13. “Monks, there are these ten fetters. What ten? The five lower fetters and the five higher fetters. And what are the five lower fetters? Personality-view (sakkāyadiṭṭhi), doubt (vicikicchā), attachment to rites and rituals (sīlabbataparāmāsa), sensual desire (kāmacchanda), and ill-will (byāpāda). These are the five lower fetters. And what are the five higher fetters? Lust for forms (rūparāga), lust for the formless (arūparāga), conceit (māna), restlessness (uddhacca), and ignorance (avijjā). These, monks are the five higher fetters.”

Discourse on the Lion’s Roar

(A.v.32)

21. “The lion, monks, the king of the jungle, comes out of his lair in the morning. Having come out of his lair, he rouses himself, and having roused himself, he surveys the four directions. Having surveyed the four directions, he roars the lion’s roar in assemblies three times. Having roared the lion’s roar three times, he goes out to his hunting ground. What is the reason? [33] ‘Let me cause no harm to small creatures that might cross my path!’”

“The lion, monks, is a metaphor for the Tathāgata, the Arahant, the Fully Enlightened Buddha. When the Tathāgata teaches the Dhamma to an audience, this is his lion’s roar.

“These are the ten powers of a Tathāgata, monks, endowed with which he claims the place of the leading bull, roars the lion’s roar in assemblies, and sets in motion the Brahma wheel. What ten?

“Herein, monks, the Tathāgata understands as it really is the possible as possible, and the impossible as impossible. Because he understands as it really is the possible as possible and the impossible as impossible, he claims the place of the leading bull, roars the lion’s roar in assemblies, and sets in motion the Brahma wheel.

“Again, monks, the Tathāgata understands as it really is the result of undertaking volitional action in the past, present, and future … Because of this he claims the place of the leading bull, roars the lion’s roar in assemblies, and sets in motion the Brahma wheel.

“Again, monks, the Tathāgata understands as it really is the practice leading to every destination … Because of this he claims the place of the leading bull, roars the lion’s roar in assemblies, and sets in motion the Brahma wheel.

“Again, monks, the Tathāgata [34] understands as it really is the world with its many different elements … Because of this he claims the place of the leading bull, roars the lion’s roar in assemblies, and sets in motion the Brahma wheel.

“Again, monks, the Tathāgata understands as it really is the various inclinations of living beings … Because of this he claims the place of the leading bull, roars the lion’s roar in assemblies, and sets in motion the Brahma wheel.

“Again, monks, the Tathāgata understands as it really is the maturity of the spiritual faculties of other beings … Because of this he claims the place of the leading bull, roars the lion’s roar in assemblies, and sets in motion the Brahma wheel.

“Again, monks, the Tathāgata understands as it really is the defilement, the purification, and emergence from the absorptions, liberations, concentrations, and attainments … Because of this he claims the place of the leading bull, roars the lion’s roar in assemblies, and sets in motion the Brahma wheel.

“Again, monks, the Tathāgata understands as it really is many former existences, namely: one birth, two birth, three births, four births, five births, ten births, twenty births, forty [35] births, fifty births, a hundred births, a thousands births, many aeons of evolution, many aeons of devolution, many aeons of evolution and devolution. On that occasion: “I was of such and such a name, such and such a clan, such and such appearance, such was my food, such was the happiness and suffering that I experienced, such was my life-span, having deceased there I was reborn here,” thus he recollects the characteristics and details of his former existences … Because of this he claims the place of the leading bull, roars the lion’s roar in assemblies, and sets in motion the Brahma wheel.

“Again, monks, the Tathāgata with the divine-eye purified beyond that of human beings he sees living beings deceasing and arising as inferior or superior, beautiful or ugly, fortunate or unfortunate, in accordance with their kamma, knowing: “These beings endowed with bodily misconduct, verbal misconduct, mental misconduct, abusers of the Noble Ones, holders of wrong-views, undertaking kamma with wrong-view, on the break-up of the body after death arose in states of loss, in unfortunate destinations, in perdition, in hell; these beings, endowed with bodily good conduct, verbal good conduct, mental good conduct, not abusers of the Noble Ones holders of right-views, undertaking kamma with right-view, on the break-up of the body after death arose in fortunate destinations, in a heavenly realm … [39] Because of this he claims the place of the leading bull, roars the lion’s roar in assemblies, and sets in motion the Brahma wheel.

“Again, monks, the Tathāgata with the destruction of the outflows, having realised in this very life by himself with direct knowledge the liberation of mind and liberation by wisdom and abides in it … Because of this he claims the place of the leading bull, roars the lion’s roar in assemblies, and sets in motion the Brahma wheel.

“These are the ten powers of a Tathāgata, monks, endowed with which he claims the place of the leading bull, roars the lion’s roar in assemblies, and sets in motion the Brahma wheel.”

A Discourse to Upāli

(A.v.70)

31. Then the Venerable Upāli approached the Blessed One, having approached and having paid homage to the Blessed One he sat down at one side. Sitting at one side the Venerable Upāli said the Blessed One: “Dependent on how many reasons, venerable sir, has the Tathāgata laid down for his disciples the training rules that are recited in the Pātimokkha?”

“Dependent on ten reasons, Upāli, the Tathāgata has laid down for his disciples the training rules that are recited in the Pātimokkha. What ten?

For the excellence of the community (Saṅghasuṭṭhutāya),
For the comfort of the community (Saṅghaphāsutāya),
For the control of evil-minded individuals (dummaṅkūnaṃ puggallānaṃ niggahāya),
For the comfort of well-behaved monks (pesalānaṃ bhikkhūnaṃ phāsuvihārāya),
For the restraint of arisen corruptions (diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya),
To prevent the arising of future corruptions (samparāyikānaṃ āsavānaṃ paṭighātāya),
To arouse faith in those who lack faith (appasannānaṃ pasādāya),
To strengthen faith in those who have faith (pasannānaṃ bhiyyobhāvāya),
To establish the true Dhamma (saddhammaṭṭhitiyā),
To support the Vinaya (vinayānuggahāya).

“Dependent on these ten reasons, Upāli, the Tathāgata has laid down for his disciples the training rules that are recited in the Pātimokkha.”

Schism

(A.iv.73)

37. “Schism in the community of monks, venerable sir, it is called schism in the community of monks. How, venerable sir is the community of monks divided?” “Here, Upāli, 1) monks explain not Dhamma as Dhamma; 2) they explain Dhamma as not Dhamma; 3) they explain not Vinaya as Vinaya [74]; 4) they explain Vinaya as not Vinaya; 5) they explain what was not said, not uttered, by the Tathāgata as said, uttered, by him; 6) they explain what was said, uttered by the Tathāgata as not said, not uttered, by him; 7) they explain what was practised by the Tathāgata as not practised by him; 8) they explain what was not practised by the Tathāgata as practised by him; 9) they explain what was laid down by the Tathāgata as not laid down by him; 10) they explain what was not laid down by the Tathāgata as laid down by him. With these ten grounds they withdraw and separate. They perform legal acts separately and recite the Pāṭimokkha separately. In this way, Upāli, the community of monks is divided.”

Roots of Contention (2)

(A.v.78)

43. “How many roots of contention are there?” “Upāli, there are ten roots of contention. What ten? Here, Upāli, 1) monks explain what is not an offence, as an offence; 2) they explain an offence as not an offence; 3) they explain a light offence as a heavy offence; 4) they explain a heavy offence as a light offence; 5) they explain a coarse offence as not a coarse offence; 6) they explain what is not a lewd offence as a lewd offence; 7) they explain a curable offence as an incurable offence; 8) they explain an incurable offence as a curable offence; 9) they explain a redeemable offence as not redeemable; 10) they explain an irredeemable offence as redeemable. These, Upāli, are the ten roots of contention.

To the Sakyans on the Uposatha

(A.v.83)

46. At one time the Blessed One was dwelling among the Sakyans at Kapilavatthu, in Nigrodha’s monastery. Then many Sakyan lay disciples approached the Blessed One on the Uposatha day; having approached, they paid homage to the Blessed One and sat down at one side. As the Sakyan lay disciples were sitting at one side the Blessed One said to them: “Do you, Sakyans, observe the Uposatha with eight factors?”

“Sometimes we observe the Uposatha with eight factors, venerable sir, sometimes we do not.”

“It is a loss for you, Sakyans, a misfortune for you when life is at risk of grief and death that you observe the Uposatha with eight factors sometimes, and sometimes do not.

“What do you think, Sakyans? If a man here could earn half a kahāpaṇa, without doing anything unwholesome, for a day’s work? [84] Would that be enough to call him a skilful and industrious man?”

“Indeed it would, venerable sir.”

“What do you think, Sakyans? If a man here could earn a kahāpaṇa, without doing anything unwholesome, for a day’s work? Would that be enough to call him a skilful (dakkho) and industrious (uṭṭhānasampanno) man?”

“Indeed it would, venerable sir.”

“What do you think, Sakyans? If a man here could earn two … three … four … five … six … seven … eight … nine … ten … twenty … thirty … forty … fifty … a hundred kahāpaṇas, without doing anything unwholesome, for a day’s work? Would that be enough to call him a skilful and industrious man?”

“Indeed it would, venerable sir.”

“What do you think, Sakyans? If this man earned a hundred or a thousand kahāpaṇas daily and saved whatever he earned, living for a hundred years, would he acquire a great heap of wealth?”

“Indeed he would, venerable sir.”

“What do you think, Sakyans? Would that man due to his wealth, by reason of his wealth, because of his wealth, be able to abide enjoying supreme happiness for a single night or day?”

“Indeed not, venerable sir. For what reason? Sensual pleasures, venerable sir, are impermanent, empty, false, and deceptive.”

“However, Sakyans, herein my disciples who abide heedful, diligent, and resolute for ten years practising as exhorted by me might dwell experiencing supreme happiness for a hundred years, for ten thousand years, for a hundred thousand years, will surely become a once-returner or a non-returner, or at least a stream-winner. Let alone ten years, Sakyans, herein my disciples who abide heedful, diligent, and resolute for nine years … eight years … seven years … six years … five years … four years … three years … two years … my disciples who abide heedful, diligent, and resolute for one year practising as exhorted by me might dwell experiencing supreme happiness for a hundred years, for ten thousand years, [85] for a hundred thousand years, will surely become a once-returner or a non-returner, or at least a stream-winner. “

“Let alone one year, Sakyans, herein my disciples who abide heedful, diligent, and resolute for ten months … nine months … eight months … seven months … six months … five months … four months … three months … two months … one month … half a month practising as exhorted by me might dwell experiencing supreme happiness for a hundred years, for ten thousand years, for a hundred thousand years, will surely become a once-returner or a non-returner, or at least a stream-winner.

“Let alone half a month, Sakyans, herein my disciples who abide heedful, diligent, and resolute for ten days … nine days … eight days … seven days [86] … six days … five days … four days … three days … two days … one day … half a month practising as exhorted by me might dwell experiencing supreme happiness for a hundred years, for ten thousand years, for a hundred thousand years, will surely become a once-returner or a non-returner, or at least a stream-winner.

“It is a loss for you, Sakyans, a misfortune for you when life is at risk of grief and death that you observe the Uposatha with eight factors sometimes, and sometimes do not.” “From today onwards, venerable sir, we will observe the Uposatha with eight factors [regularly].”

Facts for Constant Recollection by One Gone-forth

(A.v.87)

48. “These ten facts, monks, should be constantly recollected by one gone-forth. What ten?

‘I have no caste,’ should be constantly recollected by one gone-forth.

‘My livelihood depends on others,’ should be constantly recollected by one gone-forth. [88]

‘I should not do what others do,’ should be constantly recollected by one gone-forth.

‘Do I reprove myself about my morality?’ should be constantly recollected by one gone-forth.

‘Do my wise companions in the holy life reprove me for my morality?’ should be constantly recollected by one gone-forth.

‘All that is mine, beloved and pleasing, will become otherwise, will be separated from me,’ should be constantly recollected by one gone-forth.

‘I am the owner of my kamma, I am the heir to my kamma, I am born from my kamma, I am related to my kamma, I have kamma as my refuge and protection, whatever good or evil kamma I do, of that I will become the heir,’ should be constantly recollected by one gone-forth.

‘How am I spending my days and nights?’ should be constantly recollected by one gone-forth.

‘Do I delight in solitary dwellings?’ should be constantly recollected by one gone-forth.

‘Have I attained any superior human states, any knowledge and vision worthy of the Nobles Ones such that when questioned in my final moments by my fellows in the holy life I will not be embarrassed?’ should be constantly recollected by one gone-forth.

“These ten facts, monks, should be constantly recollected by one gone-forth.”

A Discourse to Girimānanda

(A.v.108)

60. Thus have I heard — at one time the Blessed One was dwelling at Sāvatthi, in Prince Jeta’s grove, in the monastery of Anāthapiṇḍika. Then on that occasion the Venerable Girimānanda was sick, grievously ill, and in great pain. Then the Venerable Ānanda approached the Blessed One, and having approached, he paid homage to the Blessed One and sat down at one side. Sitting at one side, the Venerable Ānanda said to the Blessed One: “Venerable sir, the Venerable Girimānanda is sick, grievously ill, and in great pain. It would be good, venerable sir, if the Blessed One would approach the Venerable Girimānanda out of compassion.”

“If, Ānanda, you relate these ten perceptions to the Venerable Girimānanda it is possible that having heard them his disease will be allayed. [109] What ten? The perception of impermanence, the perception of not-self, the perception of repulsiveness, the perception of danger, the perception of abandoning, the perception of dispassion, the perception of cessation, the perception of disenchantment with the entire world, the perception of dispassion regarding all mental formations, and mindfulness of breathing.

“What, Ānanda, is the perception of impermanence? Here, Ānanda, a monk, having gone to a forest, or the root of a tree, or an empty place, reflects thus: ‘Form is impermanent, feeling is impermanent, perception is impermanent, mental formations are impermanent, consciousness is impermanent.’ Thus he dwells contemplating impermanence in these five aggregates of attachment. This, Ānanda, is called the perception of impermanence. (1)

“What, Ānanda, is the perception of not-self? Here, Ānanda, a monk, having gone to a forest, or the root of a tree, or an empty place, reflects thus: ‘The eye is not-self, forms are not-self, the ear is not-self, sounds are not-self, the nose is not-self, odours are not-self, the tongue is not-self, flavours are not-self, the body is not-self, touches are not-self, the mind is not-self, ideas are not-self.’ Thus he dwells contemplating not-self in these six internal and external sense-bases. This, Ānanda, is called the perception of not-self. (2)

What, Ānanda, is the perception of repulsiveness? Here, Ānanda, a monk, having gone to a forest, or the root of a tree, or an empty place, considers this body from the bottom of the soles of the feet to the top of the head hairs: ‘There are in this body: head hairs (kesā), body hairs (lomā), nails (nakkhā), teeth (dantā), skin (taco), flesh (maṃsaṃ), sinews (nhāru), bones (aṭṭhi), bone-marrow (aṭṭhimiñjaṃ), kidney (vakkaṃ), heart (hadayaṃ), liver (yakanaṃ), pleural membrane (kilomaka), spleen (pihakaṃ), lungs (papphāsaṃ), intestine (antaṃ), bowels (antaguṇaṃ), stomach (udariyaṃ), undigested food (karīsaṃ), bile (pittaṃ), phlegm (semhaṃ), pus (pubbo), blood (lohitaṃ), sweat (sedo), fat (medo), tears (assu), grease (vasā), saliva (kheḷo), mucus (siṅghāṇikā), synovial fluid (lasikā), urine (mutta).’ Thus he dwells contemplating repulsiveness in this body. This, Ānanda, is called the perception of repulsiveness. (3)

“What, Ānanda, is the perception of danger? Here, Ānanda, a monk, having gone to a forest, or the root of a tree, or an empty place, reflects thus: ‘How much suffering is this body, how much danger? [110] In this body various diseases arise, such as diseases of the eye (cakkhu), hearing (sota), smell (ghāna), tongue (jivhā), body (kāya), head (sīsa), ears (kaṇṇa), mouth (mukha), teeth (danta), lips (oṭṭha), coughs (kāso), asthma (sāso), colds (pināso), burning (ḍāho), fever (jaro), stomach-disease (kucchirogo), dizziness (mucchā), diarrhoea (pakkhandikā), gripes (sūlā), cholera (visūcikā), leprosy (kuṭṭhaṃ), boils (gaṇḍo), eczema (kilāso), tuberculosis (soso), epilepsy (apamāro), ringworm (daddu), itch (kaṇḍu), scabs (kacchu), nail-scratching (nakhasā), scabies (vitacchikā), ailments of the blood or bile, diabetes (madhumeho), cancer (aṃsā), pustules (piḷakā), ulcers (bhagandalā), diseases arising from bile (pittasamuṭṭhānā ābādhā), diseases arising from phlegm (semhasamuṭṭhānā ābādhā), diseases arising from wind (vātasamuṭṭhānā ābādhā), diseases arising from a mix of bodily humours (sannipātikā ābādhā), diseases caused by change of climate (utupariṇāmajā ābādhā), injuries caused by carelessness (visamaparihārajā ābādhā), injuries caused by assault (opakkamikā ābādhā), diseases or injuries caused by the fruition of past kamma (kammavipākajā ābādhā), oppression by cold (sītaṃ), heat (uṇhaṃ), hunger (jighacchā), thirst (pipāsā), faeces (uccāro), and urine (passāvo).’ Thus he dwells contemplating danger in this body. This, Ānanda, is called the perception of danger. (4)

“What, Ānanda, is the perception of abandoning? Here, Ānanda, a monk, does not give in to thoughts of sensuality, he renounces them, he drives them out, he destroys them, and causes them to perish. He does not give in to thoughts of ill-will, he renounces them, he drives them out, he destroys them, and causes them to perish. He does not give in to thoughts of cruelty, he renounces them, he drives them out, he destroys them, and causes them to perish. He does not give in to unarisen evil unwholesome states, he renounces them, he drives them out, he destroys them, and causes them to perish. This, Ānanda, is called the perception of abandoning. (5)

“What, Ānanda, is the perception of dispassion? Here, Ānanda, having gone to a forest, or the root of a tree, or an empty place, reflects thus: ‘This is peaceful, this is superior, namely the calming of all formations, the relinquishment of all clinging to rebirth, the destruction of craving, dispassion, cessation.’ This, Ānanda, is called the perception of dispassion. (6)

“What, Ānanda, is the perception of cessation? Here, Ānanda, having gone to a forest, or the root of a tree, or an empty place, reflects thus: ‘This is peaceful, [111] this is superior, namely the calming of all formations, the relinquishment of all clinging to rebirth, the destruction of craving, dispassion, cessation.’ This, Ānanda, is called the perception of cessation. (7)

“What, Ānanda, is the perception of not delighting in the entire world? Here, Ānanda, a monk dwells inclining to the relinquishment of attachment to the world, without any remainder. This, Ānanda, is the perception of not delighting in the entire world. (8)

“What, Ānanda, is the perception of dispassion regarding all mental formations? Here, Ānanda, a monk is troubled, ashamed, and disgusted by all mental formations. This, Ānanda, is the perception of dispassion regarding all mental formations. (9)

“What, Ānanda, is mindfulness of breathing? Here, Ānanda, having gone to a forest, or the root of a tree, or an empty place, having sat cross-legged and erect, establishes mindfulness in front. Mindfully he breathes out, mindfully he breathes in. Breathing out a long breath he knows, ‘I breathe out a long breath.’ Breathing in a long breath he knows, ‘I breathe in a long breath. Breathing out a short breath he knows, ‘I breathe out a short breath. Breathing in a short breath he knows, ‘I breathe in a short breath.’ ‘Experiencing the entire breath, I will breathe out,’ he trains himself. ‘Experiencing the entire breath, I will breathe in,’ he trains himself. ‘Calming the bodily formations, I will breathe out,’ he trains himself. ‘Calming the bodily formations, I will breathe in,’ he trains himself. ‘Experiencing joy, I will breathe out,’ he trains himself. ‘Experiencing joy, I will breathe in,’ he trains himself. ‘Experiencing bliss, I will breathe out,’ he trains himself. ‘Experiencing bliss, I will breathe in,’ he trains himself. ‘Experiencing mental formations, I will breathe out,’ he trains himself. ‘Experiencing mental formations, I will breathe in,’ he trains himself. ‘Calming mental formations, I will breathe out,’ he trains himself. ‘Calming mental formations, I will breathe in,’ he trains himself. ‘Experiencing the mind, I will breathe out,’ he trains himself. [112] ‘Experiencing the mind, I will breathe in,’ he trains himself. ‘Gladdening the mind, I will breathe out,’ he trains himself. ‘Gladdening the mind, I will breathe in,’ he trains himself. ‘Concentrating the mind, I will breathe out,’ he trains himself. ‘Concentrating the mind, I will breathe in,’ he trains himself. ‘Liberating the mind, I will breathe out,’ he trains himself. ‘Liberating the mind, I will breathe in,’ he trains himself. ‘Contemplating impermanence, I will breathe out,’ he trains himself. ‘Contemplating impermanence, I will breathe in,’ he trains himself. ‘Contemplating dispassion, I will breathe out,’ he trains himself. ‘Contemplating dispassion, I will breathe in,’ he trains himself. ‘Contemplating relinquishment, I will breathe out,’ he trains himself. ‘Contemplating relinquishment, I will breathe in,’ he trains himself. This, Ānanda, is called mindfulness of breathing. (10)

“If, Ānanda, you relate these ten perceptions to the Venerable Girimānanda, it is possible that having heard them, the monk Girimānanda’s disease will be allayed.”

Then the Venerable Ānanda, having learnt these ten perceptions in the presence of the Blessed One, approached the Venerable Girimānanda, having approached him he related these ten perceptions to the Venerable Girimānanda. Having heard these ten perceptions his disease was allayed. From that, the Venerable Girimānanda was cured of his disease. In this way, the Venerable Girimānanda’s disease was eliminated. [113]

Happiness (1)

(A.v.120)

65. On one occasion the Venerable Sāriputta was dwelling among the Magadhans at the village of Nālaka. Then the wanderer Sāmaṇḍakāni [121] approached Venerable Sāriputta, and exchanged friendly greetings. Having exchanged friendly greetings and polite conversation he sat down at one side. Sitting at one side, the wanderer Sāmaṇḍakāni said to Venerable Sāriputta: “What, friend Sāriputta, is happiness, what is suffering?”

“Rebirth, friend, is suffering. Not taking rebirth is happiness. When there is rebirth, friend, this suffering is to be expected — cold, heat, hunger, thirst, defecation, and urination; being afflicted by fire, sticks, or knives, or relatives and friends gather together to annoy you. When there is rebirth, friend, this suffering is to be expected. When there is no rebirth, friend, this happiness is to be expected — no cold, no heat, no hunger, no thirst, no defecation, and no urination; not being afflicted by fire, sticks, or knives, no relatives and friends gather together to annoy you. When there is no rebirth, friend this happiness is to be expected.”

Do not Judge Others

(A.v.137)

75. At one time the Blessed One was dwelling at Sāvatthi, in Prince Jeta’s grove, in the monastery of Anāthapiṇḍika. Then early in the morning, Venerable Ānanda, having put on the robes and taking his almsbowl and double-robe he approached the residence of the female lay disciple Migasālā, having approached, he sat down on a seat that had been prepared. Then the female lay disciple Migasālā approached the Venerable Ānanda, and having approached, she paid homage and sat down at one side. Sitting at one side, the female lay disciple Migasālā said to the Venerable Ānanda: “How, Venerable Ānanda, should this [138] teaching of the Blessed One be understood, when one who is celibate and one who is not both have the same destiny? My father Purāṇa, venerable sir, was celibate, abstaining from the vulgar act of sexual intercourse. When he died the Blessed One said: ‘He attained Once-returning and has arisen in the Tusita heaven. My grandfather (pitāmahā), Isidatta, lived a happily married life. When he died, the Blessed One said: ‘He attained Once-returning and has arisen in the Tusita heaven. How, Venerable Ānanda, should this teaching of the Blessed One be understood?”

“It is, sister, just as the Blessed One said.”

Then, the Venerable Ānanda, having accepted almsfood in the residence of the female lay disciple Migasālā, got up and left. Then the Venerable Ānanda, after the meal, having returned from almsround, approached the Blessed One, having approached, he paid homage to the Blessed One and sat down at one side. Sitting at one side the Venerable Ānanda related the conversation to the Blessed One. [139]

“Who, Ānanda, is the female lay disciple Migasālā, unwise, a woman with the wisdom of a woman, that she can know the spiritual faculties of another individual?

“Ānanda, there are ten individuals found in the world. What ten? Here, Ānanda a certain individual is immoral. He does not know the liberation of the mind and the liberation by wisdom as it really is, where that immorality ceases without remainder. He has not listened [to the teachings], is not learned, has not penetrated them with view, and has not gained even temporary liberation. On the break-up of the body after death he is heading for degradation, not to distinction; is going to degradation, not to distinction. (1)

“Here, Ānanda, a certain individual is immoral. He knows the liberation of the mind and the liberation by wisdom as it really is, [140] where that immorality ceases without remainder. He has listened [to the teachings], is learned, has penetrated them with view, and has gained temporary liberation. On the break-up of the body after death he is heading for distinction, not to degradation; is going to distinction, not to degradation. (2)

“Therein, Ānanda, those who are judgemental will judge: ‘This one is the same as the other. Why should one be inferior while the other is superior. That will indeed, Ānanda, be for their harm and suffering for a long time.’

“Between the two individuals, Ānanda, the one who knows the liberation of the mind and the liberation by wisdom as it really is surpasses and is superior to the other. What is the reason for that? This individual, Ānanda, is pulled along by the current of Dhamma. However, who can know this except a Tathāgata! Therefore, Ānanda, do not be judgemental, do not try to grasp the measure of individual. Who, Ānanda, can grasp the measure of another individual. Only I, Ānanda, can grasp the measure of individuals — or one like me. [141]

“Here, Ānanda a certain individual is moral. He does not know the liberation of the mind and the liberation by wisdom as it really is, where that morality ceases without remainder. He has not listened [to the teachings], is not learned, has not penetrated them with view, and has not gained even temporary liberation. On the break-up of the body after death he is heading for degradation, not to distinction; is going to degradation, not to distinction. (3)

“Here, Ānanda, a certain individual is moral. He knows the liberation of the mind and the liberation by wisdom as it really is, where that morality ceases without remainder. He has listened [to the teachings], is learned, has penetrated them with view, and has gained temporary liberation. On the break-up of the body after death he is heading for distinction, not to degradation; is going to distinction, not to degradation. (4)

“Therein, Ānanda, those who are judgemental will judge: … Only I, Ānanda, can grasp the measure of individuals — or one like me.

“Here, Ānanda a certain individual is very lustful. He does not know the liberation of the mind and the liberation by wisdom as it really is, where that lust ceases without remainder. He has not listened [to the teachings], is not learned, has not penetrated them with view, and has not gained even temporary liberation. On the break-up of the body after death he is heading for degradation, not to distinction; is going to degradation, not to distinction. (5)

“Here, Ānanda, a certain individual is very lustful. He knows the liberation of the mind and the liberation by wisdom as it really is, where that lust ceases without remainder. He has listened [to the teachings], is learned, has penetrated them with view, and has gained temporary liberation. [142] On the break-up of the body after death he is heading for distinction, not to degradation; is going to distinction, not to degradation. (6)

“Therein, Ānanda, those who are judgemental will judge: … Only I, Ānanda, can grasp the measure of individuals — or one like me.

“Here, Ānanda a certain individual is very angry. He does not know the liberation of the mind and the liberation by wisdom as it really is, where that anger ceases without remainder. He has not listened [to the teachings], is not learned, has not penetrated them with view, and has not gained even temporary liberation. On the break-up of the body after death he is heading for degradation, not to distinction; is going to degradation, not to distinction. (7)

“Here, Ānanda, a certain individual is very angry. He knows the liberation of the mind and the liberation by wisdom as it really is, where that anger ceases without remainder. He has listened [to the teachings], is learned, has penetrated them with view, and has gained temporary liberation. On the break-up of the body after death he is heading for distinction, not to degradation; is going to distinction, not to degradation. (8)

“Therein, Ānanda, those who are judgemental will judge: … Only I, Ānanda, can grasp the measure of individuals — or one like me.

“Here, Ānanda a certain individual is very distracted. He does not know the liberation of the mind and the liberation by wisdom as it really is, where that distraction ceases without remainder. He has not listened [to the teachings], is not learned, has not penetrated them with view, and has not gained even temporary liberation. On the break-up of the body after death he is heading for degradation, not to distinction; is going to degradation, not to distinction. (9)

“Here, Ānanda, a certain individual is very distracted. He knows the liberation of the mind and the liberation by wisdom as it really is, where that distraction ceases without remainder. He has listened [to the teachings], is learned, has penetrated them with view, [143] and has gained temporary liberation. On the break-up of the body after death he is heading for distinction, not to degradation; is going to distinction, not to degradation. (10)

“Therein, Ānanda, those who are judgemental will judge: … Only I, Ānanda, can grasp the measure of individuals — or one like me.

“Who, Ānanda, is the female lay disciple Migasālā, unwise, a woman with the wisdom of a woman, that she can know the spiritual faculties of another individual? “Ānanda, there are ten individuals found in the world.

“If Isidatta were endowed with the kind of morality possessed by Purāṇa, Ānanda, Purāṇa would not know his destination. [144] If Purāṇa were endowed with the kind of wisdom possessed by Isidatta, Ānanda, Isidatta would not know his destination. Thus, Ānanda, these individuals are both deficient in one factor.”

The Perceptions of a Recluse

(A.v.210)

101. “Monks, when these three perceptions of a recluse developed and made much of, seven things are fulfilled. What three? I have no caste, my life depends on the gifts of others, my deportment should not like others. Monks, when these three perceptions of a recluse and developed and made much of, seven things are fulfilled.

“What seven? One consistently behaves and lives morally, one is free from covetousness, one is free from ill-will, one is not conceited, one is desirous of training, [211] one uses the requisites of life mindful of their purpose, one dwells with stirred up energy. Monks, when these three perceptions of a recluse developed and made much of, seven things are fulfilled.”

The Seed

(A.v.212)

104. “Monks, when an individual is of wrong-view, wrong-thought, wrong-speech, wrong-action, wrong-livelihood, wrong-effort, wrong-mindfulness, wrong-concentration, wrong-knowledge, and wrong-release, whatever bodily action he accomplishes and undertakes in accordance with that view, whatever the intention (cetanā), aspiration (patthanā), resolve (paṇidhi), or volition (saṅkhārā), all lead to what is undesirable (aniṭṭhāya), unenjoyable (akantāya), displeasing (amanāpāya), unbeneficial (ahitāya), and painful (dukkhāya). What is the reason for that? Because, monks, the view is evil.

“It is as if, monks, a seed of neem, luffa vine, or bitter gourd were planted in moist soil, whatever nutrients it would take up from the soil or the water, would lead to its bitter, acrid, and disagreeable taste. What is the reason for that? Because, monks, the seed is evil.

“Likewise, monks, when an individual is of wrong-view … wrong-release, whatever bodily action he accomplishes and undertakes in accordance with that view, whatever the intention, aspiration, resolve, or volition, all lead to what is undesirable, unenjoyable. displeasing, unbeneficial, and painful. What is the reason for that? Because, monks, the view is evil.

“Monks, when an individual is of right-view, right-thought, right-speech, right-action, right-livelihood, right-effort, right-mindfulness, right-concentration, right-knowledge, and right-release, whatever bodily action he accomplishes and undertakes in accordance with that view, whatever the intention, aspiration, resolve, or volition, all lead to what is desirable (iṭṭhāya), enjoyable (kantāya), pleasing (manāpāya), beneficial (hitāya), and blissful (sukhāya). What is the reason for that? Because, monks, the view is good.

“It is as if, monks, a seed of sugar-cane, rice, or grapes were planted in moist soil, whatever nutrients it would take up from the soil or the water, would lead to its agreeable, sweet, and delicious taste. What is the reason for that? Because, monks, the seed is good.

“Likewise, monks, when an individual is of right-view … right-release, whatever bodily action he accomplishes and undertakes in accordance with that view, whatever the intention, aspiration, resolve, or volition, all lead to what is desirable, enjoyable, pleasing, beneficial, and blissful. What is the reason for that? Because, monks, the view is good.”

The Origin of Kamma

(A.v.261)

174. “Killing living-beings, monks, I declare is of three kinds — rooted in greed, rooted in ill-will, rooted in delusion.

“Stealing, monks, I declare is of three kinds — rooted in greed, rooted in ill-will, rooted in delusion.

“Sexual misconduct, monks, I declare is of three kinds — rooted in greed, rooted in ill-will, rooted in delusion.

“Telling lies, monks, I declare is of three kinds — rooted in greed, rooted in ill-will, rooted in delusion.

“Slander, monks, I declare is of three kinds — rooted in greed, rooted in ill-will, rooted in delusion.

“Harsh speech, monks, I declare is of three kinds — rooted in greed, rooted in ill-will, rooted in delusion.

“Idle chatter, monks, I declare is of three kinds — rooted in greed, rooted in ill-will, rooted in delusion.

“Covetousness, monks, I declare is of three kinds — rooted in greed, rooted in ill-will, rooted in delusion.

“Ill-will, monks, I declare is of three kinds — rooted in greed, rooted in ill-will, rooted in delusion.

“Wrong-view, monks, I declare is of three kinds — rooted in greed, rooted in ill-will, rooted in delusion.

“Thus, monks greed is the origin for the production of kamma, ill-will is the origin for the production of kamma, delusion is the origin for the production of kamma. With the destruction of greed an origin of kamma is destroyed. With the destruction of ill-will an origin of kamma is destroyed. With the destruction of delusion an origin of kamma is destroyed.”

Offerings to the Departed

(A.v.269)

177. Then Jāṇussoṇi the Brahmin approached the Blessed One, and having approached, exchanged friendly greetings with the Blessed One. Having exchanged friendly greetings, he sat down at one side. Sitting at one side he said to the Blessed One: “We are called Brahmins, friend Gotama. We give gifts and perform rites for the departed wishing: ‘May our blood relatives who are hungry ghosts partake of these gifts.’ Do those gifts actually benefit the departed? Do the departed relatives partake of those gifts?”

“They benefit where there is an opportunity, not where there is no opportunity.”

“What, friend Gotama, is the opportunity, what is not the opportunity?”

“Herein, Brahmin, a certain person is a killer of living beings, a thief, an adulterer, a liar, a tale-bearer, an abuser, a chatterbox, is covetous, bears ill-will, holds wrong-views. He or she, on the break-up of the body after death, arises in hell. Whatever is the food of hell beings, he or she is sustained by that and lives on that. This, Brahmin, is not an opportunity for gifts to benefit those living there.

“Herein, Brahmin, a certain person is a killer of living beings … holds wrong-views. He or she, on the break-up of the body after death, arises in an animal womb. Whatever is the food of animals, he or she is sustained by that and lives on that. This, Brahmin, is not an opportunity for gifts to benefit those living there.

“Herein, Brahmin, a certain person abstains from killing living beings, stealing, adultery, lying, tale-bearing, abusive speech, idle-chatter, is not covetous, bears no ill-will, holds right-views. He or she, on the break-up of the body after death, arises in the company of human beings. Whatever is the food of human beings, he or she is sustained by that and lives on that. This, Brahmin, is not an opportunity for gifts to benefit those living there.

“Herein, Brahmin, a certain person abstains from killing living beings … holds right-views. He or she, on the break-up of the body after death, arises in the company of deities. Whatever is the food of deities, he or she is sustained by that and lives on that. This, Brahmin, is not an opportunity for gifts to benefit those living there.

“Herein, Brahmin, a certain person is a killer of living beings … holds wrong-views. He or she, on the break-up of the body after death, arises in the realm of hungry ghosts. Whatever is the food of hungry ghosts, he or she is sustained by that and lives on that, otherwise on the gifts offered by friends, associates, or relatives. This, Brahmin, is an opportunity for gifts to benefit those living there.”

“If, friend Gotama, the departed relative has not been reborn in that place? Who partakes of that gift?”

“Other departed relatives, Brahmin, who have been reborn as hungry ghosts, they will partake of those gifts.”

“If, friend Gotama, there are no departed relatives who have been reborn as hungry ghosts, who will partake of those gifts?”

“It is impossible, Brahmin, it cannot come to pass, that there are no departed relatives in this endless cycle of rebirth who have been reborn as hungry ghosts, but in any case the donor does not go without any fruit.”

“Does the Venerable Gotama declare any preparation for those places where there is no opportunity?”

“Herein, Brahmin, a certain person is a killer of living beings, a thief, an adulterer, a liar, a tale-bearer, an abuser, a chatterbox, is covetous, bears ill-will, holds wrong-views. He or she, on the break-up of the body after death, arises in the company of elephants … horses … cattle … dogs. Because he or she was a giver to recluses and priests of almsfood, drinks, clothes, vehicles, garlands, perfumes, and cosmetics, beds, lodgings, and lights, he or she is the recipient of food, drinks, garlands and various ornaments.

“Herein, Brahmin, a certain person abstains from killing living beings … holds right-views. He or she, on the break-up of the body after death, arises in the company of human beings. Because he or she was a giver to recluses and priests of almsfood, drinks, clothes, vehicles, garlands, perfumes, and cosmetics, beds, lodgings, and lights, he or she there obtains the five strands of sensual pleasures enjoyed by human beings.

“Whoever, Brahmin, abstains from killing living beings … holds right-views, on the break-up of the body after death, arises in the company of human beings, and whoever is a giver to recluses and priests of almsfood … and lights, there obtains the five strands of sensual pleasures enjoyed by human beings.

“Herein, Brahmin, a certain person abstains from killing living beings … holds right-views. He or she, on the break-up of the body after death, arises in the company of deities. Because he or she was a giver to recluses and priests of almsfood, drinks, clothes, vehicles, garlands, perfumes, and cosmetics, beds, lodgings, and lights, he or she there obtains the five strands of sensual pleasures enjoyed by deities.

“Whoever, Brahmin, abstains from killing living beings … holds right-views, on the break-up of the body after death, arises in the company of deities, and whoever is a giver to recluses and priests of almsfood … and lights, there obtains the five strands of celestial sensual pleasures. In any case, Brahmin, the donor does not go without any fruit.”

“It is wonderful, friend Gotama, it is marvellous, friend Gotama! This is enough reason, friend Gotama, to give gifts and to perform rites for the departed, since the donor too does not go without any fruit.”

“Thus it is, Brahmin, the donor too, Brahmin, does not go without any fruit.”

“Excellent, friend Gotama, magnificent, friend Gotama! It is as if, friend Gotama, what was overturned was set upright, what was hidden was revealed, the right way was pointed out to someone who was lost, or a light was lit in the darkness so that those with eyes could see. Thus, the truth has been explained in various ways by friend Gotama. I go for refuge to friend Gotama, to the Dhamma, and to the Saṅgha of monks. May friend (bho) Gotama regard me as a disciple gone to him for refuge from today onwards for as long as I live.”

Nought to do Regarding Volition

(A.v.312)

2. “For one who is moral, monks, endowed with morality, there is nought to do regarding : ‘Let non-remorse arise in me.’ It is only natural, monks, for one who is moral, endowed with morality that non-remorse arises.

“For one with non-remorse, monks there is nought to do regarding: ‘Let delight (pāmojjaṃ) arise in me.’ It is only natural, monks, in one with non-remorse that delight is born.

“For one with delight, monks, there is nought to do regarding: ‘Let joy (pīti) arise in me.’ It is only natural, monks, that in one who is delighted that joy arises.

“For one who is joyful, monks, there is nought to do: ‘Let my body be calm.’ It is only natural, monks, that in one who is joyful that the body is calm.

“For one whose body is calm, monks, there is nought to do regarding: ‘May I experience bliss.’ It is only natural, monks, that one whose body is calm experiences bliss (sukhaṃ).

“For one who blissful, monks, there is nought to do regarding: ‘May my mind be concentrated.’ It is only natural, monks, for one who is blissful that the mind is concentrated.

“For one is concentrated, monks, there is nought to do regarding: ‘May I see things as they really are.’ It is only natural, monks, [313] for one who is concentrated to see things as they really are.

“For one who sees things as they really are, monks, there is nought to do regarding: ‘May I be disgusted.’ It is only natural, monks, that one who sees things as they really are becomes disgusted (nibbinassa).

For one who is disgusted, monks, there is nought to do regarding: May I become dispassionate.’ It is only natural, monks, that one who is disgusted becomes dispassionate.

For one who is dispassionate, monks, there is nought to do regarding: ‘May I realise the knowledge and vision of liberation.’ It is only natural, monks, that one who is disenchanted and detached realises the knowledge and vision of liberation.

“Thus, monks, the purpose of dispassion is for the benefit of knowledge and vision of liberation. the purpose of disgust is for the benefit of dispassion. The purpose of seeing things as they really are is for the benefit of becoming disgusted. The purpose of concentration is for the benefit of seeing things as they really are. The purpose of bliss is for the benefit of concentration. The purpose of bodily calm is for the benefit of bliss. The purpose of joy is for the benefit of bodily calm. The purpose of delight is for the benefit of joy. The purpose of non-remorse is for the benefit of delight. The purpose of skilful morality is for the benefit of non-remorse. Thus, monks, one thing leads to another, when one thing is fulfilled it leads to the next, thus going to the other shore.”

Meritorious

(A.v.273)

178. “Monks, I will teach you the meritorious and the demeritorious. Listen, and pay careful attention. I will speak.” “Very well, [274] venerable sir,” those monks replied to the Blessed One. The Blessed One said:

“And what, monks, is demeritorious? Killing living-beings, taking what is not given, sexual misconduct, telling lies, divisive speech, abusive speech, idle chatter, covetousness, ill-will, wrong-view — this, monks, is called demeritorious.

“And what, monks, is meritorious? Abstaining from killing living-beings, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from telling lies, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter, non-covetousness, non-ill-will, right-view — this, monks, is called meritorious.”

Notes:

1. Not the Wheel of the Dhamma (Dhammacakka). The Commentary glosses that Brahma here means the chief, the ultimate, and most excellent wheel, and “cakka” is the Wheel of the Dhamma.

2. The repetitions from the following paragraphs have been removed for easier reading.

3. The law of kamma is not a doctrine of predetermination or fatalism. The Vibhaṅga (§810, Vbh 338) explains that some wholesome kammas bear no fruit due to an unfavourable rebirth while some unwholesome kammas bear no fruit due to a favourable rebirth. See, for example, the Loṇakapalla Sutta. Some unwholesome kamma gives an inevitable result, e.g. the Buddha did not intervene when Mahāmoggallāna was murdered, but some unwholesome kamma can be averted by later wholesome kamma, e.g. the Buddha intervened to prevent Aṅgulimāla from killing his own mother, and thus enabled him to gain Arahantship.

4. For example, the Buddha knew the destiny of the ascetic Korakkhattiya and tried to salvage the faith of Sunakkhatta by predicting it. Nevertheless, Sunakkhatta left the Saṅgha and lost faith in the Buddha. This story is told in the Mahāsīhanāda Sutta (M.i.168), where the Buddha again utters this lion’s roar.

5. The term element (dhātu) includes both physical and mental faculties, the five aggregates, etc.

6. As in the saying, “Birds of a feather, flock together,” living beings have a natural tendency to follow what they like, and to associate with other like-minded individuals. Some have inferior inclinations and tend to ignoble thoughts, words, and deeds while others have superior inclinations and tend to noble thoughts, words, and deeds.

7. The spiritual faculties such as faith, energy, mindfulness, concentration, and wisdom in different individuals varies enormously. Some are strong in faith, but weak in wisdom; others may be energetic, but lacking in concentration, etc. The Buddha understands as it really is the maturity or immaturity of any individual’s spiritual faculties, thus he knows exactly what will be the most effective teaching for them, and when to teach it. See, for example, how he made Bāhiya Dārucīriya wait until the third time of asking before teaching him as his spiritual faculties needed to come to full maturity.

8. Whereas disciples who have the power to recollect previous existences are only able to remember a limited number, the Buddha is able to remember them without any limitations if he so wishes.

9. Note, however, that it is not a hard and fast rule that all evil doers are reborn in the lower realms, or that all good doers are reborn in heaven. Refer to the Greater Discourse on the Analysis of Kamma — the Mahākammavibhaṅga Sutta. For example, Queen Mallikā did many wholesome deeds during her life, but was reborn in the lower realms after death. Aṅgulimāla did many evil deeds, but attained Arahantship and was not reborn anywhere. The passage says that evil thoughts, words, and deeds lead to rebirth in lower realms, and wholesome thoughts, words, and deeds lead to heavenly realms. Living beings generally do a great variety of wholesome and evil deeds during one life.

10. This refers to the 227 rules that are recited every fortnight when the monks resident within the monastic boundary (sīma) assemble to confess their offences and reflect on their morality. Outside of the Pātimokkha rules there are many thousands of other minor rules to be observed, but only 227 are recited: 4 offences entailing defeat, 13 entailing a formal meeting of the community, 2 indeterminate offences, 30 involving expiation with forfeiture, 92 involving expiation, 4 to be confessed, 75 minor training rules, and 7 ways of settling disputes.

11. When the rule is laid down by the Tathāgata for whoever agrees to it, that leads to their welfare and happiness for a long time.

12. Evil-minded individuals means those without morality (dussīla), who commit offences with no sense of shame. Because the rule has been laid down, disciplinary action can be taken against them by the community.

13. Well-behaved monks delight in morality and respect the training rules. They live in comfort when evil-minded monks are controlled by the training rules. When a teacher is strict, and if disruptive pupils are excluded, the well-behaved pupils who like to study are more comfortable.

14. Elsewhere, I have translated the term “āsava” as “outflows.” They are sensuality (kāmāsava), becoming (bhavāsava), wrong-views (diṭṭhāsava), and ignorance (avijjāsava). The Buddha laid down rules whenever an occasion arose, not beforehand. The first time that a monk (Sudinna) engaged in sexual intercourse he laid down a rule entailing defeat; the first time that a monk (Upananda) accepted money he laid down the rule requiring confession with forfeiture of the money. The monk who first committed any new offence was not guilty of an offence because the rule had not yet been laid down. In this context, it is the purity of the Buddhasāsana that gets corrupted by the commission of any offence for the first time, and like a ship that has sprung a leak, it has to be patched up to restore the integrity of the Saṅgha, and to prevent similar offences in the future.

15. An offence involving defeat (pārājika) or an offence involving a formal meeting of the community of monks (saṅghādisesa). The heavy offences are also coarse offences.

16. The offences involving defeat (pārājika) are incurable and not redeemable. All other offences are curable and redeemable. Striving to cause a schism is incurable, only if successful.

17. The Uposatha is the Buddhist holy day observed on 1st, 8th, 15th, and 23rd nights of the lunar month. The eight-factors are the eight precepts.

18. A kahāpaṇa was a significant amount of money. Half a kahāpaṇa seems to be adequate for a day’s labour. See my calculations in footnote 37 of A Discourse on the Brahmavihāra Dhamma.

19. Here, Bhikkhu Bodhi adds “ten million years (satampi vassasatasahassāni)” according to his notes, but no variant reading is given in the CST4 Pali text, which just has: “a hundred years, a hundred hundred years, a hundred thousand years (satampi vassāni satampi vassasatāni satampi vassasahassāni).” The life-spans of the various celestial realms are much longer, so I take this as just a colloquial way of saying “for a long time, for a very long time, for a very, very long time.”

20. Ten days (dasa rattindive) means for ten days and nights of continuous meditation practice, sleeping only a bare minimum, and not stopping for meal breaks. A meditator should cultivate mindfulness throughout the entire day while observing the eight precepts.

21. Whether one goes forth from the brahmin or noble caste, from the merchants or workers caste, or from a family of slaves or beggars, one gone-forth loses any status he or she might have had while a householder, and all become equal in the Saṅgha. Whereas, as a householder, one might wear fine clothes, and eat delicious food from gold plates, one gone-forth only wears rag-robes (or whatever suitable robes are offered), and eats any kind of food gathered on almsround from a bowl of iron or clay.

22. The way that a monastic behaves should be graceful and dignified. One gone-forth should not run or jump, dance or play, tap the feet or clap, laugh and make jokes, etc. There are 75 training rules dealing with entering the village for alms, eating and drinking, and urinating, defecating, and spitting. There are many other minor rules outside of the Pātimokkha dealing with decorum.

23. A monastic should reflect whether he or she is fulfilling his or her monastic duties, rehearsing and studying the teachings, and practising systematic attention. A monastic has numerous duties to respect the elders, tend the sick, to look after requisites and dwelling-place, to study the teachings, and to practise meditation. Novices and lay monastery attendants are included in those gone-forth.

24. Brain (matthaluṅgaṃ) is often added to this list to complete the 32 body-parts contemplation.

25. Disease (ābādha), oppression, ailment, or injury depending on the context. Some are hard to identify. Bhikkhu Bodhi translates “ḍāho,” as pyrexia and “jaro” as fever, which both mean the same thing, so I translate “ḍāho” as burning as in the PTS dictionary. I could not find the word “aṃsā,” which Bhikkhu Bodhi translates as cancer.

26. The PTS dictionary gives exhale for “assasati,” and inhale for “passasati;” the opposite of the translations given by Bhikkhu Bodhi.

27. Sāriputta was born into a Brahmin family. His mother criticised him his whole life for going forth under the Buddha. Only on her death-bed did she gain faith. Even though he was an Arahant, he experienced the suffering of being scolded by his mother.

28. I have paraphrased here, where the Venerable Ānanda repeats going for alms, and his conversation with Migasālā.

29. Paraphrased for brevity.

30. The Commentary glosses: dhammasoto nibbahatiti sūraṃ hutvā pavattamānaṃ vipassanā-ñāṇaṃ nibbahati, ariyabhūmi pāpeti. Having become a hero he proceeds pulled along by insight-knowledge, to reach the realm of the Noble Ones.

31. See the Mahāsīhanāda Suttaṃ, the Tathāgata knows as it really is the spiritual faculties (indriyaparopariyattaṃ) of other beings. This, Sāriputta, is a power of a Tathāgata, possessing which, the Tathāgata claims the position as the leader of the herd, roars the lion’s roar in assemblies, and sets in motion the wheel of Brahma.

32. For example, “Reflecting wisely I use almsfood not for enjoyment, nor for pride, nor for beauty, nor for fattening; but merely for sustaining and maintaining this body; to ease discomfort; to practice the holy life, thinking: ‘Thus I will destroy old feelings (of hunger) and not create new feelings (from overeating). I will maintain myself, blamelessly and abide in comfort.” (See also above, Factors for Constant Recollection by One Gone Forth).

33. The importance of right-view cannot be over-emphasised. Listening to Dhamma talks, and discussing the meaning of the Dhamma are the highest blessings (Maṅgala Sutta). Inquisitiveness (cittidhipāda) is a basis of success, investigation of states (dhammavicaya saṃbojjhaṅga) is a factor of enlightenment. Right-view (sammādiṭṭhi) is a path factor.

34. Greed (lobha), ill-will (dosa), and delusion (moha) are the three unwholesome roots.

35. Killing, stealing, and sexual misconduct are the three types of bodily unwholesome kamma. Stealing, or literally taking what is not given, includes all types of robbery, theft, fraud, etc.

36. Lying, slandering, abusing, and idle-chatter are the four types of verbal unwholesome kamma.

37. Covetousness, ill-will, and wrong-view are the three types of mental unwholesome kamma. The ten types of unwholesome kamma lead to rebirth in the lower realms, or in hell.

38. This phrase is omitted from some books. Ajahn Thanissaro apparently misreads it as kukkuṭa and translates it as poultry.

39. The Sihala edition here has garlands, perfumes, cosmetics, and various ornaments (mālāgandhavilepanassa nānālaṅkārassa).

40. The important point to understand is that effects arise dependent on conditions, not because of one’s volition or wish. They are not-self (anatta). One should not misunderstand that no effort is needed to observe morality or to practise meditation. If the cause is not present, no effect will result. See “Absence of Striving” (avyāpāra) in “A Discourse on Dependent Origination” by Venerable Mahāsi Sayādaw.

41. See the (Karaṇīya) Metta Sutta: “This is what should be done who wishes to attain nibbāna.”

42. This spelling cannot be found in the PTS Dictionary. Nibbiṇṇa is found as the past participle of nibbindati. The Sihala text reading is nibbindassa. The same discourse is found in the Book of Tens, A.v.2, where disgust and dispassion are grouped together.