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Thus Have I Heard:
Once the Lord was touring in the Malla country with a large company of about five hundred monks. Having arrived at Pava, the Mallas’ capital, he stayed in the Mango Grove of Cunda the Smith.
Now, at that time a new meeting hall of the Mallas of Pava, called Ubbhataka had recently been built and it had not yet been occupied by any ascetic or Brahmin, or indeed by any human being. Hearing that the Lord was staying in Cunda’s Mango Grove, the Mallas of Pava went to see him. Having saluted him, they sat down to one side and said:
"Lord, the Mallas of Pava have recently erected a new meeting hall called Ubbhataka and it has not yet been occupied by any ascetic or Brahmin, or indeed by any human being. May the Blessed Lord be the first to use it! Should he do so that would be for the lasting good any happiness of the Mallas of Pava."
And the Lord consented by silence.
Noting his assent, the Mallas rose, saluted him, passed out to his right, and went to the meeting hall. They spread mats all around, arranged seats, put out a water pot and an oil lamp and then, returning to the Lord, saluted him, sat down to one side and reported what they had done, saying,
"Whenever the Blessed Lord is ready."
Then the Lord dressed, took his robe and bowl, and went to the meeting hall with his monks. There he washed his feet, entered the hall and sat down against the central pillar facing east. The monks, having washed their feet, entered the hall and sat down along the western wall facing east with the lord in front of them. The Pava Mallas washed their feet, entered the hall, and sat down along the eastern wall facing west with the Lord in front of them. Then the Lord spoke to the Mallas on Dhamma far into the night, instructing, inspiring, firing and delighting them. Then he dismissed them, saying,
"Vasetthas, the night has passed away. Now do as you think fit."
"Very good, Lord." Replied the Mallas, and they got up, saluted the lord, and went out passing by him on the right.
As soon as the Mallas had gone, the Lord, surveying the monks sitting silently all about said to venerable Shariputra,
"The monks are free from sloth and torpor, Shariputra, you think of a discourse on Dhamma to give to them. My back aches, I want to stretch it."
"Very good, Lord." Replied Shariputra.
Then the Lord, having folded his robe in four, lay down on his right side in the Lion posture, with one foot on the other, mindful and clearly aware and bearing in mind the time to arise.
Now at that time the Nigantha Nataputta had just died at Pava and at his death the Nigantha’s were split into two parties, quarreling and disputing. You would have thought they were bent on killing each other. Even the white robed lay followers were disgusted when they saw that their doctrine and discipline was so ill-proclaimed…having proclaimed by one not fully enlightened, and now with it’s support gone without an teacher.
And the Venerable Shariputra addressed the monks, referring to this situation and said, "So ill-proclaimed was their teaching and discipline, so un-edifyingly displayed, and so ineffectual in calming the passions, having been proclaimed by one who was not fully enlightened. But friends, this Dhamma has been well proclaimed by the Lord, the fully enlightened one and so we should all recite it together without disagreement, so that this Holy Life may be enduring and established for a long time, thus to be for the welfare and happiness of the Multitude, out of compassion for the world, for the benefit, welfare and happiness of deva’s and humans. And what is this Dhamma that has been well proclaimed by the Lord?
"There is one thing that was perfectly proclaimed by the Lord who knows and sees the fully enlightened Buddha. So we should all recite together for the benefit, welfare and happiness of devas and humans. What is this one thing? All beings are maintained by nutriment, all beings are maintained by conditions.
"There are sets of two things that were perfectly proclaimed by the Lord…which are they?
1. Mind and Body
2. Ignorance and Craving for Existence
3. Belief in Continued Existence and Belief in Non-Existence
4. Lack of Moral Shame and Lack of Moral Dread
5. Moral Shame and Moral Dread
6. Roughness and Friendship with Evil
7. Gentleness and Friendship with Good
8. Skill in Knowing Offences and the Procedure for Rehabilitation From Them
9. Skill in Entering and Returning from Jhana
10. Skill in Knowing the Eighteen Elements and in Paying Attention to Them (Mindfulness)
Ø Six Senses, their Mind as the Sixth, Their Objects and Corresponding Consciousnesses, (Eye, Sight-Object, and Eye Consciousness, etc)
11. Skill in Knowing the Twelve Sense Spheres and Dependant Origination
12. Skill in Knowing what are Causes and What are Not
13. Straightforwardness and Modesty
14. Patience and Gentleness
15. Gentle Speech and Politeness
16. Non-harming and Purity
17. Lack of Mindfulness and Clear Awareness
18. Mindfulness and Clear Awareness
19. Unguarded Sense Doors and Non-restrain in Eating
20. Guarded Sense Doors and Restraint in Eating
21. Powers of Reflection and Mental Development
22. Powers of Mindfulness and Concentration
23. Calm and Insight
24. The Sign of Calm and Grasping the Sign
25. Exertion and Non-distraction
26. Attainment of Morality and Right View
27. Failure of Morality and Right View
28. Purity of Morality and Right View
29. Purity of Right View and the Effort to Attain it
30. Being Moved to a Sense of Urgency By What Should Move One, And the Systematic Effort of One So Moved
31. Not Being Content with Wholesome Acts and Not Shrinking From Exertion
32. Knowledge and Liberation
33. Knowledge of the Destruction of the Defilements and of Their Non-Recurrence.
"These are the sets of two things that were perfectly proclaimed by the Lord, so we should recite them together.
"There are sets of three things. Which are they?
I. Three Unwholesome Roots
a. Greed
b. Hatred
c. Delusion
II. Three Wholesome Roots
a. Non-greed
b. Non-hatred
c. Non-delusion
III. There are Three Kinds of Wrong Conduct in Body, Speech and Thought
IV. There are Three Kinds of Right Conduct in Body, Speech and Thought.
V. Three Kinds of Unwholesome Thought
a. Sensuality
b. Enmity
c. Cruelty
VI. Three Kinds of Wholesome Thought
a. Renunciation
b. Non-Enmity
c. Non-Cruelty
VII. Three Kinds of Unwholesome Motivation
a. Through Sensuality
b. Through Enmity
c. Through Cruelty
VIII. Three Kinds of Wholesome Motivation
a. Through Renunciation
b. Through Non-Enmity
c. Through Non-Cruelty
IX. Three Kinds of Unwholesome Perception
a. Of Sensuality
b. Of Enmity
c. Of Cruelty
X. Three Kinds of Wholesome Perception
a. Of Renunciation
b. Of non-Enmity
c. Of non-Cruelty
XI. Three Unwholesome Elements
a. Sensuality
b. Enmity
c. Cruelty
XII. Three Wholesome Elements
a. Renunciation
b. Non-Enmity
c. Non-Cruelty
XIII. Three More Elements
a. The Element of Sense Desire
b. The Element of Form
c. The Formless Element
XIV. Three More Elements
a. The Element of Form
b. The Formless Element
c. The Element of Cessation
XV. Three More Elements
a. The Low Element
b. The Middling Element
c. The Sublime Element
XVI. Three Kinds of Craving
a. Sensual Craving
b. Craving for Becoming
c. Craving for Extinction
XVII. Three More Kinds of Craving
a. Craving for the World of Sense Desires
b. Craving for the World of Form
c. Craving for the Formless World
XVIII. Three More Kinds of Craving
a. For the World of Form
b. For the Formless World
c. For Cessation
XIX. Three Fetters
a. Of Personality Belief
b. Of Doubt
c. Of Attachment of Rite and Ritual
XX. Three Corruption
a. Of Sense Desire
b. Of Becoming
c. Of Ignorance
XXI. Three Kinds of Becoming
a. In the World of Sense Desire
b. Of Form
c. In the Formless World
XXII. Three Quests
a. For Sense Desires
b. For Becoming
c. For the Holy Life
XXIII. Three Forms of Conceit
a. I am Better than…
b. I am Equal to…
c. I am Worse than…
XXIV. Three Times
a. Past
b. Future
c. Present
XXV. Three "Ends"
a. Personality
b. It’s Arising
c. It’s Cessation
XXVI. Three Feelings
a. Pleasant
b. Painful
c. Neutral
XXVII. Three Kinds of Suffering
a. As Pain
b. As Inherent In Formations
c. As Due to Change
XXVIII. Three Accumulations
a. Evil with Fixed Result
b. Good with Fixed Result
c. Indeterminate
XXIX. Three Obstruction
a. One Hesitates
b. One Vacillates, Is Undecided
c. Is Unsettled about the Past, the Future, and The Present
XXX. Three Things a Tathāgata Has no Need to Guard Against
a. A Tathāgata is Perfectly Pure in Bodily Conduct
b. …In Speech
c. …In Thought
d. There is No Misdeed of Body, Speech, or Thought which he must conceal lest anyone should anyone get to hear about it.
XXXI. Three Obstacles
a. Lust
b. Hatred
c. Delusion
XXXII. Three Fires
a. Lust
b. Hatred
c. Delusion
XXXIII. Three More Fires
a. The Fire of Those to Be Revered
b. Of the Householder
c. Of those Worthy of Offerings
XXXIV. Threefold Classification of Matter
a. Visible and Resisting
b. Invisible and Resisting
c. Invisible and Unresisting
XXXV. Three Kinds of Karmic Formation
a. Meritorious
b. Demeritorious
c. Imperturbable
XXXVI. Three Types of Persons
a. The Learner
b. The Non-Learner
c. The One who is Neither
XXXVII. Three Types of Elders
a. Elder by Birth
b. …In Dhamma
c. …By Convention
XXXVIII. Three Grounds Based on Merit
a. That of Giving
b. That of Morality
c. That of Meditation
XXXIX. Three Grounds for Reproof
a. Based on What has been Seen
b. …Heard
c. …Suspected
XL. Three Kinds of Rebirth in the Realm of Sense Desire
a. There are Beings who Desire what Presents itself to Them and are in the Grip of that Desire, such as Human Beings, some devas, and some in states of woe
b. There are Beings who Desire what they have Created, such as the Deva’s who rejoice in their own creation
c. There are Beings who Rejoice in the Creations of Others, such as the Deva’s having power over others creation
XLI. Three Happy Rebirths
a. There are Beings who, having continually produced happiness now dwell in happiness, Such as the Devas of the Brahma Group
b. There are Beings who are overflowing with happiness, drenched with it, full of it, immersed in it, so that they occasionally exclaim "O, What Bliss" such as the Radiant Devas
c. There are Beings immersed in Happiness who are Supremely Blissful, experience only Perfect Happiness, such as the Lustrous Devas
XLII. Three Kinds of Wisdom
a. Of the Learner
b. Of the Non-Learner
c. Of the One who is Neither
XLIII. Three More Kinds of Wisdom
a. Based on Thought
b. Based on Learning (Hearing)
c. Based on Mental Development (Meditation)
XLIV. Three Armaments
a. What one has Learnt
b. Detachment
c. Wisdom
XLV. Three Faculties
a. Of Knowing that One Will Know the Unknown
b. Of Highest Knowledge
c. Of the One who Knows
XLVI. Three Eyes
a. The Fleshy Eye
b. The Divine Eye
c. The Eye of Wisdom
XLVII. Three Kinds of Training
a. In Higher Morality
b. In Higher Thought
c. In Higher Wisdom
XLVIII. Three Kinds of Development
a. Of the Emotions
b. Of the Mind
c. Of Wisdom
XLIX. Three "Unsurpassables"
a. Of Vision
b. Of Practice
c. Of Liberation
L. Three Kinds of Concentration
a. With thinking and Pondering
b. With Pondering without Thinking
c. With Neither
LI. Three More Kinds of Concentration
a. On Emptiness
b. On the "Sign-less"
c. Desire-less
LII. Three Purities
a. Of Body
b. Of Speech
c. Of Mind
LIII. Three Qualities of the Sage
a. As to Body
b. As to Speech
c. As to Mind
LIV. Three Skills
a. In Going Forward
b. In Going Down
c. In Means to Progress
LV. Three Intoxications
a. With Health
b. With Youth
c. With Life
LVI. Three Predominant Influences
a. Oneself
b. The World
c. The Dhamma
LVII. Three Topics of Discussion
a. Talk May be of the Past, "That is how it used to be"
b. Talk May be of the Future, "That is how it will be"
c. Talk May be of the Present, "That is how it is now"
LVIII. Three Knowledge’s
a. Of One’s Past Lives
b. Of the Decease and Rebirth of Beings
c. Of the Destruction of the Corruptions
LIX. Three Abidings
a. Deva-Abiding
b. Brahma-Abiding
c. The Aryan-Abiding
LX. Three Miracles
a. Of Psychic Power
b. Of Telepathy
c. Of Instruction
"These are the Sets of Three things, so we should all recite together for the Benefit, welfare, and happiness of devas and humans.
"There are Sets of Four Things which were perfectly proclaimed by the Lord.
I. "Four foundations of mindfulness: Here a monk abides contemplating body as body, ardent, clearly aware and mindful, having put aside hankering and fretting for the world; he abides contemplating feelings as feelings...he abides contemplating mind as mind...he abides contemplating mind objects as mind objects, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.
II. "Four great efforts: Here a monk rouses his will, makes an effort, stirs up energy, exerts his mind and strives to prevent the arising of un-arisen evil unwholesome mental states that have arisen. He rouses his will and strives to overcome evil unwholesome mental states that have arisen. He rouses his will and strives to produce un-arisen wholesome mental states. He rouses his will and strives to maintain wholesome mental states that have arisen, not to let them fade away, to bring them to greater growth, to the full perfection of development.
III. "Four roads to power: Here a monk develops concentration of intention accompanied by effort of will, concentration of energy...concentration of consciousness, and concentration of investigation accompanied by effort of will.
IV. "Four Jhanas: here a monk, detached from all sense desires, detached from unwholesome mental states, enters and remains in the first Jhana, which is with thinking and pondering, born of detachment, filled with delight and joy. And with the subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind, he enters and remains in the second Jhana, which is without thinking and pondering, born of concentration, filled with delight and joy. And with the fading away of delight, remaining imperturbable, mindful and clearly aware, he experiences in himself that joy of which the Noble Ones say: "Happy is he who dwells with equanimity and mindfulness," he enters and remains in the third Jhana. And, having given up pleasure and pain, and with the disappearance of former gladness and sadness, he enters and remains in the fourth Jhana which is beyond pleasure and pain, and purified by equanimity and mindfulness.
V. "Four concentrative meditations. This meditation, when developed and expanded, leads to
a. Happiness in the hear and now
b. Gaining knowledge and vision
c. Mindfulness and clear awareness and
d. The destruction of the corruptions.
i. How does this practice lead to happiness here and now? Here, a monk practices the four Jhanas
ii. How does it lead to the gaining of knowledge and vision? Here, a monk attends to the perception of light, he fixes his mind to the perception of day, by night as by day, by day as by night. In this way, with a mind clear and unclouded, he develops a state of mind that is full of brightness.
iii. How does it lead to mindfulness and clear awareness? Here, a monk knows feelings as they arise remain and vanish.
iv. How does this practice to the destruction of corruptions? Here, a monk abides in the contemplation of the rise and fall of the five aggregates of grasping: "This is material form, this is its arising, this is its ceasing; these are feelings, this is its arising, this is its ceasing; this perception, this is its arising, this is its ceasing; these are mental formations, this is its arising, this is its ceasing; this is consciousness, this is its arising, this is its ceasing."
VI. "Found boundless states. Here a monk, with a heart filed with loving kindness, pervades first one quarter, then the second, then the third and the fourth. Thus he stays, spreading the thought of loving kindness above, below and across, abundant, magnified, unbounded, without hatred or ill will. And likewise with compassion, sympathetic joy, and equanimity.
VII. "Four formless Jhanas. Here, a monk, by passing entirely beyond bodily sensations, by the disappearance of all sense of resistance and by non-attraction to the perception of diversity, seeing that space is infinite, reaches and remains in the sphere of infinite space. And by passing entirely beyond the sphere of infinite space, seeing that consciousness is infinite, he reaches and remains in the sphere of infinite consciousness. And by passing entirely beyond the sphere of infinite consciousness, seeing that there is nothing ["no thing" can be used for better clarity—webmaster], he reaches and remains in the sphere of nothingness. And by passing entirely beyond the sphere of nothingness, he reaches and remains in the sphere of neither perception nor non perception.
VIII. "Four supports: Here a monk judges that one thing is to be pursued, one thing endured, one this avoided, one thing suppressed.
IX. "Four Aryan lineages. Here, a monk
a. Is content with any old robe, praises such contentment, and does not try to obtain robes improperly or unsuitability. He does not worry if he does not get a robe, and if he does, he is not full of greedy, blind desire, but makes use of it, aware of such dangers and wisely aware of its true purpose. Nor is he conceited about being thus content with any old robe, and he does not disparage others. And one who is thus skilful, not lax, clearly aware and mindful, is known as a monk who is true to the ancient, original Aryan lineage. Again,
b. A monk is content with any alms food he may get...Again,
c. A monk is content with any old lodging place...and again,
d. A monk, being fond of abandoning rejoices in abandoning, and being fond of developing, rejoices in developing, is not therefore conceited...and one who is thus skilful, not lax, clearly aware and mindful, is known as a monk who is true to the ancient, original Aryan lineage.
X. "Four Efforts: The effort of
a. Restraint
b. Abandoning
c. Development
d. Preservation
i. What is the effort of restraint? Here, a monk, on seeing an object with the eye does not grasp at the whole or its details, striving to restrain what might cause evil, unwholesome states, such and hankering or sorrow, to flood in one him. Thus he watches over the sense of sight and guards it. Here, a monk, on smelling an object with his nose does not grasp at the whole of it or its details...Thus he watches over the sense of smell and guards it. Here, a monk, on hearing an object, tasting an object, or touching an object with his ears, tongue, or flesh does not grasp at the whole of it or its details...Thus he watches over [his senses] and guards [them].
ii. What is the effort of abandoning? Here, a monk does not assent to a thought of lust, of hatred, of cruelty that had arisen, but abandons it, dispels it, destroys it, makes it disappear.
iii. What is the effort of development? Here, a monk develops the enlightenment factor of investigation of states...of energy...of delight...of tranquility...of concentration...of equanimity, based on solitude, detachment, extinction, leading to maturity of surrender.
iv. What is the effort of preservation? Here, a monk keeps firmly in his mind a favorable object of concentration which has arisen, such as a skeleton or a corpse that is full of worms, blue-black, full of holes and bloated. [Death meditations: see "A Ghost in the Cloister"]
XI. "Four Knowledge’s: knowledge of Dhamma, of what is consonant with it, knowledge of others minds, conventional knowledge.
XII. "Four more knowledge’s: knowledge of suffering, it’s origin, it’s cessation, and the path.
XIII. "Four Factors of Stream Attainment: association with good people, hearing the true Dhamma, thorough attention, practice of the Dhamma in its entirety.
XIV. "Four characteristics of a Stream Winner: Here, the Aryan disciple is possessed of unwavering confidence in the Buddha, thus:
a. "This Blessed Lord is an Arahant, a fully enlightened Buddha, endowed with Wisdom and conduct, the well-farer, knower of the worlds, incomparable Trainer of men to be tamed, Teachers of gods and humans, enlightened and blessed."
b. He is possessed of unwavering confidence in the Dhamma thus: "Well-proclaimed by the Lord is the Dhamma, visible hear and now, timeless, inviting inspection, leading onwards, to be comprehended by the wise each one for himself."
c. He is possessed of unwavering confidence in the Sangha, thus: "Well directed is the Sangha of the Lord’s disciples, of upright conduct, on the right path, on the perfect path; that is to say the four pairs of persons, the eight kinds of men. The Sangha of the Lords disciples is worthy of veneration, an unsurpassed field of merit in the world." And
d. He is possessed of morality dear to the Noble Ones, unbroken, without defect, unspotted, without inconsistency, liberating, praised by the wise, uncorrupted, and conductive to concentration.
XV. "Four fruits of the ascetic life: the fruits of stream entry, of the once returner, of the non-returner, of Arahantship.
XVI. "Four elements: the elements of earth, water, fire, and air.
XVII. "Four nutriments: Material, food, gross or subtle; contact as second; mental volition as third, consciousness as fourth.
XVIII. "Four stations of consciousness: consciousness gains a footing either
a. In relation to materiality, with materiality as object and basis, as a place of enjoyment, or similarly in regard to
b. Feelings
c. Perceptions
d. Mental Formations, and there it grows, increases, and flourishes.
XIX. "Four ways of going wrong: one goes wrong through desire, hatred, delusion, fear.
XX. "Four arousals of craving: Craving arises in a monk because of robes, alms, lodging, being and non being.
XXI. "Four kinds of progress:
a. painful progress with slow comprehension
b. painful progress with quick comprehension
c. pleasant progress with slow comprehension
d. pleasant progress with quick comprehension
XXII. "Four more kinds of progress:
a. Progress with impatience
b. Patient progress
c. Controlled progress
d. Calm progress
XXIII. "Four ways of Dhamma.
a. Without hankering
b. Without enmity
c. With right mindfulness
d. With right concentration
XXIV. "Four ways of undertaking Dhamma: There is the way that is
a. Painful in the present and brings painful future results
b. Painful in the present and brings pleasant future results
c. Pleasant in the present and brings painful future results
d. Pleasant in the present and brings pleasant future results.
XXV. "Four divisions of Dhamma:
a. Morality
b. Concentration
c. Wisdom
d. Liberation
XXVI. "Four Powers:
a. Energy
b. Mindfulness
c. Concentration
d. Wisdom
XXVII. "Four kinds of resolves:
a. Wisdom
b. Truth
c. Relinquishment
d. Tranquility.
XXVIII. "Four ways of answering questions: the question
a. To be answered directly
b. Requiring an explanation
c. Requiring a counter question
d. To be set aside
XXIX. "Found kinds of Kamma—There is:
a. Black Kamma with black result
b. Bright Kamma with bright result
c. Black and Bright Kamma with Black and Bright result
d. Kamma that is neither black nor bright.
XXX. "Four things to be realized by seeing:
a. Former lives, to be realized by recollections
b. Passing away and re-arising to be realized by the divine eye
c. The eight deliverances, to be realized with the mental body
d. The destruction of the corruptions to be realized by wisdom.
XXXI. "Four Floods:
a. Sensuality,
b. Becoming,
c. Wrong Views
d. Ignorance.
XXXII. "Four Yokes
XXXIII. "Four Un-yokings, from
a. sensuality
b. becoming
c. views
d. ignorance
XXXIV. "Four Ties:
a. The Body Tie of hankering
b. Ill-will
c. Attachment to rite and ritual
d. Dogmatic Fanaticism
XXXV. "Four clingings
a. to sensuality
b. to views
c. to rules and rituals
d. to ego-belief.
XXXVI. "Four Kinds of generation:
a. From an egg
b. From a womb
c. From moisture (Larva grown creatures)
d. Spontaneous Rebirth (Taking rebirth in the Deva realm)
XXXVII. "Four Aryan modes of speech: stating that one has not seen, heard, sensed, known what one has not seen, heard, sensed, known.
XXXVIII. Ways of descent into the womb:
a. One descends into the mothers womb unknowing, stays there unknowing, and leaves it unknowing
b. One enters the womb knowing, stays there unknowing, and leaves it unknowing
c. One enters the womb knowing, stays there knowing, and leaves it unknowing.
d. One enters the womb knowing, stays there knowing, and leaves it knowing.
XXXIX. "Four ways of getting a new personality. There us an acquisition of personality that is brought about by
a. One’s own volition, not another’s
b. Another’s volition, not one’s own
c. Both
d. Neither
XL. "Four Purifications of offerings. There is the offering purified
a. By the giver but not by the recipient
b. By the recipient but not by the giver
c. By neither
d. By both.
XLI. "Four bases of sympathy
a. Generosity
b. Pleasing Speech
c. Beneficial Conduct
d. Impartiality
XLII. "Four un-Aryan modes of speech:
a. Refraining from lying
b. ...from slander
c. ...from abuse
d. ...from idle gossip.
XLIII. "Four more un-Aryan modes of speech: Claiming to have seen, Heard, Sensed, Known what one has not seen, heard, sensed, known.
XLIV. "Four Aryan modes of speech: stating that one has not seen, heard, sensed, known what one has not seen, heard, sensed, known.
XLV. "Four more un-Aryan modes of speech: claiming not to have seen, heard, sensed, known what one has seen, heard, sensed, known.
XLVI. "Four Aryan modes of speech: stating that one has seen, heard, sensed, known what one has seen, heard, sensed, known.
XLVII. "Four persons: Here a certain man
a. torments himself, is given to self tormenting
b. torments others, is given to tormenting others
c. torments himself and others, is given to self tormenting and tormenting others
d. torments neither himself or others, is not given to self tormenting and tormenting others. Thereby he dwells in this life without craving , released, cool, enjoying bliss, become as Brahma.
XLVIII. "Four more persons. Here a man’s life benefits
a. himself but not others
b. others but not himself
c. neither
d. both
XLIX. "Four more persons:
a. Living in darkness and bound to stay
b. Living in darkness and bound for the light
c. Living in the light and bound for darkness
d. Living in the light and bound to stay
L. "Four more persons:
a. The unshakable ascetic
b. The blue-lotus ascetic
c. The white-lotus ascetic
d. The subtly perfect ascetic
"These are the sets of four things which were perfectly proclaimed by the Lord...So we should all recite them together...for the benefit, welfare and happiness of devas and humans."
[End of First Recitation Section]
"There are sets of five things perfectly proclaimed...
I. "Five aggregates:
a. Body
b. Feelings
c. Perceptions
d. Mental Formations
e. Consciousness
II. Five aggregates for grasping:
f. Body
g. Feelings
h. Perceptions
i. Mental Formations
j. Consciousness
III. "Five strands of sense desire:
a. A sight seen by the eye
b. A sound heard by the ear
c. A smell smelled by the nose
d. A flavor tasted by the tongue.
e. A tangible object felt by the body as being desirable, attractive, nice, charming, associated with lust and arousing passion.
IV. "Five post-mortem destinies:
a. Hell
b. Animal Rebirth
c. The Realm of Hungry Ghosts
d. Humankind
e. The Deva Realm
V. "Five kinds of begrudging; as to
a. Dwelling places
b. Families
c. Gains
d. Beauty
e. Dhamma
VI. "Five Hindrances:
a. sensuality
b. ill-will
c. sloth and torpor
d. worry and flurry
e. skeptical doubt
VII. "Five lower fetters:
a. Personality Belief
b. Doubt
c. Attachment to rite and ritual
d. Sensuality
e. Ill-will
VIII. "Five higher fetters
a. craving for the world of form
b. craving for the formless world
c. conceit
d. restlessness
e. ignorance.
IX. "Five rules of training: refraining from
a. Taking Life
b. Taking what is not given
c. Sexual misconduct
d. Lying speech
e. Strong Drink and sloth producing drugs
X. "Five impossible things: an Arahant is incapable of
a. Deliberately taking the life of a living being
b. Taking what is not given in such a manner as to constitute theft
c. Sexual intercourse
d. Telling a deliberate lie
e. Storing up goods of sensual indulgence as he formerly did in the household life.
XI. "Five kinds of loss:
a. Loss of relatives
b. Wealth
c. Health
d. Morality
e. Right View. No beings fall into an evil state, a hell state after death because of the loss of relatives, health, or wealth; but beings do beings do fall into such states by loss of morality and right view.
XII. "Five kinds of gain:
a. Gain of relatives
b. Wealth
c. Health
d. Morality
e. Right View. No beings arise in a happy, heavenly state after death because of the gain of relatives, wealth, or health but beings are reborn in such states because of gains in morality and right view.
XIII. "Five dangers to the immoral through lapsing from morality; The immoral man, householders, by falling away from virtue, encounters five perils: great loss of wealth through heedlessness; an evil reputation; a timid and troubled demeanor in every society, be it that of nobles, Brahmins, householders, or ascetics; death in bewilderment; and, at the breaking up of the body after death, rebirth in a realm of misery, in an unhappy state, in the nether world, in hell.
XIV. "Five blessings...accrue to the righteous man through his practice of virtue: great increase of wealth through his diligence; a favorable reputation; a confident deportment, without timidity, in every society, be it that of nobles, Brahmins, householders, or ascetics; a serene death; and, at the breaking up of the body after death, rebirth in a happy state, in a heavenly world.
XV. "Five points to be borne in mind by a monk wishing to rebuke another:
a. I will speak at the proper time, not the wrong time
b. I will state the truth, not what is false
c. I will speak gently, not roughly
d. I will speak for his good, not for his harm
e. I will speak with love in my heard, not with enmity
XVI. "Five factors of endeavor: Here, a monk
a. Has faith, trusting in the enlightenment of the Tathāgata: ‘This Blessed Lord is an Arahant, a fully enlightened Buddha, perfected in knowledge and conduct, a well-farer, knower of the worlds, unequalled trainer of men to be tamed, teacher of gods and humans, a Buddha, a Blessed Lord.’ He proclaims this world with its gods, Maras, Brahmas, the world of ascetics and Brahmins with its princes and people, having come to know it by his own knowledge. He teaches a Dhamma that is ending, in the spirit and in the letter, and he displays the fully perfected, thoroughly purified holy life. And indeed it is good to see such Arahants."
b. Is in good health, suffers little distress or sickness, having a good digestion that is neither too cool nor too hot but is of a middling temperature suitable for exertion,
c. Is not fraudulent or deceitful, showing himself as he really is to his teacher or to the wise among his companions in the holy life
d. Keeps his energy constantly stirred up for abandoning unwholesome states and arousing the wholesome states,
e. Is a man of wisdom endowed with wisdom concerning rising and cessation with the Aryan penetration that leads to the complete destruction of suffering.
XVII. "Five pure abodes:
a. Aviha
b. Unworried
c. Clearly visible
d. Clear Sighted
e. Peerless
XVIII. "Five kinds of non returner:
a. The Less than half timer
b. The more than half timer
c. The gainer without exertion
d. The gainer with exertion
e. He who goes upstream to the acme, the pinnacle
XIX. "Five mental blockages: here a monk has doubts and hesitations
a. About the teacher, is dissatisfied and cannot settle his mind. Thus his mind is not inclined toward ardor, devotion, persistence and effort
b. About the Dhamma, is dissatisfied and cannot settle his mind. Thus his mind is not inclined toward ardor, devotion, persistence and effort
c. About the Sangha, is dissatisfied and cannot settle his mind. Thus his mind is not inclined toward ardor, devotion, persistence and effort
d. About the Training, is dissatisfied and cannot settle his mind. Thus his mind is not inclined toward ardor, devotion, persistence and effort
e. He is angry with his fellows in the holy life, he feels depressed and negative towards them. Thus his mind is not inclined toward ardor, devotion, persistence and effort
XX. "Five mental bondages: Here a monk has not got rid of the passion, desire, love, thirst, fever, craving
a. For sense desires: thus his mind is not inclined toward ardor, devotion, persistence and effort
b. For the body: Thus his mind is not inclined toward ardor, devotion, persistence and effort
c. For physical objects: Thus his mind is not inclined toward ardor, devotion, persistence and effort, or
d. Having eaten as much as his belly will hold he abandons himself to the pleasure of lying down, of contact, of sloth; or
e. He practices the holy life for the sake of becoming a member of some body of devas, great or small. Thus his mind is not inclined toward ardor, devotion, persistence and effort
XXI. Five Faculties: those of the
a. Eyes
b. Ears
c. Nose
d. Tongue
e. Body.
XXII. Five more faculties:
a. Pleasant bodily feeling
b. Pain
c. Gladness
d. Sadness
e. Indifferent feeling
XXIII. Five more faculties:
a. Faith
b. Energy
c. Mindfulness
d. Concentration
e. Wisdom
XXIV. Five elements making for deliverance.
a. Here, when a monk considered sense desires, his mind does not leap forward and take satisfaction in them, fix on them or make free with them, but when he considers renunciation it does leap forward, take satisfaction in it, fix on it, and make free with it. And he gets this thought well set, well developed, well raised up, well freed from the corruptions, the vexations and fevers that arise from sense desires, and he does not feel that sensual feeling. This is called the deliverance from sense desires. And the same applies to
b. Ill will
c. Cruelty
d. Forms
e. Personality
XXV. "Five bases of deliverance; here
a. the teacher or a respected fellow disciple teaches a monk Dhamma. And as he receives the teaching, he gains a grasp of both the spirit and the letter of the teaching. At this, joy arises in him, and from this joy, delight; and by this delight his senses are calmed, he feels happiness as a result, and with this happiness his mind is established;
b. he has not heard it thus, but in the course of the teaching Dhamma to others he has learnt it by heart as he has heard it, or
c. as he is chanting the Dhamma... or
d. ...when he applies his mind to the Dhamma, thinks and ponders over it and concentrates his attention on it; or
e. When he has properly grasped some concentration sign, has well considered it, applied his mind to it, and has well penetrated it with wisdom. At this, joy arises in him; and from this joy, delight, and by this delight his senses are calmed, he feels happiness as a result, and with this happiness his mind is established.
XXVI. "Five perceptions making for maturity of liberation: the perception of impermanence, of suffering in impermanence, of impersonality in suffering, of abandoning, of dispassion.
"These are sets of five things which were perfectly proclaimed by the lord..."
"There are sets of six things which were perfectly proclaimed by the Lord...
I. "Six internal sense spheres:
a. Eye sphere
b. Ear sphere
c. Nose sphere
d. Tongue sphere
e. Body sphere
f. Mind Sense sphere
II. Six external sense spheres:
a. Sight Object
b. Sound Object
c. Smell Object
d. Taste Object
e. Tangible Object
f. Mind Object
III. Six groups of consciousness
a. Sight Consciousness, Sound Consciousness etc
IV. Six groups of contact
a. Eye contact, ear contact, etc
V. Six groups of feeling
a. Feeling based on Eye Contact, Based on Ear contact, etc
VI. Six groups of perception:
a. Perception of sights, of sounds, smells, tastes, touches, and mind objects.
VII. Six groups of volitions
a. Volition based on sights, sounds, etc
VIII. Six groups of craving
a. Craving for sights, sounds, etc
IX. Six kinds of disrespect: Here, a monk behaves disrespectfully and discourteously towards the teacher, the Dhamma, the Sangha, the training, in respect of earnestness, of hospitality.
X. Six kinds of respect: Here, a monk behaves respectfully and courteously towards the teacher, the Dhamma, the Sangha, the training, in respect of earnestness, of hospitality.
XI. Six pleasurable investigations: When, on seeing a sight object with the eye, or hearing, smelling, tasting, touching, knowing a mind object [each with its respective sense sphere] one investigates a corresponding object productive of pleasure
XII. Six un-pleasurable investigations: When, on seeing a sight object with the eye, or hearing, smelling, tasting, touching, knowing a mind object [each with its respective sense sphere] one investigates a corresponding object productive of displeasure
XIII. Six indifferent investigations: When, on seeing a sight object with the eye, or hearing, smelling, tasting, touching, knowing a mind object [each with its respective sense sphere] one investigates a corresponding object productive of indifference
XIV. Six things conductive to communal living: as long as monks both in public and in private show living kindness to their fellows in acts of body, speech and thought...share with their virtuous fellows whatever they receive as a rightful gift, including the contents of their alms-bowls, which they do not keep for themselves...keep consistently, unbroken and unaltered those rules of conduct that are spotless, leading to liberation, praised by the wise, unstained and conducive to concentration, and persist therein with their noble fellows in both public and private...continue in that noble view that leads to liberation, to the utter destruction of suffering, remaining in such awareness with their fellows both in public and in private so long as in respect of what they receive as due offerings, even the contents of their alms bowls, they do not make use of them without sharing them with virtuous members of the community; so long as, in company with their brethren, they train themselves, openly and in private, in the rules of conduct, which are complete and perfect, spotless and pure, liberating, praised by the wise, uninfluenced (by mundane concerns), and favorable to concentration of mind; and in company with their brethren, preserve, openly and in private, the insight that is noble and liberating, and leads one who acts upon it to the utter destruction of suffering.
XV. Six roots of contention: here, a monk is angry and bears ill-will, he is disrespectful and discourteous to the Teacher, the Dhamma, and does not finish his training. He stirs up contention within the Sangha, which brings woe and sorrow to many, with evil consequences, misfortune and sorrow for devas and humans. If, friends, you should discover such a root of contention among yourselves or among others, you should strive to get rid of just that root of contention. If you find no such root of contention...then you should work to prevent its overcoming you in the future. Or if a monk is deceitful and malicious...or if a monk is envious and mean...or if a monk is cunning and devious...or if a monk is full of evil desires and wrong views...or if a monks is opinionated, obstinate and tenacious. If, friends, you should discover such a root of contention among yourselves or among others, you should strive to get rid of just that root of contention. If you find no such root of contention...then you should work to prevent its overcoming you in the future.
XVI. Six elements: the earth element, fire element, water element, air element, space element, and the consciousness element.
XVII. Six elements making for deliverance:
a. Here a monk might say, "I have developed the emancipation of the heart by loving kindness, expanded it, made it a vehicle and a base, established, worked well on it, set it will in train. And yet Ill-Will still grips my heart." He should be told, "No! Do not say that! Do not misrepresent the Blessed Lord, it is not right to slander him thus, for he would not have said such a thing! Your words are unfounded and impossible. If you develop the emancipation of the heart through loving kindness, ill will has no chance to envelop your heart. This emancipations through loving kindness is the cure for ill will."
b. Or he might say, "I have developed the emancipation of the heart through compassion, and yet cruelty still grips my hearts..." He should be told, "No! Do not say that! Do not misrepresent the Blessed Lord, it is not right to slander him thus, for he would not have said such a thing! Your words are unfounded and impossible. If you develop the emancipation of the heart through compassion, cruelty has no chance to envelop your heart. This emancipations through compassion is the cure for cruelty."
c. Or he might say, "I have developed the emancipation of the heart through equanimity, and yet lust grips my heart." He should be told, "No! Do not say that! Do not misrepresent the Blessed Lord, it is not right to slander him thus, for he would not have said such a thing! Your words are unfounded and impossible. If you develop the emancipation of the heart through equanimity, lust has no chance to envelop your heart. This emancipations through equanimity is the cure for lust."
d. Or he might say, "I have developed the emancipation of the heart through sympathetic joy, and yet aversion still grips my heart..." He should be told, "No! Do not say that! Do not misrepresent the Blessed Lord, it is not right to slander him thus, for he would not have said such a thing! Your words are unfounded and impossible. If you develop the emancipation of the heart through sympathetic joy, aversion has no chance to envelop your heart. This emancipations through sympathetic joy is the cure for aversion."
e. Or he might say, "I have developed the sign-less emancipation of the heart and yet my heart hankers after signs..." He should be told, "No! Do not say that! Do not misrepresent the Blessed Lord, it is not right to slander him thus, for he would not have said such a thing! Your words are unfounded and impossible. If you develop the emancipation of the heart through the sign-less emancipation, hankering after signs has no chance to envelop your heart. This emancipations through the sign-less emancipation is the cure for hankering after signs."
f. Or he might say, "The idea "I am" is repellent to me, I pay no head to the idea "I am this." Yet doubts, uncertainties and problems still grip my heart..." He should be told, "No! Do not say that! Do not misrepresent the Blessed Lord, it is not right to slander him thus, for he would not have said such a thing! Your words are unfounded and impossible. If you develop the emancipation of the heart through void, the idea "I am this" has no chance to envelop your heart. This emancipation through void is the cure for the idea "I am this."
XVIII. Six unsurpassed things: certain sights, things heard, gains, trainings, forms of service, objects of recollection.
XIX. Six subjects of recollection: The Buddha, the Dhamma, the Sangha, Morality, Renunciation, the Devas.
XX. Six stable states: on seeing an object with the eye, hearing a sound with the ear, smelling a smell with the nose, tasting a flavor with the tongue, touching a tangible object with the body, or cognizing a mental object with the mind, one is neither pleased not displeased, but remains equitable, mindful, and clearly aware.
XXI. Six species
a. Here, one born in dark conditions lives a dark life
b. One born in dark conditions lives a bright life
c. One born in dark conditions attains nibbāna, which is neither dark nor bright
d. One born in bright conditions lives a dark life
e. One born in bright conditions lives a bright life
f. One born in bright conditions attains nibbāna, which is neither dark nor bright
XXII. Six perceptions conducive to penetration: the perception of impermanence, of suffering in impermanence, of impersonality and suffering, of abandoning, of dissipation and the perception of cessation.
These are the sets of six things, which were perfectly proclaimed by the lord.
There are sets of seven things which have been perfectly proclaimed by the lord.
I. Seven Aryan Treasures
a. Faith
b. Morality
c. Moral Shame
d. Moral Dread
e. Learning
f. Renunciation
g. Wisdom
II. Seven factors of enlightenment
a. Mindfulness
b. Investigation of phenomena
c. Energy
d. Delight
e. Tranquility
f. Concentration
g. Equanimity
III. Seven requisites of concentration:
a. Right View
b. Right Thought
c. Right Speech
d. Right Action
e. Right Livelihood
f. Right Effort
g. Right Mindfulness
IV. Seven wrong practices: here a monk
a. Lacks Faith
b. Lacks Moral Shame
c. Lacks Moral Dread
d. Has little Learning
e. Is slack
f. Is unmindful
g. Lacks wisdom
V. Seven Right Practices: here a monk has faith, moral shame and moral dread, has much learning, has aroused vigor, has established mindfulness, possesses wisdom.
VI. Seven qualities of a true man: here a monk is a knower of the Dhamma, of meanings, of self, of moderation, of the right time, of groups of persons.
VII. Seven grounds for commendation: here a monk is keenly anxious
a. To undertake the training and wants to persist in this
b. To make a close study of the Dhamma
c. To get rid of desires
d. To find solitude
e. To arouse energy
f. To develop mindfulness and discrimination
g. To develop penetrative insight
VIII. Seven perceptions: perception of impermanence, of not self, of foulness, of danger, of abandonment, of dissipation, of cessation.
IX. Seven powers: of faith, energy, moral shame, moral dread, mindfulness, concentration, and wisdom.
X. Seven stations of consciousness: beings
a. Different in Body, different in perception
b. Different in Body, alike in perception
c. Alike in body, different in perception
d. Alike in body, alike in perception
e. Who have attained to the sphere of infinite space
f. ...of infinite consciousness
g. ...of no-thing-ness
XI. Seven persons worthy of offerings: ways liberated, the wisdom liberated, the body witness, the vision attainer, the faith liberated, the Dhamma devotee, and the Faith Devotee.
XII. Seven latent proclivities: Sensuous greed, resentment, views, doubt, conceit, craving for becoming, and ignorance.
XIII. Seven fetters: complacence, resentment, views, doubt, conceit, craving for becoming, and ignorance.
XIV. Seven rules for the pacification for the disputed questions that have been raised:
a. Proceedings face to face
b. Recollection
c. Mental Derangement
d. Confession
e. Majority Verdict
f. Habitual Bad Character
g. Covering over with grass
These are the sets of seven things which were perfectly proclaimed by the lord so we should all recite them for the benefit of devas and humans.
End of Second Recitation Section
There are sets of eight things perfectly proclaimed by the lord.
I. Eight wrong factors: wrong view, wrong thought, wrong action, wrong speech, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration.
II. Eight Right Factors: See above.
III. Eight persons worthy of offerings: The stream winner and one who had practiced to gain the fruit of stream entry. The once returner and one who has practiced to gain the fruit of once returner. The non returner...the Arahant...
IV. Eight occasions of indolence: here a monk
a. Has a job to do. He thinks, "I have got this job to do, but it will make me tired. I’ll have a rest." So he lies down and does not stir up enough energy to complete the uncompleted, to accomplish the unaccomplished, to realize the unrealized, or
b. He has done some work. He thinks, "I have done this work, now I am tired. I’ll have a rest." So he lies down and does not stir up enough energy to complete the uncompleted, to accomplish the unaccomplished, to realize the unrealized. Or
c. He has to go on a journey, and thinks, He thinks, "I have to go on this journey, it makes me tired. I’ll have a rest." So he lies down and does not stir up enough energy to complete the uncompleted, to accomplish the unaccomplished, to realize the unrealized. Or
d. He has been on a journey, and thinks, "He thinks, "I have done this work, now I am tired. I’ll have a rest." So he lies down and does not stir up enough energy to complete the uncompleted, to accomplish the unaccomplished, to realize the unrealized. Or
e. He goes on the alms round in a village or town. He does not get his fill of food. He thinks, "I’ve gone for alms, my body is tired and useless. I’ll have a rest." So he lays down...
f. He goes on the alms round and gets his fill of food, and thinks, "I’ve gone for alms, my body heavy and useless as if I were pregnant. I’ll have a rest" So he lays down...
g. He has developed some slight indisposition, and he thinks, "I’d better have a rest" so he lies down...
h. He is recuperating having not long recovered from an illness, and he thinks, "My body is weak and useless, I’ll have a rest." So he lays down...
V. Eight occasions for making an effort. Here a monk
a. Has a job to do, he thinks, "I’ve got this job to do, but in doing it I wont find it easy to pay attention to the teachings of the Buddhas. So I will stir up sufficient energy to complete the uncompleted. To accomplish the unaccomplished, to realize the unrealized. Or
b. He has done some work, he thinks, "Well, I did the job, but because of it I was not able to pay sufficient attention to the teaching of the Buddhas, so I will stir up sufficient energy..."
c. He has to go on a journey...
d. He has been on a journey... "I’ve been on this journey, but because of it, I wasn’t able to pay sufficient attention...
e. He goes for alms without getting his fill, so he thinks, "My body is light and fit, I’ll stir up energy..."
f. He goes for alms and gets his fill, so he things, "My body is strong and fit, I’ll stir up energy..."
g. He has some slight indisposition, so he thinks, "This might get worse, so I’ll stir up energy..."
h. He is recuperating having not long recovered, and he thinks, "it might be that the illness with recur, so I’ll stir up energy..."
VI. Eight bases for giving: one gives
a. As occasion offers
b. From fear
c. Thinking "he gave me something"
d. Thinking "he will give me something"
e. Thinking "it is good to give"
f. Thinking "I am cooking something, they are not. It would not be right not to give something to those who are not cooking."
g. Thinking "If I make this gift, I shall acquire a good reputation
h. In order to adorn and prepare one’s heart.
VII. Eight kinds of rebirth due to generosity
a. Here someone gives an ascetic or Brahmin food, drink, clothes, transport, garlands, perfumes and ointments, sleeping accommodation, a dwelling, or lights, and he hopes to receive a return for his gifts. He sees a rich Khattiya or Brahmin or Householder living in full enjoyment of the pleasures of the five senses and he thinks, "If only when I die I may be reborn as one of these rich people." He sets his heart on this thought, fixes it, and develops it. And this thought being launched at such a low level and not developed to a higher level leads to rebirth right there. But I say this of a moral person, not of an immoral one. The mental aspiration of a moral person is effective through its purity. Or
b. He gives such gifts and having heard that the devas in the realm of the four great kings live long, are good looking, and lead a happy life, he thinks, "If only I could be reborn there!" Or he similarly aspires to rebirth in the heavens of
c. The thirty three gods
d. The Yama Devas
e. The Tushita Devas
f. The Nimmanarati Devas
g. The Paramanimmita Vasavatti Devas. And this thought leads to rebirth right there... The mental aspiration of a moral person is effective through its purity. Or
h. He similarly aspires to rebirth in the world of Brahma... but I say this of a moral person, not an immoral one. One freed from passion, not one still swayed by passion. The mental aspiration of such a moral person is effective through liberation from passion.
VIII. Eight Assemblies: The assembly of Khattiyas, Brahmins, Householders, Ascetics, Devas of the Realm of the Four Great Kings, of the thirty three gods, of Maras, of Brahmas.
IX. Eight worldly conditions: gain and loss, fame and shame, blame and praise, happiness and misery.
X. Eight stages of mastery:
a. Perceiving forms internally, one sees external forms limited and beautiful or ugly;
b. Perceiving forms internally, one sees external forms unlimited and beautiful or ugly;
c. Not perceiving forms internally, one sees external forms limited...
d. Not perceiving forms internally, one sees external forms unlimited...; not perceiving forms internally, one perceives forms that are
e. Blue
f. Yellow
g. Red
h. White...
XI. Eight liberations
a. Possessing form one sees forms;
b. Not perceiving material forms in oneself, on sees them outside;
c. Thinking: "It is beautiful" one becomes intent on it;
d. One enters the sphere of infinite space;
e. The sphere of infinite consciousness
f. The sphere no-thing-ness
g. The sphere of neither perception or non-perception
h. The cessation of perception and feeling.
These are the sets of eight things...
These are the sets of nine things...
I. Nine causes of malice: Malice is stirred up by the thought,
a. He has done me an injury
b. He is doing me an injury
c. He will do me an injury
d. He has done an injury to someone who is dear and pleasant to me
e. He is doing an injury to someone who is dear and pleasant to me
f. He will do an injury to someone who is dear and pleasant to me
g. He has done a favor for someone who is hateful and unpleasant to me
h. He is doing a favor for someone who is hateful and unpleasant to me
i. He will do a favor for someone who is hateful and unpleasant to me
II. Nine ways of overcoming malice: Malice is overcome by the thought:
a. He has done me an injury – what good would it do to harbor malice?
b. He is doing me an injury – what good would it do to harbor malice?
c. He will do me an injury – what good would it do to harbor malice?
d. He has done an injury to someone who is dear and pleasant to me – what good would it do to harbor malice?
e. He is doing an injury to someone who is dear and pleasant to me – what good would it do to harbor malice?
f. He will do an injury to someone who is dear and pleasant to me – what good would it do to harbor malice?
g. He has done a favor for someone who is hateful and unpleasant to me – what good would it do to harbor malice?
h. He is doing a favor for someone who is hateful and unpleasant to me – what good would it do to harbor malice?
i. He will do a favor for someone who is hateful and unpleasant to me – what good would it do to harbor malice?
III. Nine abodes of beings:
a. Beings different in body and different in perception
b. Beings different in body and alike in perception
c. Beings alike in body and different in perception
d. Beings alike in body and like in perception
e. The realm of unconscious beings
f. The realm of neither perception nor non perception
g. Beings who have attained to the sphere of infinite space
h. Beings who have attained to the sphere of infinite consciousness
i. Beings who have attained to the sphere of no-thing-ness
IV. Nine unfortunate, inopportune times for leading the holy life
a. A Tathāgata has been born into the world, Arahant, fully enlightened Buddha, and the Dhamma is taught which leads to calm and perfect Nibbāna, which leads to enlightenment as taught by the Well Farer, and this person is born in a hell state.\
b. Among the animals
c. Among the Petas
d. Among the Asuras
e. In a long lived group of Devas
f. He is born in the border regions among foolish barbarians where there is no access for monks and nuns, or male and female lay followers.
g. He is born in the middle country, but he has wrong views and distorted vision, thinking, "there is no giving, offering, or sacrificing, there is no fruit or result of good or bad deeds. There is not this world and the next world, there are no parents and there is no spontaneous rebirth. There are no ascetics and Brahmins in the world, who, having attained to the highest, and realized for themselves the highest knowledge about this world and the next and proclaim it" or
h. He is born in the middle country, but lacks wisdom and is stupid. Or is deaf and dumb, and cannot tell whether something has been well said or has been ill-said. Or else
i. No Tathāgata has arisen and this person is born in the middle country and is intelligent, not stupid, and not deaf or dumb, and well able to tell whether something has been well said or ill said.
V. Nine successive abidings: The Jhanas and spheres of infinite space, infinite consciousness, no-thing-ness, neither perception nor non perception, and cessation of perception and feeling.
VI. Nine successive cessations: By the attainment of the first Jhana, perceptions of sensuality cease, by the attainment of the second jhana thinking and pondering cease, by the attainment of the third Jhana delight ceases, by the attainment of the fourth Jhana in and out breathing ceases, by the attainment of the sphere of infinite space the perception of materiality ceases, by the attainment of the sphere of infinite consciousness, the perception of the sphere of infinite space ceases. By the attainment of the sphere of no-thing-ness the perception of the sphere of infinite consciousness ceases. By the attainment of the sphere of neither perception nor non perception, the perception of the sphere of no-thing-ness ceases. By the attainment of the cessation of perception and feeling, perception and feeling cease.
These are the sets of nine things.
There are sets of ten things perfectly proclaimed by the lord.
I. Ten things that give protection. Here a monk
a. Is moral, he lives restrained according to the restraint of the disciple, persisting in right behavior, seeing danger in the slightest fault. He keeps to the rules of training.
b. He has learnt much and bears in mind and retains what he has learnt. In these teaching, beautiful in the beginning, the middle and the ending which in spirit and in letter proclaim the absolutely perfected and purified holy life, he is deeply learned, he remembers them, recites them, reflects on them, and penetrates them with vision.
c. He is a friend, associate, and intimate of good people.
d. He is affable, endowed with gentleness and patience. Quick to grasp instruction.
e. Whatever various jobs there are to be done for his fellow monks he is skillful, not lax, using foresight in carrying them out, and is good at doing and planning.
f. He loves the Dhamma and delights in hearing it. He is especially fond of the advanced doctrine and discipline.
g. He is content with any kind of requisites, robes, alms food, lodgings, medicines in case of illness.
h. He ever strives to arouse energy, to get rid of unwholesome states, to establish wholesome states, untiringly and energetically striving to keep such good states, and never shaking off the burden.
i. He is mindful, with a great capacity for clearly recalling things done and said long ago.
j. He is wise with wise perception of arising and passing away, that Aryan perception that leads to the complete destruction of suffering.
II. Ten objects for the attainment of absorption. He perceives the earth-kasina, the water kasina, the fire kasina, the wind kasina, the blue kasina, the yellow kasina, the red kasina, the white kasina, the space kasina, the consciousness kasina, above, below, on all sides, undivided, unbounded.
III. Ten unwholesome courses of action. Taking life, taking what is not given, sexual misconduct, lying speech, slander, rude speech, idle chatter, greed, malevolence, wrong view.
IV. Ten wholesome courses of action. Avoidance of taking life, avoidance of taking what is not given, avoidance of sexual misconduct, avoidance of lying speech, avoidance of slander, avoidance of rude speech, avoidance of idle chatter, avoidance of greed, avoidance of malevolence, and avoidance of wrong view.
V. Ten Aryan dispositions: here a monk
a. Has got rid of the five factors,
b. Possesses six factors
c. Has established one guard
d. Observes the four supports,
e. Has got rid of sectarian opinions
f. Has quite abandoned quest
g. Is pure of motive
h. Has tranquilized his emotions, Is well liberated
i. In heart
j. By wisdom.
a. How has he got rid of five factors? Here he has got rid of sensuality, ill will, sloth and torpor, worry and flurry, and doubt.
b. What six factors does he possess? On seeing an object with the eye, hearing a sound with the ear, smelling a smell with your nose, tasting a flavor with your tongue, touching a tangible object, or cognizing a mental object with the mind, he is neither pleased nor displeased, but remains equitable, mindful, and clearly aware.
c. How has he established the one guard? By guarding his mind with mindfulness.
d. What are the four supports? He judges that one thing is to be pursued, one thing endured, one thing avoided, and one thing suppressed.
e. How has he got rid of sectarian opinions, whatever individual opinions are held by the majority of ascetics and Brahmins, he has dismissed, abandoned, rejected, let go.
f. How is he one who had quite abandoned quests? He has abandoned the quest for sense desires, for rebirth, for the holy life.
g. How is he pure of motive? He has abandoned thoughts of sensuality, ill will, cruelty.
h. How is he one who has tranquilized his emotions? Because, having given up pleasure and pain, with the disappearance of former gladness and sadness, he enters into a state beyond pleasure and pain, which is purified by equanimity, and this is the fourth Jhana.
i. How is he well emancipated in heart? He is liberated from the thought of greed, hatred, and delusion.
j. How is he well liberated by wisdom? He understands, "For me, greed hatred and delusion are abandoned, cut off at the room like a palm tree stump. Destroyed and incapable of growing again.
VI. Ten qualities of the non-learner: the non learners right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, right liberation.
These are the sets of then things, which have been perfectly set forth by the Lord who Knows and Sees, the fully enlightened Buddha. So we should all recite them together without disagreement so that this holy life may be long lasting and established for a long time to come. thus to be for the welfare and happiness of the Multitude, out of compassion for the world, for the benefit, welfare and happiness of deva’s and humans. And then the Lord had stood up, he said to the venerable Shariputra, "Good, Good, Shariputra, well indeed have you proclaimed the way of chanting together for the monks."
These things were said by the venerable Shariputra, and the teacher confirmed them, the monks were delighted and rejoiced at the venerable Shariputra’s words.