 GathM a.t Dhp. 3(J6-8. OJ. Sn. 661. 'HeU' [Ior 'purgatory)

if! purely melTi CGUs.i.

II, n, xil

THE TWOS

147

Better jM him a red-hot iron ballj One mass oj fi:re, 10 swallow,

Than u}icked, unGOntro~led, to em the ccuntry's food.

This meaning also Was spoken by the Exalted One; so I have heard.

XlI

This was said. by the Exalted One

, Monks, hindered by two views to which they resort;' both dcvas and mankind stick fast,!! while some go to excess,s and some who have sight see aright. And how, monks, do some stick fast?

Monks, devas and mankind delight in becoming, rejoice in becoming, take pleasure in becoming. When teaching is proclaimed for making becoming to cease, their heart springs not up thereat, it is not calmed, is not settled, is not drawn to it. ,Thus, monks, some stick

&~. . •

And how, monks, rilo some go -t,o excess ~

On the other hand some are afflicted by becoming, humiliated thereby, and loathing becoming they take pleasure in not-becoming." They say: (My good sir, [44] inasmuch as, when body breaks up, after death this self' is annihilated, destroyed, it exists not after death. This view is the real one, the excellent, the' true view." Thus, monks, some go to excess.

And how, monks, do some who have sight see aright? Herein, monks, one sees what has become as having become. So seeing he is set on revulsion, on passionlsssness, on making an end, That, monks, is how they

who have sight do see aright.' .

1 DiUhi.gafR.AipuT1Yuff.n.iM, such as 'the world is otcms],' etc.

Com,y.

2 Oliyanti. are in a fix or hold restrict.ed views, as opp. to alii//lIlvati. The phrase is at Ud. VI, 8.

. J .AtidMf}ami. Cf. S.lil: l03=K.S. iii, 88, and Va. VI, 8.

• Vib}l(lva, tbfl nnnihilat.ionist viow, (1[ S. v, 320=K.S. v, 284

(I'll ~uicideJ prob, referred to htll'e.' .

• T .. xt rIUlw; Sin}, .. text. satto; (J()1Ii)l. alta. ' (I Yat!t4va?!.

148

---------------------------

AS IT WAS SAID

[11. II. xii

This is the mesning . . .

He who,l beholding what has become as such, And how to pass beyond what has becom,e, By the utter. end of craving·is released .

In that which really is/'-he oomprehend~ng

W hal, has become, -that monk jro:n crav~ng freed

Eo» births 01' high or low,3 by endtng .

What has became, goes no more to becominq .

. This meaningalso was spoken by the Exalted One; 80 I have heard.

(Here e'nds the colledio« oj twenty-two ~fU(laS of The Twos.)

. '. M ('S' yo which I read with

iTt mmtlCCanil . D. • • ".

tiim~~; t~~ ih:e 'second stanza with 80 refers to ,;/0. cBact mr:~e 8. misrea.ding of have, as I have noted el,,()wher~. amy. t'up -

m~;~ha.bhUtp.=nibba~, C?my. OJ. § ~~" 111:radhe Ylr~~~:~:~va

:I Bhavdblw.vt, agaJn In this sense at vm, C?my. u"b'"

t .. Sn ~ 1'1' 877 ffl,ooppun.a-uppaUtYQ (1Ioe ecormng

maliGNe ca. 4., 'r-

and non-becoming ').

Ill-THE THREES

CHAPTER J

THIS was said by the Exalted One, said. by the Arahant; so I have heard:

(45J 'Monks, there are these three roots of evil.

What three?

Lust is a root of evil, ha.te is a root of evil: delusion is a root of evil. These are the three roots of evil.' This is the meaning of what tbe Exalted One said.


Lust, hatred and delusion Rui« the man of ·Wicked heart .. They are begotten in kifnse!Jp

Like the lush growth of pitli..--and-stem. 2

This mea.ninK a.lsn was spoken by the Exalted One; so Jhaye heard.

..

II

This Was said by the Exa.Ited One

, Monks, there are these three erements.~ What three? . The element of form, that of the formless, and the

element of ending. These are the three elements.'

! Ven;~:s lit S. i, 70=K .. S. i, 95; see note. AUa'samMwa,' selfbegotten: Comy. alial'li jiitii, as at SnA. on 81'. 272, I> !!imilar pas$age.

2 Taca·8ara=husk'jpith. Comy. ve!ulI ti a.ttho.

a At, D. iii, 215 (Sangiti·S.), five sets of three dhatUB are given, of 1Vhich this is one, Cf. Nelli. 97~e.g., the' element of body' is ~.,.nu tioll by contact.

150

AS IT WAS SAID

(HI, I. ii


}t' ho R~j,pa-U:OTl.d-cfmilitiolf.s comprehend, 1

In the Arupa-uorld.s well stablished in .the formless [46J

th~ who are released

'Who are released by ntaki,tlg (things) to cease, Those folk are they whQ have left death behi'Y~d. With his own pefson2 req,.chin,g the deathless clement, That element that hath no base, and of kim.selj Discovering renu'nciatwtl< of the base, ,.

He, cankerlTee, the perjectJy au'akened one,

Doth thus proclaim the sorrosoless, the .9tainless uJay.

'Ihis meaning also ...

III


, Monks, there are these three fcclings.3 What three? Pleasant feeling, painful feeling, and feeling that is

neither painful nor pleasant. These are the three feelings:

'This is the meaning . . .

Collected, 'u,'are, the mindful folWwfff

Of the awakened one weU unr1erstands. .Feelings ,and how they conte to be, and where They cease, and 'What the way to feelings' en.d. The monk who halk an end of feelings made No longer hU'f~gereth. He is set, free.

This meaning also , . .

IV

[47] This was said by the Exalted One

, Monks, there are these three feelings. What three 14

1 Thisverse=Sn. 704" with which I read susanthita for text',

ruamhita. "

2' Kayeroa ace, to Gem'1(. i8 ooma·kayenct (tl<ima-1'upa)= magga·

phalehi. Niima-1'upa 11; the mental and phYlIucal compound or

individuality.,

5 This Butta is at S. iv, 204 (Vedana-sa?1yutta)=K.S. iv, 136.

Gathas again at v, vi, below .

• Asa.tS.iv,207=K.S.iv,139. Versee difier. Alsoif.S.v,57= K.S. '1,46. !tis notewolthytha.tthe,Bethree~ in Sa?JyuUa-N. have added to them the way out, Ariyan Eigbtiold Way., which, as far I,U;I I remember, is mentioned only onc€ in ]tivutta.ka, once ill. UcUlna,

Ill, I, iv]

THE THREES

151

!,leasan~ feeling, painful feeling and feeling that is neither painful nor pleasant. Pleasant feeling monks sho1!ll~ be, looked upon as pa~n,.pa;~l feeling should be looked upon as a barb, feelmg that IS neither painful nor pleasant should be looked upon as impermanent.

. Monks, when these three feelings are looked upon !~. these thr.ee ~ays) by a monk, that monk is called

rightly seemg. He has c~t off craving, broken the

bond, by perfect comprehension of conceit he has made an end of Ill.'

This is the meaning

Who looks on plcasU7e as an ill, and pain As a borb, the neutral as 'imper1nanent

That monl: indeeJ sees rightly. When'released Thereby, maete: of supernO'tmal lore, I

Calmed sage is he who hath escaped the yoke.~


v

[48] I'his was said by the Exalted One . . .

. M~llks, there _ are these three longings." What three.

The. longing for sensual delights, the longing for becoming and the. longing for the Brahma-life. These are t~e .thrt!t: IOllgmgs, ,

Thus I::; bhe meaning

Collected, 'ware, the mindful jou..ou;er

OJ the Awakened One well understands Longings, ani1 hou' they come to be, and where They cease, and what the way to Iongi1zgs' end. The monk who kath Iln end of longings made No longer kungcreth. He is sei free.

This meaning also . . "

Y. ~ ,.~~~'in~~.oogito. ('j S. i, 167, 175. Comy. chalabhillniiya oari-

0810v lI::atalC\CCQ, - r :

: Yog4tigo. Verses again at HI. III, iii.

Esan4, at S. v, 54.

AS IT WAS SAID

[JII, I, vi

VI

T'his was said bv the gxalted One ...

, Monks, there" are these three longings ' (as m

previous suita,). .

This is the mearung

The longing Jor deligkts oj sense, bea:rn'ing, I The 'lonfling jor to live. the Brakma-liJ.eThese three ac.cumulatwns oj WfU'ltg 'mew

[49] Become perversion oj the trout"" .J 1/; kim

Who from all sensual lust lS purified,

Who by de8troy~:'ng craving is set free, Longings are left, U'1'MUj -r= UTe rooted out. A'monk who hath of Umg'l.nysrrtade an end Is void of yearning, no more questioneth.2

This meaning also . .

VB

This was said by the Exa.lted One ..

, Monks, there are these three cankers .. What three?

The canker of lust, the canker of becom.mg, the canker of ignorance. These are the three cankers.'

This is the meaning

Collected. 'ware, the mindful follower

Of the Awakened One well understands Cankers and how they come to be, awl where They cease and what the way to cankers' end. The rrwnk who hath a:;1l end of oonkers made No longer hungereth. He is .~et free.

This rneaningalso . .

viii

This was said by the Exalted One ..

, Monks, there are these three cankers .:' (as above).

t Verses at A. ii, 42=G.8. ii, 48. The last two lines differ. • Ak4t/la!J·/ro(ili. Ct 8'11 .. 3. vigat".kulltutj.katJlO.

I II. I, viii]

THE THREES

153


[ 50 J He who hath slai'Yl l'llst's canJ,:er G'net di8cll:raed Ignorance, and. the canlce» of becoming Ended, without a1t.achrnent is released:

He weareth his last body (in the world) For he hath rmded !J1 li.ra: and h~:.~ mount. I


!X


"Monks, there" are these three oravings." What t.hree ?

'I'he craving for lust, the craving for becoming, and the craving for ending becoming. These are the three

. ,

cravmgs,

ThiR is t.he meaning . . .

Feuerel with cra'iY;'l19'S fetter, with hearts that lust For becoming of all sorts,' in Mara's bondage, Those folk, those beings, not freed [rom. the bond. Go';ng to br;rth.-and-death go !m'ing on.

But who abanaon crav-ing, freed from craving For becoming qf all sorts, who in the utorld

Have gooe beyond, hav('. reachei the (xmk:ers' end.

This meaning also , ..

x

This was said by the Exalted One, said hy th p Araban t; so I have heard:

, Monks, possessed of three things [51] a monk passing beyond the realm of Mara shines like the sun. What three things ?

Herein a monk is possessed of a master's group of virtues, ()f a ma.ster's group of concentration, of a

I Sa-viihana1J. C]. S. ii, 27B=K.S. ii, 188; Db», 175. Mara is mouuted on an elephant.

~ Cf S. v, 57~K.S. v .. 1(;. j. BhautfMava. Cf. wpr. II, xii .

154

[In, I, x

AS IT WAS SAID

master's group of wisdom.' Possessed of these three things a monk, passing beyond the realm of Mara, shines like the sun.'

This is the meaning of what was said by the Exalted

One. Herein this meaning is thus spoken.

V irtue and ooncentratwn, wisdom too-

In whom. these (three) are th'roughly made to g1'OW, He, passing Mara's realm, shines like the sum,

This meaning also was spoken by the Exalted One; so 1 have heard,

CHAPTER. II

This was said by the Exalted One, said by the Ara.hant ; so I have heard:

• Monks, there are these three grounds for good works."

What three 1

The ground for good works consisting of charity, thatconsisting of virtue and the ground for good works consisting of making-to-grow,s These are the three.' This is the meaning of what was said by the Exalted One. Herem this meaning IS thus spoken.

[52] Let {hat man tmin himself in doing good

That lasts for long and ends in ha.ppinesg,4

Let him make grow charity, the life of calm, A heart of good'will let him make to ,r;row.

1tf aking these three things g1YYW that end in bliss The'!JJ'iJe man surely ikth arise again

In the .happy tI.'orld wherein no tr·01.dJle is.

This meaning a100 was spoken by the Exalted One; 50 I have heard.

1 Sila-$amadhi-panM-kkhan.dha, of (18ekhn. 3 Cf. I, III, vii,

3 Bhlitan4 is not' meditafion;' but causing to become or glO\\' bhose good qualities not yet attained,

~ V!\rsl'!s !lot I. III. i]. Here also sulchi11,driyu1J of Text should be i'Ukkudraya1J' .

II£, II, ii]

THE THREES

155

ii


'Monks, there are these three eyes. Wh.a.t three 1 The eye of flesh, the deva eye and the wisdom eye.'

These are the three.'

This is the meaning • . .

Tlte eye oj flesh, the deva eye

A nd wisdom' 8 t:!le, 'Ilisiot~ supreme_These are the eyeJ, the ~8 three

RevoolM, by the M at~ ewpreme, .

The genesis oj jleshly eye,

The way ,0/ eye in deva-sight,

And whence (our) ktuJwlei1ge took its rise ;The eye oj insight uMurpassed

Whoso doth come tlw.:t eye to know

Is from all ill and sorrow freed. 2

This meaning aleo . .

III

This was said by the Exa.lted One .. ' .

[53J ' Monks~ there are these three controlling faculties." What three?

The conscicusness: I shall know the unknown the consciousness of gnr>-:'1, the consciousness of one' who has realized gnoeis. These are the thee controllinc faculties.' . 0

1 Elsewh,ere we have also dhamma-. buddha.. $ama'Tlta.-cakkhu Cf Dial. i , 95 n, The order of excellence i!l ma!l$(l.: dibba- dhamma-' pllnfia-cakl::lu. ' , ,

: Quot~~ a~ 1f?-tM-1I<ltthu iii, 7 = Pta. ~r C01ttrtJV. 150.

. In art yam , m the aense of adhipateyya (po~er),' Oomy. At ~ _v, 203=K.S. v, 179, they are under the heading of • method' (t!aya). Here they aeern aseocie ted wit·h t,he idea. of future, pre~ellt and past (of next surta]. The Iast-named is described by Corny. _. The fac1;llty of the ailnatavin (holder o£ things known), of him who. III the philosophy of the Four Truths, has completed what wa:s to be done .:

AS IT WAS SAID

[TIl, II. iii

This is the meaning ..

To the pttpil trrt{ning, ,in the strmghl1l'ay ·walking,' By cl\I.dina (oj kis sins) ji'fst cometh hmvlR4g€ ; Straight:!. JolloMs gnosis ,: by that 9'1108i.<; frp£d

He knows in VeTY t'rutl! : Sure is my frep,rImn,

By weari~l1J o-ut the [etie« of becmning.

He truly with the faculties endowed

18 caim, and in the abode of calm del1:{}hting He wcareth his last body (in the. world),

For he hath routed Mara and h1".$ mount.

Tbi::; meaning also ...

IV

This was said by the Exalter! One

, Monks, there are these three times, What three r Past time, future time and present time. These are the three,' This is the meaning ...

Men, 'ware alone of what is toki by name8j3 Take up their slana, on what is so express-ed. [54] If this they have not rightlyunde18tood,

They go the'it ways under the yoke oj death.

He who Juult understood what is expreseed' (J()'ncerw;ny him-wko-speaks no fancies builds ..

For by his mind he hath aI1ained release; W,onis th'abode oj peace incomparable. '

He truly with this gift of knowing name«

18 calm, and in the "abode of calan. delighting With calm deliheraticm. litl('~~ the life/"> Standing on dharwrna ; s·uch an one gae..<; not By any name :6 perfect 1:n lm-e is he"

This meaning also , . .

I Cj. IV, iv .. The first two verses are IIt.A.. i, 231=0.S. i, 211. 2 AnantaTa (without interval). At IV, vi, Text h~8 an.1.Jtta,.a.

~ The first half of the verses at S. i, II =K.S. i, 16, spoken by the Buddha in reply to a. devata who asked about things involving time (dhamma is akiiliko). Without this reference our verses would be meaningless. I borrow trans .. a.d loe, for the first six verses, A similar Butta. is at, G.B. ii, 80. • Akkheyya,tti=cxpreeaible by names.

! Sa,Tl.kAa'Ja8~i, the line is at Sn. 749; Sn.4. 507 agrees wit.h our Corny. paccavekkhit.t,ij. .•• iia~ena 8etXlmallo. Cf also Sn. 3!H, s'U-wa .. "a dhammaf) Sugaiena de.sitaf,J: at 811.. 104B, quot .. d A. i, 133.

G Sankha!1 'l!opdi. t Verla:q!l.

I II, II. v]

THE THREES

157

v


, Monks, ~her€ ar.e these three evil practices. three ~ EVIl practice of body, speech and mind. are the three.'


Doing ill deeM oj OOdy, speech and mind, Or wludsoever else is deemed a .sin

[55J Not doing profito.ble deeds, but J.oing Many (l deed unprofitable, he,

When body breaks up, being wealc in wisdom., In purgatory rises up again.

This meaning also

VI

This was ;;aidbv the Exalted One ...

, Monks, there ~re these three good practices. Vvhat t.hree 1

Good practica of hody, speech and mind. These are the three . . .'


Leaving ill deeds 0/ body, speeah. and mind, Or whaL.<wever else 1.8 deemed asw

Leaving unpro}iblble deeds, bu: rknng Many a deed thitt's profitable, when

Body breaks up, being strong in wisdom, In the heaven, world he rises up again.


v 11

This was said by the Exalted Onc . , .

, Monks, there are. these three forms of purity ,I What

three? -

I. SQCeyy(in~=AtU!i-bhiiL'a, C011lY. At A. !, 270= (}.8. i, 24,9; of, B, I, 78 .. ThIS and next autta are consecutive In A. where the last hoes are Interchanged.

AS IT WAS SAm

[III, [I, vii

Puritr of body, speech and mind. These are the three .. .'

This is the meaning . . . .

He wfw is pure -in body, speech. and mind Cankerlees, clean and bl,.e$sed with purity,[56] They caU him' o'ne whQ hath abandoned all:'

This meaning also . ,

V!H


, Monks, there are these three perfections.' What three ~

Perfection of body, speech and mind. These are the three ... ;

This is the meaning

Pe:r/ect in body, spee,.ch and mind, a sage Oankerless, s-inless, with saintly nlence blessed, , Sir.-U'wkcr '2 is the na'me they give to him.

This meaning also . . ,

IX


, Monks, in whomsoever lust is not abandoned, hatred is not abandoned, delusion is not abandoned, of such an one it is said, "he is bondman to Mara, Mara's noose encompasses him," he is at the mercy of the Evil One.' But, monks, in whomsoever lust is abandoned, hatred is abandoned, delusion is abandoned, of such an one it is said, "he. is freed from Mira's bondage, Mira's noose is loosed from him, he is not at the mercy of the Evil One." ~

• Mrmeyyini=muni-bhava, Corny. Lit. I silences, states of perleotioli of the mUlti.' At A. i, 273. Of D, iii, 220: Vin. 1, p., xl (Oldenburg). ThiB may be the ,Mr;meya81lte of the Asokan Pillaredict. OJ. Mrs. Rhy~ Da.vids' Manual, pp. 313-4.

2 Nt~Mta-piipalca?J=khit,Ui.sava!1. Cumy. OJ. 8."" 5'3] ,ni",haya

I,alJba-pilp<Lkiini • • . nlliitoko. . '.~_

3 Of. S. iv, ~l, where th.e words 11.l'P. applied to cakkhu-1.n1meyya rti.'[ii. P~imtl~kQ=pavesito, Corny.

I II, II, ix]

159

~

THE THREES


57] Wko'lust ond. hale. and 19'norance hath ~!t.,'l

H vm. they ('AU ' one whose sel} is made to 9'TOW '2

, One become Brab.ma,' , He W110 hath. thus oo:ne '

, Awakened One,' 'who hath passed (ear and dr:XW '

And ' one 'Who hath the all ohandonld.' '


x


, Monks, in whatsoever monk or nun" lust, hatred and delusion are not abandoned, of such an one it is said, "he1a.s not crossed the ocean with its waves its billows its whirlpools. its sharks and demons.v- But, monks:

In whatsoever monk or nun lust, hatred and delusion are abandoned, of such an one it is said, " he has crossed the ocean with its waves, its billows, its whirlpools, sharks an~ demons. Crossed over, gone beyond i,q he; that brahmin stands upon the shore." ,

This is the meaning . .. Herein this meaning IS

thus spoken,

W,h,.o lust (U,d ignorance and 'tate kaih left,

He hath crossed o'er tit-is ocean 'I11ith ·Wi sharks Witk its demon« and fearsome toaue« impassable.

[58 J Bonrljree, escaped from death and withfJ'l.d base

Tran8ceruling sorrow, to become no more '

EvanishU, inCO'lnpa-rable one-5 '

He hath. befookil the King of Death, 1 say.s


1 These goithd.s and next autta. are tnoatly~t S. iv, 1!l8 (Sa1flu~~ vagga). In the sutta we have nt<:lM, but in the' verses rwiiiii (ace. to the S(l,!1yuua vers.)

: l!hiir;itfZu'afifiatara?!. Cf, IV, x below. Comy. takes it. as

b},<lwla-kaYf,l.·arla-ciua,

a The only mention of a nun in this book. I S. iy, 1M; A. ii, 123=G.8. il, 127.

: Text, 81l~na!J (e9uai, like), but COlnY. ptmui~a1J as !lot S. iv, 15B. il.moha'J' maoouriiJa?!. C/Sn.332.

160

[II l, J11, i

AS IT WAS SAID

CHAPT~R III

This was said bv the Exalted One .

, Monks; I ha've" seen beings habitually practising evil practice of body, speech and mind; who upbraid the Ariyans, who are persons of depraved view, heaping up action depending thereon.' Such, when body breaks up, after death rise up again in the Waste, the Ill-bourn, the Downfall, in Purgatory. These words, monks, I utter, not hearing them spoken by any other recluse ,or brahmin. [59] Therefore, monks, as I myself have known, myself have seen, myself have observed this thing, I say these words, to wit; "I have seen beings habitually practising evil practice of body, speech and

. d co h . . . p " ,

rmn ... cue '" rise up agi:tlll III urgatory.


W rangly directi'Yl{l mind and 'uttering~

Speech wrongly. 'wrongly doing deed with body, A person here of little learning, 3 who

Hath done no good: deeds here in his short ~,ife, When body breaks up, being weak in wisdom,

In purgatory ri$. up again.

~X1al~E~Q One . . .

habitually pracnsing mind, [601 no upbrairight view, and beaping Such, when body breaks

This was said 'Monks, I good practice of . ders of the AriYJut8,~1t;perSQ_n up action C1elJ,ellt~]]:).el h.n .• ,a"''''

.s. frequent in the description

of the powen the . .. i, 212; 8, v, 266, etc.

2 Abh&iya. So Te~ti; sorlstic Berund form of

bha.at' (=b~iis-itt.wi. CllfJIY.) . P. . Bug~ests that it is an old

misspelling of cc bhllsiy!!'. Windisch sugg. paohii.8iYrl : see next Butta. 3 A Pp<J-8B'l.dt) , • who hILS heard l.ittle '; there 'Were no books,

III, III, il]

161

THE THREES

III

[61] Tliis was said by the Exalted One . . .

'Monks, there are these three elements of escape. 1 "\-Vhat, three ~

This escape from lusts which is renunciation, this escape from forms which is the formless existence, and this escape from whatsoever has become, is compounded, has arisen by the law of causation.c-which is making to cease. These 8.I"€ the three elements of escape:


Knowing tk'escape frcnn luste, o'etrpassing jO'Tm8, Reaching tke oalming of all thingS' compounded, He who in every way dwells MdetUly,

That monl« indeed 8eM rightly. When released Thfirel>y, m.aster oj aupernort'l'l4i lore,

Oalmed 3'age is he who hath !Jot past the '!Joke.2

This meaning also ., , .

I Nissaraf;liyii-dklUtlyo. Cf. D. iii, 239; A. iii, 24:0, 290=(1,8. iii, 179, 209, where there are five.

2 These Ver3€S are ii.t III, I. iv,

r6z

AS IT WAS SAID

[III, III, iv

lV

[62] This was said by the Exalted One .

'Monks, things formless are more real' than forms; making to cease is more real than things formless.'


Those beings who have grme to Rupa-1UJorld And those who in Arupa-wo'1'ld remain, Not understanding maki'n9 (things) to cease, Back to reneued beooming do return.

But they who comprehend the Rftpa-w{)1'U, In the Arftpa-uwlds well2 stahlishe~,

Who are released by nwking {thifI{Js) W CRase,Thosefolk are they who have left death behind.

W ilk body reaching deathless elemetu

That hath no base, and of kimself discovering , Renunciation of the base, that One

Who's cankerjree, the Perfectly Awa.kened, Procl.a.ims the sorrO'Wless, the stainless Way.


v


, Monks, there are these three SOIlS to be found existing in the world. _What three? [63] The superior-bern, the like-burn, and the base-born,

And of what sort, monks, is the superior-born ~ Herein, monks, a son has parents who have not gone to a Buddha as resort" not gone to Dhamma as resort, not gone to the Order as resort; who are not averse from killing and stealing, from wrong practice in lusts, from falsehood, from occasions of carelessness in the use of wine, spirits and strong chink, who are immoral, of an evil nature. And this Ball is on'e, who, has gone to a

1 SantataTii (fr. sard.) The -fir~,t, twa lines are at; S. i, 131. The nrst two sta.Il,zas are at Sn. 754·5, the last at III, I, ii,

:I I read with Sn. 81Jsanlhilii, which seems more reasonable, for a8a~hda of T. Ct. p. l00'n,

III. III, v]

THE THREES

Buddha as resort. .. who is a verse from killing and stealing ... who is virtuous, of a lovely nature, In this way, monks, a son is superior-born.

And of what sort, monks, is the son who is like-born ~ In this case a son has parents who ha VB gone to a Buddha BlS resort ... who are averse from killing and stealing . . . who are virtuous, of a lovely nature. And their son is one who has done likewise, is virtuous and of a lovely nature, In this way-monks, a son is like-born.

And of what sort, monks, is the son who is worse-born ~ In this case, monks, a son has parents who have gon~ to a Buddha as resort ... who are averse fro:m killing and stealing. " who are virtuous, of a lovely nature. But they have a son who has not done. 8~ (as in the first instance) . . . but he IS one who [64] IS Immoral, of an evil nature. In this way, monks, a Bon is worse-born. So these are the three sons to be found existing in the world.'


lV ise men desire a S()'1'~ superirrr·barn

Or like· born , wish notfar a son worse-born, One who will be a burden to the clan.1

But san.s like these, who in the world become LavJollawers, with faitkand virtue blest, Pleasant to speak to,2 void oj stinginess,

Just like the moon released from mass of clouds,_3 Such would be shining !ights of rompanie.s.


Vl

This was said by the Exalted One .

, Monks, there are these three perS(JIl15 found existing ill the world. What three ~ The oue who is like a drought,

1 Kula-gandhanCl, v.l .. (}a~thano (burden, knot), -rlhGysano. Comy. e. xpl. 88 kulc.cchedak?, -t'inasako. P. Dic .. C. suggests the more. usual kutangiiToko. J A. IV, 34 has t.-gandlnna, expl, a~ paoclmrwka, 'meanest.' 'rhe word Seems, unique.

2 Vo.dnii1i1t, expl. by Gamy. as ' knowing speech ol others,' as at Sn" p. 87. OJ. S, i, 4-3 ..

3 The line requires va or 1Jiya to make sense. G'f. 811. 498, cando t'Q lUihugaJianapamuua j T!lag. 871, ab~ha muHQ va cundima.

AS 1'1' WAS SAID

[III. m. vi

the one who rains locaHy and the one wbo pOUIS down everywhere.

And how, monks, is a person like a drought 'i

Herein, monks, a certain person is not a giver to all alike, no giver of food and drink, clothing and vehicle, flowers, scents and unguents, bed, lodging and light to recluses and brahmins, to wretched and needy beggars. In this way, monks, a person is like a drought.

ADd how, monks, is a person like a local rainfall 1 In this case a person isa giver to some, but to others he gives not: be they recluses and brahmins or wretched, needy beggars, he is no giver of food and drink ... lodging and lights. In this way a person is like a local rainfall.

And how, monks. does a person rain down everywhere 1 In this ease a certain person gives, to. all, be they recluse."! and brahmins or wretched, needy beggars; he is a giver of food and drink . . . lodging and lights. In this way a person rams down everywhere.

So these are the three sorts of persons found ex.isting in the world.'

Tbjs is the meaning . . .

Not to reclUse and brah1nin, not to the pOO1" and needy, Does he distribute gains of jood, J-rink, susteiutnce .' One of the baser 8oOrt,1. , ,ike to a. drought' men call him.

To some he gives not, but with others shares his goods, Shrewd fotk call such a ma~ , like to a Wool shfYllJer.'

The 'lruz,n who rains alms .everywkere,Z and [or all

oreatures

aurr~JXUsUm, feels, doth scatter gladly eve:rYl,1.!lwre.

I Give ye ! Give ye P he c:ries and, like a rain-cloud

thundering .

And Tu-mbling, down he rains arul fills uplands a,nd slopes

I Pu,ris4dkama. Cf Dhp. '78.

2 811bhikkha-vaco of Texts would mean, ace. to Comy., 'renowned for generosity,' but it gives another reading, .subhikkha··vll/;si, which I follow as agreeing ibetter with the 5Utta.

TV ith dreru11, of water. Just like thai is such an one.

Lawfull'lJ gat~ering wealth by ej!ort won, with food [67] AM drvnk r1{jhtly the needy beings he regales.l

This rueariing also . . . .

¢ • TIl

This was said bv the Exalted One ..

"Monks, aspiring for these three happiuesses, the prudent man should guard virtue. What three? Aspiring thus: May praise come to me, the prudent man should guard virtue. Aspiring thus: May wealth befall me .... When body breaks up, after death m&y I arise again ill the happy bourn, in the heaven world" the prudent man should guard virtue. Aspiring for theae three happinesses the prudent man should guard virtue.'


W ishitUJ Jor three happy thi'llf}8,

Let the shrewd 'J1!an virtueg'Uard,Praise oj men and ww11h and gain J' Afterwards delight in heaven.

If the man who does no ill

Follow one who etn:Z does,

He wiU be suspect of ill j'

Ill1ame groweth upJ01' kim.

As the man one makes his friend,

[68] As the one he foll:oweth,

Bum doth he himself become ;

He is like unto kis11VJ,/,.e,

Follower and folUYwing,

Toucher am the touched alike,

As a shaft with poison 8mRar,ed?Poisons all the bunch unsmeared,3 Both are fouled. A man in.vpiroo4 In the fear of being S01:led

Shauld not. cnmpany tuith rogues.

I These V~J:tI~t; resemble those a.t B. i, l00=K.S .. i, 125. , II Read~ng diiJ4ho with Corny. for Text's dtl!0o.

, R€adtng alitta!'; Sinh. text. uliUa!J. In this and the next stanzas the construction is faulty. the sentences in the Pili not being com-

pleted. • Dlairo.

r66

AS "IT WAS SAW

[III, III. vii

If a man .siring. putrid fish On a blade of kusa grass,

That same grass un1l putrid smell. So with him who foUows fools.

I} a man wrap _frankinClmcB.e

In ,a leaf. that leaf smells S'lJJf'Rt. So with those who jolww saqes.

JJI indful of that leaf-basket,l Knowing what uill him bejall,2 The prudent man SMU,lJ oompany With tho good, not with the bad.

[69J To purgatmy bad men lead;

The good bring to tke happy bourn.


viu

This was said. by the Exalted One.

'Monks, this body is corruptible} consciousness is of a nature to fade,' all substrates are impermanent, ill, and subject to change and decay,"

This is the meaning .. .

Knouing the body as tXJrruptible,t; and kno'Wi'fl{!

Tltat consciousness is- bound to fade,6 in bases Seei111J A grou~ Jor fear, and understf.tniling birth-and-death, He hamng brought to Ipass the peace incomparable, And ha.l}ing made the self to grow1 awaits his hour? This meaning also . . .

1 Beadins patta-putass'ettCl with Sinh, text and Corny. Cj. S. v, 439 =K.S. v, 371.

:. Reading with Sinh. text 'and Comy. sampiika1J (phala·nipphlUta!'J) for Text;'1!! ~ampatay.

~ S~nh. text and Com·y. read bhidur'iiyay=bhetIana-sila. CI. verses

at S. 1, ~31. . " Viraga-cl".aml1w:~=palufjar.a-dh. Corny.

4 B~tnda1tl.alJ (1 bJHnnallta~); v.l. bhinnalJ tatj.

~ Vlr~gu~a?J (only here); Stnh. text, v.I. viriigifcc:.1). Corny. does

not nctrce It. ~ BMz.vd.aUa, as above, III, II, ix,

8 Kiiln~ kankhati. Cf S. iv, 57. COTIIY. quotes the linaa :

Ndbhinandami molTaryall n4bhinandami iivitll?1. Kiilaii ca patikanlchami nibbt"sa?J bhlltalco ymha.

Thag. 606; MP. 45.

HI, m, be]

THE THREES

lX

[70} This was said by the Exalted One

• According to element,' monks, beings flow together, meet together with beings, thus: those of low tastes flow together, meet together with beings of low tastes. Beings of taste. for the lovely flow together, meet together with beings of a like taste. Both in past time, monks, according to element have beings flowed together, met together ... a.nd in future times they will do so . . . so also in time present according to element beings flow together, meet together with beings:


l!ust's jungle, of association bo-rn, By not associating is cut down.

[11] As one U'h{), ",wv/nted on a runy plank,

Is in mid-oeoon whelmed beneath the waves, So even he of blameless life doth sink

When thrown together with the 'man of sloth,

Wherefore jrmn such let him keep welt apartThe sluggard and the poor in energy.

Let him consort 'With those who live aloof, With noble, eager, contemplative souls,

With men of ccmstant quickened energies, Yea, let kim hold communIOn with the wise /?


x

This wag said by the Exalted One

'Monks. in a pupil monk these three things conduce to falling away. ''''hat three?

Herein, monks, a pupil monk is fond of business, delights therein, is given to fondness for business; he is

1 This B,utell. occure a t S. ii, 158= K .S. ii, 109, but omi ts thE! similes of milk. etc. DhiituSQ,' ace. to tendency'=dhiituto. Afjhii&ayatlhatu-sabMt,a, Comy. OJ. S. iii, 65.

~ I borrow the verses at K.S. ii, the middle part of which is at Thu.g. 146=Brethlen 147-8.

r68

AS IT' WAS SAID

[III, III, X

fond of gossip, delights therein, is given to fondness for gossip; he is fond of sleep ' .... These three things in a pupil monk conduce to falling away.

And these three things; monks, in a pupil monk conduce not to falling away. What three ~

Herein a pupil monk is not fond of business . . . not fond of gossip . , . not fond of sleep [72],dehghts not in sleep, is not given to fondness for sleep. These are the three things . . . '


He 'Who'deligkts 'in 0u,s'ines8, gossip, sleep, And 'is ()f 1nind unsettled, such a monk Camwt be one to Tfxu;h1 wisdom supreme.

80 let !tim l~ave scant business and scant sloth, No; be oj 'In'ind 'unsettled, S'Uih (L man

Can become one to reack wisJom supreme.

This meaning also was spoken by the Exalted One; so I ha VB heard.

CHAPTER IV

i

This was said by the Exalted One, said by the Arahant; so I have heard:

'Monks, there are these three unprofitable ways of thought. What three?

Thought that is centred! on self-esteem,2 thought centred on gains, honours and reputation, and thought that is centred on worry abouts other folk. These are the three unprofitable ways of thought.'

----------" ------- - __ ... ----- - -

1 AbMbbo,

2 An-ava:ibiaUi. c.r. A. i. 254; ii, 40; iv, i, lit. "not-not-praise.'

desire to be well spohn en. •

3 ParanuUayatii, not, • sympathy with others ' (as P.lJict.), which would be a. desirable quality, Comy. expl, as 'lollgiug fur society," At S. ii, 2}S (kul4nuldayaliil it h9.s the meaning of ' consideration.'

III, IV, iJ

THE THREES

169

[73] This is the meaning of what the Exalted One

said. Herein this meaning is thus spoken,

He wlw is given to self-esteem and sets' great store

On gains and honours, loves the rompanyof jNends,Far from the ending of the fetters sw;h an~. ,

But he who gives up SO'fI,S and ootlle,t 1nGr1'Ul1Je-ntei2 And heaping up of riches;-b'Udt a 11wnk is one

Who can become the man 10 rw.ch wisdmn supreme,


[Fro'tn this place the prefatory and condud'iTlg phrases are given only to the first and last suuo of each chapter, This may 8ign~fy that they are later additions. or 1n..ay be simply an abbreviation. At any rate these. TernGining suua« for the most part are longer and OCCIJ..r elsewhere in the Canon.]

n

~ Monks, I have seen beings" overwhelmed by, with minds infatuated by, getting favours, when body breaks up. after death arising again in the Waste, the Ill-bourn, in the Downfall, in Purgatory, Monks; I have seen beings overwhelmed by; with minds infatuated by, failing to' get fa.YQ\lIs, when body breaks up, after death arising . . . in Purgatory. Monks, I have seen beings overwhelmed, with minds infatuated both by getting and not getting favours alike [74] ... arising aga.in in Purgatory. And this, monks, I say not having heard it of any other recluse or bra.hmin:' . . , But as I myself have known, myself have seen, myself have observed

1 C'i DirE" 62, 'fllUii ",/au"i rlha7V",,'!I 'TTl/altAi; also v, B-l.

~ Text moosup): Svnh, text &nd Oomy. muiike"""iiviihe (the carrying. away ceremony of the bride). Gomy. expl. as worldly oecupations. Cf V-in. iii, l35. Text would take vivaso and 811ng(l.Uin~ as adj. agreeing with yo, 'independent and abandoning bonds,'

l A~ atE. ii, 232 (but in singular)=K.S.ii, 157,whtmcl; the versee. , As at III, III. i.

I7°

[HI. IV. ii

AS. IT WAS SAm

this thing, I say these words, to wit: I have seen beings

. arising again in Purgatory!

I'll, soh C;1n , when favpur8 fall upon .him, or

When no-ne are shoum, the mind, f;tea.dJast, intent, Sways' not at all, for earnest is kisliJe,_l

Him, the rapt muser, (oj will)unfalterirng,

(75] OJ fine perception, oj the vision seer, Rejoicing that to grasp is his no m.ore,Him J.o the poople call ,in tril.th ' Good Man.'

III

'Munks, among devas these three utterances- sound forth from time to time; according to the occasion". What three '?

Munks, at such time as an Ariyan disciple, having got the hair of his beard sha ved ofl.ha ving donned the saffron robes, thinks about wandering forth from home to the homeless, at that time among the devas this utterance sounds forth : "Here is an Ariyap. disciple thinking about Lattlingwith Mara!" This, monks, is the first utterance that sounds forth among the de vas according to the occasion.

Then again, monks, at such time as an Ariyan disciple is dwelling centred on devotion to making the seven limbs of wisdom to increase, at that time among the devas this utterance sounds forth according to the occasion: "Here is an Ariyan disciple doing battle with Mara! "

Then .tgain, monks, at such time as an Ariyan disciple, by destroying the cankers, in this very life of himself recognizing it by mure-power, attains to the heart's release that is canker-free, the release by insight, and abides therein, at that time among the devas this utterance sounds forthaccocding to the occasion: "Here is an Ariyan disciple who has cunquered in battle! Victorious

1 Text here and at Sa1)Ylltta, rlppn.mlida.vihiirino; but Siflh_ te.xt and Camy. of both have appamatt-a-v. expl. as araha.

2 Deva-sarldii=piti-samudahara, Gomy.

~ SamayalJ upl'lrlaya=pa!icca. Comy,

III, IV, iii]

'THE THREES

I71

in the forefront of the fight he now abides! nl This is the third utterance . . .

So these are the three utterances th.at sound forth ~ron: time to time among the devas according to the occasion.

[76] BeholJi'l1/} him victQ1'iou.~ in the fight, Disri-ple oj the rightly waJi:ened One,

Even the deoas call alouri1n honou» .

OJ kim tke mighty one,2 of wisdorn ripe:3

, We worskip thee, 0 thoroughbred of ~n! For thou hast won the battle hard to unn, Routing by thy release (from birth~aru1-deaih), The host oj Dea£h that rould not h?/tUler more. Thus do they praise him who has won the goaV Surely the devas praise in him that thir;,u

By whick one goes to mastery of Death.

lV

'Monks when a deva is destined to fall" from a company of devas, five signs of warning are shown forth: his flowers fade, his garments are SOIled, sweat exudes from the armpits, an. ill colour perva-des the body and the deva takes no delizht In hIS deva-seat. .

Then, monks, the d;vas observing the destiny of that deva to fall, cheer him up with three encouragements, saying: " Go hence, friend, to the happy bourn! [?7] v;.-rnen you go there,. win the gam that IS good to. WIn. When you have won It, may you become well established therein." ,

At these words a. certain monk said to the Exalted One' 'Pray sir, what is that which is reckoned by the dev~s a ha~py bourn, and what, sir. is that which for

1 'ot. D .. i, 8S, 134.

~ At A. ii, 2"; mManta!T (1 mall1;JttMj, g:~ll.t soul) , .

3 At S. iii, 91, tiitnsiiranmj=;=1J1:gata-saronuy, Corny. but It prob, means 'not inexperienced,' as a.t P. Diet. s,v. OJ .IV. 13, b,:~ow .. , PaUa-m!ina.say=khi1;!dsav(J!J, Corny. Cf M. 1, 4; S. 1I, 229, v,327.

s .Jilaccu-t,asolY 'Uait~Sn. lID?; cf. ~r:' fm:L. , .,

e For cava.na-dhamma cj. D. 1. 18; Ill. :11 _ 'Tlu'\ five prognost.!06 are referred to iII Divyav, xiv, snd Niigarjuna's Friendly Eputlf, p. 27 (J.P.T.S., 1886).

AS IT WAS SAID

[HI, IV, iv

devas is reckoned a gain good to win 1 Pray, sir, what fo~ devas IS reckoned well established l'

. Th~ state of man, monk, is for devas reckoned! a going to the haPl?Y bourn. Since one who has' become a man acquires faith when, the ,d.hamma-discipline is set -forth b:r the Wayfare~, this thing is reckoned a. gain good to Will, \\Th~n fal~h. becomes ingrained in him, rooted a.nd es~a.,bhshed inhim, wben~ it is strong, not to be uprooted by any recluse or brsbmin o:r deva or Mara or Brahms, o~ by anyone else in the world.v-tbat is reckoned well €.stablisbed.' .

When a rZe:va. faJ~ from a company of Mt'(t8j Because hu life u run, three: sounds go forth Of devae gimng oomfMt:2 ' Go hence, friend, To the ,happy bourn, to fellowship with men ! Berom.lng man, win faith incomparable

In dMmma t.rue. !katfaith ing'rained in thee .' Rooted, stabluhed, 'tn dhamma well procla,imed)

[78] SJuilI. not.be rooted up wkik life doth la8t.

Leamng tll deeds. of body, speecJt, and mind, And U'hatsoever else is deemed a sin 3

Doing good duds of body, speech a~. mind Of boundle.9s merit, unat:l<uJu:d thereto ' TJum make the ment 1M thy future birlM-s Greater mJ giving, and settle other mortal.f' In 1.¥!'1'y dhamma, in the Brahma-life.'

Thus, when they know a deoo is to fall

They cheer him wit~ these comfortabl« ~'01'tls, Awl say.' 'Oome h'tther many times again.'

v

.' M~nks, these three persons arising. in the world anse for the profit of many folk; for the bliss of many

~ AJJG!]OOTiya, as at S. Y, 2r9=K.S. v, 194.

~ A1Iu~ta1J=anumod.nnt.ana1J, Corny.

or. III, II, vi.

4 OpadJ.ik(1) puiHia'1; if. I, III, vii. 5 Of s. Y, 189; Dhp. 158:

atl4nam eva. PIl_tharrw1J pattrupe nive..sa!le, aUi af£1w!1 (J,1Iusd8eyya . • •

III. IV. v]

THE THREES

173

folk, out of compassion fOT the world, for the good, for the profit, for the bliss of devas and mankind. Wllat

three ~

Herein, monks, tbe Wayfarer arises in the world, ara-

hant, a rightly awakened One, perfect in knowledge and cond uct, a. wellfarer, W orId - knower, unsnrpassed driver of men to be driven, teacher of devas and mankind; awa.kened one, exalted one. He teaches dhamma tbat is lovely in the beginning, lovely in. the middle, lovely at the end (of life), both in the spirit and the letter. He makes plain the Brahma-life, entirely complete and fully purified. This, monks, is the first person who, arising in the world, arises for the profit of many folk; for the bliss of many folk, out of compassion for the

world ...

Next, monks, there is a disciple of that same teacher,

who is arahant, canker-free, one who has lived the life, done the task, lift-eo the burden, attained his own welfare, utterly destroyed the fetter of becoming, who is perfectly released by knowledge, He also teaches dhamma that is lovely. .. This, monks, is the second person who arising' in the world . . . arises for the profit of many folk . . .

Then again, monks, there is a disciple of that same teacher, who is a pupil, who is faring on the \Vay,l who has beard much, who keeps the rules of good. conduct." He also teaches dhamma that is lovely. ,. This, monks, is the third person who . . . arises in the world. So these are the three persons who, arising in the world, arise for the profit of many folk ... for the bliss of devas and mankind.'

First in the u10rld the Teacner, mighty sage, Second to him the disciple who has nuule

[80] The self to. grow/' and third the pupit Mho Is faring on, the Way, who has heaid much And keeps the rules of virtue perfecay,

1 Pii(,ipado.

2 Silava.ta, the word is depreciated in s-ilabbata-paramiisa to ' mere

ri te andritual.'

3 Bh.avitatta. Cf. lU, II, 4, etc.

174

(III. IV, V

AS IT WAS SAID

These three, the best of kvasand mankind, Light-bringers, dham1na-speakers, ope the door Of the aeathless, sei free many folk from bondage. Z

Who follows on tho way well shoum by him

The"n1fll£hless lerider of the cara.van, .

They make an end oj IU in this same life, l'n the Wellfarer's teaching serious,

VI

, Monks, do ye dwell 'Observant of the foul" in hoov and let concentration on inbreathing and outbreathin; in the self of each one of you be well set up before you ; and do ye dwell 'Observant of impermanence in all compounded things. Monks" in those who dwell observant of the foul in body the passionate inclination to tbe element 'Of the fair is abandoned, When concentration on inbreathing and outbreathing in the self is well set up, inclination to [81] think of outward thinos associated with trouble exists not, In those wh~ dwell ab8eTv~nt of jmpen~anence' in ,:tIl compounded thing,s what is (deemed) ignorance 1S abandoned, what. is (deemed) knowledge arises.'

Obseryant. of t~e foul in body, ml;ndful

Of bieath1"}9 'l-'/'l; and out, seeing the calm '

Of aU compounded things and ever ardent, Thai monk indeed sees rightly, When released Thereby, master of supemormallore,

Caz"neii. sage is he who has escaped the yoke.5

Vll

, Monks, in the case of a monk who fares an accordinz to dharnma this is the proper" way of explaining th~ wards" faring on according to dhamma." Wh;n he

1. Reading apapuranti of Sinh. text and Corny. dviira~= Ariyamagga1J, Cmny.

• Text, yog~ pamocmti; Sinh. text yagii. (?) pamuiianti. The

verses are reminiscent of Vi'n. i, 5; B. i, 138; cf. IV, V, below. 3 Asubhdnl1passi_ Cf Dhp. 7, 8, and verses at G.B, ii, 61.

~ Of Ch. vii. 01 K.S. v. I At III, I, IV, and III. III, ii, m Anv.dhamma=anucchavika-pa!irupa-sabMua or anuloma-dham-

rna, Gomy.

III. IV, vii]

THE THREES

175

speaks, he speaks not contrary to dhamma. When he thinks, be thinks not contrary to dhamma. Byavaiding these two he, dwells indifferent, mindful and composed, '1

[82] Enjoying dhamrn.a, lwing dhamma, pondering On dhamrtw, calling it to' mind; a monk

From very r1hamma doth- not ja!Laway.2 Whether he walk or stand or sit or lie, ~

In self 'I'estraini1ift mind he goes to peace.

Vlll

, Monks. these tbree unprofitable ways 'Of thinking cause blindness, loss of sight, ignorance, put an end to insight, are associated :with trouble' and conduce not to nibbsna, "''hat three ways of thinking 1

Thinking about lust. , . about ill-will. , , about harming ... causes blindness, loss of sight . , . conduces not to nibbana. These are the three,

Monks, these three profitable ways 'Of thinking cause nat blindness, but cause sight, knowledge, increase insight, are on the side- of freedom from trouble and conduce to nibbana. What three?

Thinking about renunciation . , . goodwill ... harmlessness conduce to nibbana: [83] These three profitable w.ays of thinking .. , conduce to nibbana.'

Three projitahlf'. 7:J)(l.YS oj thbught should one pursue, And three 11nprofitable waY$ should put away,

He ,'l1Lu1,ly doth control a ,tra.in of thought sustained, As a 1'a'l>a-.'l1wwer lays accum'lillateil dust,

He surely with a mind that lays its thought to rest,

In this same life (on earth) hath reached the place of peace.

IX

, Mon h, these three things are inward stains, inward foes, inward rivals, inward murderers, inward opponents.! \Vhat thrf'J~ 1

1 01, s. 'v , 118, 2 At; Blip. 364,

a AtA.ii,14=G.B.ii;Sn.v.193.

• SamaYa1J; see sameti v~'lakkii-ni in next gatbas and IV, 11.

5 Called akusi11a-muliini at III, T, i. At A. ii, 120=0,8, ii, 124, they demand watchfulness.

176

~~~~--------------------~------~--

AS IT WAS' SAID

[HI, IV, ix

Lust, monks, is an inward stain, foe, rival, murderer, opponent. Malice, monks. is an inward stain ... opponent. Delusion, monks, is an inward stain opponent. These are the three things which are .inward stains . . . opponents.'

, Tis l:ust beg,ets m,isfortune. lust pf:rturbs the m·in.d. That danger born within man rloth not understand.l

[84] The lnstful knows not projU, tke lustful SeM not dhamma.

Dar k~8and gloom exist when2 !ust doth mate with man . He who ahandons3 lust lusts not for lmtjul thing.s. Lus: slips/rora him as dewdropjrom tkelotu.s-flQwer.4

'Tis h.cUe begets misfortune, hate perturbs the mind. That danger bom within man doth no: understand. The hate:r knows 'not profit, the hater sees not dhamma. Dorkness and gloom exi8twhen hate doth mate uith

man.

H (J who abarndons hate offends no: the malicious.

Hate slips from h'im as palmjruit from the stalk..

Delu.sion geM misfortune, it doth perturb t/I,.f!, mind. That danger born within man do~h not 'U/i~derstand. The stupid knows not projtJ., stupid 1W dha'/moo sees. Darkness and gWom.exilft wke'l~ Jolly 1~ with man.

(85] Who leaves delusion, by what del'uries is not del~.

As sunrise routs tke gloom, he Totdeth all dell1swn.

x

This was said by the Exalted One. said by the Arahant ; so I have. heard:"

'Monks, overwhelmed by three things contrary (,0 true dhamma, with mind obsessed by them, Devadat.ta is doomed to the Downfall, to Purgatory, lodged there for the aeon, beyond remedy.'s Wlw..t three things?

1 Similar verses on kodha are at A. iv, 96.

! fa!? (not yay nara~) eq. to yaUlw icc. to Corny.

J Textsbould read pahatoornl. .

, Cf Dhp. 336J 80/(,a; lam.oo papatanti, 'IIAkbi'rtdii.v~ P?kknarii.

5 This sut.ta formsthe second part of tha.t a.t r'm. 11, 2()3, where c.ight causes are.alsc given for DJs fa.ilur:: The giitha.s vary sli~btly .. ~ Kappa!tho atekiDchl), quoted at A. Ill, 402. For kappa1J It!!llalt cf, S. V,. 259=K . .s:, v, 231.

III, IV,. xl

THE THREES

I77

Overcome by hankering for evil, monks, with mind obsessed thereby, Devadatta is doomed to the Downfall

Overcome by friendship with evil, monks, with mind obsessed thereby, Devadatta is doomed to the Downfall. . .. :Moreover, though th ere was yet more to be done (to reach perfection), owing to special attainments but of trifling value, he came to a halt midway in his career. Overwhelmed by these three things contrarv to true dhamma, with mind obsessed thereby, Devadatta is doomed. to the Downfall, doomed to Purgatory, lodged there for the aeon, beyond remedy."



Surely no one that craved for evil was reborn

In this (our) workl. Know ye by this the bourn o/them That crave 1M evil. I have heard tell2 how Devadatta.,

[86J K'JWWYI, as a sage and held as on~ who'd made to grow Ike selj,3 stood 8lijning ali,it were with}(14nfJ; but he) Holding himself his equal, that Wayfarer

AS8aili'Yl9, to A·vim Purga1m!l' came,

Foulf-gatei1, awful. Surely he who doth offend

A n innocent one who hath n<l ill deed done, ----on kim OtYr1'Upt: of heart; irreverent, that ill doth Jall. II

1 Cj. S. iii, 16R:; D. ii , 78 (a11(1 Gomy. 529); M. i, 193. D. was: said! to be of great psychic, power and misled thereby. He mounted high but fell through pride, sa the verses explain. Ora·mattaka sometimes means • worldly'; here. iCC. to Carny., it i1'l appamattaka.

g Teru, m.e Su.w?1; Gamy. waut.o (far.famed). a Bhavitatro, 6ee Dote to IV, v, above.

. tText:s, pamada-w-a1Zu.ci~~ Q,ptJjia M!J T.; fin. a&ajia1Ulf} TatMigat(1); Gomy.'8 reacting seems more reliable, sama1l4-m.onwilJ!"o o5!,aiia =tJ T. 'cla.iming eqUllility,. l!&yiDg GMm pi Buddllo,' etc. A saiiana.'rJ T. is quoted at V tlA.. 55; 8. i, 114, has palla.vi M tiro asaj-

.i,!,1W1} T., but ill these four cases the word bas been wrongly divided (In MSS., of' course, th.ere are no 8ep~rated words). Comy. a.aGfia= iisa!letta, ghaHetoo, samii{lrlnwa. P. Diet. takes asajian.a1) as a. count 1 ), , an insult to t'he T.'

IS Called' The Great Hell,' deser. at A. i, 141 =G,8 .. i, 125 (quoted by Gorny.) ascahj·ka"tw catu-dvaro.

6 This resembles DAp. 125. In the verses a t V ien. dubbho should be dubbhe, eq. to dusseyya; Text's ph:ussetishould be phU8ati.

~~

AS IT WAS SAID

[III, IV, X

He who snO'uld th1:nk /'0 soil the t'lCf.an with pot (Jf poison Wovld fail in that: Too grand 'tluu. mighty mass of

fJX1i,er 11 '

. 80 he 'who this Wayfare1 assails with blame,

[87] Him who luu.h trodiien rightly. who is calm oj hrort(T'Jwt man WfY1l1d fail); in kim abuse hath no result.2 The pru.dent man should make a friend cf such an om Andfollow him,fM jaring on the uaywith himJor guiJ.el Surely a rrwnk could rn,.ak,e an ending of his ill.

Tbis meaning also was spoken by the Exalted One; so I ha ve heard.

CR.U"I'EB V

This was said by the Exalted One .j,

, Monks, there are these three best faiths. What three? Monks, as compared with creatures, whether footless,

bipeds, quadrupede, or those with many feet, with form or void of form, with sense or void of sense or indeterminate ill sense, a Wayfarer, arahant, a. rightly awakened one is reckoned best of them. [88] They who have faith in a Buddha, have fa.ith in the best; of those who have faith in the best the result is best.

Monks, as compared with things compounded, or not compounded, freedom from passion is reckoned best of them, to wit: the 'subduing of pride in self, the restraint of thirst, the removal of clinging, the cutting oft of the

1 Teru, ta.8md (1 compared with th&t); Vi",. Magma (1); Comy. bAetm.ii: (given as lI.l. by Windisch with surprise.) VinA. expl. as bAaYGMka; our Comy. bhi?J8a.pento viya. For bhesmii tuiaahi cf.

8. i, 67, 8amuddo uda.ihina1j set/ho.

I VadDtamhi 11.(1 Mihati. Cf. III. III, vii, aL'I111~W c'asRa ruhati. :I Y Gt.flla maggdllugQ. Cf. S. iii. 6(1.

4. Thia Butta is a.t A. ii, 34=G.8. ii, 38, but made into a 'four' by adding the Eightfold Way; at A. iii, 35=G.S. iii, 37, with the sddibion of the AriYlIon vir tuca, it becomes II. five. Our Butta" witbout mention of the Eightfold Way, ill perhaps the oldest of thp. three: while the Way does not OCCIU' in the gii.thiis at all in the three versions here compared.

IIt. v. n

THE rHREES

!79

basis of rebirth, the destruction of craving, freedom from passion, ending, and nibbsna. They who have faith in dhamma (which is passionless)' have faith in the best; of those who have faith in the best the result is best .

Monks: as compared with orders and companies the Order of a Wayfarer's disci pIes is reckoned best, to' wit: ~he four pairs ?f very man, the eight types of very man In. man,z that IS, the Exalted One's Order of disciples. \\i orthr of honour are they, worthy of reverence, worthy of ofiermgs, worthy of salutations with clasped hands,a field of ment unsurpassed for the world. Monks" they who have faith in the Order have faith in the best: of those who have faith in the best the result is best, '

These" monks, are the three faiths.'

This is the meaning of what the Exalted. One said.


01 those who have .faith at its best, Who comprehesui best. dhamma, OjtJwse wn.o have faith 1:n the Buddha A.~ best, gift-worthy, S'llpreme :

OJ those 111M have faith in best Dhamma, Pa'1sion-cAJ.lming, bl1:.~Sfltl;

Of those woo hooe faith in the Ord.e:r, Best, field of merit supreme;

[89] Of those who git1e g1jt.~ of the£r best

. Best merit doth inm'P£uU'. ;

Best is their life and beauJ.y, Fame, good report, bliss, strength. The .sage who gives of his best, In best ()f dhammas calmed, Deoa-become or human,

Winning the be.st re}oiceth.

This meaning also was spoken by the Exalted One;

80 I have heard. • .

I Vir<i?'e, nob in t:be A. ii version.

I Those on the Four Pathsof Stream-winnar, Once-retueaer, No. returner~ and. Arabant, divided into two stages each, tnc second stag.e being that of Fruit-winner. Text has four purisii. and eight ptmsa-p!UJgalti.

1.80

AS IT WAS SAID

[III. v. Ii

1I

"Monks, this is the meanest of callings, this of an alrnsman.' A term of abuse- in the world is this, to say: "You SCT&p-gatherer! With bowl in hand you roam about!" Yet is this calling entered on by those clansmen who are bent on the good because of good, not led thereto by fear of rajahs, by fear of robbers, not because of debt, not from fear, not because of having lost a means of living:" but with the thought: Here am I, fallen upon birth, old age and death, on sorrow and grief, ill, lamentation and despair; fallen upon ill, foredone WIth ill. Maybe some means of ending all this ill rna y be shown.

[90] Thus wandering forth, m.onks, this clansman maybe is covetous in his desires, fierce in his longing, malevolent of heart, of mind corrupt, careless and! unrestrained, not quieted but scatter-brained and uncontrolled in sense. J·u.st as, monks, a brand from a funeral pyre, ti~ at both ends all:d in ~he middle sn;eared with dung, kindleth no fuel either III VIllage or III forest,using such a figure do I describe unto you this man, for he has lost his home and wealth, vet does he not fulfil

the duties of a recluse.' .

Deprived oj home and wealth he, luckless man, Wa:;tee his recluscship, scatters it abroad

And perishes lilre brand from, funeral we. Better /01 him a red-hot iron ball,

One mass of fore, to 8wallmv than to eat Wicked and ·uncontro!led the country's food. 4

I 'I'his 8Utta (without gii.thas) forms part of tha.t a.t S. iii. 92= K.S. iii, 78. r.f Rrfthren, p. 415 n., and Edmunds BucliJhist and ChTistia.n Gospels, ii, 264. The term pi1.l4olrL (almsman) is 8. nickname given to the BMradt'iiian. ' chief of Iion-roarers,' !It A. i, 24;

S. iv, no; Vii. iv, 6; Tha.g. v, 124:. .

~ Text, abAiliipdyatj; Sinh. t;cxt, Comy. abhisi'ipdya'1=aklt.o.t().

3 Texts, 11a iiirlJikii pakaUi; butexpl.. by P. D~:d. a.v, apakata as iiiivikdpafca.ta, 'not Iivelihood-done-sway.' Of M. i, 463.

• 'I'he last three verses are at Dhp. 3018 and above, II, II, xi,

IlL ». iii]

THE THREES

lSI

III

[91] 'Monks, even if a monk should seize the· hem ;>f my garment and. wal.k behind me step for step, yet 1£ he be covetous in his .des ires , fierce in his longing, maley.o]ent of hea:t, of mind corrupt, careless and unrestrained, not quieted but scatter-brained and uncontrolled in sense, that monk is far from me and I am far from him. Vlhat is t4e cause of that? Monks, that monk sees not dhamma. Not seeing dhamma he sees not me. . Monks, even though a monk should dwell a hundred yojanas away, yet if he be not covetous in his desires, not fierce in his longing, not malevolent 'of heart not of mind corrupt, but with mindfulness set up and composed, calmed, one-pointed in mind and restrained in s€~se,-the~ indeed th~t one is nigh unto me and I am mgh unto him, What IS the cause of tha.t? Monks, that monk sees dhamma. Seeing dhamma he sees me.'

Tho' following in his .~fR.P'<~> if be he passionate Vexatim.L.\j~lo ! how far away the.follower ' OJ lust from him that .lusteth not. Haw far

The not-waned from. the wan('n, f1 How far the greedy From him that hrnh no greed i,f( separate!

But dhamma comprehend-ing thoroughly,

The prudent man, by insight into dhamma,

[92] Lustiee«, .like pool un.stirred by U'indJis calmed ..

That lust less to the lu.stless, to l how near.

That waned one to the v)anea! That one not greedy-

How near to him that hath put greed away.' ,

IV

'Monks, there are these three fires. ·W'bat three 1 The fire of lust, the fire of ha te, the fire of delusion. 'I'hese an>; the three fires.'

1 Nibbuw (cooled, quenched, gone out), OJ: parinibbanti in last verse (If next two suttas.

AS IT WAS SAID

[III. v. iv

The fire oj lust burns mortals kot with lusts;

1 'Y!falu.a1ed. N eti the fire of hate .

Burns the malevolent, mortals who take life. Delusion. ',~ fire burns those beunlderei. ones VnslciUp.d in Ariyan dltamrna, Ignorant OJ these (three) fires, iu bodyhooJ delighting, Th.e hm;f of men doth purga_J,ory swell

And stv~ll the wornbs of am-mats, o] demons, _

[93J Th'obol« a/ghosts, not/ree/rom Mara's bondage.

But they who night and d.ay apply themselves To the teaching of the rightly Wakened One, Su-eh quench the fire oj lust, ever (l.U'are .

Of the foul (in things). Then by goodw~ll they quench, Those bes: of men, the fire of hate. .And ~he?~ Delu.sion's fire (the third) they q1tench by 'Lt'lS19ht, That u,hich goes onto penetration true.

Quench~:rng these three, unwearied nigl!t and day,

Wise men go to the waning uue~ly

And utterly cross Ill. The Anya , seers, '

Those wise men versed in lore, by perfect knowledge Learning births' end go not to more becomirl1J.

v

[94J '}Ionks, a monk should investigate. (things) in such away that his consciousness, as he investigates, be not externally scattered and diffused or internally set; that he be not perturbed by attachment.' _For him W?O is not perturbed by attachment in future time there- l,S no arising, no coming to be in birth, decay, death and IlL'

For the monk wl,o hath the seve'i1fold bondage2 left And cut the cord hi:; ja,ri'ng on in births

Is done with. Not for him again-becortl,ing. 3

1 The wbole passage is at M. iii, 223 .. Our texh ~Il,'~,e evidentl?" omitted R: phras«, for our Comy. reads Wlt~ M. a.nupiUiiya ",,~ p_an- tasse!Jya; then follows anupiid.aya, ara_rltassatCi, etc. U padiina.pari(assama IS the title of suttas 7,8, In i:'!. Ill,' 14. fl. ~ .. ,_

~ Camy. says the seven b?ild~ are lmid.li, d~!{kl, .mana •. kodha, aV1JJI.f. kilesa, cluccarita; hilt admits another ~xplun~tl~n-:~z:, t~!! g~_vel\ a-nusa.yii. C1- A. iv, 9,. Nimariiga. PClt1l1M, dltrhl, t'Uth~ha, manu,

b haVil raga , avijja. J Mostly at Uri. IV, 9, 10.

III. V,. VI']

THE THREES

vi'

'Monks, there are these three uprISIngs of sensedesires. 1 What three? (The case of those beings whose), aansa-desires are for present objects; of those who delight in their own. creations; of those who get possession of the creations of others. These are the three _ . .'

Those who have sense-delight in objects present, Those deoas who ddighl in V)hai tOO) make, Those deoae who control 'what others make,2 . And others who delight in sense-desires, Existence here and ehewhe:re, faring 00,

Such pass not 0' er. S But' mid delights of sense

[95] The 'JY!"'Uilent man abandons all desires, Be they desires of.d..e»a.s or of man.

They who end off the stream that flows along OJ o1Yjeds dear and sweet, that:« hard to cross, 'Tis s'lWh go to the waning utterly

, And utte'!-ly cross Ill. The Ariya.n seers,

Those uise men versed in lure, by perfect .knooiledge Lea.rning births' end go not to more-becotning_

vii

'Monks, one who is bound by the bond of passions, who is bound by the bond of becoming, is a 'returner, he comes back to life in this world. He who is freed from the bond of passions but is still bound by the bond of becoming is a non-returner; he comes not back to life in this world. Monks, he who is freed from the

1 ~orc fully a.t. D. iii, 218=Dial. iii.211. Gamy. I'o&J8 th.e story of FIve-crest (Sanat-T(umiira) of D. ii, 250,. is referred to. Text and D. kii"!,~papatt1Yo: Sinh. text -uppattiyo, taken by Oomy.in the sense of pa!tlJi/)ha. ThE first sort ace. to D. are human beings, some devss, eorue gone to the four ill-bourns. The second, S!loya G~y., are like those who apP()ll.ted to An urudd ha .

1I At S, i, 133=K.8.1, Hi7.

3 Some omission here in Text. Com», supplies 6 verb ndtivattarena IItlkkamanti after iuhaboovaiHlatl.abiwivat/, which I foHow in trans. The liae lost is evidently sansora!, ndtivaUati as at I, H, v and IV, vi.

AS IT WAS SAID

[III. v. vii

bond of passions and freed from the bond of becoming also is arahant, one who has destroyed the cankers.'

Bound by the bond of pass1:ons and becoming

[96] Creatures go faring on to birth-and-dea1.h.

They who abandon paseum, yet have not won The cankers' end, bound by beccming's bond, Suck are called ' they who come not brrek.' They 'Who have cut off doubt: and with conceit Destroyed becommq, surely in the world

Have gone beyond and won the cankers' end.

Vlll

'Monks, a monk who is of lovely habits, of a lovely nature, of lovely insight, is caned in this dhammadiscipline" all-proficient, one wbo has lived the life, the best of men."2 And how is It monk of lovely babitsi

Herein a monk dwell.'; virtuous, :restrained with the restraint of the; obligations ~ equipped with the habit of righteousness, seeing danger in trifling faults; having undertaken the training he trains himself therein. In this wav he is of lovelv habits. Thus much for lovely habits ... And how is nr,-' of a 'lovely nature?

Herein a monk rlwr.lls devoted to the practice of making-to-grow t,he seven" conditions that are limbs of wisdom; thUfl he iR of a lovely nature. Thus much for lovely habits ann a lovely nature. And how is he [91] of lovely insight?

Herein It monk, by ending the cankers, having realized in this very life of' himself by more-power the cankerless heart's release, the release by insight, attaining it dwells therein, Being thus of lovely habits, of a lovely nature and of lovely insight, he is called in this dhammadiscipline "aJI-proficient, one who has lived the life, the best of mea." ,

I Of. A. ii, 2=0.8. ii, 12.

3 At A. v, 16, five abandonings and five atbainmente made a man l.i:e·vali vusitava utt<Ima-pwriso; the five latter are lIila-lIrtmddhi-p(J,f[fIiivimnUM:l. M'tIada.ssaoo.

3 For the seven limbs of wisdom if K.S. v, 51 fl.

III, v. viii]

THE THREES

In whom is no ill deed oj bO(ly, speech or mind,-

That modest monk they surely call' of lovely habits.' In whom the things that lead to wisdom are well grou.m,,That monk of passion vm:d1 they call "of loveZynature.' Who krww8 here in the world the end of his O'1/JniU,~ That nwnk from cankets free th.eycall ' ol'Wvely insight_' With these things blest~ poinless» uith d()ubt cut off,

attached?

To naught in all the world, 'all-leaver ' him they roll.

IX

[98] '1'flonks, there are these two gifts·, the carnal and the spiritual.. Of these two gifts the spiritual gift. is pre-eminent. Monks, there are these two sharings together', the 'sharing of the carnal and the sharing of the spiritual. Of these two sharings together the sharing of the spiritual.is pre-eminent. Monks, there are these two acts of kindness", the carnal and the spiritual. Of these two acts of kindness the spiritual is pre-eminent.'

That whick lnen call' the best gift, unsurpassed,' That sharing which the Bzolsed. One has praised,~ . With heart oj faith if!., tho: beet merit-field,

If he but understand and know it well,

Who would no: offer it in. season r1ue ?

They who both hear it and who speak thereof, With heart oj faith in the Welifarer'8 teaching, In them their highest profit is made pure .

Wlw set tnmnsel've8 to the Wellft::wer's teaching.";

1 Anu$/lalla, lit. 'without excrescences.'

~ Anigha (a .. nigha.) not noticed here by Gamy. bet in the final Butta. def. as m·ddukkha. A.t S. v, 57, three nighas (raga, dosa, mona) are given by Gamy" 'pains that destroy him.'

o Asita=W,1;IOO.,jiHhi-nissayan~?J a-bOOvitatta-·anissita. 'ace.to some,' Gorny.

t Propar 1 'Y one of the Twos or Sixes. A~ A .. i. 91 = G .S. i, 8it (lirllMa

and dkamma). With yiiga at IV, i, below. ~ Satjt'ibhaga.

• AnuggahG.

7 Gorny. quotes the: verses 8abl)a-·papas~a-akiirar>a1J' etc,

r86

[III. v, x

AS IT WAS SAID

X

This was said by the Exalted One, said by the Arnhnnt; so 1 have heard;

, ~'1onks. I declare a brahmin to be the possesBor of

the threefold lore' by lawful acquirernent,2not some ~ther (who is 80 called) because of his ~crc~ muttermgs. And how, monks, do I so declare a. brah~ ", ' . ~ ,

Herein a monk recalls his former dwdlmgt In various forms, thus: [99], One birth, two. ... t.w~nty, a hundre,d, a thousand, a hundred thousand births: He recalls the various destructions of aeons, the various ren~wa.ls of aeons, thus; I lived there, was named thus, was of such a. clan, of such a caste, was thus supported, had such and such pleasant and painful experiences, such and such length of days, deceased thence and arose elsewhere-there too I lived, was named tnus, was. of such a clan, of such a caste. ' . Thus he calls to.~d in all their specific details, in all their c~ar~cterIstlC8, hiB former dwelling in various forma. Th~s IS the first knowledge he attains; ignorance has ~anl~hed, kJ:o:wledge arises. Gone is the darkne.s~, arisen 18 the hght, as it does for one who dwells serIOUS, ardent and com-

posed in th~ self. . . , . , .'

Then agam, monks, with the dcva-slgh~, purified a,nd

surpassing that of man, he beholds beings deceasm;g and arising again, beings both mean and eX9.l~ed, fair and f0';11, gone to.tne happy bourn, gone to the Il~-bour~ acocordmg to bheir deeds (00 308 to ~ay of th.em). Alas. these worthies, given to the praetiee of evil dee~s, of evil words, of evil thoughts, scoffers at. the Arlyans, of perverted 'Views and reaping the fruits thereof,these beings, when bodly broke up, after death arose.

1 The tevijia bra.hmin is del, at A. i, 165=G.s. i, 149, to several brshmins. OJ. D. i, 81.

3 Dhammeno. .

3 LapitG.!fj:pa" prob, the muttering of mo.ntraB. At a.s. 1, I too~

it as 'idle words." Cr. D·ialog. i, 140. "no mere mutterer of the verses; l Pubbe-Tliv{J$a. ~r. Mrs. Rhys Davids' Introd. po E. M. Hare e G . .8'. iii.

III, Y, x]

THE THREES

again ill the Waste, the Ill-bourn, the Downfall, in Purgatory. Or: Ah! these worthies, given to the practice of good deeds, of good words, of good thoughts, [tOO] no scoffers at the Ariyans, but of sound views and reaping the fruits thereof,-these beings, when body broke up, after death arose agaEn in the happy bourn, in the heaven world. Thus with the deva-sight, purified and surpassing that of man, he beholds beings. . . according to their deeds. This is the second knowledge he. attains. Ignorance has vanished, knowledge arises .... Gone is the darkness, arisen is the light, as it does for one who dwells serious, ardent and composed in the self.

Then again, monks, by ending the cankers a monk, realizing of himself in this very life by higher powers the cankerless heart's release, the release by insight, having attained it abides therein. This is the third knowledge he attains.' Ignorance has vanished, light has arisen, as it dO~8 for one who dwells serions, ardent and composed in the self.

That, monks, is how I declare a brahmin to be the possessor of the threefold lore by lawful acquirement, not some other (so called) because of his mere mutterings.'


H'h02 kno'W~s his former dwelli'YIg and can see Both heacer: ana pu.rgatory, and. hath come T'o end of births, Q. sage who hath attainoo

T () mo,slf.ry cf supernormal we}

Ry these th.rf'p' kn(Yt,l)lR.dge~ be!:ng brahmin ()f triple. Wre,--s'IJ,{!h 1:S well named, I say; Not j1:LBt because of his mere mvlterings.


[Here ends the collection oj fifty suuas o} the Threes.]

I It is noticeable that the usual third attainment of recognizing the, Truth of I!.1 docs not occur here ail it d.oes a.t A. i, etc., hut it is fou nd below in i v.

2 The first verse of the ga.thas is bracketed in. Te;x:t sa. 8 later addition; nor is it in Sinh. text or Comy. so I have omitted It.

~ .dbhit1i!a!lusita as at III, I, iv; III, III, iii; III, Ir, vi.

IV.--'fHE FOURS

Tills was said. by the Exalted One, said by the Arahant ; so I have heard:

• Monks, I am a brahmin, one to ask a favour of, ever clean-handed,' wearing my last body, incomparable physician and surgeon," Ye are my own true sons, bo;n of my mouth ,3 born of dhamma. created. by dharnma," my spiritual heirs, not carnal heirs.

[102; .Monks, there are these ~:ro gifts," the ca,rJ1~aland the spiritual, Of these two gifts the spiritual 18 preeminent. Monks. there are these two sharings together, the sharing of the camal and the shari~g. of the spiritual, Of these two sharings together the spiritual is pre-emsnent.

Monks. there are these two acts of kindness, the carnal and the .spiritnal, Of these two acts of kindness the

spiritual is pre-eminent.. .

Monks, there are these two sacrifices, the carnal s.acnfice and the spiritual sacrifice. Of these two sacrifices

the spiritual is pre-eminent.' ..



IPrope,riy one oitbe Twos. Quoted Mil. Paith: 2l5. FDr payato..-pa7J>i cf S. v, 35, 392; A. i, 15(1=6.8. i, 133; A '. 1, 226=G.S. i, 205; V.i1:f. I, 224. Comy. 7Jiln:s-uddha-hattho; at SA. I, 347 eq. to

r1.hola.-MtthO. .

a Quoted by Edmllll.ds, Buddhid ami Ch1i.~tianGn:'pe!8. i.121. For

sall;z/wtto cf; 811.500, lit. 'th?rn-extractor .. ' _,

:I A probable ref, to the claims of briihmms to be born of Brahms 8 mouth.

" Dhamm.a-nimmiM; Il.CC. to- Oomy. dhamm<Hnipi«i. We ffill.y trans.' born of the spirit, created of spirit,' dhamma throughout being opposed to a:mis.a.

~ As above,' III, V, IX.

188

IV. i)

rBg

THE FOURS

He who has made the spiritual offering Wayfarer) without stint) compassionate Unto an be:ings,-such an one) the best Of deoas mul mankind, aU beings lununtr As o-ne who hath becominq« [Jone beyond.


ii'

, Monks,' these four things aretrifl.ing, easily gotten and blameless too. What. four 1 Among robes, monks, rag-robes are a trifling thing, easily gotten and blameless too. Of food, monks, alms-food .of scraps is a trifling thing, easily gotten and blameless too. Of lodgings> monks, the root. of a tree is a trifling thing . . .; of medicines, monks, [1.03] ammonia- is a trifling thing, easily gotttm and blameless too.

Indeed, monks, when a monk is content with trifles that are easily gotten, I declare this is in him one of the factors of rseluseship.'

Contented with what brino» no blame, A trifling, easy-gotten thtag,

His mind untroubled &-fI tho thoUf}ht Of lodg'i-ngl robes 01' food a.nd drinlc, He is rwt'worried where to gO.3

And thus {he thi'fl.gs doo'kwed to 8Uitt The life oj the recluse are won

By that contented, serious monk."

III

'FOI him that knows, monks, for him that. sees I speak of the end of the cankers, not for him that knows

1 The Butta. occurs at A. ii, 27= 6.S. ii, 29. Cf. Path of Purity,

i, '76. 2 pati-Mu.Ua.

J nisa l1a-ppatihaiHiati (tpxt at. A. Inr.. r:it if'! wrong]. Corny. quotes Sn, 42 :

catudfliso appatigho ca h.oti sa1l-tus,sanu'in-o itatilarena,

and explains , he whose tbought is.: By going to such and such Il. place I shall get. rohas, d.<'., iii worrip(l hy dirf'rt.ion.'

I Dhammii=pa#patti-dkammfi, Gomy.

S Sinh. text and Ang. read 8t:r.:khato.

AS IT WAS SAtD

[IV,iii

not, sees [Jot. For him that knows what, ~ep,R what, monks, is there end of the cankers ~

Fo:r him that knows, tha.t sees "This is Ill" [104] there is end of the cankers. For him that knows, that sees" This is the arising of III ... this is the ending of III , . . this is the method going to the ending of n~," there is ending of the cankers. Thus, monks, for him that knows, fo:r him that ~AP.~ T speak. , .. ;

To the pupi.l training, in the straight way walkirifJ, By ending (oj his sins) ji'rst cometh. knowl.edge ;1 Straight follows gnosis .. by, that 9'nOs-is [reed

To kim a:risetk knowlt>.Aige tn the endmg,

Thm .. Ended are the fetters. Not by the slotJiful, Not by tkefool and-ignomnt is waning,2

ReUase from every tie. to be approached.

IV

[105] 'Monh,3 whatsoever recluses or brahtnins understand not, 3.'1 it really is: This is Ill; this IS _ the arising of Ill; this is the ending of -Ill; this is the method going to the ending of IlI,-sueh ar: not reckone_d as,reeluses among recluses, n?r as "?rahnuns. among brahmins, nor do those worthies In this very life, of themselves realizing by their higher knowledge the reality of recluse"hip or bra.hminhood, having attained It dwell therem. But, whatsoever recluses or brahmins have understood, as it really is, the meaning of This is III . ,. . those worthies indeed, in this very life, of thernselves br their higher knowledge realizing the reality of recluseship or bdbmmhood, haying attained it do dwell therein.'

[t06] Who "u/nderstawl not III ,and ?WU' III ~_<; to be And how III ceases utterly 'I1n.t1wut re:m,(l1n.~,

NfYI' know that 'lvay that leads on to Ill's ~nding, Such lack the heart's r,elense, they lack Te'lea:se by

insight;

Nat gnnm>ng in the ending to birth-and-deaih they go.

• CJ. above, III, 11,. iii, and A.i, 2·31 for the first two versee.

:I Nibbtiml.

3 This 8Utta. with verses occurs ~t S. v, 4,33=K . .B. v, 366, sud with different prose but the same verse at Sri., p. 140,

rv.t-j

THE FOURS

But understanding III and how III comes to' be

And where III ceases utterly without remains;

K 'fW'U;ing thai· way that leads on to Ill' 8 ending. Blessed with the kart' s release, bles8.ed with release

byi'nSight

They, growing to the endi'l19, go not to birtk-anddeath.

VI

[107] (Monks, I declare that to see, .to bear, to meet with, to sit beside, to remember, to wander forth after those monks who are possessed of virtue, possessed of concentration, possessed of insight, of release by knowledge and insight, those who are advisers, instructors who can show you things, arouse, incite and gladden, t hose who are competent teachers" of true dhamma, -I declare th!l.t such a. thing brings much profit. What is the reason of tha.t ?

Monks, for him that follows, associates with, sits beside such monks, the sum total of ~ues yet unfulfilled goes to fulfilment of growth; w!i.ile the sum total of concentration yet unfulfilled. goes to fulfilment of growth, [108] the sum total of insight ... of release ... of release by knowledge and insight that is yet unfulfilled goes to fulfilment of growth.

Such. monks arc called teachers, caravan-leaders, pession-ecattcrcra," diapcllers of gloom, brmgersof light, bringers of lustre, radiance, torch-bearers, enlighteners, such arc called Ariyans, such are called seers.'

This" is the state of those w/uJ came delight,

Who know, oj those who've made the self to growThose Ariyam who live the rIhamma-life:

They liglU u:p wmma true/ they make it shine, Those radiance-bringers, M1-IfJerS oj light, inspired, They who halve eyes to see, who seauer passions.

1 cr: PWJIJ., p. 54; S, v, 67, 162.

2 Aku; satnllkkMitaro=apariAiipetvd 8.

3 Ra~n.iaAii. Qf S. i, 52 (quitting corruption). Comy. riigtidi ra,a~ iaha1lato iahapanaw ca. 'Gomy. has etat} for Text's eva?). • Of. S. ii, 280, bMsaye iotaye anammCJ?l.

AS IT WAS SAID

[IV. v

H ea'l'ing their message, fully compreAe/nding, [109] Those who are prwlem, knotning the end of mrth, To- agai'n-beccrmirl9 go riot any more.

viI

'Monks:,thcrc. arc these four gT()Wlds for the arising of craving, whereby craving, if it does so, arises in a monk. Whnt four 1

Because of robes, monks, arises craving in a monk, if it does arise; because of alms-food ... because of lodging . .. because of success or failure in this or· that arises craving in a monk. These are the four grounds

Whoso hath craving as his mate To age-lang wandering is bound, He oanMt ()10SS sa'Q8iira's round; Existence thus or otherwise. 2 Krwwing the danger oj it all,

K noUJing hOUJ craving beased: woe, Freed from all eravinglet·the 'fI'I,(mk Ung'fl(J,.Sping, mindful, wander forth.

vii"

, Monks, those families where mother and father are worshipped in the home are reckoned like unto Brahms, [110] (are reckoned like divinities of old"), are reckoned like teachers of old, Worthy of offerings, monks, are those families where mother and fa.thex are worshipped in the home. .. Brahma," monks, is a term for mother and father. ,. Teachers of old," monks, is a term for mother and" father. "Worthy of offeringa," monks, is a term for mother and father. 'Why 80 1 Because, monks; mother and father do much for children, they

1 Verses lit I, II, v; Butta and verses II t A. ii, 10= G.S. ii, to.

2 Texts, iuka-bMvaitnathi·boo$; Comy.iti·bhav.; so 3180 A. ii, 10. a Sutta. at ..4. i, 132; ii, 70= G:S. i, 114; ii, 79, where see no t-es ;

and is partly quoted in Nii.ga.rjiina's FritMdly Epistla, J.P.T.S., lS86, p.8. Q.athb at J.4. v, 330. Of. TrWliriya Upamshad.

" This sentence does not occur a.t A. i, nor in. ga.thas below.

Ptlbba.-detxlta, if pu1"tXldtVii, ' ancient divinities,' MaMhh. v. 192].

IV. vii)

THE FOURS

193

bring them up, they nourish them, they introduce them to the world.'

Parents are ca!lei1 ' Brahmii,' • teachers of old. ' Worthy of gifts are they, compassionate

Unto their tribe of ihildre-n. Thus the wise S/wu.1.d worship them and pay them. honours due,

[111] Serve them with food and drink. clllthing and bed.

Aooint their bodies. lxahe and wash their fed. For service such as this to pare:nts given

In this life sages praise a man. and he Hereafter has reward oj joy in heaven.

viii

"Monks, brshmins and housef~thers are most helpful to you, smc€ they support you WIth robe and bowl, with lodging and seat, medicines and necessaries for sickness, Ye also, monks, are most. helpful to brahminsend housefathers, since ye teach them d.hamma that is lovely at the beginning, lovely in the middle and lovely at the end (of life), both in the spirit and in letter, and ye proclaim to them the Brahms-life in its com{?teteness and utter purity. Thus, monks, this Brahma-life is lived in mutual dependence, for ferrying across the flood,' for utter ending of ill.'

H om,e-tiwellers atnd the homeless, ooth alike Dependent on each othe», come to win

T'I"'Ue dhamma, uuer safety from the yoke.

[112] FrO'Jn home-dwellers the homeless ones accept The robe, the means oj life ami bed and seat, Dispelling hardships. But relying on

Him, the Wellfarer,2 home-laving3 householders Who trust the A.riyan wisdom afthe 'U1orthy, Musing, ~"n this life dn.amma practising, Walki:Ylg the Way that lead» to happy ooum, Glad i'YI. the heaven wor1.d win the bliss they seek.4

. .

l Ogoo.tSeJ mi"i1iQl'~1J.attOOyu. Of. .1. ii, 200.

2 Text $UlJa.f!l1J (so Corny.),' but SiM. text andioorrupt. MS. of Camy. puggala!J.

3 Ghara.m esino . . . S'ooaahiinaw,ahaw?} .. both phrases occur in

giitha..s at S. i, 214. • At A. i, 153.

I3

I94

AS IT WAS SAm

[IV, ix

'Monks, whatsoever monks are cheats, stubborn, babblers, astute," insolent and uncontrolled, such are no followers of mine, Such monks have fallen .away from this dhamme-discipline ; nor dosuch monks win growth, increase, prosperity in this dhamma-diseipline.

[113] But, monks, wha.t.'lO€VPT monks are no cheats, not stubborn, no babblers, but ~pd.ate and well-controlled, such indeed are followers of mine. Snch monks bave not fallen away from this dhamma .. discipline: such monks win growth, increase and prosperity therein.'

'Cheats, stubborn, babblers, orafty rogUfY3, Insolent and urwontrolled,-

They in dhamma do not grow

l'arught by the Rightly-wakened Om.

H onesi., not babblers, Out sedate,s Tractabl'e and well-controlled,,-

They t1erily in dhamma grow

Taught by the Rightly-wakened One.

x

[114] "Suppose, monksva man carried along in a river by a current which looks delightful and charming. Then a sharp-sighted man standing on the bank on seeing him calls out: "My good. fellow I Though you are carried along in .the river by, a current which looks delightful and charming. yet further down here is a pool with waves and whirlpools, with. monsters and demons.' My good fellow. when you. get there you'll come by your death or mortal pain l"

I At A. ii, 26=0.8. ii, 28. ,

~ Singi. Of- TItag. 959. Del. at fibh. 351, where it seems to mean 'a. showy felluw:. ViohA. 476, 'ill the sellt:!eof 'pierciIlg; Il name for the dopravad hie of townsfolk' as opposed to dhirll (below) , s!1,da.te: if ~e corres_lloJ?dence be correct. for the order i8 changed

and ~grees wtththe: ga.thas. 3 Dh»-ii.

f Tho ."cntf'Tlceig ill t S. i V, 157 a ppl icd to the ocee J].

IV, x]

THE! FOURS

195

Then, monks, that man, hearing the other's call, strugg]esa_gamst stream with hands and feet. This figure, monks, I use to explain my meaning. And in this case the meaning is: " A river current" is a name for craving; " looking delightful and charming," monks, is a name for one's own sphere of perception.' "The pool lower down," monks, IS a name for the five fetters belonging to this Lower world, "With waves," monks. ~ is a name for the five pleasures of sense. "With monsters and demons," monks, is a name for womenfolk.' "Against the stream," monks, is [115J a name for renunciation." "Struggle with hands and feet," monks is a name for - putting forth energy. "The sharpsighted. man," monks, "standing on the bank" is a name for the Wayfarer, arahant, a Rightly-awakened On8.'

Akmg with Ill le: a man banish lusie. Hoping someday to win 8ecuri!~y,' . Rightly intelligent, his mind well freed, 3 Sooner {)1' Z.almA he may 'leach release. He, full oj lore, litring the Brakrna-li!e,

18 called ' world-e'fule1' who hath gone beyond. 'b

xi~

, Monks" if w.hile he walks there arise in a monk thoughts sensual or malign or cruel, and that monk admits them, does not reject and expel them, does not make an end of them, does not drive them out of renewed existence,-a monk who while walking becomes thus is called " voi~. of zeal an~ unscrupulous, always and for ever sluggIsh and poor In energy."

[116] If while he stands still ... while he sits ... while he lie~ awake there arise in a monk thoughts sensual, malign 01' cruel, and tha.t monk admits them

'AiihaUika1>iiiyata'11(jn~i.e:, Be~S€:Olge.ns and objects of sense, I Nekkhamma. C?f. Vioh. 86, Comy. quotes:

i'a.bba?J~ pa.!Aaml"t!} ihana1J, tlibbanat1 ell lJ'ipa.s$an.a, :'IlJbbe pb h,1.Saw. dhamma nekkhlJmman ti lIan'l.lcc.lIh ~ Vhp. 10.

i TIJUna .IaUha,' flU occasion of this or tha.t fruit,' Corny .. • 4.. ii, 6. • A.t A. ii, 13= 6.S. Il, 13.

Ig6

AS IT WAS SAID

[IV. xi

3. monk who while lying awake becomes thus is called" void of zeal ... poor in energy."

But if while he walks ... stands ... sits ... lies awake, such thoughts arise in him and he does not admit them, ibut rejects, expels, makes an end of them, drives them out of renewed exissence.e=a monk who while walking . . . standing . . . [117] sitting . . .. lying awake becomes such an one is called "ardent, scrupulous, alwaysand for ever strong in energy and resolute." ,

Whether he walk or standor ;sit or Ue~ Tkemnnk who thin.ks oj evil, worldly things" Walkirlg the wrong pai:h, I by ddul:jiur~ blirWed, Ca.n, never wuch suyrefne ertlightenrnenl.

Whether he walk ()'J' nand or sit or lie.

[118] The monk, oorllrolling tlwugkts, who lakes delight In ceasing from all tkougkts,-sure suck an one Can grow to reach supreme enlightenment.

xii2

, Monks, do ye live perfect in virtue, do yo live perfect in the performance of the obligations, restrained with the restraint of the obligations, perfect in the practice of right behaviour; seeing danger in the slightest. faults, undertake and train yourselves in. the training of the precepts. For him who so lives .... so restrained ... who undertakes the training of the precepts, what else remains to be done 1

If, M he walks, coveting-and-illwill have vanished from 3. monk; if sloth-and-torpor, [119] excitement-andHurry, doubt-and-wavering+ .. are abandoned; if his energy be stout and unshaken; if his mindfulness be established and unperturbed; if his bodly be calm and

I. Kumagga!J. OJ. Sn. v . 136; 8. iv.195. • At A. ii, Hi=G . .s. ii, H.

~ UddMoca-bklrucetl and. vioikic"M. Of En. 'V. 850; Dial. i, 82:

B. Psy_Ethics. § 429, no, ' I.icilcic.cha connotes II. conbinual wrlrking of thought, while -uddhacoo works on one gi-ven basis at a time," OQmpe7WiiU:ffl 18 has ' opposed to attention, dill traction:

IV, xii]

THE FOUR:S

197

tranquil, his mind composed and one-pointed,-a monk become thus as be walks is called" ardent, scrupulous, always and for ever strong in energy and resolute."

U, as he stands. . . sits . . . lies awake, he becomes

thus [120] . . . he is so called.' .

Whether he walk or .stand or Testl or lie

Or stretch his limbs or draw them in again, Let him do all these things CO'fnpo.wdly ; Abooe, across, arul back again re1urn·ing~ Whatever be fmC'S bourn £n ullthe world~ Ld him be one who views the rise-uru11all OJ all compounded thirtgs attentively.

[121] So dwelling araent, living a life 0/ proc& And n{)telateil, but to calmness given,

For mind's composure doing what is right-, Ever and always training,-' ever inIRJnt ,That is the name men give to such a monk,

xiW

This WO,s said by the Exalted! One, said by the Ara.hant; so I have heard:

'Monks, the world is fully comprehended by the Wayfarer. From the 'World the Wayfarer is released. Monks, the arising of the world is fully comprehended by the Wayfo.rer; the :rising. of the world is abandoned by the Wayfarer. The ending of the world is fully comprehen~ed by the Wayfarer; the ending of the world is realized by the Wayfarer. Monks, the practice going to the ending of the worlcl is fully comprehended by the Wayfarer; the practice going to the ending of the world is made to become by the Wayfarer.

Monks, whatsoever in the whole world, with the "World of Devas, Maras, ~rahma.s, togethel' with the host 1Of' recluses and. b-ra.hmms, .of dcvae and mankind, is seen, heard, sensed, cognized, attained, searched into, pondered over by the mind,-all that is fully comprehended by

1 Here aeehe, nisi'flno not suiting the metre .. 2 True Line is not in A. ii, but is at II,. I, ix,

! At A. ii, 24=&.8. ii, 25.

r98

AS ·IT WAS SAI.n

[IV, xii]

the Wayfarer. That is why he is called the Wayfarer. Moreover, whatever the Wayfa:rer utters, speaks, and proclaims between [122] the day of his enlightenment and the day on which he passes utterly away,l-all that is just so and not otherwise. Therefore is be called the Wayfarer.

Monks, as the Wayfarer speaks, 90 he does; RR he does, so he speaks. That is why he is called the 'Vayfarer.

Monks, in the whole world, with the world of Devas, of Maras, of Brahmas ... of devils and mankind, the 'Wayfarer is conqueror, unconquered, all-seeing,2 omnipotentc Therefore is he called the Wayfarer.'

This is the meaning of what the Rxalted One said.


By comprehending all the woruP

In all the '!JJ01lil just es it is;

From all the world he is reieasei, In all the '/.OO1'ld he clings to naught.

He i.r; the all-trictorious sage :

'Tis "ke who loosens every bond; By him is reached the pe-rfect peace (N wrona) thai is void oj fear.

[123] He, canker1ree, awakened U1W, Sinless, wlw hatk C'Id uff all doidxs, Hath readied the en.a of eut::ry deed, Freed by removal oj the base.

Exalted ose, awakened he.

The lion he without compare.

Eor the devci-WMlil and world of men He CG'IJ..8ed the Brahma-wheel to roll.

Wke.refw the dew..s and mankind Who went for refuge to the seer Meeting shalZ pay him homaqe due, The mighty Qne, of wisdom ripe.

I AtllUl'Ui8684ya tllibbana-dMtuyii, not in A. ii, , Aiti'l.ad.atihu·dalo tlasa.vatti. Cj I, III, ii, n,

a Corny. takes loko as eq. to rlukkh~sacca?J.

IV, xiii]

THE FOURS

I99

, Tanud, of .the mmed he is the chief:

CalmRJl, of the calm is he the sage.' Freed, of the free tcpmost is he ;

Crmseil (/er, of them that crossed the best.'-

So saying shall they htmour him

The mighty one, of wisdom ripe,-

, In the world of devas and mankind

NO'M is there who can equal thee.'

This meaning also was spoken by the Exalted One; 80 I have heard.' .

[The cme hundred and twelfth Butta in As-it-was-said.] Here ends the collecti<m of t~irteen suttas of the Fourth Sectt.Qt1,.

1 It is impossible for the Buddha to Dave uttered such ver~ell a.boui; h.iJ:DHeU.

THE BOOK OF AS-IT-WAS-SAID IS FINISHED.

Itivuttaka

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