The Foundation of the Teaching

Where are the eighteen root terms to be found?

In the Foundation of the Teaching.

What is the Foundation of the Teaching?

The discourse on defilement, the discourse on latent tendencies, the discourse on penetration, the discourse on the adept, the discourse on defilement and latent tendencies, the discourse on defilement and penetration, the discourse on defilement and the adept, the discourse on defilement, penetration, and the adept, the discourse on defilement, latent tendencies, and penetration, the discourse on latent tendencies and penetration, the discourse on the defilement of craving, the discourse on the defilement of views, the discourse on the defilement of misconduct, the discourse on the purification of craving, the discourse on the purification of views, the discourse on the purification of misconduct.

Defilement is of three kinds: the defilement of craving, the defilement of views, the defilement of misconduct.

The defilement of craving is purified by tranquility, and that tranquility is the concentration aggregate.

The defilement of views is purified by insight, and that insight is the wisdom aggregate.

The defilement of misconduct is purified by good conduct, and that good conduct is the virtue aggregate.

For one established in virtue, if attachment to existence arises, then the development of tranquility and insight becomes a meritorious deed leading to rebirth in a suitable realm.

These four discourses, when made common, become eight, and these eight discourses, when made common, become sixteen.

With these sixteen discourses divided, the ninefold discourse is divided.

A verse is inferred by a verse, an explanation by an explanation. A discourse is inferred by a discourse.

What is the discourse on defilement? Blinded by sensual pleasures,

Covered by the net of craving;

Bound by the fetter of heedlessness,

Like fish in the mouth of a trap;

They seek old age and death,

Like a calf seeking its mothers milk.

This is the discourse on defilement.

There are these four wrong courses, disciples.

What are the four?

One goes on a wrong course due to desire, one goes on a wrong course due to hatred, one goes on a wrong course due to delusion, one goes on a wrong course due to fear. These are the four wrong courses.

Thus spoke the Blessed One.

Having said this, the Fortunate One, the Teacher, further said: Due to desire, hatred, fear, and delusion, Whoever transgresses the Dhamma; His fame declines, Like the moon in the dark fortnight.

This is a discourse on defilement.

Mind precedes all mental states, Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts, Suffering follows him Like the wheel that follows the foot of the ox.

This is a discourse on defilement.

When one is lazy and a glutton, Always drowsy, lying around, Like a fat, lazy pig, That fool is born again and again.

This is a discourse on defilement.

Just as rust arising from iron Eats away the iron, So do one's own deeds

Lead one to a bad destination.

This is a discourse on defilement.

Just as a thief caught at the crossroads Is punished for his own deeds, So too, after death, People are punished for their own deeds.

This is a discourse on defilement.

Whoever desires happiness And harms others with violence, Seeking his own happiness, Will not find happiness after death.

This is a discourse on defilement.

If the leader of a herd of cattle Goes crookedly, All the others follow him, So too among humans, If the one considered the best Acts unrighteously, The rest of the people will follow; The whole country suffers If the king is unrighteous.

This is a discourse on defilement.

People who are attached to their possessions And commit corrupt deeds, Go to the crowded place, To the terrible, fearful hell of Avīci.

This is a discourse on defilement.

The fruit destroys the banana tree, The fruit destroys the bamboo, Honor destroys the fool, Like a pregnancy destroys a mule.

This is a discourse on defilement.

A disciple who is angry and conceited, Attached to gain and honor, Is like a rotten seed in a good field, He does not grow in the true Dhamma.

This is a discourse on defilement.

Here I know a certain person with a corrupted mind, thus: As this person behaves, As he practices, As he follows the path.

If he were to die at this time, He would be cast into hell, According to his deeds.

Why is that?

Because his mind is corrupted,

Due to the corruption of the mind, Some beings, after the dissolution of the body, After death, are reborn in a state of misery, In a bad destination, in hell.

The Blessed One spoke on this matter, and this is what was said: Knowing a person with a corrupted mind, Some individuals here; The Tathāgata explained this matter, In the presence of the disciples.

At this time, A person would meet their end; They would be reborn in hell, For their mind is corrupted.

Due to the defilement of the mind, Beings go to a bad destination; Just as one would discard what is carried, So too does such a person; With the breaking up of the body, the unwise one, Is reborn in hell.

This meaning was spoken by the Blessed One, thus I have heard.

This is a discourse on defilement.

If you fear suffering, If suffering is unpleasant to you; Do not commit corrupt deeds, Whether openly or in secret.

If you commit corrupt deeds, Or have done so; There is no escape from suffering for you, Even if you try to flee.

This is a discourse on defilement.

Having obtained wealth unrighteously, Through falsehood and both; Fools think It is mine, But how will that be?

There will be obstacles, And what is accumulated will be destroyed; The dead do not go to heaven, Are they not thus defeated?

This is a discourse on defilement.

How does one dig their own grave, How does one decay among friends; How do principles disappear, How does one not go to heaven?

Through greed, one digs their own grave, The greedy one decays among friends; Through greed, principles disappear,

Through greed, one does not go to heaven.

This is a discourse on defilement.

Fools and dull-witted ones act, As if they were their own enemies; Committing corrupt deeds, Which bear bitter fruit.

That deed is not well done, Which, having done, one regrets; With tearful face, crying, One experiences the result.

This is a discourse on defilement.

It is difficult to endure, And hard for the unskilled to practice; For there are many obstacles, Where the fool falters.

For one who, when the Tathagata speaks, On the matter and the Dhamma; The fool corrupts their mind, Their life is indeed in vain.

And I deserve this, And suffering worse than this, Venerable Sir; For I corrupt my mind towards the immeasurable Tathagatas, With unrestrained passion.

This is a discourse on defilement.

Measuring the immeasurable, How could a wise one be angry; Measuring the immeasurable, I think that one is indeed blind.

This is a discourse on defilement.

For a person who is born, an axe is born in his mouth; with which he cuts himself, a fool who speaks badly.

Indeed, a well-sharpened knife, like deadly poison; so does ill-spoken speech, bring about ruin.

This is a discourse on defilement.

Who praises the blameworthy, or blames the praiseworthy; he seeks conflict with his mouth, and finds no happiness in conflict.

This conflict is not trivial, like losing wealth in gambling; it is the greatest conflict, to harbor ill-will towards the noble ones.

For a hundred thousand eons, and thirty-six plus five eons; one who reviles the noble ones, goes to hell, with corrupt speech and mind.

This is a discourse on defilement.

One who is attached to greed, speaks harshly to others; faithless, stingy, ungrateful, miserly, given to slander.

With a foul mouth, ignoble, often doing corrupt deeds; a person of bad character, do not speak much, you hell-bound one.

You scatter dust to harm, criticizing the good, doing corrupt; after many bad deeds, you fall into a long-lasting pit.

This is a discourse on defilement.

And what is a discourse on habitual tendencies?

Mind precedes all phenomena, mind is their chief, they are mind-made; if one speaks or acts with a pure mind, happiness follows him, like a shadow that never leaves.

This is a discourse on habitual tendencies.

Mahānāma the Sakyan said to the Blessed One: Here, venerable sir, Kapilavatthu is prosperous and thriving, crowded with people, congested with traffic. So, venerable sir, when I, having attended upon the Blessed One or upon disciples who are worthy of mental development, enter Kapilavatthu in the evening, I encounter elephants, horses, chariots, carts, and people.

At that time, venerable sir, my mindfulness regarding the Blessed One, the Dhamma, and the Sangha is lost.

At that time, venerable sir, I think, If I were to die at this moment, what would be my destination, what would be my future state?

Do not fear, Mahānāma, do not fear, Mahānāma, your death will not be an evil one, your passing away will not be an evil one.

With four qualities, Mahānāma, a noble disciple is inclined towards Nibbāna, leans towards Nibbāna, and heads towards Nibbāna.

What are these four?

Here, Mahānāma, a noble disciple is endowed with unwavering faith in the Tathāgata, thus: Indeed, the Blessed One is an Arahant, perfectly enlightened...

In the Dhamma...

In the Sangha...

And is endowed with virtues dear to the noble ones, unbroken...

leading to concentration.

Just as, Mahānāma, a tree leaning towards the east, inclining towards the east, and slanting towards the east, if cut at the root, would naturally fall in that direction.

In the same way, Mahānāma, a noble disciple endowed with these four qualities is inclined towards Nibbāna, leans towards Nibbāna, and heads towards Nibbāna.

Do not fear, Mahānāma, do not fear, Mahānāma, your death will not be an evil one, your passing away will not be an evil one.

This is the discourse on the share of the residue.

For beings who desire happiness,

who do not harm with the rod,

seeking their own happiness,

after death, they attain happiness.

This is the discourse on the share of the residue.

The Blessed One was residing at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

At that time, several disciples were making robes for the Blessed One, thinking, When the robe is finished, the Blessed One will set out on a journey after the three months.

At that time, the elder builders Isidatta and Purāṇa were residing in Sāketa for some reason.

They heard, Several disciples are making robes for the Blessed One.

When the robe is finished, the Blessed One will set out on a journey after the three months.

Then the elder builders Isidatta and Purāṇa placed a man on the road, saying, When you, good man, see the Blessed One, the Arahant, the perfectly enlightened one, coming, inform us.

After standing for two or three days, that man saw the Blessed One coming from afar. Seeing him, he approached the elder builders Isidatta and Purāṇa and said to them... This, venerable sir, is the Blessed One, the Arahant, the Perfectly Enlightened One, who is now coming.

It is time for you to decide. Then the elder builders, Isidatta and Purāṇa, approached the Blessed One. Having approached, they paid homage to the Blessed One and followed him closely.

Then the Blessed One left the road and approached a certain tree root. Having approached, he sat down on the prepared seat.

The elder builders, Isidatta and Purāṇa, paid homage to the Blessed One and sat down to one side.

Sitting to one side, the elder builders, Isidatta and Purāṇa, said to the Blessed One:

Venerable sir, when we hear that the Blessed One is setting out on a tour among the Kosalans from Sāvatthī, at that time we feel discontent and sadness, thinking, The Blessed One will be far away from us.

But when we hear that the Blessed One has set out on a tour among the Kosalans from Sāvatthī, at that time we feel discontent and sadness, thinking, The Blessed One is far away from us.

When we hear that the Blessed One is setting out on a tour among the Kāsi and Magadha regions, at that time we feel discontent and sadness, thinking, The Blessed One will be far away from us.

But when we hear that the Blessed One has set out on a tour among the Kāsi and Magadha regions, at that time we feel great discontent and sadness, thinking, The Blessed One is far away from us.

When we hear that the Blessed One is setting out on a tour among the Magadha and Kāsi regions, at that time we feel content and joy, thinking, The Blessed One will be near us.

But when we hear that the Blessed One has set out on a tour among the Magadha and Kāsi regions, at that time we feel content and joy, thinking, The Blessed One is near us.

When we hear that the Blessed One is setting out on a tour among the Kosalans to Sāvatthī, at that time we feel content and joy, thinking, The Blessed One will be near us.

But when we hear that the Blessed One is residing in Sāvatthī, in the Jeta's Grove, Anāthapiṇḍika's Park, at that time we feel great content and joy, thinking, The Blessed One is near us.

Therefore, builders, the household life is crowded and dusty; the life of renunciation is open and free. It is enough for you, builders, to strive diligently.

Is there, venerable sir, any other confinement more confining and more oppressive than this confinement?

But what, carpenters, do you consider to be more confining and more oppressive than this confinement?

Here, venerable sir, when King Pasenadi of Kosala wishes to go to the park, we prepare the royal elephants and place the beloved and pleasing wives of King Pasenadi of Kosala, one in front and one behind. These sisters, venerable sir, have such a fragrance as if a casket of perfume had just been opened, like the fragrance of royal maidens adorned with perfume.

These sisters, venerable sir, have such a touch as if it were the touch of cotton or silk, like the touch of royal maidens pampered in luxury.

At that time, venerable sir, the elephant must be guarded, the sisters must be guarded, and we ourselves must be guarded. However, venerable sir, we do not recall ever having an corrupt thought towards these sisters.

This, venerable sir, is what we consider to be more confining and more oppressive than this confinement.

Therefore, carpenters, household life is confining, a path of dust; going forth is the open air.

You should be diligent.

A noble disciple endowed with four qualities is a stream-enterer, not subject to downfall, certain, and bound for enlightenment.

What are these four?

The Blessed One is an Arahant, perfectly enlightened...

in the Dhamma..., in the Sangha..., and lives at home with a mind free from the stain of avarice, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing, unreserved.

Endowed with these four qualities, a noble disciple is a stream-enterer, not subject to downfall, certain, and bound for enlightenment.

You, carpenters, are endowed with unwavering confidence in the Tathāgata: The Blessed One is an Arahant, perfectly enlightened..., in the Dhamma..., in the Sangha..., and whatever is given in your family, all of it is unreservedly shared with virtuous and good people. What do you think, carpenters, how many people in Kosala are your equals in terms of giving and sharing?

Blessed are we, Venerable Sir, fortunate are we, Venerable Sir, for whom the Blessed One has such knowing.

This is the Sutta on the Share of the Residue.

Having given up one flower,

For a thousand eons and crores;

Among gods and humans,

He attained final Nibbana with the remainder.

This is the Sutta on the Share of the Residue.

Under the green-leaved Bodhi tree,

With the tree fully grown;

I obtained a perception of the Tathāgata,

While being mindful.

Now for thirty eons from then,

I do not know of any bad rebirth;

The three knowings have been realized,

Due to that perception's residue.

This is the Sutta on the Share of the Residue.

Going for alms to the city of Kosala,

Entered the foremost person;

Compassionate before the meal,

The sage who destroys craving.

A garland in the hand of a man,

Adorned with all flowers;

He saw the Fully Awakened One,

Surrounded by the community of disciples.

Entering by the royal road,

Honored by gods and humans;

With a joyful and serene mind,

He approached the Fully Awakened One.

That fragrant garland,

Beautiful and delightful;

He offered to the Fully Awakened One,

With a devoted heart and hands.

Then from the Tathāgata's mouth,

A flame of light emerged;

Like a thousand rays of lightning,

It came forth from his face.

Circling around three times,

On the head of the Sun's kin;

It circled three times,

And then disappeared on the head.

Seeing this wonder,

Marvelous and hair-raising;

With his robe over one shoulder,

Ananda spoke thus.

What is the reason for this smile,

Explain, Great Sage;

There will be a light of Dhamma,

Dispel our doubt, O Sage.

For whom that knowing always operates,

In all things;

The Elder Ananda, who had doubts,

Spoke thus.

That person, Ananda,

Who had faith in me;

For eighty-four eons,

Will not go to a bad rebirth.

In the heavens, divine splendor,

Enjoying divine kingship;

Among humans, a human king,

He will be a ruler in the land.

After finally renouncing,

And realizing the Dhamma;

He will be a Paccekabuddha, free from defilements,

Named Garland.

There is no small offering,

When the mind is full of faith;

In the Tathagata, the Fully Awakened One,

Or in his disciples.

Thus, the Tathāgatas are inconceivable,

The Dhamma of the Tathāgatas is inconceivable;

For those with faith in the inconceivable,

The result is inconceivable.

This is the Sutta on the Share of the Residue. Here I know a certain person with a mind full of faith, thus knowing the mind, knowing how this person conducts himself, what practice he follows, and what path he has entered.

At this time, one should make merit, as deposited in heaven.

Why is that?

Because with a serene mind, due to the cause of mental clarity, some beings, upon the breaking up of the body, after death, are reborn in a good destination, in the heavenly world.

The Blessed One spoke this matter, and at that time it was said: Knowing a serene mind, in some person here; The Tathāgata explained this matter, in the presence of the disciples.

At this time, one should make merit; He would be reborn in heaven, because his mind is serene.

Due to the cause of mental clarity, beings go to a good destination; As deposited, so it is; Upon the breaking up of the body, the wise one, is reborn in heaven.

This meaning was spoken by the Blessed One, thus I have heard.

This is the discourse on the division of habitual tendencies.

Clad in a golden garment, you stand on the boat; You dive into the pond, and pluck a lotus with your hand.

How do you have such a complexion, and such radiance and light; And whatever wealth you desire, it arises for you.

Asked by the deity, what is the fruit of this deed; The deity, pleased, was asked by the king of gods.

Asked the question, she explained, to Sakka, thus I have heard; I was traveling on a journey, and saw a delightful stupa.

There I placed my mind with faith, in the renowned Kassapa; I worshipped with lotuses, with a serene mind; The fruit and result of that deed, is such that those who have made merit attain.

This is the discourse on the division of habitual tendencies.

Talk on giving, talk on virtue, talk on heaven, talk on merit, talk on the result of merit.

This is the discourse on the division of habitual tendencies.

Even in the stupas made of sand, dedicated to the ten-powered ones, having made an offering there, people rejoice in the heavens.

This is the discourse on the division of habitual tendencies.

The bodies of the sons of gods, all are beautifully formed; Having moistened the sand with water, they build the stupa of Kassapa.

This stupa of the Blessed One in the good destination, of the Great Sage, the bearer of the ten powers; In that, these gods and humans, with faith, making an offering, are freed from aging and death.

This is the discourse on the division of habitual tendencies.

Indeed, it was a great thing, that I adorned the stupa of the Great Sage; And offered four lotuses, and a garland.

Now for thirty eons since then, I do not know of any bad destination. I do not go to the downfall.

Having worshipped the stupa of the Teacher.

This is the verse of the result of past actions.

To the one who possesses the thirty-two marks, The conqueror, the protector of the world; For a hundred thousand eons, I joyfully worshipped the stupa.

Whatever merit I have accumulated, By that merit, I attained divine beauty; I have ruled kingdoms, Without falling into the downfall.

The eye of the tamer of the untamed, In the teaching, I have placed my mind; That mind of mine, all of it, Has been attained, with a liberated mind, free from defilements.

This is the verse of the result of past actions.

Just a measure of rice and barley, I gave as an offering to a Paccekabuddha; To the one with a liberated mind, without defilements, Living in seclusion, with an unattached mind.

And I had faith in the supreme Dhamma, And I placed my mind in that Dhamma; May I associate with those who live thus, Even if I am born as a servant, may I not be heedless.

As a result of that deed, I was born a thousand times in the Kuru country; Among long-lived beings, without illness, Among those who attain distinction, not among the lowly.

As a result of that deed, I was born a thousand times in the heavenly realms; Adorned with various garlands and ornaments, With a distinguished body, among the renowned.

As a result of that deed, I have a liberated mind, without defilements; With these my final body-bearers, I have associated with those who are beneficial and harmful.

The Tathagata, the Conqueror, declared this to me directly, It is fulfilled for the virtuous, whatever they wish; As I have thought in my mind, So it has been fulfilled, this is my final existence.

This is the verse of the result of past actions.

In the thirty-first eon, the unshakable Conqueror, The Blessed One, the Infinite Seer, Sikhi; His brother, the king, was devoted, To the Tathāgata and the Dhamma.

When the world leader passed away, He built a great and vast stupa;

A league in circumference for the great sage, The god of gods, the best of men.

There, a man offered a garland, Holding a jasmine flower with joy; One flower fell by the wind, I took it and offered it to him.

He said to me with a devoted mind, I give this flower to you; I took it and offered it again and again, Remembering the Tathāgata.

From that time, thirty eons ago, I do not know of any bad destination; I do not go to the downfall, This is the result of stupa worship.

This is the verse of the result of past actions.

Kapilaṁ named city, Well laid out with great roads; Crowded and prosperous, Of King Brahmadatta.

I sold porridge there, In the best city of the Panchalas; There I saw the Enlightened One, The illustrious Uparittha.

Joyful, with a serene mind, I invited the supreme man; With a constant meal, Whatever was in my house.

Then the full moon of Kattika, The full moon day arrived; Taking a new pair of cloths, I offered them to Uparittha.

Knowing my joyful mind, The supreme man accepted; Compassionate and kind, The sage who destroys craving.

Having done that deed, Praised by the Tathāgata; After passing among gods and humans, I was reborn in Benares.

In the city of Benares, As the only son of a merchant; Born in a wealthy family, Dearer than life to my parents.

Then, having reached maturity, Prompted by a deva; I descended from the palace, And approached the Enlightened One.

He taught me the Dhamma, Out of compassion, Gotama; Suffering, the origin of suffering, And the cessation of suffering.

The noble eightfold path, Leading to the cessation of suffering; The four noble truths, The sage taught the Dhamma.

Having heard his words, I lived delighting in the teaching; I realized tranquility, Diligent day and night.

Internally and externally, All my defilements; Were completely destroyed, And do not arise again.

Suffering has an end, This is my last body; The cycle of birth and death, Now there is no rebirth.

This is the discourse on the fruition of practice.

And what is the discourse on penetration?

Freed above, below, and everywhere, Not perceiving I am; Thus freed, he crossed the flood, Never to be reborn again.

This is the discourse on penetration.

For the virtuous, Ānanda, there is no need to intend How can I be free from remorse?

It is natural, Ānanda, that the virtuous are free from remorse.

For the one free from remorse, Ānanda, there is no need to intend How can I feel joy?

It is natural, Ānanda, that the one free from remorse feels joy.

For the joyful, Ānanda, there is no need to intend How can I feel pīti?

It is natural, Ānanda, that the joyful feel pīti.

For the rapturous, Ānanda, there is no need to intend How can my body be tranquil?

This is the nature, Ānanda, that when the mind is full of joy, the body becomes tranquil.

For one with a tranquil body, Ānanda, there is no need for an intention, How can I experience happiness?

This is the nature, Ānanda, that when the body is tranquil, one experiences happiness.

For one who is happy, Ānanda, there is no need for an intention, How can concentration arise in me?

This is the nature, Ānanda, that when one is happy, concentration arises.

For one who is concentrated, Ānanda, there is no need for an intention, How can I know things as they really are?

This is the nature, Ānanda, that when one is concentrated, one knows things as they really are.

For one who knows things as they really are, Ānanda, there is no need for an intention, How can disillusionment arise in me?

This is the nature, Ānanda, that when one knows things as they really are, one becomes disillusioned.

For one who is disillusioned, Ānanda, there is no need for an intention, How can dispassion arise in me?

This is the nature, Ānanda, that when one is disillusioned, one becomes dispassionate.

For one who is dispassionate, Ānanda, there is no need for an intention, How can liberation arise in me?

This is the nature, Ānanda, that when one is dispassionate, one becomes liberated.

For one who is liberated, Ānanda, there is no need for an intention, How can the knowing and vision of liberation arise in me?

This is the nature, Ānanda, that when one is liberated, the knowing and vision of liberation arises.

This is the discourse leading to penetration.

When the truths become manifest to the ardent meditating brahmin, then all his doubts vanish, since he knows the cause of things.

This is the discourse leading to penetration.

When the truths become manifest to the ardent meditating brahmin, then all his doubts vanish, since he knows the destruction of conditions.

This is the discourse leading to penetration.

Why do you get angry? Do not get angry. Non-anger is better for you. For the practice of the holy life is for the restraint of anger, conceit, and slander.

This is the discourse leading to penetration.

When will I see Nanda, wearing rag-robes, living in the forest, subsisting on alms, and indifferent to sensual pleasures?

This is the discourse leading to penetration.

What should one cut off to sleep well? What should one cut off to not sorrow? What is the one thing whose killing you approve, O Gotama?

Cutting off anger, one sleeps well. Cutting off anger, one does not sorrow. The killing of anger, with its poisoned root and honeyed tip, the noble ones praise. Having cut it off, one does not sorrow.

This is the discourse leading to penetration.

What should one strike down when it arises, What should one dispel when it is born; What should the wise one abandon, What realization brings happiness.

Strike down anger when it arises, Dispel greed when it is born; Abandon ignorance, Realization of truth brings happiness.

This is a discourse leading to penetration.

Like being struck by a sword, Burning on the head; For the abandonment of sensual greed, A mindful disciple should wander.

Like being struck by a sword, Burning on the head; For the abandonment of self-view, A mindful disciple should wander.

This is a discourse leading to penetration.

All accumulations are subject to decay, All elevations are subject to fall; Having reached death, All life is impermanent; Seeing this danger in death, One should perform meritorious deeds that bring happiness.

All accumulations are subject to decay, All elevations are subject to fall; Having reached death, All life is impermanent; Seeing this danger in death, One should abandon worldly attachments and seek peace.

This is a discourse leading to penetration.

The sages sleep happily, They do not grieve here; Whose minds are delighted in development, Wise and well-concentrated; With aroused energy and resolute mind, They cross the difficult flood.

Abstaining from sensual perceptions, Surpassing all fetters; With the end of craving for existence, They do not sink in the deep.

This is a discourse leading to penetration.

Having faith in the Arahants, In the Dhamma for the attainment of Nibbāna; Listening attentively, one gains wisdom, Being diligent and discerning.

Acting appropriately, bearing the burden,

One who rises early gains wealth;

With truth, one attains fame,

By giving, one binds friends;

From this world to the next world,

Thus, one does not grieve after passing away.

This is a discourse leading to penetration.

For one who has abandoned all bonds,

Freed and mindful;

It is not proper for a recluse,

To instruct another.

By whatever means, Association is born;

The wise one should not,

Sympathize with it mentally.

If with a pleased mind,

One instructs another;

One is not bound by it,

Compassion and sympathy.

This is a discourse leading to penetration.

From where do greed and hatred arise,

Discontent, delight, and hair-raising fear;

From where do mental thoughts arise,

Like boys releasing a bird from a cage.

Greed and hatred arise from here,

Discontent, delight, and hair-raising fear arise from here;

From here mental thoughts arise,

They release like a young bird from its nest.

Born from affection, self-generated,

Like branches from a banyan tree;

Entangled in desires,

Like a creeper spread in the forest.

Those who know its origin,

They dispel it, listen, O Yakkha;

They cross this difficult flood,

Which has never been crossed before, for the sake of non-returning.

This is the discourse leading to penetration.

Difficult, Blessed One, very difficult, Blessed One.

Even difficult things are done,

(by those who are) Trainees established in virtue and concentration;

For one who has taken up the homeless life,

Contentment brings happiness.

Contentment is rare, Blessed One.

Even rare things are obtained,

(by those who are) Delighted in the calming of the mind;

For those whose minds are delighted in development,

Day and night.

Difficult to calm, Blessed One, is this mind.

Even difficult things are calmed,

(by those who are) Delighted in the calming of the senses;

They cut the net of death,

The noble ones go, O Kāmada.

Difficult to traverse, Blessed One, is the uneven path.

Even difficult and uneven paths,

The noble ones go, O Kāmada;

The ignoble ones fall headlong,

On the uneven path;

For the noble ones, the path is even,

For the noble ones are even on the uneven path.

This is the discourse leading to penetration.

This is indeed that Jetavana,

Frequented by a congregation of seers;

Inhabited by the King of Dhamma,

It brings joy to me.

Kamma, knowing, and Dhamma,

Virtue, the highest life;

By these, mortals are purified,

Not by lineage or wealth.

Therefore, a wise person,

Seeing the benefit for themselves;

Should investigate the Dhamma thoroughly,

Thus they become purified in it.

Like Sāriputta in wisdom,

In virtue and in calm;

Even a disciple who has gone beyond,

Would be supreme in this.

This is the discourse leading to penetration.

One should not pursue the past,

Nor long for the future;

What is past is left behind,

The future is not yet reached.

Whatever present Dhamma there is,

He discerns it, insightfully;

Unshaken, unperturbed,

That wise one should develop it.

Today, the effort must be made, Who knows if tomorrow death will come; For there is no bargaining with, The great army of death.

Thus, dwelling ardently, Unwearied day and night; That one, indeed, is called, A solitary night.

This is the discourse leading to penetration.

There are these four things to be realized.

What are the four?

There are phenomena to be realized by the eye and wisdom, there are phenomena to be realized by mindfulness and wisdom, there are phenomena to be realized by the body and wisdom, there are phenomena to be known by wisdom and realized by wisdom.

And what are the phenomena to be realized by the eye and wisdom?

The divine eye, purified and surpassing the human, is to be realized by the eye and wisdom.

And what are the phenomena to be realized by mindfulness and wisdom?

The recollection of past lives is to be realized by mindfulness and wisdom.

And what are the phenomena to be realized by the body and wisdom?

The various kinds of supernormal powers and cessation are to be realized by the body and wisdom.

And what are the phenomena to be known by wisdom and realized by wisdom?

The knowing of the destruction of the taints is to be known by wisdom and realized by wisdom.

This is the discourse leading to penetration.

And what is the discourse leading to the state of a non-learner?

Whose mind is like a rock, Steadfast, unshakable; Dispassionate towards desirable things, Not angered by the angering; Whose mind is thus developed, From where will suffering approach him?

This is the discourse leading to the state of a non-learner.

And the explanation of the eleventh wandering of the venerable Sāriputta should be given.

This is the discourse leading to the state of a non-learner.

The brahmin who has removed corrupt qualities, Who is humble, free from defilements, self-controlled; Who has reached the end of knowing, lived the holy life, He would speak of the Brahma way rightly; Who has no residue anywhere in the world.

This is the discourse leading to the state of a non-learner.

Having removed corrupt qualities, Those who always live mindfully; The Tathāgatas who have destroyed the fetters, They indeed are the brahmins in the world.

This is the discourse leading to the state of a non-learner.

Where water and earth, Fire and air do not find a footing; There the stars do not shine, The sun does not appear; There the moon does not glow, There is no darkness.

When a sage experiences this, A brahmin through wisdom; Then forms and formless, Pleasure and pain, he is freed from.

This is the discourse leading to the state of a non-learner.

When in his own qualities, A brahmin has reached the far shore; Then he transcends this demon, And the filth as well.

This is the discourse leading to the state of a non-learner.

He does not delight in coming, Nor does he grieve at going; Freed from ties, the battle won, Him I call a brahmin.

This is the discourse leading to the state of a non-learner.

One does not become pure by water, Many people bathe here; In whom there is truth and righteousness, He is pure, he is a Brahmin.

This is a discourse belonging to the section on the adept.

When the truths appear, To the ardent meditating Brahmin; He dispels the army of Mara, Like the sun illuminating the sky.

This is a discourse belonging to the section on the adept.

See the one with controlled senses, Possessing the threefold knowing, having abandoned defilements; Having overcome all bonds, He moves about wearing a rag robe.

Many splendid deities, Approaching the Brahma realm; Revere him with clear minds, The noble one, the supreme person.

Homage to you, noble person, Homage to you, supreme person; We do not know, What you rely on for development.

This is a discourse belonging to the section on the adept.

These disciples are indeed friends, Having met for a long time; Their true doctrine meets, In the doctrine proclaimed by the Tathāgata.

Well-trained by Kappina, In the doctrine proclaimed by the noble ones; They bear their final body, Having conquered Mara with his army.

This is a discourse belonging to the section on the adept.

This is not to be achieved by slackness, Nor by little strength; Nirvana is to be attained, The release from all suffering.

And this young disciple, This supreme person; Bears his final body, Having conquered Mara with his army.

This is a discourse belonging to the section on the adept.

Ugly and wearing rough robes, Mogharaja is always mindful; With defilements destroyed, unbound, Having done his task, without defilements.

Possessing the threefold knowing and psychic powers, Skilled in reading minds; He bears his final body, Having conquered Mara with his army.

This is a discourse belonging to the section on the adept.

The Tathagata the Arahant, the Fully Enlightened One, is called the Fully Enlightened One because he is liberated through dispassion, dispassion, cessation, and non-attachment to form.

A disciple liberated by wisdom, is called liberated by wisdom because he is liberated through dispassion, dispassion, cessation, and non-attachment to form.

The Tathagata the Arahant, the Fully Enlightened One, is called the Fully Enlightened One because he is liberated through dispassion, dispassion, cessation, and non-attachment to feeling... perception... formations... consciousness.

A disciple liberated by wisdom, is called liberated by wisdom because he is liberated through dispassion, dispassion, cessation, and non-attachment to consciousness.

So what is the distinction, what is the difference, what is the distinguishing factor between the Tathagata, the Arahant, the Fully Enlightened One, and a disciple liberated by wisdom?

Venerable sir, the teachings are rooted in the Blessed One...

The Tathāgata the Arahant, the Perfectly Enlightened One, is the originator of the path that had not arisen, the producer of the path that had not been produced, the declarer of the path that had not been declared. He is the knower of the path, the expert in the path, the skilled in the path. And now his disciples live following that path and are endowed with it.

This is the distinction, this is the special quality, this is the difference between the Tathāgata, the Arahant, the Perfectly Enlightened One, and a disciple who is liberated by wisdom.

This is the discourse pertaining to the state of one beyond training.

And what is the discourse pertaining to the state of defilement and the state of habitual tendencies?

It rains on the covered, it does not rain on the open; therefore, uncover what is covered, so it will not rain on it.

It rains on the covered refers to defilement, it does not rain on the open refers to habitual tendencies. Therefore, uncover what is covered, so it will not rain on it refers to both defilement and habitual tendencies.

This is the discourse pertaining to the state of defilement and the state of habitual tendencies.

There are these four types of persons, great king, found existing in the world.

What four?

One in darkness bound for darkness, one in darkness bound for light, one in light bound for darkness, and one in light bound for light.

Here, the person in light bound for darkness and the person in darkness bound for darkness are the two types of persons associated with defilement. The person in darkness bound for light and the person in light bound for light are the two types of persons associated with habitual tendencies.

This is the discourse pertaining to the state of defilement and the state of habitual tendencies.

And what is the discourse pertaining to the state of defilement and the state of penetration?

The wise do not call it a strong bond, that which is made of iron, wood, or grass; but the longing for jewels, ornaments, children, and wives.

This is defilement.

The wise call it a strong bond, that which drags down, is slack, and hard to escape; having cut this too, they wander forth, without longing, having abandoned sensual pleasures.

This is penetration.

This is the discourse pertaining to the state of defilement and the state of penetration.

Whatever one intends, whatever one plans, whatever one has a tendency towards, this becomes a basis for the continuation of consciousness.

When there is a basis, there is a support for the establishment of consciousness.

When consciousness is established and has come to growth, there is the production of renewed existence in the future. When there is the production of renewed existence in the future, there arises future birth, aging, and death, sorrow, lamentation, pain, grief, and despair. Thus is the arising of this whole mass of suffering.

If one does not intend, if one does not plan, but still one has a latent tendency, this becomes a basis for the continuation of consciousness.

When there is a basis, there is a support for the establishing of consciousness. When consciousness is established and has come to growth, there is the production of renewed existence in the future. When there is the production of renewed existence in the future, there arise future birth, aging, and death, sorrow, lamentation, pain, displeasure, and despair. Such is the origin of this whole mass of suffering.

This is defilement.

But if one does not intend, if one does not plan, and if one does not have a latent tendency, this does not become a basis for the continuation of consciousness. When there is no basis, there is no support for the establishing of consciousness. When consciousness is not established and does not come to growth, there is no production of renewed existence in the future. When there is no production of renewed existence in the future, there do not arise future birth, aging, and death, sorrow, lamentation, pain, displeasure, and despair.

Such is the cessation of this whole mass of suffering. This is penetration.

This is the discourse on defilement and penetration.

And what is the discourse on defilement and the discourse on the non-learner?

Ocean, ocean an uninstructed ordinary person says.

But that is not an ocean in the discipline of the noble ones.

That is a great mass of water, a great expanse of water.

The eye is the ocean for a person, and its current consists of forms.

This is defilement.

One who withstands that current of forms is said to have crossed the ocean of the eye with its waves, whirlpools, monsters, and demons, and stands on high ground, a brahmin.

This is the non-learner.

The ear, disciples...

the nose...

the tongue...

the body...

the mind is the ocean for a person, and its current consists of mental phenomena.

This is defilement.

One who withstands that current of mental phenomena is said to have crossed the ocean of the mind with its waves, whirlpools, monsters, and demons, and stands on high ground, a brahmin.

This is the non-learner.

The Blessed One said this.

Having said this, the Fortunate One, the Teacher, further said: One who has crossed this ocean with its monsters and demons, with its waves, whirlpools, and dangers, difficult to cross, has reached the end of knowing, lived the holy life, and is called one who has reached the end of the world, gone beyond.

This is the non-learner.

This is the discourse on defilement and the discourse on the non-learner.

Disciples, there are these six hooks in the world for the harm and suffering of beings.

What is the cause of defilement? There are forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sense satisfaction, and enticing.

If a disciple delights in them, welcomes them, and remains holding to them, this is called a disciple who has swallowed Māra's bait, has fallen into misfortune, and is subject to Māra's will.

There are sounds cognizable by the ear...

smells cognizable by the nose...

tastes cognizable by the tongue...

tangibles cognizable by the body...

mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sense satisfaction, and enticing.

If a disciple delights in them, welcomes them, and remains holding to them, this is called a disciple who has swallowed Māra's bait, has fallen into misfortune, and is subject to Māra's will.

This is defilement.

There are forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sense satisfaction, and enticing.

If a disciple does not delight in them, does not welcome them, and does not remain holding to them, this is called a disciple who has not swallowed Māra's bait, has broken the bait, has destroyed the bait, has not fallen into misfortune, and is not subject to Māra's will.

There are sounds cognizable by the ear...

mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasing, connected with sense satisfaction, and enticing.

If a disciple does not delight in them, does not welcome them, and does not remain holding to them, this is called a disciple who has not swallowed Māra's bait, has broken the bait, has destroyed the bait, has not fallen into misfortune, and is not subject to Māra's will. This is the one who has completed training.

This is the discourse on the partaking of defilement and the partaking of the one who has completed training.

And what is the discourse on the partaking of defilement and the partaking of the one who has completed training?

This world is burning with suffering, Overcome by contact, it speaks of disease as self; Whatever it conceives, It becomes otherwise than that.

The world is attached to becoming, Overcome by becoming, it delights in becoming; What it delights in is fear, What it fears is suffering.

This is defilement.

But this holy life is lived for the abandoning of becoming.

This is the breakthrough.

Whatever recluses or brahmins declared release from becoming through becoming, I say they are not released from becoming.

And whatever recluses or brahmins declared escape from becoming through non-becoming, I say they are not escaped from becoming.

Based on the condition of attachment, this suffering arises.

This is defilement.

With the cessation of all attachments, there is no arising of suffering.

This is penetration.

Look at this world, filled with beings who are deluded by ignorance, attached to existence, not free from becoming. All forms of existence, in all places, are impermanent, suffering, and subject to change.

This is defilement.

Thus, seeing this reality with right wisdom, craving for becoming is abandoned, and there is no delight in non-becoming.

With the complete cessation of craving, there is dispassion and cessation, which is Nibbāna.

This is penetration.

For the disciple who is extinguished, there is no further becoming. Māra is defeated, the battle is won, and he has transcended all forms of existence. This is the one who has completed training.

This is a discourse that pertains to defilement, penetration, and completion of training.

There are four types of individuals.

What are the four?

The one who goes with the stream, the one who goes against the stream, the one who stands firm, and the one who has crossed over and stands on the shore, the Brahmin.

Here, the individual who goes with the stream is one associated with defilement.

Here, the individual who goes against the stream and the one who stands firm are the two associated with penetration.

Here, the individual who has crossed over and stands on the shore, the Brahmin, is the one who has completed training.

This is a discourse that pertains to defilement, penetration, and completion of training.

What is the discourse that pertains to defilement, habitual tendencies, and penetration?

There is an individual of six types of birth: one who is dark and born of dark, producing dark actions; one who is dark and born of dark, producing bright actions; one who is dark and born of dark, producing neither dark nor bright actions, attaining Nibbāna; one who is bright and born of bright, producing dark actions; one who is bright and born of bright, producing bright actions; one who is bright and born of bright, producing neither dark nor bright actions, attaining Nibbāna.

Here, the individual who is dark and born of dark, producing dark actions, and the individual who is bright and born of bright, producing dark actions, these two individuals are associated with defilement.

Here, the individual who is dark and born of dark, producing bright actions, and the individual who is bright and born of bright, producing bright actions, these two individuals are associated with habitual tendencies.

There, the person who is dark, of dark birth, attains the ultimate Nibbāna which is neither dark nor bright, with neither dark nor bright results. And the person who is bright, of bright birth, attains the ultimate Nibbāna which is neither dark nor bright, with neither dark nor bright results. These two persons are those who have reached the path of penetration.

This is the discourse on the part of defilement, the part of habitual tendencies, and the part of penetration.

There are these four kinds of actions, disciples.

What are the four?

There is dark action with dark results, there is bright action with bright results, there is dark and bright action with dark and bright results, and there is action that is neither dark nor bright with neither dark nor bright results, which leads to the ending of actions, the supreme action, the best action.

There, the action that is dark with dark results, and the action that is dark and bright with dark and bright results, this is defilement.

The action that is bright with bright results, this is habitual tendency.

The action that is neither dark nor bright with neither dark nor bright results, which leads to the ending of actions, the supreme action, the best action, this is penetration.

This is the discourse on the part of defilement, the part of habitual tendencies, and the part of penetration.

There, what is the discourse on the part of habitual tendencies and the part of penetration?

Having obtained human birth, two things are to be done: what is to be done and what is not to be done; what is well done and meritorious deeds, or the abandonment of fetters.

What is well done and meritorious deeds is habitual tendency.

The abandonment of fetters is penetration.

Having done meritorious deeds, those who have done merit go from heaven to heaven; those who have abandoned fetters are freed from aging and death.

Having done meritorious deeds, those who have done merit go from heaven to heaven is habitual tendency.

Those who have abandoned fetters are freed from aging and death is penetration.

This is the discourse on the part of habitual tendencies and the part of penetration.

There are these two kinds of striving, disciples.

What are the two?

One who, having gone forth from the household life, gives up the requisites of robes, alms food, lodging, and medicinal requisites for the sick; and one who, having gone forth from the household life, gives up all attachments, the destruction of craving, dispassion, cessation, Nibbāna.

There, one who, having gone forth from the household life, gives up the requisites of robes, alms food, lodging, and medicinal requisites for the sick, this is habitual tendency.

One who, having gone forth from the household life, gives up all attachments, the destruction of craving, dispassion, cessation, Nibbāna, this is penetration.

This is the discourse on the part of habitual tendencies and the part of penetration.

There, the discourse associated with the defilement of craving should be explained in terms of craving itself, with the three types of craving: craving for sensual pleasures, craving for existence, and craving for non-existence.

Whatever object one is attached to, it should be explained in terms of that very object, and its elaboration is found in the thirty-six streams of craving.

There, the discourse associated with the defilement of views should be explained in terms of views, with the notions of annihilation and eternalism.

Whatever object one clings to through views, thinking This alone is true, everything else is false, it should be explained in terms of that very object, and its elaboration is found in the sixty-two kinds of views.

There, the discourse associated with the defilement of misconduct should be explained in terms of intention and mental actions, with the three types of misconduct:

misconduct of body, misconduct of speech, and misconduct of mind. Its elaboration is found in the ten unwholesome courses of action. There, the discourse associated with the purification of craving should be explained in terms of tranquility, the discourse associated with the purification of views should be explained in terms of insight, and the discourse associated with the purification of misconduct should be explained in terms of good conduct: the three roots of unwholesomeness.

Why is that?

For the arising of samsara.

Thus, in the arisen samsara, bodily misconduct, good bodily conduct, verbal misconduct, good verbal conduct, mental misconduct, and good mental conduct, through this unwholesome karmic result, this characteristic of a fool arises.

This is the discourse associated with defilement.

Through this wholesome karmic result, this characteristic of a great person arises.

This is the discourse associated with habitual tendencies.

There, the discourse associated with defilement should be explained in terms of the four grounds of defilement: the ground of latent tendencies, the ground of obsession, the ground of fetters, and the ground of clinging.

From the latent tendency arises obsession, from obsession arises fettering, from fettering arises clinging, from clinging arises becoming, from becoming arises birth, from birth arises aging and death, sorrow, lamentation, pain, grief, and despair. Thus arises the entire mass of suffering. All defilements are encompassed and converge in these four grounds of defilement.

This is the discourse associated with defilement. The discourse associated with habitual tendencies should be explained in terms of the three types of good conduct, the discourse associated with penetration should be explained in terms of the four noble truths, and the discourse associated with the non-learner should be explained in terms of the three types of knowing: the knowing of a Tathāgata, the knowing of a Paccekabuddha, and the knowing of a disciple.

It should be explained in the context of development.

There, what are the eighteen root terms?

The mundane, the supramundane, both the mundane and the supramundane, the basis of beings, the basis of phenomena, both the basis of beings and the basis of phenomena, knowing, the knowable, both knowing and the knowable, vision, cultivation, both vision and cultivation, one's own speech, others speech, both one's own speech and others speech, what should be relinquished, what should not be relinquished, both what should be relinquished and what should not be relinquished, action, result, both action and result, wholesome, unwholesome, both wholesome and unwholesome, permitted, prohibited, both permitted and prohibited, thus.

What is mundane?

An corrupt deed, once done, does not immediately bear fruit, like milk that does not curdle at once; it follows the fool, smoldering, like fire covered by ashes.

This is mundane.

There are these four ways of going astray, disciples...

his fame wanes like the moon in the dark fortnight.

This is mundane.

There are these eight worldly conditions, disciples.

What are the eight?

Gain and loss, fame and disrepute, praise and blame, pleasure and pain.

These are the eight worldly conditions.

This is mundane.

What is supramundane?

Whose faculties are calmed, like well-trained horses by a charioteer; whose pride is abandoned, who is without defilements, even the gods envy such a one.

This is supramundane.

There are these five supramundane faculties, disciples.

What are the five?

The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.

These are the five supramundane faculties.

This is supramundane.

What is both mundane and supramundane?

Having obtained human birth, there are two duties, what should be done and what should not be done.

What is here good deeds and merits and having done merits, they go from heaven to heaven.

This is mundane.

What is here abandoning fetters and by abandoning fetters, they are freed from aging and death, this is supramundane.

This is both mundane and supramundane.

If there is food for consciousness, there is descent of name-and-form; with the descent of name-and-form, there is rebirth; with rebirth, there is birth; with birth, there is aging and death, sorrow, lamentation, pain, grief, and despair.

Thus arises the entire mass of suffering.

Just as a great tree, all its roots going downwards and sideways, all draw sap upwards.

Disciples, just as a great tree, when it has nourishment and support, would stand for a long time, for a long duration.

In the same way when there is nourishment for consciousness, there is descent of name-and-form.

This is the origin of this entire mass of suffering.

This is the worldly aspect.

Disciples, if there is no nourishment for consciousness, there is no descent of name-and-form. When there is no descent of name-and-form, there is no rebirth. When there is no rebirth, there is no aging and death, sorrow, lamentation, pain, grief, and despair.

Thus, the cessation of this entire mass of suffering comes about.

Just as if a man were to come with a spade and basket, and were to cut down the tree at its root, dig it up, and remove even the smallest roots, cut it into pieces, split it into fragments, dry it in the wind and sun, burn it with fire, and reduce it to ashes, and then scatter the ashes in a strong wind or let them be carried away by a swift stream, in this way the great tree would be uprooted, destroyed, and would not arise again in the future.

In the same way if there is no nourishment for consciousness, there is no descent of name-and-form.

When there is no descent of name-and-form, the cessation of this entire mass of suffering comes about.

This is the supramundane aspect.

This is both the worldly and the supramundane aspect.

What is the foundation of beings?

Having surveyed all directions with the mind, one finds no one dearer than oneself. In the same way, others are dear to themselves. Therefore, one who loves oneself should not harm others.

This is the foundation of beings.

Whatever beings there are, or will be, all will go leaving the body behind. Knowing this, the wise one should live the holy life with diligence.

This is the foundation of beings.

Disciples, a good friend endowed with seven qualities should not be abandoned even if criticized, insulted, or struck.

What are the seven qualities?

He is lovable, agreeable, respectful, worthy of reverence, a speaker of beneficial words, patient in speech, and deep in conversation, and he does not lead one to what is unbeneficial.

Indeed with seven ...pe...

should not be abandoned.

Thus spoke the Blessed One.

Having said this, the Well-Gone One, the Teacher, further said:

Dear, respectful, worthy of reverence, a speaker who is patient with words; one who speaks profound words, and does not urge inappropriately; such a friend, desiring friendship, should be served for life.

This is the foundation of seven.

And what is the foundation of the Dhamma?

Whatever sense satisfaction there is in the world, whatever divine pleasure there is; these do not amount to a sixteenth part of the happiness of the destruction of craving.

This is the foundation of the Dhamma.

Indeed, Nibbāna is blissful, taught by the Fully Enlightened One; free from sorrow, free from dust, secure, where suffering ceases.

This is the foundation of the Dhamma.

And what is the foundation of seven and the foundation of the Dhamma? Having killed mother and father, and two kings of the warrior caste; having killed the kingdom along with its followers,

This is the foundation of the Dhamma.

The Brahmin goes without affliction.

This is the foundation of seven.

This is the foundation of seven and the foundation of the Dhamma.

Disciples, there are these four bases of spiritual power.

What are the four?

The base of spiritual power that is endowed with concentration due to desire and volitional formations of striving, the base of spiritual power that is endowed with concentration due to energy ...pe...

the base of spiritual power that is endowed with concentration due to mind ...

the base of spiritual power that is endowed with concentration due to investigation and volitional formations of striving.

This is the foundation of the Dhamma.

He unifies the mind with the body, and the body with the mind, and having entered and dwelled in the perception of ease and lightness in the body.

This is the foundation of seven, this is the foundation of seven and the foundation of the Dhamma.

And what is knowing?

That which is the supramundane knowing, by which one is called omniscient; it does not decline, it operates at all times.

This is knowing.

Wisdom is indeed supreme in the world, which leads to Nibbāna; by which one rightly knows, the cessation of birth and death.

This is knowing.

And what is to be known?

I will proclaim to you peace, (Dhotaka, said the Blessed One) seen in the present, not hearsay; knowing which, living mindfully, one crosses over attachment in the world.

And I rejoice in that, the supreme peace of the great sage; knowing which, living mindfully, one crosses over attachment in the world.

Whatever you comprehend, (Dhotaka, said the Blessed One) above, below, across, and in the middle; knowing this, there is attachment in the world, do not create craving for existence and non-existence.

This is to be known.

Disciples, due to not knowing and not penetrating the Four Noble Truths, we have wandered and transmigrated for a long time, both I and you ...pe...

This is the noble truth of suffering, which has been known and penetrated; the noble truth of the origin of suffering, which has been known and penetrated; the noble truth of the cessation of suffering, which has been known and penetrated; the noble truth of the path leading to the cessation of suffering, which has been known and penetrated.

Craving for existence has been cut off, the root of becoming has been destroyed, there is no more rebirth.

Thus spoke the Blessed One.

Having spoken thus, the Well-Gone One further said: Because of not seeing the four noble truths as they really are, one has wandered on for a long time in various births.

Now these truths have been seen, the root of becoming has been cut off; the root of suffering has been destroyed, there is no more rebirth.

This is to be known.

And what is knowing and what is to be known?

Form is impermanent, feeling is impermanent, perception is impermanent, mental formations are impermanent, consciousness is impermanent.

This is to be known.

Thus knowing, thus seeing, the noble disciple sees form is impermanent, sees feeling is impermanent, sees perception is impermanent, sees mental formations are impermanent, sees consciousness is impermanent.

This is knowing.

He is liberated from form, liberated from feeling, liberated from perception, liberated from mental formations, liberated from consciousness, liberated from suffering, I say.

This is knowing and what is to be known.

All conditioned things are impermanent, this is to be known.

When one sees with wisdom, this is knowing.

Then one becomes disenchanted with suffering, this is the path to purity, this is knowing and what is to be known.

All conditioned things are suffering, this is to be known.

When one sees with wisdom, this is knowing.

Then one becomes disenchanted with suffering, this is the path to purity, this is knowing and what is to be known.

All phenomena are non-self, this is to be known.

When one sees with wisdom, this is knowing.

Then one becomes disenchanted with suffering, this is the path to purity, this is knowing and what is to be known.

Whoever, Soṇa, whether disciples or brahmins, perceives I am superior because of impermanent form, suffering, subject to change, perceives I am equal, perceives I am inferior, what else is this but not seeing things as they really are?

Because of impermanent feeling...

because of impermanent perception...

because of impermanent mental formations...

because of impermanent consciousness, suffering, subject to change, perceives I am superior, perceives I am equal, perceives I am inferior, what else is this but not seeing things as they really are?

This is to be known.

Whoever, Sona, whether disciples or brahmins, do not perceive in the impermanent form, in the suffering, in the nature of change, I am superior, I am equal, or I am inferior, what else could it be but the seeing of things as they really are?

In the impermanent feeling...

in the impermanent perception...

in the impermanent formations...

in the impermanent consciousness, in the suffering, in the nature of change, they do not perceive I am superior, I am equal, or I am inferior, what else could it be but the seeing of things as they really are?

This is knowing.

This is both knowing and what is to be known.

And what is vision?

Those who contemplate the noble truths, well taught by one of profound wisdom; even if they are very heedless, they do not take up an eighth existence.

This is vision.

Just as a solid post, deeply rooted in the earth, is unshakable by the four winds; so do I declare the true person, who sees the noble truths with insight.

This is vision.

Disciples, endowed with the four factors of stream-entry, a noble disciple, if he wishes, could declare of himself: I am one who has destroyed hell, destroyed the animal realm, destroyed the realm of ghosts, destroyed the bad destinations, the lower realms, I am a stream-enterer, not subject to falling into lower realms, fixed in destiny, with enlightenment as my destination, and after seven more lives at most, wandering and transmigrating among gods and humans, I will make an end of suffering.

What are the four?

Here a noble disciple has confirmed confidence in the Tathagata, thus: The Blessed One is an Arahant, perfectly enlightened, accomplished in true knowing and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He has confirmed confidence in the Dhamma, thus: The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.

He has confirmed confidence in the Sangha, thus: The Sangha of the Blessed One's disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way, that is, the four pairs of persons, the eight types of individuals; this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.

He possesses the virtues dear to the noble ones, unbroken, untorn, unblemished, unblotched, liberating, praised by the wise, untarnished, conducive to concentration.

Endowed with these four factors of stream-entry, a noble disciple, if he wishes, could declare of himself: I am one who has destroyed hell, destroyed the animal realm, destroyed the realm of ghosts, destroyed the bad destinations, the lower realms, I am a stream-enterer, not subject to falling into lower realms, fixed in destiny, with enlightenment as my destination, and after seven more lives at most, wandering and transmigrating among gods and humans, I will make an end of suffering.

This is insight.

What is cultivation there?

Whose faculties are cultivated,

Internally and externally in all the world;

Having penetrated this world and the other,

The cultivated and tamed one awaits the time.

This is cultivation.

There are these four paths of Dhamma.

What are the four?

The path of non-greed, the path of non-ill-will, the path of right mindfulness, the path of right concentration. These are the four paths of Dhamma.

This is cultivation.

What is both insight and cultivation there?

Cut off the five, abandon the five, this is insight.

Develop the five beyond,

The disciple who has gone beyond the bonds is called one who has crossed the flood. This is cultivation.

This is both insight and cultivation.

There are these three faculties.

What are the three? The faculty of one who has not yet attained the knowing, the faculty of one who has attained the knowing, the faculty of one who has fully attained the knowing.

What is the faculty of one who has not yet attained the knowing, disciples?

Here a disciple generates desire, makes an effort, arouses energy, applies his mind, and strives for the realization of the noble truth of suffering which has not yet been realized,

for the realization of the noble truth of the origin of suffering which has not yet been realized,

for the realization of the noble truth of the cessation of suffering which has not yet been realized,

for the realization of the noble truth of the path leading to the cessation of suffering which has not yet been realized.

This is the faculty of one who has not yet attained the knowing.

This is insight.

What is the faculty of one who has attained the knowing, disciples?

Here a disciple knows as it really is: This is suffering, knows as it really is: This is the origin of suffering, knows as it really is: This is the cessation of suffering, knows as it really is: This is the path leading to the cessation of suffering.

This is the faculty of one who has attained the knowing.

What is the faculty of one who has fully attained the knowing, disciples?

Here a disciple, with the destruction of the taints, attains and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowing in this very life, knowing: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.

This is the faculty of one who has fully attained the knowing.

This is cultivation.

This is both insight and cultivation.

What is one's own statement there?

Not doing any corrupt,

Undertaking what is skillful;

Purifying one's own mind,

This is the teaching of the Tathāgatas.

This is one's own statement.

Disciples, there are these three characteristics, signs, and indications of a fool, by which a fool is recognized as such by others.

What are these three?

A fool thinks poorly, speaks poorly, and acts poorly.

These are the three characteristics, signs, and indications of a fool.

Disciples, there are these three characteristics, signs, and indications of a wise person, by which a wise person is recognized as such by others.

What are these three?

A wise person thinks well, speaks well, and acts well.

These are the three characteristics, signs, and indications of a wise person.

This is the statement of the Tathāgata.

What is the statement of others?

There is nothing as vast as the earth,

Nothing as deep as the abyss,

Nothing as tall as Mount Meru,

Nothing as noble as a universal monarch.

This is the statement of others.

Let it be, O Lord of the Devas, victory through well-spoken words.

Let it be, Vepacitti, victory through well-spoken words.

Speak, Vepacitti, a verse.

Then Vepacitti, the lord of the Asuras, spoke this verse: Fools would become more unruly,

If there were no one to restrain them;

Therefore, the wise should restrain the fool,

With strong punishment.

When Vepacitti, the lord of the Asuras, had spoken this verse, the Asuras approved, but the Devas remained silent.

Then Vepacitti, the lord of the Asuras, said to Sakka, the lord of the Devas: Speak, O Lord of the Devas, a verse.

When this was said Sakka, the lord of the Devas, spoke this verse: I consider this to be the restraint of a fool,

When one, knowing the other's anger,

Remains calm and composed.

When Sakka, the lord of the Devas, had spoken this verse, the Devas approved, but the Asuras remained silent.

Then Sakka, the lord of the Devas, said to Vepacitti, the lord of the Asuras: Speak, Vepacitti, a verse.

When this was said Vepacitti, the lord of the Asuras, spoke this verse: I see this as the fault of forbearance,

O Vāsava;

When the fool thinks,

He endures out of fear of me;

The foolish one mounts up,

Like a cowherd driving cattle.

When Vepacitti, the lord of the Asuras, had spoken this verse, the Asuras approved, but the Devas remained silent.

Then Vepacitti, the lord of the Asuras, said to Sakka, the lord of the Devas: Speak, lord of the Devas, a verse.

Having been thus addressed, Sakka, the lord of the Devas, spoke these verses: Whether he thinks so or not,

This one endures out of fear;

The highest goal is one's own benefit,

There is nothing greater than patience.

Indeed, the strong one endures,

The weak one endures;

This is called the highest patience,

The weak always endure.

That strength is called weak,

Whose strength is the strength of a fool;

There is no opponent for the strength

Of one who is guarded by the Dhamma.

He is worse off,

Who retaliates against an angry person;

Not retaliating against the angry,

One wins a difficult battle.

He acts for the benefit of both,

For himself and for the other;

Knowing the other is angry,

He mindfully calms down.

Those who heal both,

Themselves and the other;

People think them foolish,

Who are unskilled in the Dhamma.

When these verses were spoken by Sakka, the lord of the Devas, the Devas approved, but the Asuras remained silent.

This is the speech of others.

What is the speech of oneself and the speech of others?

What is attained and what is to be attained, both are entangled with the king, who is learning while being afflicted.

Those who are the essence of training, morality, vows, life, celibacy, and the essence of service, this is one extreme.

Those who speak and see thus, There is no fault in sensual pleasures, this is the second extreme.

Thus, these two extremes increase the net, the net of views.

Not knowing these two extremes, some fall short, some overreach.

This is the speech of others.

But those who know these two extremes and are not there, and do not think so, for them there is no establishment of a cycle.

This is the speech of oneself.

This is the utterance of the speech of oneself and the speech of others.

King Pasenadi of Kosala said to the Blessed One: Here, venerable sir, while I was alone in seclusion, a thought arose in my mind: To whom is the self dear, to whom is the self not dear?

Then, venerable sir, it occurred to me: Those who act wrongly by body, speech, and mind, to them the self is not dear.

Even if they say, The self is dear to us, still, to them the self is not dear.

Why is that?

Because what is unpleasant to an unpleasant person, they do to themselves by themselves, therefore the self is not dear to them.

Those who conduct themselves well in body, speech, and mind, they are dear to themselves.

Even if they say, We are not dear to ourselves, still they are dear to themselves.

Why is that?

Because what a dear person would do for another dear person, they do for themselves.

Therefore, they are dear to themselves.

Indeed, great king, indeed, great king, those who conduct themselves poorly in body, speech, and mind, they are not dear to themselves.

Even if they say, We are dear to ourselves, still they are not dear to themselves.

Why is that?

Because what an unkind person would do to another unkind person, they do to themselves.

Therefore, they are not dear to themselves. But those who conduct themselves well in body, speech, and mind, they are dear to themselves.

Even if they say, We are not dear to themselves, still they are dear to themselves.

Why is that?

Because what a dear person would do for another dear person, they do for themselves. Therefore, they are dear to themselves.

The Blessed One said this...

and the teacher said: If one regards oneself as dear, one should not allow oneself to do wrong.

For happiness is not easily obtained by one who commits wrong. When one is overcome by death, leaving behind the human state, What is there that belongs to one?

What does one take along when one goes?

What follows one like a shadow that never departs? Both good and corrupt deeds that a mortal does here, That is what belongs to one, that is what one takes along when one goes.

That is what follows one like a shadow that never departs. Therefore, one should do good deeds, a collection for the future life.

Good deeds are a support for living beings in the next world.

This is the discourse of the Blessed One...

and the teacher said: One should declare the greatness of the Tathāgata, the well-expounded nature of the Dhamma, and the well-practiced nature of the Sangha without any doubt. All conditioned things are impermanent, All conditioned things are suffering, All phenomena are non-self, one should declare without any doubt.

This is the discourse of the Blessed One...

and the teacher said: One should declare the greatness of the Tathāgata, the well-expounded nature of the Dhamma, and the well-practiced nature of the Sangha without any doubt.

All conditioned things are impermanent, All conditioned things are suffering, All phenomena are non-self, one should declare without any doubt.

Whatever else is born in this way.

This should be explained.

What is not to be explained there?

O charioteer of men, if you wish, Gods and humans, what is thought by the mind; All beings, even those with the whole world in their grasp, would not know, The peaceful concentration of one who practices non-conflict; What does the Blessed One wish?

This is not to be explained.

Thus the Blessed One in the aggregate of virtue, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the aggregate of knowing and vision of liberation, in conduct, in power, in seeking welfare, in compassion, in psychic power.

This is not to be explained.

With the appearance of the Tathagata, the Arahant, the Fully Enlightened One in the world, there is the appearance of the three jewels: the Tathāgata jewel, the Dhamma jewel, and the Sangha jewel.

What are the measures of the three jewels?

This is not to be explained.

The domain of the Tathāgata is not to be explained.

The knowing of individuals and others is not to be explained.

Formerly the beginning is not known of beings hindered by ignorance, fettered by craving, running and wandering on, now in hell, now in the animal realm, now in the realm of ghosts, now in the realm of demons, now among gods, now among humans.

What is the former beginning?

This is not to be explained.

It is not known due to the lack of knowing of the disciples.

The teaching of the Tathāgatas, the Blessed Ones, is twofold: self-referential and other-referential.

It is not known in the other-referential.

There is no not-knowing for the Tathāgatas, the Blessed Ones, in the self-referential.

As the Blessed One said concerning the disciple Kokālika, addressing another disciple: Just as a Kosalan carrying twenty measures of sesame...

not even one Abbuda hell.

Just as twenty Abbuda hells, so is one Nirabbuda hell.

Just as twenty Nirabbuda hells, so is one Ababa hell.

Just as twenty Ababa hells, so is one Aṭaṭa hell.

Just as twenty Aṭaṭa hells, so is one Ahaha hell.

Just as twenty Ahaha hells, so is one Kumuda hell.

Just as twenty Kumuda hells, so is one Sogandhika hell.

Just as twenty Sogandhika hells, so is one Uppalaka hell.

Just as twenty Uppalaka hells, so is one Puṇḍarīka hell.

Just as twenty Puṇḍarīka hells, so is one Paduma hell.

In the Paduma hell the disciple Kokālika was reborn, having harbored ill-will towards Sāriputta and Moggallāna.

Whatever the Blessed One says: This is immeasurable, incalculable.

All that is not to be rejected.

This is not to be rejected.

What is to be rejected and what is not to be rejected?

When the wanderer Upaka said to the Blessed One: Where are you going, friend Gotama?

The Blessed One said: I am going to Benares, to sound the drum of the deathless; to set in motion the wheel of Dhamma, in a world that is without resistance.

Upaka the wanderer said: Friend Gotama, do you claim to be a conqueror?

The Blessed One said: Indeed, conquerors are those like me, who have reached the destruction of the taints; I have conquered corrupt states, therefore, Upaka, I am a conqueror.

How is he a conqueror, by what has he conquered? This is to be explained.

What is a conqueror?

This is not to be explained. What is the destruction of the taints, the destruction of greed, hatred, and delusion? This is to be explained.

How much is the destruction of the taints?

This is not to be explained.

This is what is to be explained and what is not to be explained. There is a Tathagata.

This is to be explained. There is form.

This is to be explained. Form is the Tathagata.

This is not to be explained.

The Tathagata has form.

This is not to be explained.

In form is the Tathagata. This is not to be explained.

In the Tathagata is form.

This is not to be explained.

Likewise, there is feeling...

perception...

formations...

there is consciousness. This is to be explained.

Consciousness is the Tathagata. This is not to be explained.

The Tathagata has consciousness. This is not to be explained.

In consciousness is the Tathagata.

This is not to be explained. In the Tathagata is consciousness.

This is not to be explained.

Apart from form, the Tathagata.

This is not to be explained.

Apart from feeling...

perception...

formations... consciousness, the Tathagata. This is not to be explained.

This Tathagata is without form...

without feeling...

without perception...

without formations...

without consciousness. This is not to be explained.

This is what is to be explained and what is not to be explained.

The Blessed One sees beings with the divine eye, purified and surpassing the human, seeing beings passing away and being reborn, thus knowing all...

as beings according to their karma. This is to be explained.

What are beings, what is the Tathagata? This is not to be explained.

This is what is to be explained and what is not to be explained.

There is a Tathagata. This is to be explained.

There is a Tathagata after death. This is not to be explained.

This is what is to be explained and what is not to be explained.

What is karma?

Overcome by death, leaving behind the human state; What indeed is his own, What does one take with them when they go? What follows them like a shadow that never leaves?

Both good and bad deeds that a person does here, These indeed belong to them, They take these with them, They follow them like a shadow that never leaves.

This is karma.

Furthermore when a fool is seated on a chair, lying on a bed, or lying on the ground, if they have previously committed bad deeds by body, speech, or mind, those deeds hang over them, oppress them, and weigh them down at that time.

Just as the shadow of a great mountain peak in the evening hangs over, oppresses, and weighs down the earth.

In the same way when a fool is seated on a chair, lying on a bed, or lying on the ground, if they have previously committed bad deeds by body, speech, or mind, those deeds hang over them, oppress them, and weigh them down at that time.

Then the fool thinks, I have not done good, I have not done wholesome deeds, I have not done deeds that protect from fear.

I have done bad, I have done cruel, I have done wicked deeds.

As far as the destination of those who have not done good, not done wholesome deeds, not done deeds that protect from fear, and have done bad, cruel, and wicked deeds, I will go to that destination after death, and they grieve, lament, weep, beat their breast, and fall into confusion.

Furthermore when a wise person is seated on a chair, lying on a bed, or lying on the ground, if they have previously committed good deeds by body, speech, or mind, those deeds hang over them, oppress them, and weigh them down at that time.

Just as the shadow of a great mountain peak in the evening hangs over, oppresses, and weighs down the earth.

In the same way when a wise person is seated on a chair, lying on a bed, or lying on the ground, if they have previously committed good deeds by body, speech, or mind, those deeds hang over them, oppress them, and weigh them down at that time.

Then the wise person thinks, I have not done bad, I have not done cruel, I have not done wicked deeds.

I have done good, I have done wholesome deeds, I have done deeds that protect from fear. As far as the destination of those who have not done bad, not done cruel, not done wicked deeds, and have done good, wholesome, and protective deeds, I will go to that destination after death, and they do not grieve, do not lament, do not weep, do not beat their breast, and do not fall into confusion. I have done good, I have not done bad, and whatever destination there is for one who has not done bad, not done cruel, not done wicked deeds, and has done good, wholesome, and protective deeds, I will experience that destination after death, and no regret arises.

Disciples, I say that for a woman or a man, whether a householder or one gone forth, a death with remorse is a bad death, a bad passing away.

This is the action.

Disciples, there are these three kinds of misconduct.

What are the three?

Misconduct in body, misconduct in speech, misconduct in mind.

These are the three kinds of misconduct.

Disciples, there are these three kinds of good conduct.

What are the three?

Good conduct in body, good conduct in speech, good conduct in mind.

These are the three kinds of good conduct.

This is the action.

What is the result there?

Disciples, you are fortunate you are well-off you have obtained the opportunity for the practice of the holy life.

Disciples, I have seen the hells called the six sense bases.

There, whatever form one sees with the eye, one sees only undesirable forms, not desirable forms.

One sees only unpleasant forms, not pleasant forms.

One sees only unattractive forms, not attractive forms.

Whatever sound one hears with the ear...

with the nose...

with the tongue...

with the body...

whatever mental object one cognizes with the mind, one cognizes only undesirable mental objects, not desirable mental objects.

One cognizes only unpleasant mental objects, not pleasant mental objects.

One cognizes only unattractive mental objects, not attractive mental objects.

Disciples, you are fortunate you are well-off you have obtained the opportunity for the practice of the holy life.

Disciples, I have seen the heavens called the six sense bases.

There, whatever form one sees with the eye, one sees only desirable forms, not undesirable forms.

One sees only pleasant forms, not unpleasant forms.

One sees only attractive forms, not unattractive forms.

Whatever sound one hears with the ear...

with the nose...

with the tongue...

with the body...

whatever mental object one cognizes with the mind, one cognizes only desirable mental objects, not undesirable mental objects.

One cognizes only pleasant mental objects, not unpleasant mental objects.

One cognizes only attractive mental objects, not unattractive mental objects.

Disciples, you are fortunate you are well-off you have obtained the opportunity for the practice of the holy life.

This is the result.

For sixty thousand years, completely fulfilled in every way; For those roasting in hell, when will there be an end?

There is no end, where is the end, no end is seen; For the corrupt done by you and me, O noble ones.

This is the result.

What is the action and the result there?

The man who behaves unrighteously and is heedless, wherever he goes, he goes to a bad destination. The unrighteousness he has practiced destroys him, just as a black snake caught by its own actions.

For righteousness and unrighteousness do not have the same result; unrighteousness leads to hell, righteousness leads to a good destination.

This is the action and its result.

Disciples, do not be afraid of meritorious deeds, for meritorious deeds are another name for happiness, what is desirable, pleasing, and agreeable.

I know that for a long time I have experienced the desirable, pleasing, and agreeable result of meritorious deeds.

For seven years I cultivated a mind of goodwill, and for seven cycles of the world contracting and expanding, I did not return to this world.

When the world was contracting, I was born in the realm of Radiant Gods.

When the world was expanding, I was born in an empty Brahma mansion.

There I was Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-seeing, the All-powerful.

Thirty-six times I was Sakka, ruler of the gods, and many hundreds of times I was a righteous king, a wheel-turning monarch, a conqueror of the four quarters, maintaining stability in the land, possessed of the seven treasures. What to say of lesser kingship?

Then it occurred to me, What deed of mine is the cause, what is the result of which I am now so mighty and powerful?

Then it occurred to me, This is the result of three deeds of mine, the result of three actions.

What are these three?

Generosity, self-control, and restraint.

Thus, the generosity, self-control, and restraint are the actions.

The result experienced due to these is the result.

Similarly, the detailed analysis of actions should be explained.

As was taught to the young man Subha, the son of Todeyya.

There, the actions that lead to short life or long life, much illness or little illness, ugliness or beauty, low birth or high birth, few possessions or great wealth, lack of wisdom or great wisdom, these are the actions.

The result experienced due to these actions, such as short life or long life, etc., is the result.

This is the action and its result.

What is wholesome?

Guarding speech, well-restrained in mind, and not doing unwholesome deeds with the body. Let us purify our actions, And fulfill the path shown by the wise.

This is wholesome.

One who has no misconduct in body, speech, or mind, Restrained in these three ways, I call that person a Brahmin.

This is wholesome.

These three are the roots of the wholesome.

What three?

Non-greed is a root of the wholesome, non-hatred is a root of the wholesome, non-delusion is a root of the wholesome.

These are the three roots of the wholesome.

This is wholesome.

Knowing is the forerunner of the attainment of wholesome states, along with conscience and fear of wrongdoing.

This is wholesome.

What is unwholesome?

One whose conduct is utterly corrupt, Covered like a sal tree by a creeper, He makes himself as he wishes, As an enemy would wish.

This is unwholesome.

An corrupt deed done by oneself, Born of oneself, produced by oneself, Crushes the foolish one, As a diamond crushes a gem.

This is unwholesome.

Having practiced the ten paths of action, Avoiding both unwholesome and wholesome, The foolish one is reborn in hell, While the wise one is reborn in heaven.

This is unwholesome.

These three are the roots of the unwholesome. What three?

Greed is a root of the unwholesome, hatred is a root of the unwholesome, delusion is a root of the unwholesome.

These are the three roots of the unwholesome.

This is unwholesome.

What is both wholesome and unwholesome?

As one sows, so one reaps; The doer of good reaps good, The doer of corrupt reaps corrupt.

Thus, what is said: The doer of good reaps good, this is wholesome.

What is said: The doer of corrupt reaps corrupt, this is unwholesome.

This is both wholesome and unwholesome.

By a good deed, one goes to a good destination, By an corrupt deed, one goes to a bad destination; When the deed is exhausted, the mind is freed, They are extinguished like a flame without fuel.

Thus, what is said: By a good deed, one goes to a good destination, this is wholesome.

What is said: By an corrupt deed, one goes to a bad destination, this is unwholesome.

This is both wholesome and unwholesome.

What is permitted?

Just as a bee takes nectar from a flower, Without harming its color or fragrance, So should a sage wander in the village.

This is permitted.

These three are the duties of disciples.

What three?

Here a disciple dwells restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, and trains in the training rules, endowed with wholesome bodily and verbal actions, living purely.

He is energetic, strong, and resolute, not shirking the burden for the abandonment of unwholesome states, for the development of wholesome states, and for the realization of the truth.

He is wise, endowed with wisdom that leads to the arising and passing away, noble, penetrating, and leading to the complete destruction of suffering.

These are the three things that should be done by disciples.

This is allowed.

Disciples, there are these ten things that should be frequently reflected upon by one who has gone forth.

What are the ten?

One who has gone forth should frequently reflect upon the fact that he has entered into a state of difference...

These are the ten things that should be frequently reflected upon by one who has gone forth.

This is allowed.

Disciples, there are these three things that should be done.

What are the three?

Good conduct in body, good conduct in speech, and good conduct in mind.

These are the three things that should be done by disciples.

This is allowed.

What is prohibited?

There is no love like that for a child, There is no wealth like that of cattle; There is no light like that of the sun, There is no river like the ocean.

The Blessed One said: There is no love like that for oneself, There is no wealth like that of grain; There is no light like that of wisdom, There is no river like the rain.

Here, what was said first is prohibited.

Disciples, there are these three things that should not be done.

What are the three?

Bad conduct in body, bad conduct in speech, and bad conduct in mind.

These are the three things that should not be done by disciples.

This is prohibited.

What is both allowed and prohibited?

Why are people afraid, many people, A path with many branches is taught; I ask you, Gotama of great wisdom, Standing in what does one not fear the next world?

By rightly directing speech and mind, Not doing corrupt with the body; Living in a house with much food and drink, Faithful, gentle, sharing, and generous; Standing in these four qualities, Standing in the Dhamma, one does not fear the next world.

Here, what was said: By rightly directing speech and mind, this is allowed.

Not doing corrupt with the body, this is prohibited.

Living in a house with much food and drink, faithful, gentle, sharing, and generous.

Standing in these four qualities, standing in the Dhamma, one does not fear the next world, this is allowed.

This is both allowed and prohibited.

Not doing any corrupt, Cultivating good; Purifying one's mind, This is the teaching of the Tathāgatas.

There, what is said: Not doing any corrupt, this is prohibited, what is said: Undertaking good, this is permitted.

This is both permitted and prohibited.

I declare, O Lord of the gods, that bodily conduct is of two kinds: to be practiced and not to be practiced.

I declare, O Lord of the gods, that verbal conduct is of two kinds: to be practiced and not to be practiced.

I declare, O Lord of the gods, that mental conduct is of two kinds: to be practiced and not to be practiced.

I declare, O Lord of the gods, that seeking is of two kinds: to be practiced and not to be practiced.

I declare, O Lord of the gods, that bodily conduct is of two kinds: to be practiced and not to be practiced. Thus it is said, and why is it said?

In whatever way bodily conduct is practiced, unwholesome states increase and wholesome states decline, such bodily conduct should not be practiced.

There, if one knows bodily conduct, By practicing this bodily conduct, unwholesome states decline and wholesome states increase, such bodily conduct should be practiced.

I declare, O Lord of the gods, that bodily conduct is of two kinds: to be practiced and not to be practiced. Thus it is said, and why is it said?

Verbal conduct...

seeking, O Lord of the gods, I declare, is of two kinds: to be practiced and not to be practiced. Thus it is said, and why is it said?

In whatever way seeking is practiced, unwholesome states increase and wholesome states decline, such seeking should not be practiced.

There, if one knows seeking, By practicing this seeking, unwholesome states decline and wholesome states increase, such seeking should be practiced.

I declare, O Lord of the gods, that seeking is of two kinds: to be practiced and not to be practiced. Thus it is said, and why is it said?

There, what is said: To be practiced, this is permitted.

What is said: Not to be practiced, this is prohibited.

This is both permitted and prohibited.

There, what is the praise?

The Noble Eightfold Path is the best of paths, The Four Truths are the best of truths; Dispassion is the best of states, The Visionary is the best of bipeds.

This is the praise.

These three are the best.

What are the three?

Wherever there are beings, whether footless, two-footed, four-footed, or many-footed, with form or formless, conscious or unconscious, or neither conscious nor unconscious, the Tathagata is declared the best, the highest, the most excellent, that is, the Arahant, the Perfectly Enlightened One.

As far as phenomena are concerned, whether they are conditioned or unconditioned, dispassion is declared to be the highest, the best, the foremost, namely, the crushing of intoxication ...

cessation, Nibbāna.

As far as assemblies are concerned, whether they are assemblies of many people or gatherings of the masses, the assembly of the Tathāgata's disciples is declared to be the highest, the best, the foremost, namely, the four pairs of persons, the eight types of individuals ... a field of merit for the world.

The teacher who is supreme in the world,

And the Dhamma which is well-proclaimed;

The assembly of the lion-like men,

These three are distinguished. The assembly of the disciples, like a collection of lotuses,

The excellent Dhamma, honored by the wise;

The noble tamer of men, the one with vision,

These three are supreme in the world.

The teacher who is without equal,

And the Dhamma which is entirely free from affliction;

The noble assembly, the best,

These three are indeed distinguished.

The conqueror named Truth, the secure one, the one who has overcome all,

The Dhamma of truth, there is nothing higher than it;

The noble assembly, always honored by the wise,

These three are supreme in the world.

The one who sees the end of birth, the path leading to the end,

Knows the path, compassionate for the welfare of others;

By this path, they crossed over before,

And those who will cross, and those who are crossing the flood.

Such a one, the best among gods and humans,

Beings pay homage to, seeking purity.

This is the praise.

Here, the worldly sutta should be explained by two suttas, one related to defilement and one related to habitual tendencies.

The supramundane sutta should be explained by three suttas, one related to vision, one related to development, and one related to the state beyond training.

Both the worldly and the supramundane.

In whichever sutta, whatever word appears related to defilement or habitual tendencies, it should be explained as worldly;

whatever word appears related to vision, development, or the state beyond training, it should be explained as supramundane.

The sutta related to habitual tendencies is for the elimination of the sutta related to defilement;

the sutta related to vision is for the elimination of the sutta related to habitual tendencies;

the sutta related to development is for the relinquishment of the sutta related to vision;

the sutta related to the state beyond training is for the relinquishment of the sutta related to development;

the sutta related to the state beyond training is for dwelling in happiness here and now.

The supramundane sutta should be explained by the twenty-seven types of individuals, who are to be sought by the three suttas related to vision, development, and the state beyond training.

Therein, the discourse on those who have attained vision should be explained by five types of individuals: the one-seed attainer, the one who returns once, the one who returns seven times, the faith-follower, and the dhamma-follower.

The discourse on those who have attained vision should be explained by these five types of individuals.

The discourse on those who have attained development should be explained by twelve types of individuals: the one who is on the path to the realization of the fruit of once-returning, the once-returner, the one who is on the path to the realization of the fruit of non-returning, the non-returner, the one who attains final nibbāna in-between, the one who attains final nibbāna upon landing, the one who attains final nibbāna without exertion, the one who attains final nibbāna with exertion, the one who goes upstream to the highest heaven, the one liberated by faith, the one who has attained right view, and the one who is a body-witness.

The discourse on those who have attained development should be explained by these twelve types of individuals.

The discourse on those who have attained the highest should be explained by nine types of individuals: the one liberated by faith, the one liberated by wisdom, the one liberated by emptiness, the one liberated by signlessness, the one liberated by wishlessness, the one liberated in both ways, the one with a balanced head, the solitary buddhas, and the perfectly enlightened buddhas.

The discourse on those who have attained the highest should be explained by these nine types of individuals.

Thus, the supramundane discourse on the seven bases should be explained by these twenty-six types of individuals.

The mundane discourse on the seven bases should be explained by nineteen types of individuals. They should be examined according to their characters: some are of lustful character, some are of hateful character, some are of deluded character, some are of both lustful and hateful character, some are of both lustful and deluded character, some are of both hateful and deluded character, some are of lustful, hateful, and deluded character.

The one with a predominance of greed is of lustful character, the one with a predominance of hate is of hateful character, the one with a predominance of delusion is of deluded character. The one with a predominance of greed is of hateful character, the one with a predominance of hate is of deluded character, the one with a predominance of delusion is of lustful character.

The one with a predominance of greed is of lustful, hateful, and deluded character. The one with a predominance of hate is of lustful, hateful, and deluded character. The one with a predominance of delusion is of lustful, hateful, and deluded character.

The mundane discourse on the seven bases should be explained by these nineteen types of individuals.

The discourse on those who have attained habitual conduct should be explained by virtuous individuals.

These virtuous individuals are five types: those with natural virtue, those with adopted virtue, those with mental clarity, those with tranquility, and those with insight. The discourse on those who have attained habitual conduct should be explained by these five types of individuals.

The supramundane discourse should be explained with three suttas: one related to vision, one related to cultivation, and one related to the state beyond training. Both the mundane and the supramundane, the basis of beings and the basis of phenomena, should be explained with both.

Knowing should be explained with wisdom, the faculty of wisdom, the power of wisdom, the training in higher wisdom, the factor of enlightenment of investigation of phenomena, right view, discernment, examination, knowing of phenomena, knowing of following, knowing of cessation, knowing of non-arising, the faculty of knowing the unknown, the faculty of knowing, the faculty of having known, with vision, with insight, with intelligence, with wisdom, with knowing, with whatever is available, it should be explained with those terms of wisdom.

What is to be known should be explained with the past, future, and present, internal and external, inferior and superior, far and near, conditioned and unconditioned, wholesome, unwholesome, and indeterminate, or briefly with the six objects.

Both knowing and what is to be known should be explained with both.

Wisdom is also an object to be known. Whatever is an object, internal or external, all that should be explained with the conditioned and the unconditioned.

Vision, cultivation, one's own words, others words, what is to be explained and what is not to be explained, action, and result, all these should be explained with both as indicated in the suttas, considering what is available.

Whatever the Blessed One speaks in any discourse, all that should be remembered as indicated.

There are two causes: action and defilements. The arising of defilements.

There, defilements should be explained with the sutta related to defilement.

The arising should be explained with the sutta related to defilement and the sutta related to habitual tendencies.

There, the wholesome should be explained with four suttas: one related to habitual tendencies, one related to vision, one related to cultivation, and one related to the state beyond training.

The unwholesome should be explained with the sutta related to defilement.

Both the wholesome and the unwholesome should be explained with both.

What is permitted by the Blessed One should be explained with the permission. That is fivefold: restraint, abandonment, cultivation, realization, and conformity to what is allowable. Whatever is seen in those stages should be explained with conformity to what is allowable.

What is prohibited by the Blessed One should be explained with the reason for the prohibition.

Both what is permitted and what is prohibited should be explained with both.

Praise should be explained with commendation.

It should be known in five ways: the Blessed One, the Dhamma, the Noble Sangha, the noble qualities, and the training in the noble Dhamma, and the attainment of worldly virtues.

Thus, the classification should be explained in five ways.

The domain of faculties should be explained in nine terms, the domain of defilements should be explained in nine terms, thus these eighteen terms are nine wholesome and nine unwholesome. As it is said, Where are the eighteen root terms to be seen? In the foundation of the teaching.

Therefore, the venerable Mahākaccāyana said: With nine terms for the wholesome,

And nine terms for the unwholesome side;

These indeed are the root terms,

There are eighteen terms.

The foundation of the teaching is established.

Thus, the Netti, which was spoken by the venerable Mahākaccāyana and approved by the Blessed One, is completed as recited in the original compilation.