“Bhikkhus, (1) when there is no sense of moral shame and moral dread, for one deficient in a sense of moral shame and moral dread, (2) restraint of the sense faculties lacks its proximate cause. When there is no restraint of the sense faculties, for one deficient in restraint of the sense faculties, (3) virtuous behavior lacks its proximate cause. When there is no virtuous behavior, for one deficient in virtuous behavior, (4) right concentration lacks its proximate cause. When there is no right concentration, for one deficient in right concentration, (5) the knowledge and vision of things as they really are lacks its proximate cause. When there is no knowledge and vision of things as they really are, for one deficient in the knowledge and vision of things as they really are, (6) disenchantment and dispassion lack their proximate cause. When there is no disenchantment and dispassion, for one deficient in disenchantment and dispassion, (7) the knowledge and vision of liberation lacks its proximate cause.
“Suppose there is a tree deficient in branches and foliage. Then its shoots do not grow to fullness; also its bark, softwood, and heartwood do not grow to fullness. So too, when there is no sense of moral shame and moral dread, for one deficient in a sense of moral shame and moral dread, restraint of the sense faculties lacks its proximate cause. When there is no restraint of the sense faculties ... the knowledge and vision of liberation lacks its proximate cause.
“Bhikkhus, (1) when there is a sense of moral shame and moral dread, for one possessing a sense of moral shame and moral dread, (2) restraint of the sense faculties possesses its proximate cause. When there is restraint of the sense faculties, for one who exercises restraint of the sense faculties, (3) virtuous behavior possesses its proximate cause. When there is virtuous behavior, for one whose behavior is virtuous, (4) right concentration possesses its proximate cause. When there is right concentration, for one possessing right concentration, (5) the knowledge and vision of things as they really are possesses its proximate cause. When there is the knowledge and vision of things as they really are, for one possessing the knowledge and vision of things as they really are, (6) disenchantment and dispassion possess their proximate cause. When there is disenchantment and dispassion, for one possessing disenchantment and dispassion, (7) the knowledge and vision of liberation possesses its proximate cause.
“Suppose there is a tree possessing branches and foliage. Then its shoots grow to fullness; also its bark, softwood, and heartwood grow to fullness. So too, when there is a sense of moral shame and moral dread, for one possessing a sense of moral shame and moral dread, restraint of the sense faculties possesses its proximate cause. When there is restraint of the sense faculties ... the knowledge and vision of liberation possesses its proximate cause.”
On one occasion the Blessed One was dwelling at Vesālī in Ambapālī’s Grove. There the Blessed One addressed the bhikkhus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, conditioned phenomena are impermanent; conditioned phenomena are unstable; conditioned phenomena are unreliable. It is enough to become disenchanted with all conditioned phenomena, enough to become dispassionate toward them, enough to be liberated from them.
“Bhikkhus, Sineru, the king of mountains, is 84,000 yojanas in length and 84,000 yojanas in width; it is submerged 84,000 yojanas in the great ocean and rises up 84,000 yojanas above the great ocean.
(1) “There comes a time, bhikkhus, when rain does not fall for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years. When rain does not fall, seed life and vegetation, medicinal plants, grasses, and giant trees of the forest wither and dry up and no longer exist. So impermanent are conditioned phenomena, so unstable, so unreliable. It is enough to become disenchanted with all conditioned phenomena, enough to become dispassionate toward them, enough to be liberated from them.
(2) “There comes a time when, after a long time, a second sun appears. With the appearance of the second sun, the small rivers and lakes dry up and evaporate and no longer exist. So impermanent are conditioned phenomena. It is enough to be liberated from them.
(3) “There comes a time when, after a long time, a third sun appears. With the appearance of the third sun, the great rivers — the Ganges, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī — dry up and evaporate and no longer exist. So impermanent are conditioned phenomena. It is enough to be liberated from them.
(4) “There comes a time when, after a long time, a fourth sun appears. With the appearance of the fourth sun, the great lakes from which those great rivers originate — Anotatta, Sīhapapāta, Rathakāra, Kaṇṇamuṇḍa, Kuṇāla, Chaddanta, and Mandākinī — dry up and evaporate and no longer exist. So impermanent are conditioned phenomena. It is enough to be liberated from them.
(5) “There comes a time when, after a long time, a fifth sun appears. With the appearance of the fifth sun, the waters in the great ocean sink by a hundred yojanas, two hundred yojanas ... three hundred yojanas seven hundred yojanas. The water left in the great ocean stands at the height of seven palm trees, at the height of six palm trees ... five palm trees four palm trees ... three palm trees ... two palm trees a mere palm tree. The water left in the great ocean stands at the height of seven fathoms ... six fathoms ... five fathoms four fathoms ... three fathoms ... two fathoms ... a fathom half a fathom ... up to the waist ... up to the knees up to the ankles.
Just as, in the autumn, when thick drops of rain are pouring down, the waters stand in the hoof prints of cattle here and there, so the waters left in the great ocean will stand here and there [in pools] the size of the hoof prints of cattle. With the appearance of the fifth sun, the water left in the great ocean is not enough even to reach the joints of one’s fingers. So impermanent are conditioned phenomena. It is enough to be liberated from them.
(6) “There comes a time when, after a long time, a sixth sun appears. With the appearance of the sixth sun, this great earth and Sineru, the king of mountains, smoke, fume, and smolder. Just as a potter’s fire, when kindled, first smokes, fumes, and smolders, so with the appearance of the sixth sun, this great earth and Sineru, the king of mountains, smoke, fume, and smolder. So impermanent are conditioned phenomena. It is enough to be liberated from them.
(7) “There comes a time when, after a long time, a seventh sun appears. With the appearance of the seventh sun, this great earth and Sineru, the king of mountains, burst into flames, blaze up brightly, and become one mass of flame. As the great earth and Sineru are blazing and burning, the flame, cast up by the wind, rises even to the brahmā world. As Sineru is blazing and burning, as it is undergoing destruction and being overcome by a great mass of heat, mountain peaks of a hundred yojanas disintegrate; mountain peaks of two hundred yojanas ... three hundred yojanas ... four hundred yojanas five hundred yojanas disintegrate.
“When this great earth and Sineru, the king of mountains, are blazing and burning, neither ashes nor soot are seen. Just as, when ghee or oil are blazing and burning, neither ashes nor soot are seen, so it is when this great earth and Sineru, the king of mountains, are blazing and burning. So impermanent are conditioned phenomena, so unstable, so unreliable. It is enough to become disenchanted with all conditioned phenomena, enough to become dispassionate toward them, enough to be liberated from them.
“Bhikkhus, who except those who have seen the truth would think or believe: ‘This great earth and Sineru, the king of mountains, will burn up, be destroyed, and will no longer exist’?
“In the past, bhikkhus, there was a teacher named Sunetta, the founder of a spiritual sect, one without lust for sensual pleasures. The teacher Sunetta had many hundreds of disciples to whom he taught a Dhamma for companionship with the brahmā world. When he was teaching, those who understood his teaching completely were, with the breakup of the body, after death, reborn in a good destination, in the brahmā world. But of those who did not understand his teaching completely, some were reborn in companionship with the devas who control what is created by others; some in companionship with the devas who delight in creation; some in companionship with the Tusita devas; some in companionship with the Yāma devas; some in companionship with the Tāvatiṃsa devas; some in companionship with the devas [ruled by] the four great kings.
Some were reborn in companionship with affluent khattiyas; some in companionship with affluent brahmins; some in companionship with affluent householders.
“Then, bhikkhus, it occurred to the teacher Sunetta: ‘It isn’t fitting that I should have exactly the same future destination as my disciples. Let me develop loving-kindness further. Then for seven years the teacher Sunetta developed a mind of lovingkindness. As a consequence, for seven eons of world-dissolution and evolution he did not come back to this world. When the world was dissolving, he moved on to the [realm of] streaming radiance. When the world was evolving, he was reborn in an empty mansion of Brahmā.
“There he was Brahmā, the Great Brahmā, the vanquisher, the unvanquished, the universal seer, the wielder of mastery. He was Sakka, ruler of the devas, thirty-six times. Many hundreds of times he was a wheel-turning monarch, a righteous king who ruled by the Dhamma, a conqueror whose rule extended to the four boundaries, one who had attained stability in his country, who possessed the seven gems. He had over a thousand sons who were heroes, vigorous, able to crush the armies of their enemies. He reigned after he had conquered this earth as far as its ocean boundaries, not by force and weapons but by the Dhamma.
“Bhikkhus, though he had such a long life span and continued on for such a long time, the teacher Sunetta was still not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish. He was not freed from suffering, I say. For what reason? Because he did not understand and penetrate four things. What four? Noble virtuous behavior, noble concentration, noble wisdom, and noble liberation.
“Noble virtuous behavior, bhikkhus, has been understood and penetrated. Noble concentration has been understood and penetrated. Noble wisdom has been understood and penetrated. Noble liberation has been understood and penetrated. Craving for existence has been cut off; the conduit to existence has been destroyed; now there is no more renewed existence.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
“Virtuous behavior, concentration, wisdom,
and unsurpassed liberation:
these things the illustrious Gotama
understood by himself.
“Having directly known these things,
the Buddha taught the Dhamma to the bhikkhus.
The Teacher, the end-maker of suffering,
the One with Vision, has attained nibbāna.”
“Bhikkhus, when a king’s frontier fortress is well provided with seven appurtenances of a fortress and readily gains, without trouble or difficulty, four kinds of food, it can be called a king’s frontier fortress that cannot be assailed by external foes and enemies.
“What are the seven kinds of appurtenances of a fortress with which it is well provided?
(1) “Here, bhikkhus, in the king’s frontier fortress the pillar has a deep base and is securely planted, immobile, unshakable. A king’s frontier fortress is well provided with this first appurtenance for protecting its inhabitants and for warding off outsiders.
(2) “Again, in the king’s frontier fortress the moat is dug deep and wide. A king’s frontier fortress is well provided with this second appurtenance for protecting its inhabitants and for warding off outsiders.
(3) “Again, in the king’s frontier fortress the patrol path is high and wide. A king’s frontier fortress is well provided with this third appurtenance for protecting its inhabitants and for warding off outsiders.
(4) “Again, in the king’s frontier fortress many weapons are stored, both missiles and hand weapons. A king’s frontier fortress is well provided with this fourth appurtenance for protecting its inhabitants and for warding off outsiders.
(5) “Again, in the king’s frontier fortress many kinds of troops reside, that is, elephant troops, cavalry, charioteers, archers, standard bearers, camp marshals, food servers, ugga-caste warriors, front-line commandoes, great-bull warriors, attack soldiers, shield-bearing soldiers, domestic-slave soldiers. A king’s frontier fortress is well provided with this fifth appurtenance for protecting its inhabitants and for warding off outsiders.
(6) “Again, in the king’s frontier fortress the gatekeeper is wise, competent, and intelligent, one who keeps out strangers and admits acquaintances. A king’s frontier fortress is well provided with this sixth appurtenance for protecting its inhabitants and for warding off outsiders.
(7) “Again, in the king’s frontier fortress the rampart is high and wide, covered over by a coat of plaster. A king’s frontier fortress is well provided with this seventh appurtenance for protecting its inhabitants and for warding off outsiders.
“It is well provided with these seven kinds of appurtenances. And what are the four kinds of food that it readily gains, without trouble or difficulty?
(1) “Here, bhikkhus, in the king’s frontier fortress much grass, firewood, and water are stored up for the delight, relief, and ease of its inhabitants and for warding off outsiders.
(2) “Again, in the king’s frontier fortress much rice and barley are stored up for the delight, relief, and ease of its inhabitants and for warding off outsiders.
(3) “Again, in the king’s frontier fortress many foodstuffs — sesame, green gram, and beans — are stored up for the delight, relief, and ease of its inhabitants and for warding off outsiders.
(4) “Again, in the king’s frontier fortress many medicaments — ghee, butter, oil, honey, molasses, and salt — are stored up for the delight, relief, and ease of its inhabitants and for warding off outsiders.
“These are the four foods that it readily gains, without trouble or difficulty.
“When, bhikkhus, a king’s frontier fortress is well provided with these seven appurtenances of a fortress, and when it readily gains, without trouble or difficulty, these four kinds of food, it can be said that the king’s frontier fortress cannot be assailed by external foes and enemies.
“So too, bhikkhus, when a noble disciple possesses seven good qualities, and when he gains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life, he is then called a noble disciple who cannot be assailed by Māra, who cannot be assailed by the Evil One.
“What are the seven good qualities that he possesses?
(1) “Just as, bhikkhus, the pillar in the king’s frontier fortress has a deep base and is securely planted, immobile and unshakable, for the purpose of protecting its inhabitants and for warding off outsiders, so too the noble disciple is endowed with faith. He places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ With faith as his pillar, the noble disciple abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this first good quality.
(2) “Just as the moat in the king’s frontier fortress is dug deep and wide for the purpose of protecting its inhabitants and for warding off outsiders, so too a noble disciple has a sense of moral shame; he is ashamed of bodily, verbal, and mental misconduct; he is ashamed of acquiring bad unwholesome qualities. With a sense of moral shame as the moat, the noble disciple abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this second good quality.
(3) “Just as the patrol path in the king’s frontier fortress is high and wide for the purpose of protecting its inhabitants and for warding off outsiders, so too a noble disciple dreads wrongdoing; he dreads bodily, verbal, and mental misconduct; he dreads acquiring bad unwholesome qualities. With moral dread as the patrol path, the noble disciple abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this third good quality.
(4) “Just as many weapons, both missiles and hand weapons, are stored in the king’s frontier fortress for the purpose of protecting its inhabitants and for warding off outsiders, so too a noble disciple has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life — such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. With learning as his weaponry, the noble disciple abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this fourth good quality.
(5) “Just as many kinds of troops reside in the king’s frontier fortress, that is, elephant troops ... domestic-slave soldiers, for protecting its inhabitants and for warding off outsiders, so too a noble disciple has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. With energy as his troops, the noble disciple abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this fifth good quality.
(6) “Just as the gatekeeper in the king’s frontier fortress is wise, competent, and intelligent, one who keeps out strangers and admits acquaintances, for protecting its inhabitants and for warding off outsiders, so too a noble disciple is mindful, possessing supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago. With mindfulness as his gatekeeper, the noble disciple abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this sixth good quality.
(7) “Just as the rampart in the king’s frontier fortress is high and wide, covered over by a coat of plaster, for protecting its inhabitants and for warding off outsiders, so too a noble disciple is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. With wisdom as his coat of plaster, the noble disciple abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this seventh good quality.
“He possesses these seven good qualities.
“And what are the four jhānas that constitute the higher mind and are pleasant dwellings in this very life, which he gains at will, without trouble or difficulty?
(1) “Just as, bhikkhus, much grass, firewood, and water are stored up in the king’s frontier fortress for the delight, relief, and comfort of its inhabitants and for warding off outsiders, so too, secluded from sensual pleasures, secluded from unwholesome states, a noble disciple enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination — for his own delight, relief, and comfort, and for entering upon nibbāna.
(2) “Just as much rice and barley are stored up in the king’s frontier fortress for the delight, relief, and comfort of its inhabitants and for warding off outsiders, so too, with the subsiding of thought and examination, a noble disciple enters and dwells in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination — for his own delight, relief, and comfort, and for entering upon nibbāna.
(3) “Just as many foodstuffs — sesame, green gram, and beans — are stored up in the king’s frontier fortress for the delight, relief, and comfort of its inhabitants and for warding off outsiders, so too, with the fading away as well of rapture, a noble disciple dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily’ — for his own delight, relief, and comfort, and for entering upon nibbāna.
(4) “Just as many medicaments — ghee, butter, oil, honey, molasses, and salt — are stored up in the king’s frontier fortress for the delight, relief, and comfort of its inhabitants and for warding off outsiders, so too, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, a noble disciple enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity — for his own delight, relief, and comfort, and for entering upon nibbāna.
“These are the four jhānas that constitute the higher mind and are pleasant dwellings in this very life, which he gains at will, without trouble or difficulty.
“When, bhikkhus, a noble disciple possesses these seven good qualities, and when he gains at will, without trouble or difficulty, these four jhānas that constitute the higher mind and are pleasant dwellings in this very life, he is then called a noble disciple who cannot be assailed by Māra, who cannot be assailed by the Evil One.”
68 (4) One Who Knows the Dhamma
“Bhikkhus, possessing seven qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What seven? Here, a bhikkhu is one who knows the Dhamma, who knows the meaning, who knows himself, who knows moderation, who knows the proper time, who knows the assembly, and who knows the superior and inferior kinds of persons.
(1) “And how is a bhikkhu one who knows the Dhamma? Here, a bhikkhu knows the Dhamma: the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and questionsand-answers. If a bhikkhu did not know the Dhamma — the discourses ... questions-and-answers — he would not be called ‘one who knows the Dhamma.’ But because he knows the Dhamma — the discourses ... questions-and-answers — he is called ‘one who knows the Dhamma.’ Thus he is one who knows the Dhamma.
(2) “And how is a bhikkhu one who knows the meaning? Here, a bhikkhu knows the meaning of this and that statement thus: ‘This is the meaning of this statement; this is the meaning of that statement.’ If a bhikkhu did not know the meaning of this and that statement thus ... he would not be called ‘one who knows the meaning.’ But because he knows the meaning of this and that statement thus: ‘This is the meaning of this statement; this is the meaning of that statement,’ he is called ‘one who knows the meaning.’ Thus he is one who knows the Dhamma and one who knows the meaning.
(3) “And how is a bhikkhu one who knows himself? Here, a bhikkhu knows himself thus: ‘I have so much faith, virtuous behavior, learning, generosity, wisdom, and discernment.’ If a bhikkhu did not know himself thus: ‘I have so much faith ... and discernment,’ he would not be called ‘one who knows himself.’ But because he knows himself thus: ‘I have so much faith ... and discernment,’ he is called ‘one who knows himself.’ Thus he is one who knows the Dhamma, one who knows the meaning, and one who knows himself.
(4) “And how is a bhikkhu one who knows moderation? Here, a bhikkhu knows moderation in accepting robes, almsfood, lodgings, and medicines and provisions for the sick. If a bhikkhu did not know moderation in accepting robes ... and provisions for the sick, he would not be called ‘one who knows moderation.’ But because he knows moderation in accepting robes, almsfood, lodgings, and medicines and provisions for the sick, he is called ‘one who knows moderation.’ Thus he is one who knows the Dhamma, one who knows the meaning, one who knows himself, and one who knows moderation.
(5) “And how is a bhikkhu one who knows the proper time? Here, a bhikkhu knows the proper time thus: ‘This is the time for learning, this is the time for questioning, this is the time for exertion, this is the time for seclusion.’ If a bhikkhu did not know the proper time — ’This is the time for learning ... this is the time for seclusion’ — he would not be called ‘one who knows the proper time.’ But because he knows the proper time — ’This is the time for learning ... this is the time for seclusion’ — he is called ‘one who knows the proper time.’ Thus he is one who knows the Dhamma, one who knows the meaning, one who knows himself, one who knows moderation, and one who knows the proper time.
(6) “And how is a bhikkhu one who knows the assembly? Here, a bhikkhu knows the assembly: ‘This is an assembly of khattiyas, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. Among these, one should approach [this assembly] in such a way; one should stop in such a way; one should act in such a way; one should sit down in such a way; one should speak in such a way; one should remain silent in such a way.’ If a bhikkhu did not know the assembly: ‘This is an assembly of khattiyas ... of ascetics. Among these, one should approach [this assembly] in such a way ... one should remain silent in such a way’ — he would not be called ‘one who knows the assembly.’ But because he knows the assembly — ’This is an assembly of khattiyas ... of ascetics. Among these, one should approach [this assembly] in such a way ... one should remain silent in such a way’ — he is called ‘one who knows the assembly.’ Thus he is one who knows the Dhamma, one who knows the meaning, one who knows himself, one who knows moderation, one who knows the proper time, and one who knows the assembly.
(7) “And how is a bhikkhu one who knows the superior and inferior kinds of persons? Here, a bhikkhu understands persons in terms of pairs.
(i) “Two persons: one wants to see the noble ones; one does not want to see the noble ones. The person who does not want to see the noble ones is in that respect blameworthy; the person who wants to see the noble ones is in that respect praiseworthy.
(ii) “Two persons who want to see the noble ones: one wants to hear the good Dhamma; one does not want to hear the good Dhamma. The person who does not want to hear the good Dhamma is in that respect blameworthy; the person who wants to hear the good Dhamma is in that respect praiseworthy.
(iii) “Two persons who want to hear the good Dhamma: one listens to the Dhamma with eager ears; one does not listen to the Dhamma with eager ears. The person who does not listen to the Dhamma with eager ears is in that respect blameworthy; the person who listens to the Dhamma with eager ears is in that respect praiseworthy.
(iv) “Two persons who listen to the Dhamma with eager ears: one, having heard the Dhamma, retains it in mind; one, having heard the Dhamma, does not retain it in mind. The person who, having heard the Dhamma, does not retain it in mind is in that respect blameworthy; the person who, having heard the Dhamma, retains it in mind is in that respect praiseworthy.
(v) “Two persons who, having heard the Dhamma, retain it in mind: one examines the meaning of the teachings that have been retained in mind; one does not examine the meaning of the teachings that have been retained in mind. The person who does not examine the meaning of the teachings that have been retained in mind is in that respect blameworthy; the person who examines the meaning of the teachings that have been retained in mind is in that respect praiseworthy.
(vi) “Two persons who examine the meaning of the teachings that have been retained in mind: one has understood the meaning and the Dhamma and then practices in accordance with the Dhamma; one has not understood the meaning and the Dhamma and does not practice in accordance with the Dhamma. The person who has not understood the meaning and the Dhamma and does not practice in accordance with the Dhamma is in that respect blameworthy; the person who has understood the meaning and the Dhamma and then practices in accordance with the Dhamma is in that respect praiseworthy.
(vii) “Two persons who have understood the meaning and the Dhamma and then practice in accordance with the Dhamma: one is practicing for his own welfare but not for the welfare of others; one is practicing for his own welfare and for the welfare of others. The person who is practicing for his own welfare but not for the welfare of others is in that respect blameworthy; the person who is practicing for his own welfare and for the welfare of others is in that respect praiseworthy.
“It is in this way that a bhikkhu understands persons in terms of pairs. It is in this way that a bhikkhu is one who knows the superior and inferior kinds of persons.
“Possessing these seven qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”
(1) “Bhikkhus, when the foliage of the Tāvatiṃsa devas’ pāricchattaka coral tree has turned yellow, the Tāvatiṃsa devas are elated, [thinking]: ‘The foliage of the pāricchattaka coral tree now has turned yellow. Now it won’t be long before its foliage will fall.’
(2) “When the foliage of the Tāvatiṃsa devas’ pāricchattaka coral tree has fallen, the Tāvatiṃsa devas are elated, [thinking]: ‘The foliage of the pāricchattaka coral tree now has fallen. Now it won’t be long before its floral initiation occurs.’
(3) “When the Tāvatiṃsa devas’ pāricchattaka coral tree has had its floral initiation, the Tāvatiṃsa devas are elated, [thinking]: ‘The pāricchattaka coral tree now has had its floral initiation. Now it won’t be long before its floral differentiation occurs.’
(4) “When the Tāvatiṃsa devas’ pāricchattaka coral tree has had its floral differentiation, the Tāvatiṃsa devas are elated, [thinking]: ‘The pāricchattaka coral tree now has had its floral differentiation. Now it won’t be long before its bud formation occurs.’
(5) “When the Tāvatiṃsa devas’ pāricchattaka coral tree has had its bud formation, the Tāvatiṃsa devas are elated, [thinking]: ‘The pāricchattaka coral tree now has had its bud formation. Now it won’t be long before its bud burst occurs.’
(6) “When the Tāvatiṃsa devas’ pāricchattaka coral tree has had its bud burst, the Tāvatiṃsa devas are elated, [thinking]: ‘The pāricchattaka coral tree now has had its bud burst. Now it won’t be long before it fully blossoms.’
(7) “When the Tāvatiṃsa devas’ pāricchattaka coral tree has fully blossomed, the Tāvatiṃsa devas are elated, and they spend four celestial months at the foot of the pāricchattaka coral tree enjoying themselves furnished and endowed with the five objects of sensual pleasure. When the pāricchattaka coral tree has fully blossomed, a radiance suffuses the area fifty yojanas all around and a fragrance is carried along with the wind for a hundred yojanas. This is the majesty of the pāricchattaka coral tree.
(1) “So too, bhikkhus, when a noble disciple intends to go forth from the household life into homelessness, on that occasion he is one whose foliage has turned yellow, like the Tāvatiṃsa devas’ pāricchattaka coral tree.
(2) “When a noble disciple has shaved off his hair and beard, put on ochre robes, and gone forth from the household life into homelessness, on that occasion he is one whose foliage has fallen, like the Tāvatiṃsa devas’ pāricchattaka coral tree.
(3) “When, secluded from sensual pleasures, secluded from unwholesome states, a noble disciple enters and dwells in the first jhāna ... on that occasion his floral initiation has occurred, like the Tāvatiṃsa devas’ pāricchattaka coral tree.
(4) “When, with the subsiding of thought and examination, a noble disciple enters and dwells in the second jhāna ... on that occasion his floral differentiation has occurred, like the Tāvatiṃsa devas’ pāricchattaka coral tree.
(5) “When, with the fading away as well of rapture, a noble disciple ... enters and dwells in the third jhāna ... on that occasion his bud formation has occurred, like the Tāvatiṃsa devas’ pāricchattaka coral tree.
(6) “When, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, a noble disciple enters and dwells in the fourth jhāna ... on that occasion his buds have burst open, like the Tāvatiṃsa devas’ pāricchattaka coral tree.
(7) “When, with the destruction of the taints, a noble disciple has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it, on that occasion he has fully blossomed, like the Tāvatiṃsa devas’ pāricchattaka coral tree.
“On that occasion, bhikkhus, the earth-dwelling devas raise a cry: ‘This Venerable So-and-So, the pupil of that Venerable One, went forth from the household life into homelessness from such and such a village or town, and now, with the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it.’ Having heard the cry of the earth-dwelling devas, the devas [ruled by] the four great kings raise a cry. Having heard the cry of the devas [ruled by] the four great kings, the Tāvatiṃsa devas ... the Yāma devas ... the Tusita devas the devas who delight in creation the devas who control what is created by others the devas of Brahmā’s company raise a cry: ‘This Venerable So-and-So has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it.’ Thus at that moment, at that instant, at that second, the cry spreads as far as the brahma world. This is the spiritual majesty of a bhikkhu whose taints are destroyed.”
Then, when the Venerable Sāriputta was alone in seclusion, the following course of thought arose in his mind: “What should a bhikkhu honor, respect, and dwell in dependence on so that he might abandon the unwholesome and develop the wholesome?”
It then occurred to him: “(1) A bhikkhu should honor, respect, and dwell in dependence on the Teacher so that he might abandon the unwholesome and develop the wholesome. (2) He should honor, respect, and dwell in dependence on the Dhamma ... (3) ... the Saṅgha ... (4) ... the training ... (5) concentration ... (6) ... heedfulness ... (7) ... hospitality so that he might abandon the unwholesome and develop the wholesome.”
Then it occurred to the Venerable Sāriputta: “These qualities have been purified and cleansed in me. Let me go to the Blessed One and report them to him. Thus these qualities will be purified in me and will be more widely known as purified.
Suppose a man would find a gold nugget, purified and cleansed. It might occur to him: ‘This golden nugget of mine is purified and cleansed. Let me go and show it to the goldsmiths. Then, when this golden nugget of mine has been shown to the goldsmiths, it will be purified and will be more widely known as purified.’ So too these qualities have been purified and cleansed in me. Let me go to the Blessed One and report them to him. Thus these qualities will be purified in me and will be more widely known as purified.”
Then, in the evening, the Venerable Sāriputta emerged from seclusion and approached the Blessed One. He paid homage to the Blessed One, sat down to one side, and said:
“Here, Bhante, when I was alone in seclusion, the following course of thought arose in my mind ... [He here relates the entire course of thought stated above, down to:] ... Thus these qualities will be purified in me and will be more widely known as purified.”
“Good, good, Sāriputta! A bhikkhu should honor, respect, and dwell in dependence on the Teacher so that he might abandon the unwholesome and develop the wholesome. He should honor, respect, and dwell in dependence on the Dhamma ... the Saṅgha ... the training ... concentration ... heedfulness ... hospitality so that he might abandon the unwholesome and develop the wholesome.”
When this was said, the Venerable Sāriputta said to the Blessed One: “Bhante, I understand in detail thus the meaning of this statement that the Blessed One has spoken in brief.
“It is impossible, Bhante, that a bhikkhu who lacks reverence for the Teacher could have reverence for the Dhamma. The bhikkhu who (1) lacks reverence for the Teacher (2) also lacks reverence for the Dhamma.
“It is impossible, Bhante, that a bhikkhu who lacks reverence for the Teacher and the Dhamma could have reverence for the Saṅgha. The bhikkhu who lacks reverence for the Teacher and the Dhamma (3) also lacks reverence for the Saṅgha.
“It is impossible, Bhante, that a bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Saṅgha could have reverence for the training. The bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Saṅgha (4) also lacks reverence for the training.
“It is impossible, Bhante, that a bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Saṅgha, and the training could have reverence for concentration. The bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Saṅgha, and the training (5) also lacks reverence for concentration.
“It is impossible, Bhante, that a bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Saṅgha, the training, and concentration could have reverence for heedfulness. The bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Saṅgha, the training, and concentration (6) also lacks reverence for heedfulness.
“It is impossible, Bhante, that a bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Saṅgha, the training, concentration, and heedfulness could have reverence for hospitality. The bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Saṅgha, the training, concentration, and heedfulness (7) also lacks reverence for hospitality.
“It is impossible, Bhante, that a bhikkhu who has reverence for the Teacher could lack reverence for the Dhamma. The bhikkhu who (1) has reverence for the Teacher (2) also has reverence for the Dhamma.
“It is impossible, Bhante, that a bhikkhu who has reverence for the Teacher and the Dhamma could lack reverence for the Saṅgha. The bhikkhu who has reverence for the Teacher and the Dhamma (3) also has reverence for the Saṅgha.
“It is impossible, Bhante, that a bhikkhu who has reverence for the Teacher, the Dhamma, and the Saṅgha could lack reverence for the training. The bhikkhu who has reverence for the Teacher, the Dhamma, and the Saṅgha (4) also has reverence for the training.
“It is impossible, Bhante, that a bhikkhu who has reverence for the Teacher, the Dhamma, and the Saṅgha, and the training could lack reverence for concentration. The bhikkhu who has reverence for the Teacher, the Dhamma, and the Saṅgha, and the training (5) also has reverence for concentration.
“It is impossible, Bhante, that a bhikkhu who has reverence for the Teacher, the Dhamma, and the Saṅgha, the training, and concentration could lack reverence for heedfulness. The bhikkhu who has reverence for the Teacher, the Dhamma, and the Saṅgha, the training, and concentration (6) also has reverence for heedfulness.
“It is impossible, Bhante, that a bhikkhu who has reverence for the Teacher, the Dhamma, and the Saṅgha, the training, concentration, and heedfulness could lack reverence for hospitality. The bhikkhu who has reverence for the Teacher, the Dhamma, and the Saṅgha, the training, concentration, and heedfulness (7) also has reverence for hospitality.
“It is in such a way, Bhante, that I understand in detail the meaning of this statement that the Blessed One has spoken in brief.”
“Good, good, Sāriputta! It is good that you understand in detail the meaning of this statement that I have spoken in brief in such a way. Indeed, Sāriputta, it is impossible that a bhikkhu who lacks reverence for the Teacher could have reverence for the Dhamma. [The Buddha here repeats the entire elaboration by Sāriputta.] The bhikkhu who has reverence for the Teacher, the Dhamma, and the Saṅgha, the training, concentration, and heedfulness also has reverence for hospitality.
“It is in such a way, Sāriputta, that the meaning of this statement that I spoke in brief should be understood in detail.”
“Bhikkhus, when a bhikkhu is not intent on development, even though he forms the wish: ‘May my mind be liberated from the taints by non-clinging!’ yet his mind is not liberated from the taints by non-clinging. For what reason? Because he lacks development. Lacks development of what? (1) Of the four establishments of mindfulness, (2) the four right strivings, (3) the four bases for psychic potency, (4) the five spiritual faculties, (5) the five powers, (6) the seven factors of enlightenment, and (7) the noble eightfold path.
“Suppose there was a hen with eight, ten, or twelve eggs that she had not properly covered, incubated, and nurtured.
Even though she might form the wish: ‘May my chicks pierce their shells with the points of their claws or beaks and hatch safely!’ yet the chicks are incapable of doing so. For what reason? Because the hen had not properly covered, incubated, and nurtured her eggs.
“So too, when a bhikkhu is not intent on development, even though he forms the wish: ‘May my mind be liberated from the taints by non-clinging!’ yet his mind is not liberated from the taints by non-clinging. For what reason? Because he lacks development. Lacks development of what? Of the four establishments of mindfulness ... the noble eightfold path.
“Bhikkhus, when a bhikkhu is intent on development, even though he does not form the wish: ‘May my mind be liberated from the taints by non-clinging!’ yet his mind is liberated from the taints by non-clinging. For what reason? Because of his development. Development of what? (1) Of the four establishments of mindfulness, (2) the four right strivings, (3) the four bases for psychic potency, (4) the five spiritual faculties, (5) the five powers, (6) the seven factors of enlightenment, and (7) the noble eightfold path.
“Suppose there was a hen with eight, ten, or twelve eggs that she had properly covered, incubated, and nurtured. Even though she might not form the wish: ‘May my chicks pierce their shells with the points of their claws or beaks and hatch safely!’ yet the chicks are capable of doing so. For what reason? Because the hen had properly covered, incubated, and nurtured her eggs.
“So too, when a bhikkhu is intent on development, even though he does not form the wish: ‘May my mind be liberated from the taints by non-clinging!’ yet his mind is liberated from the taints by non-clinging. For what reason? Because of his development. Development of what? Of the four establishments of mindfulness ... the noble eightfold path.
“When, bhikkhus, a carpenter or a carpenter’s apprentice sees the impressions of his fingers and his thumb on the handle of his adze, he does not know: ‘I have worn away so much of the adze handle today, so much yesterday, so much earlier’; but when it has worn away, he knows that it has worn away. So too, when a bhikkhu is intent on development, even though he does not know: ‘I have worn away so much of the taints today, so much yesterday, so much earlier,’ yet when they are worn away, he knows that they are worn away.
“Suppose, bhikkhus, there was a seafaring ship bound together by lashings that had been worn away in the water for six months. It would be hauled up on dry land during the cold season and its lashings would be further attacked by wind and sun. Inundated by rain from a rain cloud, the lashings would readily deteriorate and rot away. So too, when a bhikkhu is intent on development, his fetters readily collapse and rot away.”
Thus have I heard. On one occasion the Blessed One was walking on tour among the Kosalāns together with a large Saṅgha of bhikkhus. Then, while traveling along the highway, in a certain spot the Blessed One saw a great mass of fire burning, blazing, and glowing. He left the highway, sat down on the seat prepared for him at the foot of a tree, and addressed the bhikkhus: “Bhikkhus, do you see that great mass of fire burning, blazing, and glowing?”
“Yes, Bhante.”
(1) “What do you think, bhikkhus? Which is better, to embrace that great mass of fire, burning, blazing, and glowing, and sit down or lie down next to it, or to embrace a girl with soft and tender hands and feet — whether from a khattiya, brahmin, or householder clan — and sit down or lie down next to her?”
“It would be far better, Bhante, to embrace a girl with soft and tender hands and feet — whether from a khattiya, brahmin, or householder clan — and sit down or lie down next to her. It would be painful to embrace that great mass of fire, burning, blazing, and glowing, and sit down or lie down next to it.”
“I inform you, bhikkhus, I declare to you that for an immoral man of bad character — one of impure and suspect behavior, secretive in his actions, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, depraved — it would be far better to embrace that great mass of fire, burning, blazing, and glowing, and sit down or lie down next to it. For what reason? Because on that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. But when that immoral man ... embraces a girl with soft and tender hands and feet — whether from a khattiya, brahmin, or householder clan — and sits down or lies down next to her, this leads to his harm and suffering for a long time. With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell.
(2) “What do you think, bhikkhus? Which is better, for a strong man to wrap a tough horsehair rope around both one’s shins and tighten it so that it cuts through one’s outer skin, inner skin, flesh, sinews, and bone, until it reaches the marrow, or for one to accept the homage of affluent khattiyas, brahmins, or householders?”
“It would be far better, Bhante, for one to accept the homage of affluent khattiyas, brahmins, or householders. It would be painful if a strong man were to wrap a tough horsehair rope around both one’s shins and tighten it so that it cuts through one’s outer skin, inner skin, flesh, sinews, and bone, until it reaches the marrow.”
“I inform you, bhikkhus, I declare to you that for an immoral man ... it would be far better if a strong man were to wrap a tough horsehair rope around both his shins and tighten it so that it cuts through his outer skin, inner skin, flesh, sinews, and bone, until it reaches the marrow. For what reason? Because on that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. But when that immoral man ... accepts the homage of affluent khattiyas, brahmins, or householders, this leads to his harm and suffering for a long time. With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell.
(3) “What do you think, bhikkhus? Which is better, for a strong man to strike one in the breast with a sharp spear smeared with oil, or for one to accept reverential salutations from affluent khattiyas, brahmins, or householders?”
“It would be far better, Bhante, for one to accept reverential salutations from affluent khattiyas, brahmins, or householders. It would be painful if a strong man were to strike one in the breast with a sharp spear smeared with oil.”
“I inform you, bhikkhus, I declare to you that for an immoral man ... it would be far better if a strong man were to strike him in the breast with a sharp spear smeared with oil. For what reason? Because on that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. But when that immoral man ... accepts reverential salutations from affluent khattiyas, brahmins, or householders, this leads to his harm and suffering for a long time. With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell.
(4) “What do you think, bhikkhus? Which is better, for a strong man to wrap a hot iron sheet — burning, blazing, and glowing — around one’s body, or for one to use a robe given out of faith by affluent khattiyas, brahmins, or householders?”
“It would be far better, Bhante, for one to use a robe given out of faith by affluent khattiyas, brahmins, or householders. It would be painful if a strong man were to wrap a hot iron sheet — burning, blazing, and glowing — around one’s body.”
“I inform you, bhikkhus, I declare to you that for an immoral man ... it would be far better if a strong man were to wrap a hot iron sheet — burning, blazing, and glowing — around his body. For what reason? Because on that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. But when that immoral man ... makes use of a robe given out of faith by affluent khattiyas, brahmins, or householders, this leads to his harm and suffering for a long time. With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell.
(5) “What do you think, bhikkhus? Which is better, for a strong man to force open one’s mouth with a hot iron spike — burning, blazing, and glowing — and insert a hot copper ball — burning, blazing, and glowing — which burns one’s lips, mouth, tongue, throat, and stomach, and comes out from below taking along one’s entrails, or for one to consume almsfood given out of faith by affluent khattiyas, brahmins, or householders?”
“It would be far better, Bhante, for one to consume almsfood given out of faith by affluent khattiyas, brahmins, or householders. It would be painful if a strong man were to force open one’s mouth with a hot iron spike — burning, blazing, and glowing — and insert a hot copper ball ... which burns one’s lips ... and comes out from below taking along one’s entrails.”
“I inform you, bhikkhus, I declare to you that for an immoral man ... it would be far better if a strong man were to force open his mouth with a hot iron spike — burning, blazing, and glowing — and insert a hot copper ball ... which burns one’s lips ... and comes out from below, taking along his entrails.
For what reason? Because on that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. But when that immoral man ... consumes almsfood given out of faith by affluent khattiyas, brahmins, or householders, this leads to his harm and suffering for a long time. With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell.
(6) “What do you think, bhikkhus? Which is better, for a strong man to grab one by the head or shoulders and force one to sit or lie down on a hot iron bed or chair — burning, blazing, and glowing — or for one to use a bed and chair given out of faith by affluent khattiyas, brahmins, or householders?”
“It would be far better, Bhante, for one to use a bed and chair given out of faith by affluent khattiyas, brahmins, or householders. It would be painful if a strong man were to grab one by the head or shoulders and force one to sit or lie down on a hot iron bed or chair, burning, blazing, and glowing.”
“I inform you, bhikkhus, I declare to you that for an immoral man ... it would be far better if a strong man were to grab him by the head or shoulders and force him to sit or lie down on a hot iron bed or chair, burning, blazing, and glowing. For what reason? Because on that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. But when that immoral man ... uses a bed and chair given out of faith by affluent khattiyas, brahmins, or householders, this leads to his harm and suffering for a long time. With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell.
(7) “What do you think, bhikkhus? Which is better, for a strong man to grab one, turn one upside down, and throw one into a hot copper cauldron — burning, blazing, and glowing — and while one is boiling there in a swirl of froth, one sometimes rises, sometimes sinks, and sometimes is swept across, or for one to use a dwelling given out of faith by affluent khattiyas, brahmins, or householders?”
“It would be far better, Bhante, for one to use a dwelling given out of faith by affluent khattiyas, brahmins, or householders. It would be painful if a strong man were to grab one, turn one upside down, and throw one into a hot copper cauldron — burning, blazing, and glowing — so that while one is boiling there in a swirl of froth, one sometimes rises, sometimes sinks, and sometimes is swept across.”
“I inform you, bhikkhus, I declare to you that for an immoral man of bad character — one of impure and suspect behavior, secretive in his actions, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, depraved — it would be far better for a strong man to grab him, turn him upside down, and throw him into a hot copper cauldron — burning, blazing, and glowing — so that while he is boiling there in a swirl of froth, he sometimes rises, sometimes sinks, and sometimes is swept across. For what reason? Because on that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. But when that immoral man ... uses a dwelling given out of faith by affluent khattiyas, brahmins, or householders, this leads to his harm and suffering for a long time. With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell.
“Therefore, bhikkhus, you should train yourselves thus: ‘When we use robes, almsfood, lodgings, and medicines and provisions for the sick, these services that [others] provide for us will be of great fruit and benefit to them, and this going forth of ours will not be barren, but fruitful and fertile.’ Thus should you train yourselves. Considering your own good, bhikkhus, it is enough to strive for the goal with heedfulness; considering the good of others, it is enough to strive for the goal with heedfulness; considering the good of both, it is enough to strive for the goal with heedfulness.”
This is what the Blessed One said. Now while this exposition was being spoken, sixty bhikkhus vomited hot blood. Sixty bhikkhus gave up the training and returned to the lower life, saying: “It is difficult to do, Blessed One, very difficult to do.” And the minds of sixty bhikkhus were liberated from the taints by non-clinging.
(1) “Bhikkhus, in the past there was a teacher named Sunetta, the founder of a spiritual sect, one without lust for sensual pleasures. The teacher Sunetta had many hundreds of disciples to whom he taught a Dhamma for companionship with the brahmā world. When he was teaching such a Dhamma, those who did not place confidence in him were, with the breakup of the body, after death, reborn in the plane of misery, in a bad destination, in the lower world, in hell; but those who placed confidence in him were reborn in a good destination, in a heavenly world.
“In the past, bhikkhus, (2) there was a teacher named Mūgapakkha ... (3) there was a teacher named Aranemi ... (4) there was a teacher named Kuddāla ... (5) there was a teacher named Hatthipāla ... (6) there was ateachernamed Jotipāla ... (7) there was a teacher named Araka, the founder of a spiritual sect, one without lust for sensual pleasures. The teacher Araka had many hundreds of disciples to whom he taught a Dhamma for companionship with the brahmā world. When he was teaching such a Dhamma, those who did not place confidence in him were, with the breakup of the body, after death, reborn in the plane of misery, in a bad destination, in the lower world, in hell; but those who placed confidence in him were reborn in a good destination, in a heavenly world.
“What do you think, bhikkhus? These seven teachers were founders of spiritual sects, men without lust for sensual pleasures who had retinues of many hundreds of disciples. If, with a mind of hatred, one had insulted and reviled them and their communities of disciples, wouldn’t one have generated much demerit?”
“Yes, Bhante.”
“If, with a mind of hatred, one had insulted and reviled these six teachers together with their communities of disciples, one would have generated much demerit. But if, with a mind of hatred, one reviles and abuses a single person accomplished in view, one generates even more demerit. For what reason? I say, bhikkhus, there is no injury against outsiders like that against [your] fellow monks. Therefore, bhikkhus, you should train yourselves thus: ‘We will not let hatred toward our fellow monks arise in our minds.’ Thus, bhikkhus, should you train yourselves.”
“Bhikkhus, in the past there was a teacher named Araka, the founder of a spiritual sect, one without lust for sensual pleasures. The teacher Araka had many hundreds of disciples to whom he taught such a Dhamma as this: ‘Brahmins, short is the life of human beings, limited and fleeting; it has much suffering, much misery. One should wisely understand this. One should do what is wholesome and lead the spiritual life; for none who are born can escape death.
(1) “‘Just as a drop of dew on the tip of a blade of grass will quickly vanish at sunrise and will not last long, so too, brahmins, human life is like a drop of dew. It is limited and fleeting; it has much suffering, much misery. One should wisely understand this. One should do what is wholesome and lead the spiritual life; for none who are born can escape death.
(2) “‘Just as, when thick drops of rain are pouring down, a water bubble will quickly vanish and will not last long, so too, brahmins, human life is like a water bubble. It is limited ... for none who are born can escape death.
(3) “‘Just as a line drawn on water with a stick will quickly vanish and will not last long, so too, brahmins, human life is like a line drawn on water with a stick. It is limited ... for none who are born can escape death.
(4) “‘Just as a river flowing down from a mountain, going a long distance, with a swift current, carrying along much flotsam, will not stand still for a moment, an instant, a second, but will rush on, swirl, and flow forward, so too, brahmins, human life is like a mountain stream. It is limited ... for none who are born can escape death.
(5) “‘Just as a strong man might form a lump of spittle at the tip of his tongue and spit it out without difficulty, so too, brahmins, human life is like a lump of spittle. It is limited ... for none who are born can escape death.
(6) “‘Just as a piece of meat thrown into an iron pan heated all day will quickly vanish and will not last long, so too, brahmins, human life is like this piece of meat. It is limited ... for none who are born can escape death.
(7) “‘Just as, when a cow to be slaughtered is being led to the slaughterhouse, whatever leg she lifts, she is close to slaughter, close to death, so too, brahmins, human life is like a cow doomed to slaughter. It is limited and fleeting; it has much suffering, much misery. One should wisely understand this. One should do what is wholesome and lead the spiritual life; for none who are born can escape death.’
“But at that time, bhikkhus, the human life span was 60,000 years, and girls were marriageable at the age of five hundred. At that time, people had but six afflictions: cold, heat, hunger, thirst, excrement, and urine. Though people had such long life spans and lived so long, and though their afflictions were so few, still, the teacher Araka gave his disciples such a teaching: ‘Brahmins, short is the life of human beings ... for none who are born can escape death.’
“But nowadays, bhikkhus, one could rightly say: ‘Short is the life of human beings, limited and fleeting; it has much suffering, much misery. One should wisely understand this. One should do what is wholesome and lead the spiritual life; for none who are born can escape death.’ For today one who lives long lives for a hundred years or a little more. And when living for a hundred years, one lives just for three hundred seasons: a hundred winters, a hundred summers, and a hundred rains. When living for three hundred seasons, one lives just for twelve hundred months: four hundred winter months, four hundred summer months, and four hundred months of the rains. When living for twelve hundred months, one lives just for twenty-four hundred fortnights: eight hundred fortnights of winter, eight hundred fortnights of summer, and eight hundred fortnights of the rains.
“And when living for twenty-four hundred fortnights, one lives just for 36,000 nights: 12,000 nights of winter, 12,000 nights of summer, and 12,000 nights of the rains. And when living for 36,000 nights, one eats just 72,000 meals: 24,000 meals in winter, 24,000 in summer, and 24,000 in the rains. And this includes the taking of mother’s milk and the [times when there are] obstacles to meals. These are the obstacles to meals: one who is angry does not eat a meal, one in pain does not eat a meal, one who is ill does not eat a meal, one observing the uposatha does not eat a meal, and when not obtaining [food] one does not eat a meal.
“Thus, bhikkhus, for a human being with a life span of a hundred years, I have reckoned his life span, the limit of his life span, the number of seasons, years, months, and fortnights [in his life]; the number of his nights, days, and meals, and the obstacles to meals. Whatever, bhikkhus, should be done by a compassionate teacher out of compassion for his disciples, seeking their welfare, that I have done for you. These are the feet of trees, these are empty huts. Meditate, bhikkhus, do not be heedless. Do not have cause to regret it later. This is our instruction to you.”