Sutta Pitaka
Samyutta Nikaya
Volume V Ý Mahavaggo
Samyutta 44 Ý Magga Samyutta
Chapter 6 Ý Suriyapeyyalo
44. 6. 1.
(49) Kalyanamittata Ý Virtuous Companionship
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi, and addressed the monks from there:
2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is virtuous companionship.
3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect virtuous companionship. Monks, how does the monk develop and make much of the Noble Eightfold Path as a virtuous companion?
4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity Monks, in this manner the monk develops and makes much of the Noble Eightfold Path as a virtuous companion.û
44. 6. 2.
(50) Sãlaü Ý Virtues
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi, and addressed the monks from there:
2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is the endowment of virtues.
3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect the endowment of virtues. Monks, how does the monk develop and make much of the Noble Eightfold Path for the endowment of virtues?
4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity. re and the monk develops right concentration relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity Monks, in this manner the monk develops and makes much of the Noble Eightfold Path with the endowment of virtues.û
44. 6. 3.
(51) Chanda Ý Interest
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi, and addressed the monks from there:
2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is the endowment of interest.
3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect interest. Monks, how does the monk develop and make much of the Noble Eightfold Path endowed with interest?
4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity. re and the monk develops right concentration relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity Monks, in this manner the monk develops and makes much of the Noble Eightfold Path endowed with interest.û
44. 6. 4.
(52) Atta Ý Self
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi, and addressed the monks from there:
2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is the accomplishment of self.
3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect the accomplishment of self. Monks, how does the monk develop and make much of the Noble Eightfold Path for the accomplishment of self?
4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity. re and the monk develops right concentration relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity Monks, in this manner the monk develops and makes much of the Noble Eightfold Path for the accomplishment of self.û
44. 6. 5.
(53) Diññhi Ý View
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi, and addressed the monks from there:
2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk the forecast and precedence is the accomplishment of view.
3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect the accomplishment of view. Monks, how does the monk develop and make much of the Noble Eightfold Path for the accomplishment of view?
4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity. re and the monk develops right concentration relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity Monks, in this manner the monk develops and makes much of the Noble Eightfold Path for the accomplishment of view.û
44. 6. 6.
(54) Appamàda Ý Diligence
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi, and addressed the monks from there:
2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk the forecast and precedence is the accomplishment diligence.
3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect the accomplishment of diligence. Monks, how does the monk develop and make much of the Noble Eightfold Path to accomplish diligence?
4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity. re and the monk develops right concentration relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity Monks, in this manner the monk develops and makes much of the Noble Eightfold Path for the accomplishment of diligence.û
44. 6. 7.
(55) Yoniso Ý Wise Thinking
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi, and addressed the monks from there:
2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is wise thinking.
3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect wise thinking. Monks, how does the monk develop and make much of the Noble Eightfold Path by wise thinking?
4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity. re and the monk develops right concentration relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity Monks, in this manner the monk develops and makes much of the Noble Eightfold Path by wise thinking.û
44. 6. 8.
(56) Kalyàõamittatà 2 Ý Virtuous Companionship 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi, and addressed the monks from there:
2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk the forecast and precedence is virtuous companionship.
3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect virtuous companionship. Monks, how does the monk develop and make much of the Noble Eightfold Path with the endowment virtuous companionship?
4. ßHere, monks, the monk develops right view to drive out greed to the end, to drive out hate to the end and to drive out delusion to the end. re .and the monk develops right concentration to drive out greed to the end, to drive out hate to the end and to drive out delusion to the end. Monks, in this manner the monk, a virtuous companion develops and makes much of the Noble Eightfold Path.û
44. 6. 9.
(57) Sãla 2 Ý Virtues 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi, and addressed the monks from there:
2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk the forecast and precedence is the endowment of virtues.
3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect virtues. Monks, how does the monk develop and make much of the Noble Eightfold Path with the endowment of virtues?
4. ßHere, monks, the monk develops right view to drive out greed to the end, to drive out hate to the end and to drive out delusion to the end. re and the monk develops right concentration to drive out greed to the end, to drive out hate to the end and to drive out delusion to the end. Monks, in this manner the virtuous monk develops and makes much of the Noble Eightfold Path.û
44. 6. 10.
(58) Chanda 2 Ý Interest 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi, and addressed the monks from there:
2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is the endowment of interest.
3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect interest. Monks, how does the monk develop and make much of the Noble Eightfold Path with the endowment interest?
4. ßHere, monks, the monk develops right view to drive out greed to the end, to drive out hate to the end and to drive out delusion to the end. re and the monk develops right concentration to drive out greed to the end, to drive out hate to the end and to drive out delusion to the end. Monks, in this manner the monk with interest develops and makes much of the Noble Eightfold Path.û
44. 6. 11.
(59) Atta 2 Ý Self 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi, and addressed the monks from there:
2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is the accomplishment of self.
3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect accomplishment of self. Monks, how does the monk develop and make much of the Noble Eightfold Path for the accomplishment of self?
4. ßHere, monks, the monk develops right view to drive out greed to the end, to drive out hate to the end and to drive out delusion to the end re and the monk develops right concentration to drive out greed to the end, to drive out hate to the end and to drive out delusion to the end. Monks, in this manner the monk develops and makes much of the Noble Eightfold Path for the accomplishment of self.û
44. 6. 12.
(60) Diññhi 2 Ý View 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi, and addressed the monks from there:
2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is the accomplishment of view.
3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect accomplishment of view. Monks, how does the monk develop and make much of the Noble Eightfold Path for the accomplishment of view?
4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monk develops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monk develops and makes much of the Noble Eightfold Path for the accomplishment of view.û
44. 6. 13.
(61) Appamàda 2 Ý Diligence 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi, and addressed the monks from there:
2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is the accomplishment of diligence.
3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect the accomplishment of diligence. Monks, how does the monk develop and make much of the Noble Eightfold Path for the accomplishment diligence?
4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monk develops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monk develops and makes much of the Noble Eightfold Path for the accomplishment diligence.û
44. 6. 14.
(62) Yoniso 2 Ý Wise Thinking 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi, and addressed the monks from there:
2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of the Noble Eightfold Path to the monk, the forecast and precedence is the accomplishment wise thinking.
3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect the accomplishment of wise thinking. Monks, how does the monk develop and make much of the Noble Eightfold Path for the accomplishment of wise thinking?
4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monk develops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monk develops and makes much of the Noble Eightfold Path for the accomplishment wise thinking.û
Showing posts with label Magga Samyutta. Show all posts
Showing posts with label Magga Samyutta. Show all posts
Sunday, April 17, 2011
Samyutta Nikaya - Magga Samyutta - Annatitthiyapeyyalo
Sutta Pitaka
Samyutta Nikaya
Volume V Ý Mahavaggo
Samyutta 44 Ý Magga Samyutta
Chapter 5 Ý Annatitthiyapeyyalo
44. 5. 1.
(41) Viragaya Ý For Destruction
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side, and the Blessed One said to them:
3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?' you should explain to them, `It is for the destruction of greed.'
4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for the destruction of greed?' you should explain to them, `Friends, there is a path and method for the destruction of greed.'
5. ßMonks, what is that path and method for the destruction of greed? It is this same Noble Eightfold Path, such as right view, re and right concentration, for the destruction of greed. Monks, if thus questioned, you should explain this to them in this manner.û
44.5. 2.
(42) Saüyojanaü Ý Bonds
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi. Then many monks approached the Blessed One worshipped and sat on a side, and the Blessed One said to them:
3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?' you should explain to them, `It is to dispel the bonds.'
4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method to dispel bonds?' you should explain to them, `Friends, there is a path and method to dispel bonds.'
5. ßMonks, what is that path and method to dispel bonds? It is this same Noble Eightfold Path, such as right view, re and right concentration, to dispel bonds. Monks, if thus questioned, you should explain this to them in this manner.û
44. 5. 3.
(43) Anusaya Ý Latent tendencies.û
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side, the Blessed One said to them:
3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?' you should explain to them, `It is for the complete destruction of the latent tendencies.û
4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for the complete destruction of the latent tendencies, you should explain to them, `Friends, there is a path and method for the destruction of the latent tendencies.û
5. ßMonks, what is that path and method for the complete destruction of the latent tendencies? It is this same Noble Eightfold Path, such as right view, re and right concentration, for the complete destruction of latent tendencies. Monks, if thus questioned, you should explain this to them in this manner.û
44. 5. 4.
(44) Addhànaü Ý Time
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side, the Blessed One said to them:
3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?' you should explain to them, `It is for the thorough knowledge of time.'
4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for the thorough knowledge of time?' you should explain to them, `Friends, there is a path and method for the thorough knowledge of time.'
5. ßMonks, what is that path and method for the thorough knowledge of time? It is this same Noble Eightfold Path, such as right view, re and right concentration, for thorough knowledge of time. Monks, if thus questioned, you should explain this to them in this manner.û
44. 5. 5.
(45) âsavakkhaya Ý Destruction of Desires
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side, the Blessed One said to them:
3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?' you should explain to them, `It is for the destruction of desires.'
4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for the destruction of desires?' you should explain to them, `Friends, there is a path and method for the destruction of desires.'
5. ßMonks, what is that path and method for the destruction of desires? It is this same Noble Eightfold Path, such as right view, re and right concentration, for the destruction of desires. Monks, if thus questioned, you should explain this to them in this manner.û
44. 5. 6.
(46) Vijjàvimuti Ý Release Through Knowledge
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side, the Blessed One said to them:
3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?' you should explain to them, `It is for realizing the fruits of release through knowing.'
4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for realizing the fruits of release through knowing?' you should explain to them, `Friends, there is a path and method for realizing the fruits of release through knowing.'
5. ßMonks, what is that path and method for realizing the fruits of release through knowing? It is this same Noble Eightfold Path, such as right view, re and right concentration, for realizing the fruits of release through knowing Monks, if thus questioned, you should explain this to them in this manner.û
44. 5. 7.
(47) ¥àõaü Ý Knowledge
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side, the Blessed One said to them:
3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?' you should explain to them, `It is for knowledge and vision.'
4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method to realize knowledge and vision?' you should explain to them, `Friends, there is a path and method to realize knowledge and vision.'
5. ßMonks, what is that path and method to realize knowledge and vision? It is this same Noble Eightfold Path, such as right view, re and right concentration, to realize knowledge and vision. Monks, if thus questioned, you should explain this to them in this manner.û
44. 5. 8.
(48) Anupàdàya Ý For Not Seizing
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side, the Blessed One said to them:
3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?' you should explain to them, `It is for final extinction without seizing.'
4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for final extinction without seizing?' you should explain to them, `Friends, there is a path and method for final extinction without seizing.
5. ßMonks, what is that path and method for final extinction without seizing? It is this same Noble Eightfold Path, such as right view, re and right concentration, for final extinction without seizing. Monks, if thus questioned, you should explain this to them in this manner.û
Samyutta Nikaya
Volume V Ý Mahavaggo
Samyutta 44 Ý Magga Samyutta
Chapter 5 Ý Annatitthiyapeyyalo
44. 5. 1.
(41) Viragaya Ý For Destruction
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side, and the Blessed One said to them:
3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?' you should explain to them, `It is for the destruction of greed.'
4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for the destruction of greed?' you should explain to them, `Friends, there is a path and method for the destruction of greed.'
5. ßMonks, what is that path and method for the destruction of greed? It is this same Noble Eightfold Path, such as right view, re and right concentration, for the destruction of greed. Monks, if thus questioned, you should explain this to them in this manner.û
44.5. 2.
(42) Saüyojanaü Ý Bonds
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi. Then many monks approached the Blessed One worshipped and sat on a side, and the Blessed One said to them:
3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?' you should explain to them, `It is to dispel the bonds.'
4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method to dispel bonds?' you should explain to them, `Friends, there is a path and method to dispel bonds.'
5. ßMonks, what is that path and method to dispel bonds? It is this same Noble Eightfold Path, such as right view, re and right concentration, to dispel bonds. Monks, if thus questioned, you should explain this to them in this manner.û
44. 5. 3.
(43) Anusaya Ý Latent tendencies.û
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side, the Blessed One said to them:
3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?' you should explain to them, `It is for the complete destruction of the latent tendencies.û
4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for the complete destruction of the latent tendencies, you should explain to them, `Friends, there is a path and method for the destruction of the latent tendencies.û
5. ßMonks, what is that path and method for the complete destruction of the latent tendencies? It is this same Noble Eightfold Path, such as right view, re and right concentration, for the complete destruction of latent tendencies. Monks, if thus questioned, you should explain this to them in this manner.û
44. 5. 4.
(44) Addhànaü Ý Time
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side, the Blessed One said to them:
3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?' you should explain to them, `It is for the thorough knowledge of time.'
4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for the thorough knowledge of time?' you should explain to them, `Friends, there is a path and method for the thorough knowledge of time.'
5. ßMonks, what is that path and method for the thorough knowledge of time? It is this same Noble Eightfold Path, such as right view, re and right concentration, for thorough knowledge of time. Monks, if thus questioned, you should explain this to them in this manner.û
44. 5. 5.
(45) âsavakkhaya Ý Destruction of Desires
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side, the Blessed One said to them:
3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?' you should explain to them, `It is for the destruction of desires.'
4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for the destruction of desires?' you should explain to them, `Friends, there is a path and method for the destruction of desires.'
5. ßMonks, what is that path and method for the destruction of desires? It is this same Noble Eightfold Path, such as right view, re and right concentration, for the destruction of desires. Monks, if thus questioned, you should explain this to them in this manner.û
44. 5. 6.
(46) Vijjàvimuti Ý Release Through Knowledge
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side, the Blessed One said to them:
3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?' you should explain to them, `It is for realizing the fruits of release through knowing.'
4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for realizing the fruits of release through knowing?' you should explain to them, `Friends, there is a path and method for realizing the fruits of release through knowing.'
5. ßMonks, what is that path and method for realizing the fruits of release through knowing? It is this same Noble Eightfold Path, such as right view, re and right concentration, for realizing the fruits of release through knowing Monks, if thus questioned, you should explain this to them in this manner.û
44. 5. 7.
(47) ¥àõaü Ý Knowledge
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side, the Blessed One said to them:
3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?' you should explain to them, `It is for knowledge and vision.'
4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method to realize knowledge and vision?' you should explain to them, `Friends, there is a path and method to realize knowledge and vision.'
5. ßMonks, what is that path and method to realize knowledge and vision? It is this same Noble Eightfold Path, such as right view, re and right concentration, to realize knowledge and vision. Monks, if thus questioned, you should explain this to them in this manner.û
44. 5. 8.
(48) Anupàdàya Ý For Not Seizing
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side, the Blessed One said to them:
3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life in the dispensation of the recluse Gotama?' you should explain to them, `It is for final extinction without seizing.'
4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for final extinction without seizing?' you should explain to them, `Friends, there is a path and method for final extinction without seizing.
5. ßMonks, what is that path and method for final extinction without seizing? It is this same Noble Eightfold Path, such as right view, re and right concentration, for final extinction without seizing. Monks, if thus questioned, you should explain this to them in this manner.û
Samyutta Nikaya - Magga Samyutta - Patipatti Vagga
Sutta Pitaka
Samyutta Nikaya
Volume V Ý Mahavaggo
Samyutta 44 Ý Magga Samyutta
Chapter 4 Ý Patipatti Vagga
44. 4. 1.
(31) Patipatti Ý Method
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, I will tell the wrong method and the right method listen to it.
ßWhat is the wrong method? It is this wrong view, re and wrong concentration. This is the wrong method.
4. ßWhat is the right method? It is this same right view, re and right concentration. This is the right method.û
44. 4. 2.
(32) Pañipanno Ý Fallen to the Method
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, I will tell the one fallen to the wrong method and the one fallen to the right method listen.
ßWho is the one fallen to the wrong method? Here monks someone has wrong view, re and wrong concentration. This one has fallen to the wrong method.
4. ßWho is the one fallen to the right method? Here monks someone is with right view, re and right concentration. This one has fallen to the right method.û
44. 4. 3.
(33) Viraddho Ý Gone Wrong
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, whoever unsuccessful in the noble eightfold path is unsuccessful in the Noble Eightfold Path for rightful destruction of unpleasantness. Monks, whoever successful in the noble eightfold path is successful in the Noble Eightfold Path for rightful destruction of unpleasantness.
4. ßMonks, what is the Noble Eightfold Path? It is this right view, re and right concentration. Monks, whoever unsuccessful in the noble eightfold path is unsuccessful in the Noble Eightfold Path for rightful destruction of unpleasantness. Monks, whoever successful in the noble eightfold path is successful in the Noble Eightfold Path for rightful destruction of unpleasantness.û
44. 4. 4.
(34) Pàragamana Ý Crossing Over
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, development and making much of these eight things conduces to crossing over. What eight? They are right view, re and right concentration. Monks, development and making much of these eight things conduces to crossing over.û
4. The Blessed One further said these verses
Of these humans a few cross over,
The rest, go up and down this same bank. (1)
Those humans who abide by the well declared Teaching,
Reach the incomparable state, crossing the domains of Death (2)
The wise dispel the impure, develop the pure,
And leaving home enjoy seclusion (3)
The wise dispel sensual thoughts with attachment,
And purify their minds dispelling defilements. (4)
The enlightenment factors well developed
And attached to giving up the seized,
The shinning ones extinguish destroying desires (5).
44. 4. 5.
(35) Sàma¤¤aü 1 Ý Recluseship 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, I will tell you about recluseship and the fruits of recluseship, listen to it.
ßWhat is recluseship? It is this same Noble Eightfold Path such as right view, re and right concentration. This is recluseship.
4. ßMonks, what are the fruits of recluseship? The fruits of stream entry, returning once, not returning and extinction are called the fruits of recluseship.û
44. 4. 6.
(36) Sàma¤¤aü 2 Ý Recluseship2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, I will tell you about recluseship and the aims of recluseship, listen.
ßWhat is recluseship? It is this same Noble Eightfold Path such as right view, re and right concentration. This is recluseship.
4. ßMonks, what are the aims of recluseship? Monks, the destruction of greed, hate, and delusion are the aims of recluseship.û
44. 4. 7.
(37) Brahma¤¤aü 1 Ý Divinity1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, I will tell you about divinity and the fruits of divinity, listen to it.
ßWhat is divinity? It is this same Noble Eightfold Path such as right view, re and right concentration. This is divinity.
4. ßMonks, what are the fruits of divinity? The fruits of stream entry, returning once, not returning and extinction are called the fruits of divinity.û
44. 4. 8.
(38) Brahma¤¤aü 2 Ý Divinity 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, I will tell you about divinity and the aims of divinity, listen to it.
ßWhat is divinity? It is this same Noble Eightfold Path such as right view, re and right concentration. This is divinity.
4. ßMonks, what are the aims of divinity? Monks, the destruction of greed, hate, and delusion are called the aims of divinity.û
44. 4. 9.
(39) Brahmacariyaü 1 Ý The Holy Life1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, I will tell you about the holy life and the fruits of the holy life, listen to it.
ßWhat is the holy life? It is this same Noble Eightfold Path such as right view, re and right concentration. This is the holy life.
4. ßMonks, what are the fruits of the holy life? The fruits of stream entry, returning once, not returning and extinction are called the fruits of the holy life.û
44. 4. 10.
(40) Brahmacariyam 2 Ý The Holy Life 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, I will tell you about the holy life and the aims of the holy life, listen to it.
ßWhat is the holy life? It is this same Noble Eightfold Path such as right view, re and right concentration. This is the holy life.
4. ßMonks, what are the aims of the holy life? Monks, the destruction of greed, hate, and delusion are the aims of the holy life.û
Samyutta Nikaya
Volume V Ý Mahavaggo
Samyutta 44 Ý Magga Samyutta
Chapter 4 Ý Patipatti Vagga
44. 4. 1.
(31) Patipatti Ý Method
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, I will tell the wrong method and the right method listen to it.
ßWhat is the wrong method? It is this wrong view, re and wrong concentration. This is the wrong method.
4. ßWhat is the right method? It is this same right view, re and right concentration. This is the right method.û
44. 4. 2.
(32) Pañipanno Ý Fallen to the Method
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, I will tell the one fallen to the wrong method and the one fallen to the right method listen.
ßWho is the one fallen to the wrong method? Here monks someone has wrong view, re and wrong concentration. This one has fallen to the wrong method.
4. ßWho is the one fallen to the right method? Here monks someone is with right view, re and right concentration. This one has fallen to the right method.û
44. 4. 3.
(33) Viraddho Ý Gone Wrong
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, whoever unsuccessful in the noble eightfold path is unsuccessful in the Noble Eightfold Path for rightful destruction of unpleasantness. Monks, whoever successful in the noble eightfold path is successful in the Noble Eightfold Path for rightful destruction of unpleasantness.
4. ßMonks, what is the Noble Eightfold Path? It is this right view, re and right concentration. Monks, whoever unsuccessful in the noble eightfold path is unsuccessful in the Noble Eightfold Path for rightful destruction of unpleasantness. Monks, whoever successful in the noble eightfold path is successful in the Noble Eightfold Path for rightful destruction of unpleasantness.û
44. 4. 4.
(34) Pàragamana Ý Crossing Over
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, development and making much of these eight things conduces to crossing over. What eight? They are right view, re and right concentration. Monks, development and making much of these eight things conduces to crossing over.û
4. The Blessed One further said these verses
Of these humans a few cross over,
The rest, go up and down this same bank. (1)
Those humans who abide by the well declared Teaching,
Reach the incomparable state, crossing the domains of Death (2)
The wise dispel the impure, develop the pure,
And leaving home enjoy seclusion (3)
The wise dispel sensual thoughts with attachment,
And purify their minds dispelling defilements. (4)
The enlightenment factors well developed
And attached to giving up the seized,
The shinning ones extinguish destroying desires (5).
44. 4. 5.
(35) Sàma¤¤aü 1 Ý Recluseship 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, I will tell you about recluseship and the fruits of recluseship, listen to it.
ßWhat is recluseship? It is this same Noble Eightfold Path such as right view, re and right concentration. This is recluseship.
4. ßMonks, what are the fruits of recluseship? The fruits of stream entry, returning once, not returning and extinction are called the fruits of recluseship.û
44. 4. 6.
(36) Sàma¤¤aü 2 Ý Recluseship2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, I will tell you about recluseship and the aims of recluseship, listen.
ßWhat is recluseship? It is this same Noble Eightfold Path such as right view, re and right concentration. This is recluseship.
4. ßMonks, what are the aims of recluseship? Monks, the destruction of greed, hate, and delusion are the aims of recluseship.û
44. 4. 7.
(37) Brahma¤¤aü 1 Ý Divinity1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, I will tell you about divinity and the fruits of divinity, listen to it.
ßWhat is divinity? It is this same Noble Eightfold Path such as right view, re and right concentration. This is divinity.
4. ßMonks, what are the fruits of divinity? The fruits of stream entry, returning once, not returning and extinction are called the fruits of divinity.û
44. 4. 8.
(38) Brahma¤¤aü 2 Ý Divinity 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, I will tell you about divinity and the aims of divinity, listen to it.
ßWhat is divinity? It is this same Noble Eightfold Path such as right view, re and right concentration. This is divinity.
4. ßMonks, what are the aims of divinity? Monks, the destruction of greed, hate, and delusion are called the aims of divinity.û
44. 4. 9.
(39) Brahmacariyaü 1 Ý The Holy Life1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, I will tell you about the holy life and the fruits of the holy life, listen to it.
ßWhat is the holy life? It is this same Noble Eightfold Path such as right view, re and right concentration. This is the holy life.
4. ßMonks, what are the fruits of the holy life? The fruits of stream entry, returning once, not returning and extinction are called the fruits of the holy life.û
44. 4. 10.
(40) Brahmacariyam 2 Ý The Holy Life 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. The Blessed One addressed the monks from there.
3. ßMonks, I will tell you about the holy life and the aims of the holy life, listen to it.
ßWhat is the holy life? It is this same Noble Eightfold Path such as right view, re and right concentration. This is the holy life.
4. ßMonks, what are the aims of the holy life? Monks, the destruction of greed, hate, and delusion are the aims of the holy life.û
Samyutta Nikaya - Magga Samyutta - Micchatta Vagga
Sutta Pitaka
Samyutta Nikaya
Volume V Ý Mahavaggo
Samyutta 44 Ý Magga Samyutta
Chapter 3 Ý Micchatta Vagga
44. 3. 1.
(21) Micchattam Ý Wrong View of Self
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, I will declare the wrong view of self and the right view of self. Listen carefully.
4. ßWhat is the wrong view of self? It is wrong view, wrong thoughts, wrong words, wrong action, wrong livelihood, wrong endeavor, wrong mindfulness and wrong concentration. Monks, this is called the wrong view of self.
5. ßWhat is the right view of self? It is right view, right thoughts, right words, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, this is called the right view of self.û
45. 3. 2.
(22) Akusalaü Ý Demerit
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, I will declare demerit and merit listen carefully.
4. ßWhat is demerit? It is wrong view, wrong thoughts, wrong words, wrong action, wrong livelihood, wrong endeavor, wrong mindfulness and wrong concentration. Monks, this is called demerit.
5. ßWhat is merit? It is right view, right thoughts, right words, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, this is called merit.û
44. 3. 3.
(23) Pañipada 1 Ý Method 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, I will declare the wrong method and the right method listen carefully.
4. ßWhat is the wrong method? It is wrong view, wrong thoughts, wrong words, wrong action, wrong livelihood, wrong endeavor, wrong mindfulness and wrong concentration. Monks, this is called the wrong method
5. ßWhat is the right method? It is right view, right thoughts, right words, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, this is called the right method.û
44. 3. 4.
(24) Pañipada 2 Ý Method 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, I do not advocate the wrong method to the lay people or to those gone forth.
4. ßMonks, the lay people or those gone forth do not realize the meritorious right view, on account of following the wrong method. Monks, what is the wrong method? It is wrong view, wrong thoughts, wrong words, wrong action, wrong livelihood, wrong endeavor, wrong mindfulness and wrong concentration. This is called the wrong method Monks, I do not advocate the wrong method to the lay people or to those gone forth.
5. ßMonks, the lay people or those gone forth do not realize the meritorious right view, on account of following the wrong method.
6. ßMonks, I advocate the right method to the lay people or to those gone forth.
7. ßMonks, the lay people or those gone forth realize the meritorious right view, on account of following the right method. Monks, what is the right method? It is right view, right thoughts, right words, right action, right livelihood, right endeavor, right mindfulness and right concentration. This is called the right method Monks, I advocate the right method to the lay people and also to those gone forth.
5. ßMonks, the lay people or those gone forth realize the meritorious right view, on account of following the right method.û
44. 3. 5.
(25) Asappurisà 1 Ý The Not Noble Ones 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, I will tell you about the noble ones and the not noble ones listen carefully.
4. ßMonks, who is the not noble one? Here monks, someone is with wrong view, wrong thoughts, wrong words, wrong action, wrong livelihood, wrong endeavor, wrong mindfulness and wrong concentration. Monks, this one is not noble.
5. ßMonks, who is the noble one? Here monks someone is with right view, right thoughts, right words, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, this one is noble.û
44. 3. 6
(26) Asappurisà 2 Ý The Not Noble Ones 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, I will tell you about the not noble one, the worst of not noble ones, the noble one and the best of noble ones, listen carefully.
4. ßMonks, who is the not noble one? Here monks, someone is with wrong view, wrong thoughts, wrong words, wrong action, wrong livelihood, wrong endeavor, wrong mindfulness and wrong concentration. Monks, this one is not noble.
5. ßMonks, who is the worst of not noble ones? Here monks someone is with wrong, view, thoughts, words, action, livelihood, endeavor, mindfulness, concentration, knowledge and release Monks, this one is the worst of not noble ones.
6. ßMonks, who is the noble one? Here monks, someone is with right view, right thoughts, right words, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, this one is noble.
7. ßMonks, who is the best of noble ones? Here monks someone is with right, view, thoughts, words, action, livelihood, endeavor, mindfulness, concentration, knowledge and right release Monks, this one is the best of noble ones.û
44. 3. 7.
(27) Kumbho Ý The Water Pot
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, the water pot without a stand proceeds successfully, the water pot with a stand does not proceed successfully, in the same manner, monks, the mind with a support does not proceed successfully and the mind without a support proceeds successfully.
4. ßMonks, what is the mind's support? It is this same noble eightfold path such as right view, re and right concentration
5. ßMonks, the water pot without a stand proceeds successfully, the water pot with a stand does not proceed successfully, in the same manner, monks, the mind with a support does not proceed successfully and the mind without a support proceeds successfully.û
44. 3. 8.
(28) Samàdhi Ý One Pointed Mind
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. And addressed the monks from there:
3. ßMonks, I will preach the noble right concentration that is supported and has accessories, listen to it.
4. ßMonks, what is the noble right concentration that is supported and has accessories? The accessories are right, view, thoughts, words, action, livelihood, endeavor and mindfulness.
5. ßMonks, the mind in one point on account of these seven factors is the concentration with accessories. Monks this is the supported, noble right concentration.û
44. 3. 9.
(29) Vedanà Ý Feelings
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, these three are the feelings. What three?
ßThey are pleasant feelings, unpleasant feelings and neither unpleasant nor pleasant feelings. Monks, these three are the feelings.
4. ßMonks, for the thorough understanding of these three feelings, the noble eightfold path should be developed It is this same noble eightfold path such as right view re and right concentration Monks, for the thorough understanding of these three feelings, this noble eightfold path should be developed.û
44. 3. 10
(30) Uttiya Ý Venerable Uttiya
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. And venerable Uttiya approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Uttiya said to the Blessed One: ßVenerable sir, when I was in seclusion this mental reflection arose to me the Blessed One has told about five strands of sense pleasures, what are the five strands of sense pleasures?û
4. ßExcellent! Uttiya, I have told of five strands of sense pleasures. What five? Pleasing agreeable forms cognizable by eye consciousness that arouse sensuality, pleasing agreeable sounds cognizable by ear consciousness that arouse sensuality, pleasing agreeable scents cognizable by nose consciousness that arouse sensuality, pleasing agreeable tastes cognizable by tongue consciousness that arouse sensuality, pleasing agreeable touches cognizable by body consciousness that arouse sensuality.
5. Uttiya, to dispel these five strands of sense pleasures the noble eightfold path should be developed. What Noble Eightfold Path? It as right view re and right concentration. Uttiya, to dispel these five strands of sense pleasures the noble eightfold path should be developed.û
Samyutta Nikaya
Volume V Ý Mahavaggo
Samyutta 44 Ý Magga Samyutta
Chapter 3 Ý Micchatta Vagga
44. 3. 1.
(21) Micchattam Ý Wrong View of Self
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, I will declare the wrong view of self and the right view of self. Listen carefully.
4. ßWhat is the wrong view of self? It is wrong view, wrong thoughts, wrong words, wrong action, wrong livelihood, wrong endeavor, wrong mindfulness and wrong concentration. Monks, this is called the wrong view of self.
5. ßWhat is the right view of self? It is right view, right thoughts, right words, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, this is called the right view of self.û
45. 3. 2.
(22) Akusalaü Ý Demerit
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, I will declare demerit and merit listen carefully.
4. ßWhat is demerit? It is wrong view, wrong thoughts, wrong words, wrong action, wrong livelihood, wrong endeavor, wrong mindfulness and wrong concentration. Monks, this is called demerit.
5. ßWhat is merit? It is right view, right thoughts, right words, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, this is called merit.û
44. 3. 3.
(23) Pañipada 1 Ý Method 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, I will declare the wrong method and the right method listen carefully.
4. ßWhat is the wrong method? It is wrong view, wrong thoughts, wrong words, wrong action, wrong livelihood, wrong endeavor, wrong mindfulness and wrong concentration. Monks, this is called the wrong method
5. ßWhat is the right method? It is right view, right thoughts, right words, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, this is called the right method.û
44. 3. 4.
(24) Pañipada 2 Ý Method 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, I do not advocate the wrong method to the lay people or to those gone forth.
4. ßMonks, the lay people or those gone forth do not realize the meritorious right view, on account of following the wrong method. Monks, what is the wrong method? It is wrong view, wrong thoughts, wrong words, wrong action, wrong livelihood, wrong endeavor, wrong mindfulness and wrong concentration. This is called the wrong method Monks, I do not advocate the wrong method to the lay people or to those gone forth.
5. ßMonks, the lay people or those gone forth do not realize the meritorious right view, on account of following the wrong method.
6. ßMonks, I advocate the right method to the lay people or to those gone forth.
7. ßMonks, the lay people or those gone forth realize the meritorious right view, on account of following the right method. Monks, what is the right method? It is right view, right thoughts, right words, right action, right livelihood, right endeavor, right mindfulness and right concentration. This is called the right method Monks, I advocate the right method to the lay people and also to those gone forth.
5. ßMonks, the lay people or those gone forth realize the meritorious right view, on account of following the right method.û
44. 3. 5.
(25) Asappurisà 1 Ý The Not Noble Ones 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, I will tell you about the noble ones and the not noble ones listen carefully.
4. ßMonks, who is the not noble one? Here monks, someone is with wrong view, wrong thoughts, wrong words, wrong action, wrong livelihood, wrong endeavor, wrong mindfulness and wrong concentration. Monks, this one is not noble.
5. ßMonks, who is the noble one? Here monks someone is with right view, right thoughts, right words, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, this one is noble.û
44. 3. 6
(26) Asappurisà 2 Ý The Not Noble Ones 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, I will tell you about the not noble one, the worst of not noble ones, the noble one and the best of noble ones, listen carefully.
4. ßMonks, who is the not noble one? Here monks, someone is with wrong view, wrong thoughts, wrong words, wrong action, wrong livelihood, wrong endeavor, wrong mindfulness and wrong concentration. Monks, this one is not noble.
5. ßMonks, who is the worst of not noble ones? Here monks someone is with wrong, view, thoughts, words, action, livelihood, endeavor, mindfulness, concentration, knowledge and release Monks, this one is the worst of not noble ones.
6. ßMonks, who is the noble one? Here monks, someone is with right view, right thoughts, right words, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, this one is noble.
7. ßMonks, who is the best of noble ones? Here monks someone is with right, view, thoughts, words, action, livelihood, endeavor, mindfulness, concentration, knowledge and right release Monks, this one is the best of noble ones.û
44. 3. 7.
(27) Kumbho Ý The Water Pot
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, the water pot without a stand proceeds successfully, the water pot with a stand does not proceed successfully, in the same manner, monks, the mind with a support does not proceed successfully and the mind without a support proceeds successfully.
4. ßMonks, what is the mind's support? It is this same noble eightfold path such as right view, re and right concentration
5. ßMonks, the water pot without a stand proceeds successfully, the water pot with a stand does not proceed successfully, in the same manner, monks, the mind with a support does not proceed successfully and the mind without a support proceeds successfully.û
44. 3. 8.
(28) Samàdhi Ý One Pointed Mind
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. And addressed the monks from there:
3. ßMonks, I will preach the noble right concentration that is supported and has accessories, listen to it.
4. ßMonks, what is the noble right concentration that is supported and has accessories? The accessories are right, view, thoughts, words, action, livelihood, endeavor and mindfulness.
5. ßMonks, the mind in one point on account of these seven factors is the concentration with accessories. Monks this is the supported, noble right concentration.û
44. 3. 9.
(29) Vedanà Ý Feelings
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. The Blessed One addressed the monks from there:
3. ßMonks, these three are the feelings. What three?
ßThey are pleasant feelings, unpleasant feelings and neither unpleasant nor pleasant feelings. Monks, these three are the feelings.
4. ßMonks, for the thorough understanding of these three feelings, the noble eightfold path should be developed It is this same noble eightfold path such as right view re and right concentration Monks, for the thorough understanding of these three feelings, this noble eightfold path should be developed.û
44. 3. 10
(30) Uttiya Ý Venerable Uttiya
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. And venerable Uttiya approached the Blessed One worshipped and sat on a side.
3. Sitting on a side venerable Uttiya said to the Blessed One: ßVenerable sir, when I was in seclusion this mental reflection arose to me the Blessed One has told about five strands of sense pleasures, what are the five strands of sense pleasures?û
4. ßExcellent! Uttiya, I have told of five strands of sense pleasures. What five? Pleasing agreeable forms cognizable by eye consciousness that arouse sensuality, pleasing agreeable sounds cognizable by ear consciousness that arouse sensuality, pleasing agreeable scents cognizable by nose consciousness that arouse sensuality, pleasing agreeable tastes cognizable by tongue consciousness that arouse sensuality, pleasing agreeable touches cognizable by body consciousness that arouse sensuality.
5. Uttiya, to dispel these five strands of sense pleasures the noble eightfold path should be developed. What Noble Eightfold Path? It as right view re and right concentration. Uttiya, to dispel these five strands of sense pleasures the noble eightfold path should be developed.û
Samyutta Nikaya - Magga Samyutta - Vihara Vagga
Sutta Pitaka
Samyutta Nikaya
Volume V Ý Mahavaggo
Samyutta 44 Ý Magga Samyutta
Chapter 2 Ý Vihara Vagga
44. 2. 1.
(11) Vihara 1 Ý Abiding 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. ßMonks, I desire seclusion, for two weeks none is to approach me other than a single person who brings morsel food.û
The monks accepted and none approached the Blessed One except the one who brought morsel food.
3. At the end of the two weeks the Blessed One gave up his seclusion and addressed the monks: ßMonks, I abode in that same abiding in which I abode just after my enlightenment.
4. ßMonks, I know there is a feeling for wrong view, and one for right view. There is a feeling for wrong thoughts, and one for right thoughts. There is a feeling for wrong speech, and one for right speech. There is a feeling for wrong action, and one for right action. There is a feeling for wrong livelihood, and one for right livelihood. There is a feeling for wrong endeavor, and one for right endeavor. There is a feeling for wrong mindfulness, and one for right mindfulness. There is a feeling for wrong concentration and one for right concentration. There is a feeling for interest and one for reasoning and for perception also.
5. ßThere is a feeling for unappeased interest, reasoning and perception. There is a feeling for appeased interest, unappeased reasoning and perception. There is a feeling for appeased interest and reasoning and unappeased perception. There is a feeling for appeased interest, reasoning and perception too.
6. There is exertion to realize the not yet realized, until it is realized there is a feeling.û
44. 2. 2.
(12) Vihàra 2 Ý Abiding 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. ßMonks, I desire a seclusion of three months, none is to approach me other than a single person who brings morsel food.û
The monks accepted and none approached the Blessed One except the one who brought morsel food.
3. At the end of the three months the Blessed One gave up his seclusion and addressed the monks: ßMonks, I abode in that same abiding in which I abode just after my enlightenment.
4. ßMonks, I know, there is a feeling for wrong view, and for appeased wrong view. a feeling for right view, and for appeased right view. There is a feeling for wrong thoughts and for appeased wrong thoughts and a feeling for right thoughts, and for appeased right thoughts. There is a feeling for wrong speech and for appeased wrong speech and a feeling for right speech, and for appeased right speech. There is a feeling for wrong action and for appeased wrong action and a feeling for right action and for appeased right action. There's a feeling for wrong livelihood and for appeased wrong livelihood. A feeling for right livelihood and one for appeased right livelihood. There is a feeling for wrong endeavor and for appeased wrong endeavor and a feeling for right endeavor, and for appeased right endeavor. There is a feeling for wrong mindfulness and for appeased wrong mindfulness and a feeling for right mindfulness, and for appeased right mindfulnessThere is a feeling for wrong concentration and for appeased wrong concentration and a feeling for right concentration and for appeased right concentration. There is a feeling for interest and for appeased interest. There is a feeling for reasoning and a feeling for appeased reasoning and a feeling for perception and for appeased perception.
5. ßThere is a feeling for unappeased interest, reasoning and perception. There is a feeling for appeased interest, unappeased reasoning and perception. There is a feeling for appeased interest, reasoning and unappeased perception. There is a feeling for appeased interest, reasoning and perception.
6. ßThere is exertion to realize the not yet realized, until it is realized there is a feeling.û
44. 1. 3.
(13) Sekho Ý A trainee
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. Sitting, that monk said to the Blessed One: ßVenerable sir, it is said, a `trainee.' How is one a trainee?û
4. ßHere, monk, the monk is endowed with the right view of a trainee, right thoughts of a trainee, right speech of a trainee right action of a trainee, right livelihood of a trainee, right endeavor of a trainee, right mindfulness of a trainee and right concentration of a trainee. Monk, with this much he is a trainee.û
44. 1. 4.
(14) Uppàdo1 Ý Arising 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi and the Blessed One addressed the monks:
2. ßMonks, the development and making much of these eight things is the arising of the unarisen, even when the Thus Gone, worthy rightfully enlightened one has not arisen.
3. ßWhat eight? They are right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, the development and making much of these eight things is the arising of the not-arisen even when the Thus Gone, worthy rightfully enlightened one has not arisen.û
44. 1. 5.
(15) Uppàdo2 Ý Arising 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi and the Blessed One addressed the monks:
2. ßMonks, the development and making much of these eight things is the arising of the not-arisen, even when the Well Gone one's discipline is not present.
3. ßWhat eight? They are right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, the development and making much of these eight things is the arising of the not-arisen, even when the Well Gone one's discipline is not present.û
44. 1. 6.
(16) Parisuddhà 1 Ý Very Pure 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi and the Blessed One addressed the monks:
2. ßMonks, these eight things, pure, quite clear, without specks and finer defilements, arouse the not-arisen even when the Thus Gone, worthy rightfully enlightened one has not arisen.
3. What eight? They are right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, these eight things, pure, quite clear, without specks and finer defilements, arouse the not-arisen, even when the Thus Gone, worthy rightfully enlightened one has not arisen.û
44. 1. 7.
(17) Parisuddhà2 Ý Very Pure2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi and the Blessed One addressed the monks:
2. ßMonks, these eight things, pure, quite clear, without specks and finer defilements, arouse the not-arisen even when the Well Gone One's discipline is not present.
3. What eight? They are right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, these eight things, pure, quite clear, without specks and finer defilements, arouse the not-arisen even when the Well Gone One's discipline is not present.û
44. 1. 8.
(18) Kukkuñàràma 1 Ý Kukkuña Monastery 1
1. I heard thus. At one time venerable ânanda and venerable Bhadda, the son of Pañali lived in the Kukkuña monastery.
2. Venerable Bhadda getting up from his seclusion in the evening approached venerable ânanda exchanged friendly greetings and sat on a side.
3. Sitting, venerable Bhadda said to venerable ânanda: ßFriend ânanda, it is said `unholy behavior.' What is unholy behavior?û
ßFriend Bhadda, your deviant question is excellent! Your cross question is excellent!û
4. ßDo you say Friend ânanda, it is said unholy behavior. What is the unholy behavior?û
ßFriend, I ask that.
5. ßFriend, it is this same wrong eightfold path such as wrong view, re wrong concentration.û
44. 1. 9.
(19) Kukkuñàràma 2. Kukkuña Monastery 2
1. I heard thus. At one time venerable ânanda and venerable Bhadda, the son of Pàñali lived in the Kukkuña monastery.
2. Venerable Bhadda getting up from his seclusion in the evening approached venerable ânanda exchanged friendly greetings and sat on a side.
3. Sitting, venerable Bhadda said to venerable ânanda: ßFriend ânanda, it is said `the holy behavior.' What is holy behavior and what is the end of the holy behavior?û
ßFriend Bhadda, your deviant question is excellent! Your cross question is excellent!û
4. ßDo you say Friend ânanda, it is said holy behavior. What is the holy behavior and what is the end of the holy behavior?û
ßFriend, I ask that.
5. ßFriend, it is this same noble eightfold path such as right view re right concentration. The destruction of greed, hate, and delusion is the end of the holy life.û
45. 1. 10.
(20) Kukkuñàràma 3 Ý Kukkuña Monastery 3
1. I heard thus. At one time venerable ânanda and venerable Bhadda, the son of Pàñali lived in the Kukkuña monastery.
2. Venerable Bhadda, getting up from his seclusion in the evening approached venerable ânanda, exchanged friendly greetings, and sat on a side.
3. Sitting, venerable Bhadda said to venerable ânanda: ßFriend ânanda, it is said `the holy behavior.' What is holy behavior? Who leads the holy life and what is the end of the holy life?û
ßFriend Bhadda, your deviant question is excellent! Your cross question is excellent!û
4. ßDo you say Friend ânanda, it is said holy behavior. What is the holy behavior? Who leads the holy life and what is the end of the holy life?û
ßFriend, I ask that.
5. ßFriend, it is this same noble eightfold path such as right view, re and right concentration. One following the Noble Eightfold Path leads the holy life and the destruction of greed, hate, and delusion is the end of the holy life.û
Samyutta Nikaya
Volume V Ý Mahavaggo
Samyutta 44 Ý Magga Samyutta
Chapter 2 Ý Vihara Vagga
44. 2. 1.
(11) Vihara 1 Ý Abiding 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. ßMonks, I desire seclusion, for two weeks none is to approach me other than a single person who brings morsel food.û
The monks accepted and none approached the Blessed One except the one who brought morsel food.
3. At the end of the two weeks the Blessed One gave up his seclusion and addressed the monks: ßMonks, I abode in that same abiding in which I abode just after my enlightenment.
4. ßMonks, I know there is a feeling for wrong view, and one for right view. There is a feeling for wrong thoughts, and one for right thoughts. There is a feeling for wrong speech, and one for right speech. There is a feeling for wrong action, and one for right action. There is a feeling for wrong livelihood, and one for right livelihood. There is a feeling for wrong endeavor, and one for right endeavor. There is a feeling for wrong mindfulness, and one for right mindfulness. There is a feeling for wrong concentration and one for right concentration. There is a feeling for interest and one for reasoning and for perception also.
5. ßThere is a feeling for unappeased interest, reasoning and perception. There is a feeling for appeased interest, unappeased reasoning and perception. There is a feeling for appeased interest and reasoning and unappeased perception. There is a feeling for appeased interest, reasoning and perception too.
6. There is exertion to realize the not yet realized, until it is realized there is a feeling.û
44. 2. 2.
(12) Vihàra 2 Ý Abiding 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. ßMonks, I desire a seclusion of three months, none is to approach me other than a single person who brings morsel food.û
The monks accepted and none approached the Blessed One except the one who brought morsel food.
3. At the end of the three months the Blessed One gave up his seclusion and addressed the monks: ßMonks, I abode in that same abiding in which I abode just after my enlightenment.
4. ßMonks, I know, there is a feeling for wrong view, and for appeased wrong view. a feeling for right view, and for appeased right view. There is a feeling for wrong thoughts and for appeased wrong thoughts and a feeling for right thoughts, and for appeased right thoughts. There is a feeling for wrong speech and for appeased wrong speech and a feeling for right speech, and for appeased right speech. There is a feeling for wrong action and for appeased wrong action and a feeling for right action and for appeased right action. There's a feeling for wrong livelihood and for appeased wrong livelihood. A feeling for right livelihood and one for appeased right livelihood. There is a feeling for wrong endeavor and for appeased wrong endeavor and a feeling for right endeavor, and for appeased right endeavor. There is a feeling for wrong mindfulness and for appeased wrong mindfulness and a feeling for right mindfulness, and for appeased right mindfulnessThere is a feeling for wrong concentration and for appeased wrong concentration and a feeling for right concentration and for appeased right concentration. There is a feeling for interest and for appeased interest. There is a feeling for reasoning and a feeling for appeased reasoning and a feeling for perception and for appeased perception.
5. ßThere is a feeling for unappeased interest, reasoning and perception. There is a feeling for appeased interest, unappeased reasoning and perception. There is a feeling for appeased interest, reasoning and unappeased perception. There is a feeling for appeased interest, reasoning and perception.
6. ßThere is exertion to realize the not yet realized, until it is realized there is a feeling.û
44. 1. 3.
(13) Sekho Ý A trainee
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. Sitting, that monk said to the Blessed One: ßVenerable sir, it is said, a `trainee.' How is one a trainee?û
4. ßHere, monk, the monk is endowed with the right view of a trainee, right thoughts of a trainee, right speech of a trainee right action of a trainee, right livelihood of a trainee, right endeavor of a trainee, right mindfulness of a trainee and right concentration of a trainee. Monk, with this much he is a trainee.û
44. 1. 4.
(14) Uppàdo1 Ý Arising 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi and the Blessed One addressed the monks:
2. ßMonks, the development and making much of these eight things is the arising of the unarisen, even when the Thus Gone, worthy rightfully enlightened one has not arisen.
3. ßWhat eight? They are right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, the development and making much of these eight things is the arising of the not-arisen even when the Thus Gone, worthy rightfully enlightened one has not arisen.û
44. 1. 5.
(15) Uppàdo2 Ý Arising 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi and the Blessed One addressed the monks:
2. ßMonks, the development and making much of these eight things is the arising of the not-arisen, even when the Well Gone one's discipline is not present.
3. ßWhat eight? They are right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, the development and making much of these eight things is the arising of the not-arisen, even when the Well Gone one's discipline is not present.û
44. 1. 6.
(16) Parisuddhà 1 Ý Very Pure 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi and the Blessed One addressed the monks:
2. ßMonks, these eight things, pure, quite clear, without specks and finer defilements, arouse the not-arisen even when the Thus Gone, worthy rightfully enlightened one has not arisen.
3. What eight? They are right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, these eight things, pure, quite clear, without specks and finer defilements, arouse the not-arisen, even when the Thus Gone, worthy rightfully enlightened one has not arisen.û
44. 1. 7.
(17) Parisuddhà2 Ý Very Pure2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi and the Blessed One addressed the monks:
2. ßMonks, these eight things, pure, quite clear, without specks and finer defilements, arouse the not-arisen even when the Well Gone One's discipline is not present.
3. What eight? They are right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration. Monks, these eight things, pure, quite clear, without specks and finer defilements, arouse the not-arisen even when the Well Gone One's discipline is not present.û
44. 1. 8.
(18) Kukkuñàràma 1 Ý Kukkuña Monastery 1
1. I heard thus. At one time venerable ânanda and venerable Bhadda, the son of Pañali lived in the Kukkuña monastery.
2. Venerable Bhadda getting up from his seclusion in the evening approached venerable ânanda exchanged friendly greetings and sat on a side.
3. Sitting, venerable Bhadda said to venerable ânanda: ßFriend ânanda, it is said `unholy behavior.' What is unholy behavior?û
ßFriend Bhadda, your deviant question is excellent! Your cross question is excellent!û
4. ßDo you say Friend ânanda, it is said unholy behavior. What is the unholy behavior?û
ßFriend, I ask that.
5. ßFriend, it is this same wrong eightfold path such as wrong view, re wrong concentration.û
44. 1. 9.
(19) Kukkuñàràma 2. Kukkuña Monastery 2
1. I heard thus. At one time venerable ânanda and venerable Bhadda, the son of Pàñali lived in the Kukkuña monastery.
2. Venerable Bhadda getting up from his seclusion in the evening approached venerable ânanda exchanged friendly greetings and sat on a side.
3. Sitting, venerable Bhadda said to venerable ânanda: ßFriend ânanda, it is said `the holy behavior.' What is holy behavior and what is the end of the holy behavior?û
ßFriend Bhadda, your deviant question is excellent! Your cross question is excellent!û
4. ßDo you say Friend ânanda, it is said holy behavior. What is the holy behavior and what is the end of the holy behavior?û
ßFriend, I ask that.
5. ßFriend, it is this same noble eightfold path such as right view re right concentration. The destruction of greed, hate, and delusion is the end of the holy life.û
45. 1. 10.
(20) Kukkuñàràma 3 Ý Kukkuña Monastery 3
1. I heard thus. At one time venerable ânanda and venerable Bhadda, the son of Pàñali lived in the Kukkuña monastery.
2. Venerable Bhadda, getting up from his seclusion in the evening approached venerable ânanda, exchanged friendly greetings, and sat on a side.
3. Sitting, venerable Bhadda said to venerable ânanda: ßFriend ânanda, it is said `the holy behavior.' What is holy behavior? Who leads the holy life and what is the end of the holy life?û
ßFriend Bhadda, your deviant question is excellent! Your cross question is excellent!û
4. ßDo you say Friend ânanda, it is said holy behavior. What is the holy behavior? Who leads the holy life and what is the end of the holy life?û
ßFriend, I ask that.
5. ßFriend, it is this same noble eightfold path such as right view, re and right concentration. One following the Noble Eightfold Path leads the holy life and the destruction of greed, hate, and delusion is the end of the holy life.û
Samyutta Nikaya - Magga Samyutta - Avijja Vagga
Sutta Pitaka
Samyutta Nikaya
Volume V Ý Mahavaggo
Samyutta 44 Ý Magga Samyutta
Chapter 1 Ý Avijja Vagga
I worship that rightfully Enlightened Worthy One!
44. 1. 1
(1) Avijja Ý Ignorance
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. From there the Blessed One addressed the monks and those monks responded pleasantly and the Blessed One said:
3. ßMonks, ignorance precedes demerit, followed by lack of shame and remorse. Monks, to the ignorant not seeing one, wrong view arises. To one with wrong view wrong thoughts arise, to one with wrong thoughts wrong speech, to one with wrong speech wrong action, to one with wrong action wrong livelihood, to one with wrong livelihood wrong endeavor, to one with wrong endeavor wrong establishment of mindfulness and to one with wrong establishment of mindfulness wrong concentration arises.
4. ßMonks, knowledge precedes merit, followed by shame and remorse. Monks, to the knowing, seeing one, right view arises. To one with right view right thoughts arise, to one with right thoughts right speech, to one with right speech right action, to one with right action right livelihood, to one with right livelihood right endeavor, to one with right endeavor right establishment of mindfulness and to one with right establishment of mindfulness right concentration arises.û
44. 1. 2.
(2) Upaóóhaü Ý A Half
1. I heard thus. At one time the Blessed One lived with the Sakyas, in a hamlet named Sakkara.
2. Then venerable ânanda approached the Blessed One worshipped and sat on a side. Sitting said to the Blessed One: ßVenerable sir, Blessed One, half the holy life is associating a virtuous friend and developing a good virtuous companionship.û
3. ßânanda, do not say so, the complete holy life is associating a virtuous friend and developing a good virtuous companionship. ânanda, the monk's expectation should be the development and making much of the Noble Eightfold Path of the virtuous friend and developing a good virtuous companionship
4. ßânanda, how does the monk make much of the Noble Eightfold Path of the virtuous friend and make much of the good virtuous companionship? Here ânanda, the monk develops right view secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right thoughts secluded, without excitement, with the hope of ceasing and surrendering with maturity. The monk develops right speech secluded, without excitement, with the hope of ceasing and surrendering with maturity. The monk develops right action secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right livelihood secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right endeavor secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right establishment of mindfulness secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right concentration secluded, without excitement with the hope of ceasing and surrendering with maturity. ânanda, in this manner the monk develops and makes much of the Noble Eightfold Path of the virtuous friend and develops a good virtuous companionship.
5. ßânanda, in this manner you should know how the monk develops and makes much of the Noble Eightfold Path of the virtuous friend and makes much of the good virtuous companionship. ânanda, beings subject to birth coming to me; a virtuous friend and good companion are released from birth. Beings subject to decay are released from decay, beings subject to death are released from death, beings subject to grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress. ânanda, in this manner it should be known how the monk develops the Noble Eightfold Path of the virtuous friend and makes much of the good virtuous companionship.û
44. 1. 3.
(3) Sàriputta
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then venerable Sariputta approached the Blessed One worshipped and sat on a side. Sitting said to the Blessed One: ßVenerable sir, Blessed One the complete holy life is associating a virtuous friend and developing a good virtuous companionship.û
3. ßExcellent! Sariputta, it is so, the complete holy life is associating a virtuous friend and developing a good virtuous companionship. Sariputta, the monk's expectation should be the development and making much of the Noble Eightfold Path of the virtuous friend and developing a good virtuous companionship
4. ßSariputta, how does the monk make much of the Noble Eightfold Path of the virtuous friend and make much of the good virtuous companionship? Here, Sariputta, the monk develops right view secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right thoughts secluded, without excitement, with the hope of ceasing and surrendering with maturity. The monk develops right speech secluded, without excitement, with the hope of ceasing and surrendering with maturity. The monk develops right action secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right livelihood secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right endeavor secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right establishment of mindfulness secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right concentration secluded, without excitement with the hope of ceasing and surrendering with maturity. Sariputta, in this manner the monk develops and makes much of the Noble Eightfold Path of the virtuous friend and develops a good virtuous companionship.
5. ßSariputta, in this manner you should know how the monk develops and makes much of the Noble Eightfold Path of the virtuous friend and makes much of the good virtuous companionship. Sariputta, beings subject to birth coming to me; a virtuous friend and good companion are released from birth. Beings subject to decay are released from decay, beings subject to death are released from death, beings subject to grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress. Sariputta, in this manner it should be known how the monk develops the Noble Eightfold Path of the virtuous friend and makes much of the good virtuous companionship.û
44. 1. 4.
(4) Bràhmano Ý A Brahmin
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then venerable ânanda dressing robes and taking bowl and robes in the morning entered Sàvatthi for the alms round.
3. Venerable ânanda saw the Brahmin Janussoni enjoying a trip to Sàvatthi in a completely white chariot drawn by white mares, decorated in white, the accessories, reins and the driving stick all in white and with a white parasol and white canopy. He too was dressed in white, with a white tail fan for fanning and wearing white slippers. People who saw the sight shouted, ßLook! it is Brahma, in the divine chariot!.û
4. Venerable ânanda having done the alms round and after the meal was over approached the Blessed One, worshipped and sat on a side. Sitting venerable ânanda said to the Blessed One: ßVenerable sir, Blessed One, dressing robes and taking bowl and robes in the morning I entered Sàvatthi for the alms round and saw the Brahmin Janussoni enjoying a trip to Sàvatthi in a completely white chariot drawn by white mares, decorated in white, the accessories, reins and the driving stick all in white and with a white parasol and white canopy. He too was dressed in white, with a white tail fan for fanning and wearing white slippers. People who saw the sight shouted, ßLook! it is Brahma, in the divine chariot! Venerable sir, is it possible to point out the divine chariot in this dispensation?û
The Blessed One said: ßIt is possible. ânanda, `divine chariot' is a synonym for the Noble Eightfold Path, the `righteous chariot' and the `incomparable victory in the battle' are also synonyms for it.
5. ßânanda, right view developed and made much ends in driving away greed, hate, and delusion ânanda, right thoughts developed and made much ends in driving away greed, hate and delusion. ânanda, right words developed and made much ends in driving away greed, hate and delusion. ânanda, right action developed and made much ends in driving away greed, hate and delusion. ânanda, right livelihood developed and made much ends in driving away greed, hate and delusion. ânanda, right endeavor developed and made much ends in driving away greed, hate and delusion. ânanda, right mindfulness developed and made much ends in driving away greed, hate and delusion. ânanda, right concentration developed and made much ends in driving away greed, hate and delusion.
ßânanda, in this manner you should know how the `divine chariot', `the righteous chariot', and the `incomparable victory in the battle' are synonyms for the Noble Eightfold Path.û
The Blessed One further said these verses.
He who is forever yoked to faith,
wisdom and righteousness,
With shame as the pole, mind as the cord
and mindfulness as the careful charioteer,
Virtues as the accessories of the chariot,
Raising the mind to higher stages, as the axle
And effort as the wheels
Yoked to concentration with equanimity,
With impermanence as its accessories
Non anger, not hurting and seclusion as weapons
Patience as the rightful armor,
That self made incomparable divine chariot.
Leads the wise away from the world,
Indeed from victory to victory.û
44. 1. 5.
(5) Kimatthà Ý For What Purpose?
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side.
3. Sitting, those monks said to the Blessed One: ßVenerable sir, wandering ascetics of other sects question us, 'For what purpose do you lead the holy life in the dispensation of the recluse Gotama?'
ßWe explained to them, `We lead the holy life in the dispensation of the recluse Gotama for thorough knowledge of unpleasantness.' Venerable sir, when thus asked and explaining in this manner, how far are we in accordance with the words of the Blessed One, not making any false comments or accusations to the Blessed One or the Teaching?û
4. ßThere, monks, when thus asked and explaining in this manner you are in accordance with my words, and not making any false comments or accusations about me or the Teaching. Monks, for the thorough knowledge of unpleasantness the holy life is led in my dispensation. Monks, if the wandering ascetics of other sects question you, `Friends, is there a path and method for thorough knowledge of unpleasantness?' you should say, `Friends, there is a path and method for the thorough knowledge of unpleasantness.'
5. ßMonks, what is that path and method for the thorough knowledge of unpleasantness? It is this same Noble Eightfold Path, such as right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration.
6. ßMonks, when thus questioned, explain it to them in this manner.û
44. 1. 6.
(6) A¤¤ataro bhikkhu 1 Ý A Certain Monk 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. Sitting, that monk said to the Blessed One: ßVenerable sir, it is said, 'The holy life and the end of the holy life.' Venerable sir, what is the holy life and what is the end of the holy life?
ßMonk, it is this same Noble Eightfold Path, such right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration and the destruction of greed, hate, and delusion is the end of the holy life.û
45. 1. 7.
(7) A¤¤ataro bhikkhu 2 Ý A Certain Monk 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. Sitting, that monk said to the Blessed One: ßVenerable sir, it is said, `The destruction of greed, hate and delusion.' What is a synonym for the destruction of greed, hate and delusion?û
ßMonk, the element of extinction is a synonym for the destruction of greed, hate and delusion. It is also called the destruction of desires.û
4. Then that monk said to the Blessed One: ßVenerable sir, it is said `Deathlessness!' What is `Deathlessness?' and what is the path to Deathlessness?û
ßMonk, the destruction of greed, hate, and delusion is `Deathlessness'. The path to Deathlessness is this same Noble Eightfold Path, such as right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration.û
44. 1. 8.
(8) Vibha¤go Ý Explanation
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. From there the Blessed One addressed the monks: ßMonks, I will tell the Noble Eightfold Path and detail it, listen and attend to it carefully.
Those monks responded pleasantly and the Blessed One said:
3. ßMonks, the Noble Eightfold Path consists of right view, right thought, right speech, right action, righe livelihood, right endeavor, right mindfulness, and right concentration.
4. ßMonks, what is right view? Monks knowledge of unpleasantness, its arising, its cessation and the path and method for its cessation is called right view.
5. ßMonks, what are right thoughts? Monks, thoughts for giving up, non anger and not hurting are called right thoughts.
6. ßMonks, what are right words? ýonks, words spoken abstaining from telling lies, slandering, rough unkind and frivolous words are called right words.
7. ßMonks, what are right actions? Monks, actions done refraining from destroying living things, taking the not given and misbehaving sexually are called right actions.
8. ßMonks, what is right livelihood? Here the noble disciple giving up wrong livelihood, makes his livelihood rightfully, this is called right livelihood.
9. ßMonks, what is right endeavor? Here monks, for the not arising of non arisen demerit the monk arouses interest, makes endeavor and yokes the mind. For dispelling arisen demerit the monk arouses interest, makes endeavor and yokes the mind. For the arising of not arisen merit the monk arouses interest, makes endeavor and yokes the mind and for the non deluded establishment, development and completion of arisen merit the monk arouses interest, makes endeavor and yokes the mind. Monks to this is called right endeavor.
10. ßMonks, what is right mindfulness? Here, monks the monk, abides mindfully reflecting the body in the body to burn and destroy covetousness and displeasure in the world. The monk abides mindfully reflecting feelings in feelings, to burn and destroy covetousness and displeasure in the world. The monk abides mindfully reflecting the mental states in the mind to burn and destroy covetousness and displeasure in the world. The monk abides mindfully reflecting thoughts about the Teaching to burn and destroy covetousness and displeasure in the world. Monks, to this is called the establishment of right mindfulness.
ßMonks, what is right concentration? Here, monks, the monk secluding the mind from sensuality and demerit accompanied with reasoning and investigation and with joy and pleasantness born from seclusion abides in the first high stage. Overcoming reasoning and investigation and the mind in one point, internally calmed without reasoning and investigation and with joy and pleasantness born from concentration abides in the second high stage. Abides mindful and aware in joy, fading away and equanimity alternately, experiencing pleasantness with the body too. To this the noble ones say abiding mindful and aware in equanimity, thus one abides in the third high stage. Dispelling pleasant and unpleasant feelings and earlier having dispelled pleasure and displeasure one purifies mindfulness with equanimity, so that it is neither unpleasant nor pleasant and abides in the fourth high stage. Monks this is called right concentration.û
44. 1. 9.
(9) Såka Ý An Awn
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. From there the Blessed One addressed the monks: ßMonks, just as a wrongly placed awn of paddy or barley touched with the hand or trod by the foot, would break the skin and blood would ooze is not possible. What is the reason? The reason is the awn of paddy or barley being wrongly placed. In the same manner, monks, the monk with his view not rectified, developing the wrong path, would break through ignorance, arouse knowledge, and realize extinction is not a possibility. What is the reason? The reason is the view not being rectified.
3. ßMonks, just as a correctly placed awn of paddy or barley touched with the hand or trod by the foot would break the skin and blood would ooze, is possible What is the reason? The reason is the awn of paddy or barley being correctly placed. In the same manner, monks, the monk with his view rectified would develop the correct path, break through ignorance arouse knowledge, and realize extinction is possible. What is the reason? The reason is the view being rectified.
4. ßMonks, how does the monk having rectified his view develop the correct path, break through ignorance, arouse knowledge, and realize extinction?
ûHere, monks, the monk develops right view secluded, without excitement with the hope of ceasing and surrendering with maturity. re The monk develops right concentration secluded, without excitement, with the hope of ceasing and surrendering with maturity.
ßMonks, in this manner the monk having rectified his view, would develop the correct path, break through ignorance, arouse knowledge, and realize extinction.û
44. 1. 10.
(10) Nandiya Ý The Wandering Ascetic Nandiya
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. Then the wandering ascetic Nandiya approached the Blessed One exchanged friendly greetings and sat on a side.
3. Sitting, the wandering ascetic Nandiya said to the Blessed One: ßGood Gotama, how many things should be developed and made much to reach and end in extinction?û
4. ßNandiya, these eight things should be developed and made much to reach and end in extinction. What eight? They are right view re right concentration.û
5. When this was said the wandering ascetic Nandiya said: ßNow I understand Good Gotama! Remember me as a lay disciple who has taken refuge from today until I live.û
Samyutta Nikaya
Volume V Ý Mahavaggo
Samyutta 44 Ý Magga Samyutta
Chapter 1 Ý Avijja Vagga
I worship that rightfully Enlightened Worthy One!
44. 1. 1
(1) Avijja Ý Ignorance
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. From there the Blessed One addressed the monks and those monks responded pleasantly and the Blessed One said:
3. ßMonks, ignorance precedes demerit, followed by lack of shame and remorse. Monks, to the ignorant not seeing one, wrong view arises. To one with wrong view wrong thoughts arise, to one with wrong thoughts wrong speech, to one with wrong speech wrong action, to one with wrong action wrong livelihood, to one with wrong livelihood wrong endeavor, to one with wrong endeavor wrong establishment of mindfulness and to one with wrong establishment of mindfulness wrong concentration arises.
4. ßMonks, knowledge precedes merit, followed by shame and remorse. Monks, to the knowing, seeing one, right view arises. To one with right view right thoughts arise, to one with right thoughts right speech, to one with right speech right action, to one with right action right livelihood, to one with right livelihood right endeavor, to one with right endeavor right establishment of mindfulness and to one with right establishment of mindfulness right concentration arises.û
44. 1. 2.
(2) Upaóóhaü Ý A Half
1. I heard thus. At one time the Blessed One lived with the Sakyas, in a hamlet named Sakkara.
2. Then venerable ânanda approached the Blessed One worshipped and sat on a side. Sitting said to the Blessed One: ßVenerable sir, Blessed One, half the holy life is associating a virtuous friend and developing a good virtuous companionship.û
3. ßânanda, do not say so, the complete holy life is associating a virtuous friend and developing a good virtuous companionship. ânanda, the monk's expectation should be the development and making much of the Noble Eightfold Path of the virtuous friend and developing a good virtuous companionship
4. ßânanda, how does the monk make much of the Noble Eightfold Path of the virtuous friend and make much of the good virtuous companionship? Here ânanda, the monk develops right view secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right thoughts secluded, without excitement, with the hope of ceasing and surrendering with maturity. The monk develops right speech secluded, without excitement, with the hope of ceasing and surrendering with maturity. The monk develops right action secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right livelihood secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right endeavor secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right establishment of mindfulness secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right concentration secluded, without excitement with the hope of ceasing and surrendering with maturity. ânanda, in this manner the monk develops and makes much of the Noble Eightfold Path of the virtuous friend and develops a good virtuous companionship.
5. ßânanda, in this manner you should know how the monk develops and makes much of the Noble Eightfold Path of the virtuous friend and makes much of the good virtuous companionship. ânanda, beings subject to birth coming to me; a virtuous friend and good companion are released from birth. Beings subject to decay are released from decay, beings subject to death are released from death, beings subject to grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress. ânanda, in this manner it should be known how the monk develops the Noble Eightfold Path of the virtuous friend and makes much of the good virtuous companionship.û
44. 1. 3.
(3) Sàriputta
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then venerable Sariputta approached the Blessed One worshipped and sat on a side. Sitting said to the Blessed One: ßVenerable sir, Blessed One the complete holy life is associating a virtuous friend and developing a good virtuous companionship.û
3. ßExcellent! Sariputta, it is so, the complete holy life is associating a virtuous friend and developing a good virtuous companionship. Sariputta, the monk's expectation should be the development and making much of the Noble Eightfold Path of the virtuous friend and developing a good virtuous companionship
4. ßSariputta, how does the monk make much of the Noble Eightfold Path of the virtuous friend and make much of the good virtuous companionship? Here, Sariputta, the monk develops right view secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right thoughts secluded, without excitement, with the hope of ceasing and surrendering with maturity. The monk develops right speech secluded, without excitement, with the hope of ceasing and surrendering with maturity. The monk develops right action secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right livelihood secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right endeavor secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right establishment of mindfulness secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right concentration secluded, without excitement with the hope of ceasing and surrendering with maturity. Sariputta, in this manner the monk develops and makes much of the Noble Eightfold Path of the virtuous friend and develops a good virtuous companionship.
5. ßSariputta, in this manner you should know how the monk develops and makes much of the Noble Eightfold Path of the virtuous friend and makes much of the good virtuous companionship. Sariputta, beings subject to birth coming to me; a virtuous friend and good companion are released from birth. Beings subject to decay are released from decay, beings subject to death are released from death, beings subject to grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress. Sariputta, in this manner it should be known how the monk develops the Noble Eightfold Path of the virtuous friend and makes much of the good virtuous companionship.û
44. 1. 4.
(4) Bràhmano Ý A Brahmin
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then venerable ânanda dressing robes and taking bowl and robes in the morning entered Sàvatthi for the alms round.
3. Venerable ânanda saw the Brahmin Janussoni enjoying a trip to Sàvatthi in a completely white chariot drawn by white mares, decorated in white, the accessories, reins and the driving stick all in white and with a white parasol and white canopy. He too was dressed in white, with a white tail fan for fanning and wearing white slippers. People who saw the sight shouted, ßLook! it is Brahma, in the divine chariot!.û
4. Venerable ânanda having done the alms round and after the meal was over approached the Blessed One, worshipped and sat on a side. Sitting venerable ânanda said to the Blessed One: ßVenerable sir, Blessed One, dressing robes and taking bowl and robes in the morning I entered Sàvatthi for the alms round and saw the Brahmin Janussoni enjoying a trip to Sàvatthi in a completely white chariot drawn by white mares, decorated in white, the accessories, reins and the driving stick all in white and with a white parasol and white canopy. He too was dressed in white, with a white tail fan for fanning and wearing white slippers. People who saw the sight shouted, ßLook! it is Brahma, in the divine chariot! Venerable sir, is it possible to point out the divine chariot in this dispensation?û
The Blessed One said: ßIt is possible. ânanda, `divine chariot' is a synonym for the Noble Eightfold Path, the `righteous chariot' and the `incomparable victory in the battle' are also synonyms for it.
5. ßânanda, right view developed and made much ends in driving away greed, hate, and delusion ânanda, right thoughts developed and made much ends in driving away greed, hate and delusion. ânanda, right words developed and made much ends in driving away greed, hate and delusion. ânanda, right action developed and made much ends in driving away greed, hate and delusion. ânanda, right livelihood developed and made much ends in driving away greed, hate and delusion. ânanda, right endeavor developed and made much ends in driving away greed, hate and delusion. ânanda, right mindfulness developed and made much ends in driving away greed, hate and delusion. ânanda, right concentration developed and made much ends in driving away greed, hate and delusion.
ßânanda, in this manner you should know how the `divine chariot', `the righteous chariot', and the `incomparable victory in the battle' are synonyms for the Noble Eightfold Path.û
The Blessed One further said these verses.
He who is forever yoked to faith,
wisdom and righteousness,
With shame as the pole, mind as the cord
and mindfulness as the careful charioteer,
Virtues as the accessories of the chariot,
Raising the mind to higher stages, as the axle
And effort as the wheels
Yoked to concentration with equanimity,
With impermanence as its accessories
Non anger, not hurting and seclusion as weapons
Patience as the rightful armor,
That self made incomparable divine chariot.
Leads the wise away from the world,
Indeed from victory to victory.û
44. 1. 5.
(5) Kimatthà Ý For What Purpose?
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side.
3. Sitting, those monks said to the Blessed One: ßVenerable sir, wandering ascetics of other sects question us, 'For what purpose do you lead the holy life in the dispensation of the recluse Gotama?'
ßWe explained to them, `We lead the holy life in the dispensation of the recluse Gotama for thorough knowledge of unpleasantness.' Venerable sir, when thus asked and explaining in this manner, how far are we in accordance with the words of the Blessed One, not making any false comments or accusations to the Blessed One or the Teaching?û
4. ßThere, monks, when thus asked and explaining in this manner you are in accordance with my words, and not making any false comments or accusations about me or the Teaching. Monks, for the thorough knowledge of unpleasantness the holy life is led in my dispensation. Monks, if the wandering ascetics of other sects question you, `Friends, is there a path and method for thorough knowledge of unpleasantness?' you should say, `Friends, there is a path and method for the thorough knowledge of unpleasantness.'
5. ßMonks, what is that path and method for the thorough knowledge of unpleasantness? It is this same Noble Eightfold Path, such as right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration.
6. ßMonks, when thus questioned, explain it to them in this manner.û
44. 1. 6.
(6) A¤¤ataro bhikkhu 1 Ý A Certain Monk 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. Sitting, that monk said to the Blessed One: ßVenerable sir, it is said, 'The holy life and the end of the holy life.' Venerable sir, what is the holy life and what is the end of the holy life?
ßMonk, it is this same Noble Eightfold Path, such right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration and the destruction of greed, hate, and delusion is the end of the holy life.û
45. 1. 7.
(7) A¤¤ataro bhikkhu 2 Ý A Certain Monk 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. Sitting, that monk said to the Blessed One: ßVenerable sir, it is said, `The destruction of greed, hate and delusion.' What is a synonym for the destruction of greed, hate and delusion?û
ßMonk, the element of extinction is a synonym for the destruction of greed, hate and delusion. It is also called the destruction of desires.û
4. Then that monk said to the Blessed One: ßVenerable sir, it is said `Deathlessness!' What is `Deathlessness?' and what is the path to Deathlessness?û
ßMonk, the destruction of greed, hate, and delusion is `Deathlessness'. The path to Deathlessness is this same Noble Eightfold Path, such as right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration.û
44. 1. 8.
(8) Vibha¤go Ý Explanation
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. From there the Blessed One addressed the monks: ßMonks, I will tell the Noble Eightfold Path and detail it, listen and attend to it carefully.
Those monks responded pleasantly and the Blessed One said:
3. ßMonks, the Noble Eightfold Path consists of right view, right thought, right speech, right action, righe livelihood, right endeavor, right mindfulness, and right concentration.
4. ßMonks, what is right view? Monks knowledge of unpleasantness, its arising, its cessation and the path and method for its cessation is called right view.
5. ßMonks, what are right thoughts? Monks, thoughts for giving up, non anger and not hurting are called right thoughts.
6. ßMonks, what are right words? ýonks, words spoken abstaining from telling lies, slandering, rough unkind and frivolous words are called right words.
7. ßMonks, what are right actions? Monks, actions done refraining from destroying living things, taking the not given and misbehaving sexually are called right actions.
8. ßMonks, what is right livelihood? Here the noble disciple giving up wrong livelihood, makes his livelihood rightfully, this is called right livelihood.
9. ßMonks, what is right endeavor? Here monks, for the not arising of non arisen demerit the monk arouses interest, makes endeavor and yokes the mind. For dispelling arisen demerit the monk arouses interest, makes endeavor and yokes the mind. For the arising of not arisen merit the monk arouses interest, makes endeavor and yokes the mind and for the non deluded establishment, development and completion of arisen merit the monk arouses interest, makes endeavor and yokes the mind. Monks to this is called right endeavor.
10. ßMonks, what is right mindfulness? Here, monks the monk, abides mindfully reflecting the body in the body to burn and destroy covetousness and displeasure in the world. The monk abides mindfully reflecting feelings in feelings, to burn and destroy covetousness and displeasure in the world. The monk abides mindfully reflecting the mental states in the mind to burn and destroy covetousness and displeasure in the world. The monk abides mindfully reflecting thoughts about the Teaching to burn and destroy covetousness and displeasure in the world. Monks, to this is called the establishment of right mindfulness.
ßMonks, what is right concentration? Here, monks, the monk secluding the mind from sensuality and demerit accompanied with reasoning and investigation and with joy and pleasantness born from seclusion abides in the first high stage. Overcoming reasoning and investigation and the mind in one point, internally calmed without reasoning and investigation and with joy and pleasantness born from concentration abides in the second high stage. Abides mindful and aware in joy, fading away and equanimity alternately, experiencing pleasantness with the body too. To this the noble ones say abiding mindful and aware in equanimity, thus one abides in the third high stage. Dispelling pleasant and unpleasant feelings and earlier having dispelled pleasure and displeasure one purifies mindfulness with equanimity, so that it is neither unpleasant nor pleasant and abides in the fourth high stage. Monks this is called right concentration.û
44. 1. 9.
(9) Såka Ý An Awn
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in Sàvatthi.
2. From there the Blessed One addressed the monks: ßMonks, just as a wrongly placed awn of paddy or barley touched with the hand or trod by the foot, would break the skin and blood would ooze is not possible. What is the reason? The reason is the awn of paddy or barley being wrongly placed. In the same manner, monks, the monk with his view not rectified, developing the wrong path, would break through ignorance, arouse knowledge, and realize extinction is not a possibility. What is the reason? The reason is the view not being rectified.
3. ßMonks, just as a correctly placed awn of paddy or barley touched with the hand or trod by the foot would break the skin and blood would ooze, is possible What is the reason? The reason is the awn of paddy or barley being correctly placed. In the same manner, monks, the monk with his view rectified would develop the correct path, break through ignorance arouse knowledge, and realize extinction is possible. What is the reason? The reason is the view being rectified.
4. ßMonks, how does the monk having rectified his view develop the correct path, break through ignorance, arouse knowledge, and realize extinction?
ûHere, monks, the monk develops right view secluded, without excitement with the hope of ceasing and surrendering with maturity. re The monk develops right concentration secluded, without excitement, with the hope of ceasing and surrendering with maturity.
ßMonks, in this manner the monk having rectified his view, would develop the correct path, break through ignorance, arouse knowledge, and realize extinction.û
44. 1. 10.
(10) Nandiya Ý The Wandering Ascetic Nandiya
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.
2. Then the wandering ascetic Nandiya approached the Blessed One exchanged friendly greetings and sat on a side.
3. Sitting, the wandering ascetic Nandiya said to the Blessed One: ßGood Gotama, how many things should be developed and made much to reach and end in extinction?û
4. ßNandiya, these eight things should be developed and made much to reach and end in extinction. What eight? They are right view re right concentration.û
5. When this was said the wandering ascetic Nandiya said: ßNow I understand Good Gotama! Remember me as a lay disciple who has taken refuge from today until I live.û
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