MN 136
Maha-kammavibhanga Sutta
The Great Exposition of Kamma
Translated from the Pali by
Ñanamoli TheraPTS: M iii 207
Source: From The Buddha's Words on Kamma: Four Discourses from the Middle
Length Collection (WH 248), edited by Khantipalo Bhikkhu (Kandy: Buddhist
Publication Society, 1993). Copyright © 1993 Buddhist Publication Society.
Used with permission.
Copyright © 1993 Buddhist Publication Society.
Access to Insight edition © 1993
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Introduction
by Bhikkhu Khantipalo
This celebrated sutta shows some of the complexities of kamma and its results.
Beginning with a strange view expressed by a confused wanderer and a confused
answer given by a bhikkhu, the Buddha then gives his Great Exposition of Kamma
which is based upon four "types" of people:
the evil-doer who goes to hell (or some other low state of birth),
the evil-doer who goes to heaven,
the good man who goes to heaven, and
the good man who goes to hell (or other low birth).
The Buddha then shows how wrong views can arise from only partial understanding
of truth. One can see the stages of this: (1) a mystic "sees" in vision an
evil-doer suffering in hell, (2) this confirms what he had heard about moral
causality, (3) so he says, "evil-doers always go to hell," and (4) dogma hardens
and becomes rigid when he says (with the dogmatists of all ages and places),
"Only this is true; anything else is wrong." The stages of this process are
repeated for each of the four "persons," after which the Buddha proceeds to
analyze these views grounded in partial experience and points out which portions
are true (because verifiable by trial and experience) and which are dogmatic
superstructure which is unjustified. Finally, the Buddha explains his Great
Exposition of Kamma in which he shows that notions of invariability like "the
evildoer goes to hell" are much too simple. The minds of people are complex and
they make many different kinds of kamma even in one lifetime, some of which may
influence the last moment when kamma is made before death, which in turn is the
basis for the next life.
1. Thus have I heard. On one occasion the Blessed One was living at Rajagaha, in
the Bamboo Grove, the Squirrels' Feeding Place. Now on that occasion the
venerable Samiddhi was living in a forest hut.
Then the wanderer Potaliputta, walking and wandering for exercise, came to the
venerable Samiddhi and exchanged greetings with him, and when the courteous and
amiable talk was finished, he sat down at one side. When he had done so, he said
to the venerable Samiddhi:
2. "I heard and learned this, friend Samiddhi, from the monk Gotama's lips:
'Bodily kammas are vain, verbal kammas are vain, only mental kammas are true.'
But there is actually that attainment having entered upon which nothing (of
result of kammas) is felt at all."
"Not so, friend Potaliputta, do not say thus, do not misrepresent the Blessed
One; it is not good to misrepresent the Blessed One; the Blessed One would not
say so: 'Bodily kammas are vain, verbal kammas are vain, only mental kammas are
true.' And there is actually that attainment having entered upon which nothing
(of result of kammas) is felt at all."
"How long is it since you went forth, friend Samiddhi?"
"Not long, friend, three years."
"There now, what shall we say to the elder bhikkhus, when the young bhikkhu
fancies the Master is to be defended thus? After doing intentional kamma, friend
Samiddhi, by way of body, speech or mind, what does one feel (of its result)?"
"After doing an intentional kamma, friend Potaliputta, by way of body, speech or
mind, one feels suffering (as its result)."
Then neither agreeing nor disagreeing with the words of the venerable Samiddhi,
the wanderer Potaliputta got up from his seat and went away.
3. Soon after the wanderer Potaliputta had gone, the venerable Samiddhi went to
the venerable Ananda and exchanged greetings with him, and when the courteous
and amiable talk was finished, he sat down at one side. When he had done so, he
told the venerable Ananda all his conversation with the wanderer Potaliputta.
When this was said, the venerable Ananda told him: "Friend Samiddhi, this
conversation should be told to the Blessed One. Come, let us go to the Blessed
One, and having done so, let us tell him about this. As he answers, so we shall
bear it in mind."
"Even so, friend," the venerable Samiddhi replied.
Then they went together to the Blessed One, and after paying homage to him, they
sat down at one side. When they had done so, the venerable Ananda told the
Blessed One all the venerable Samiddhi's conversation with the wanderer
Potaliputta.
4. When this was said, the Blessed One told the venerable Ananda:
"I do not even know the wanderer by sight, Ananda. How could there have been
such a conversation? The wanderer Potaliputta's question ought to have been
answered after analyzing it, but this misguided man Samiddhi answered it without
qualification.1
When this was said, the venerable Udayin said to the Blessed One: "'But,
venerable sir, supposing when the venerable Samiddhi spoke, he was referring to
this, namely, 'Whatever is felt is suffering.'"2
5. Then the Blessed One addressed the venerable Ananda: "See, Ananda, how this
misguided man Udayin interferes. I knew, Ananda, that this misguided man Udayin
would unreasonably interfere now. To begin with it was the three kinds of
feeling that were asked about by the wanderer Potaliputta. If, when this
misguided man Samiddhi was asked, he had answered the wanderer Potaliputta thus:
'After doing an intentional kamma by way of body, speech and mind (whose result
is) to be felt as pleasure, he feels pleasure; after doing an intentional kamma
by way of body, speech and mind (whose result is) to be felt as pain, he feels
pain; after doing an intentional kamma by way of body, speech and mind (whose
result is) to be felt as neither-pain-nor-pleasure, he feels
neither-pain-nor-pleasure' — by answering him thus, Ananda, the misguided man
Samiddhi would have given the wanderer Potaliputta the right answer. Besides,
Ananda, who are the foolish thoughtless wanderers of other sects that they will
understand the Tathagata's Great Exposition of Kamma? (But) if you, Ananda,
would listen to the Tathagata expounding the Great Exposition of Kamma (you
might understand it).3
"This is the time, Blessed One, this is the time, Sublime One, for the Blessed
One to expound the Great Exposition of Kamma. Having heard it from the Blessed
One, the bhikkhus will bear it in mind."
"Then listen, Ananda, and heed well what I shall say."
"Even so, venerable sir," the venerable Ananda replied. The Blessed One said
this:
6. "Ananda, there are four kinds of persons existing in the world. What four?
(i) "Here some person kills living beings, takes what is not given, misconducts
himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly,
gossips, is covetous, is ill-willed, and has wrong view.4 On the dissolution of
the body, after death, he reappears in the states of deprivation, in an unhappy
destination, in perdition, in hell.
(ii) "But here some person kills living beings... and has wrong view. On the
dissolution of the body, after death, he reappears in a happy destination, in
the heavenly world.
(iii) "Here some person abstains from killing living beings, from taking what is
not given, from misconduct in sexual desires, from false speech, from malicious
speech, from harsh speech, from gossip, he is not covetous, is not ill-willed,
and has right view.5 On the dissolution of the body, after death, he reappears
in a happy destination, in the heavenly world.
(iv) "But here some person abstains from killing living beings... and has right
view. On the dissolution of the body, after death, he reappears in the states of
deprivation, in an unhappy destination, in perdition, in hell.
7. (i) "Here, Ananda, in consequence of ardor, endeavor, devotion, diligence,
and right attention, some monk or brahman attains such concentration of mind
that, when his mind is concentrated, he sees with the heavenly eyesight, which
is purified and surpasses the human, that some person kills living beings here,
takes what is not given, misconducts himself in sexual desires, speaks
falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is
ill-willed, has wrong view. He sees that on the dissolution of the body, after
death, he has reappeared in the states of deprivation, in an unhappy
destination, in perdition, in hell. He says: 'It seems that there are evil
kammas and that there is the result of misconduct; for I have seen that a person
killed living beings here... had wrong view. I have seen that on the dissolution
of the body, after death, he had reappeared in the states of deprivation, in an
unhappy destination, in perdition, in hell.' He says: 'It seems that one who
kills living beings... has wrong view, will always, on the dissolution of the
body, after death, reappear in the states of deprivation, in an unhappy
destination, in perdition, in hell. Those who know thus know rightly; those who
know otherwise are mistaken in their knowledge.' So he obstinately misapprehends
what he himself has known, seen and felt; insisting on that alone, he says:
'Only this is true, anything else is wrong.'
8. (ii) "But here in consequence of ardor, endeavor, devotion, diligence and
right attention, some monk or brahman attains such concentration of mind that,
when his mind is concentrated, he sees with the heavenly eyesight, which is
purified and surpasses the human, that some person kills living beings here...
has wrong view. He sees that on the dissolution of the body, after death, he has
reappeared in a happy destination, in the heavenly world. He says: 'It seems
there are no evil kammas, there is no result of misconduct. For I have seen that
a person killed living beings here... had wrong view. I have seen that on the
dissolution of the body, after death, he has reappeared in a happy destination,
in the heavenly world.' He says: 'It seems that one who kills living beings...
has wrong view will always, on the dissolution of the body, after death,
reappear in a happy destination, in the heavenly world. Those who know thus know
rightly; those who know otherwise are mistaken in their knowledge.' So he
obstinately misapprehends what he himself has known, seen and felt; insisting on
that alone, he says: 'Only this is true, anything else is wrong.'
9. (iii) "Here in consequence of ardor, endeavor, devotion, diligence and right
attention, some monk or brahman attains such concentration of mind that, when
his mind is concentrated, he sees with the heavenly eyesight, which is purified
and surpasses the human, that some person abstains from killing living beings
here... has right view. He sees that, on the dissolution of the body, after
death, he has reappeared in a happy destination, in the heavenly world. He says:
'It seems that there are good kammas, there is result of good conduct. For I
have seen that a person abstained from killing living beings here... had right
view. I saw that on the dissolution of the body, after death, he had reappeared
in a happy destination, in the heavenly world.' He says: 'It seems that one who
abstains from killing living beings... has right view will always, on the
dissolution of the body, after death, reappear in a happy destination, in the
heavenly world. Those who know thus know rightly; those who know otherwise are
mistaken in their knowledge.' So he obstinately misapprehends what he himself
has known, seen and felt; insisting on that alone, he says: 'Only this is true;
anything else is wrong.'
10. (iv) "But here in consequence of ardor, endeavor, devotion, diligence and
right attention, some monk or brahman attains such concentration of mind that,
when his mind is concentrated, he sees with the heavenly eyesight, which is
purified and surpasses the human, that some person abstains from killing living
beings here... has right view. He sees that on the dissolution of the body,
after death, he has reappeared in the states of deprivation, in an unhappy
destination, in perdition, in hell. He says: 'It seems that there are no good
kammas, there is no result of good conduct. For I have seen that a person
abstained from killing here... had right view. I saw that on the dissolution of
the body, after death, he had reappeared in the states of deprivation, in an
unhappy destination, in perdition, in hell.' He says: 'It seems that one who
abstains from killing living beings... has right view, will always, on the
dissolution of the body, after death, reappear in the states of deprivation, in
an unhappy destination, in perdition, in hell. Those who know thus know rightly;
those who know otherwise are mistaken in their knowledge.' So he obstinately
misapprehends what he himself has known, seen and felt; insisting on that alone,
he says: 'Only this is true; anything else is wrong.'
11. (i) "Now, Ananda, when a monk or brahman says thus: 'It seems that there are
evil kammas, there is the result of misconduct,' I concede that to him.
"When he says thus: 'For I have seen that some person killed living beings...
had wrong view. I saw that on the dissolution of the body, after death, he had
reappeared in states of deprivation, in an unhappy destination, in perdition, in
hell,' I concede that to him.
"When he says thus: 'It seems that one who kills living beings... has wrong
view, will always, on the dissolution of the body, after death, reappear in the
states of deprivation, in an unhappy destination, in perdition, in hell,' I do
not concede that to him.
"When he says thus: 'Those who know thus know rightly; those who know otherwise
are mistaken in their knowledge,' I do not concede that to him.
"When he obstinately misapprehends what he himself has known, seen and felt; and
insisting on that alone, he says: 'Only this is true; anything else is wrong,' I
do not concede that to him.
"Why is that? The Tathagata's knowledge of the Great Exposition of Kamma is
different.
12. (ii) "Now when a monk or brahman says thus: 'It seems that there are no evil
kammas, there is no result of misconduct,' I do not concede that to him.
"When he says thus: 'For I have seen that a person killed living beings... had
wrong view. I saw that on the dissolution of the body, after death, he had
reappeared in a happy destination, in the heavenly world,' I concede that to
him.
"When he says thus: 'It seems that one who kills living beings... has wrong
view, will always, on the dissolution of the body, after death, reappear in a
happy destination, in the heavenly world,' I do not concede that to him.
"When he says thus: 'Those who know thus know rightly; those who know otherwise
are mistaken in their knowledge,' I do not concede that to him.
"When he obstinately misapprehends what he himself has known, seen and felt; and
insisting on that alone, he says: 'Only this is true; anything else is wrong,' I
do not concede that to him.
"Why is that? The Tathagata's knowledge of the Great Exposition of Kamma is
different.
13. (iii) "Now when a monk or brahman says thus: 'It seems that there are good
kammas, there is a result of good conduct,' I concede that to him.
"When he says thus: 'For I have seen that a person abstained from killing living
beings here... had right view. I saw that on the dissolution of the body after
death, he had reappeared in a happy destination, in the heavenly world,' I
concede that to him.
"When he says: 'It seems that one who abstains from killing living beings... has
right view will always, on the dissolution of the body, after death, reappear in
a happy destination, in the heavenly world,'6 I do not concede that to him.
"When he says: 'Those who know thus know rightly; those who know otherwise are
mistaken in their knowledge,' I do not concede that to him.
"When he obstinately misapprehends what he himself has known, seen, and felt;
and insisting on that alone he says: 'Only this is true: anything else is
wrong,' I do not concede that to him.
"Why is that? The Tathagata's knowledge of the Great Exposition of Kamma is
different.
14. (iv) "Now when a monk or brahman says thus: 'It seems that there are no good
kammas, there is no result of good conduct,' I do not concede that to him.
"When he says thus: "For I have seen that a person abstained from killing living
beings here... had right view. I saw that on the dissolution of the body, after
death, he had reappeared in the states of deprivation, in an unhappy
destination, in perdition, in hell," I concede that to him.
"When he says thus: 'One who abstains from killing living beings... has right
view will always, on the dissolution of the body, after death, reappear in the
states of deprivation, in an unhappy destination, in perdition, in hell,' I do
not concede that to him.
"When he says thus: 'Those who know thus know rightly; those who know otherwise
are mistaken in their knowledge,' I do not concede that to him.
"When he obstinately misapprehends what he himself has known, seen and felt; and
insisting on that alone, he says: 'Only this is true; anything else is wrong,' I
do not concede that to him.
"Why is that? The Tathagata's knowledge of the Great Exposition of Kamma is
different.
The Great Exposition of Kamma
15. (i) "Now, Ananda, there is the person who has killed living beings here...
has had wrong view. And on the dissolution of the body, after death, he
reappears in the states of deprivation, in an unhappy destination, in perdition,
in hell.7 But (perhaps) the evil kamma producing his suffering was done by him
earlier, or the evil kamma producing his suffering was done by him later, or
wrong view was undertaken and completed by him at the time of his death.8 And
that was why, on the dissolution of the body, after death, he reappeared in the
states of deprivation, in an unhappy destination, in perdition, in hell. But
since he has killed living beings here... has had wrong view, he will feel the
result of that here and now, or in his next rebirth, or in some subsequent
existence.
16. (ii) "Now there is the person who has killed living beings here... has had
wrong view. And on the dissolution of the body, after death, he reappears in a
happy destination, in the heavenly world.9 But (perhaps) the good kamma
producing his happiness was done by him earlier, or the good kamma producing his
happiness was done by him later, or right view was undertaken and completed by
him at the time of his death. And that was why, on the dissolution of the body,
after death, he reappeared in a happy destination, in the heavenly world. But
since he has killed living beings here... has had wrong view, he will feel the
result of that here and now, or in his next rebirth, or in some subsequent
existence.10
17. (iii) "Now there is the person who has abstained from killing living beings
here... has had right view. And on the dissolution of the body, after death, he
reappears in a happy destination, in the heavenly world.11 But (perhaps) the
good kamma producing his happiness was done by him earlier, or the good kamma
producing his happiness was done by him later, or right view was undertaken and
completed by him at the time of his death. And that was why, on the dissolution
of the body, after death, he reappeared in a happy destination, in the heavenly
world. But since he has abstained from killing living beings here... has had
right view, he will feel the result of that here and now, or in his next
rebirth, or in some subsequent existence.
18. (iv) "Now there is the person who has abstained from killing living beings
here... has had right view. And on the dissolution of the body, after death, he
reappears in the states of deprivation, in an unhappy destination, in perdition,
in hell.12 But (perhaps) the evil kamma producing his suffering was done by him
earlier, or the evil kamma producing his suffering was done by him later, or
wrong view was undertaken and completed by him at the time of his death. And
that was why, on the dissolution of the body, after death, he reappeared in the
states of deprivation, in an unhappy destination, in perdition, in hell. But
since he has abstained from killing living beings here... has had right view, he
will feel the result of that here and now, or in his next rebirth, or in some
subsequent existence.13
19. "So, Ananda, there is kamma that is incapable (of good result) and appears
incapable (of good result); there is kamma that is incapable (of good result)
and appears capable (of good result); there is kamma that is capable (of good
result) and appears capable (of good result); there is kamma that is capable (of
good result) and appears incapable (of good result)."14
This is what the Blessed One said. The venerable Ananda was satisfied and he
rejoiced in the Blessed One's words.
Notes
1. These are two of the four ways of answering a question, the other two being:
replying with a counter-question, and "setting aside" the question, i.e.,
replying with silence.
2. This is a quotation from the Buddha's words: see Samyutta Nikaya, Vedana
Samyutta, Rahogata-vagga Sutta 1.
3. This is an addition necessary for understanding this sentence.
4. These are the ten unwholesome courses of kamma.
5. These are the ten wholesome courses of kamma.
6. This amounts to the belief in theistic religions where virtue and faith
(=whatever is held to be right view) are supposed to guarantee salvation.
7. Devadatta, for instance, who persuaded prince Ajatasattu to murder his father
(who was a stream-winner), three times attempted to murder the Buddha and once
succeeded in wounding him, and caused a schism in the Sangha; the last two
actions are certain to lead to birth in hell.
8. This series of three phrases appears to mean: earlier, either earlier in life
before he undertook either the wholesome or unwholesome courses of kamma, or in
some previous life; later, later in that very life, for even if a person does
much evil kamma, usually he will also make some good kamma occasionally; wrong
view... time of his death, this kind of wrong view will be of the type, "there
is no kamma, no results of kamma, no evil, no results of evil," and so on. The
next birth actually depends on the object of the last moments of a dying
person's consciousness. At that time one should recollect all one's good kamma:
generosity, loving-kindness, compassion, pure precepts and so on. Evil should
not be thought of then though heavy evil kamma done previously may force itself
into the mind and make recollection of one's generosity and virtue in keeping
the precepts difficult or impossible.
9. A good example of this is the story of "Coppertooth," the public executioner
who, after a career of murder as a bandit, then as the killer of his own bandit
comrades and subsequently executioner of all criminals for fifty years, was
taught by venerable Sariputta Thera and his mind eased of the heavy weight of
evil kamma so that he attained heavenly rebirth. See Dhammapada Commentary, ii,
203-209.
10. Though such a person attained a heavenly rebirth the evil kamma made will
still mature sooner or later; he has not escaped its results.
11. King Pasenadi of Kosala, for instance.
12. This was what happened to Queen Mallika, wife of King Pasenadi, who had led
a good life, generous, keeping the Five Precepts, and the Eight Precepts on
Uposatha days and so on, but once she did evil, having sexual relations with a
dog. This unconfessed evil weighed heavily on her mind and she remembered it
when dying. As a result she spent seven days in hell. Her power of goodness from
the doing of many good kammas then gave her rebirth in a heavenly world. See
Dhammapada Commentary, iii, 119-123.
13. Though this virtuous and good person has obtained a low rebirth through the
power of previously done evil kamma, still the good kamma made by him will
mature sooner or later, when it gets a chance.
14. This final terse paragraph may have been clear to the venerable Ananda
Thera, or he may have asked for an explanation, as we require and find in the
Commentary, which says:
i. A strong unwholesome kamma (incapable of good result), the result of which
will come before the results of weaker unwholesome kammas.
ii. Wholesome kamma (which appears capable of good result) is followed by
unwholesome death-proximate kamma which makes the former incapable of good
result immediately.
iii. A strong wholesome kamma will mature even before much accumulated
unwholesome kamma.
iv. Unwholesome kamma (which appears incapable of good result) is followed by
wholesome death-proximate kamma which will mature first and is capable of good
results.
Showing posts with label Majjhima Nikaya. Show all posts
Showing posts with label Majjhima Nikaya. Show all posts
Sunday, April 10, 2011
Majjhima Nikaya - Cula-kammavibhanga Sutta
MN 135
Cula-kammavibhanga Sutta
The Shorter Analysis of Action
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:ÑanamoliThanissaro
PTS: M iii 202
Source: Transcribed from a file provided by the translator.
Copyright © 1995 Thanissaro Bhikkhu.
Access to Insight edition © 1995
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion the Blessed One was staying near Savatthi in
Jeta's Grove, Anathapindika's monastery. Then Subha the student, Todeyya's son,
went to the Blessed One and, on arrival, exchanged courteous greetings with him.
After an exchange of friendly greetings & courtesies, he sat to one side. As he
was sitting there, he said to the Blessed One: "Master Gotama, what is the
reason, what is the cause, why baseness & excellence are seen among human
beings, among the human race? For short-lived & long-lived people are to be
seen, sickly & healthy, ugly & beautiful, uninfluential & influential, poor &
rich, low-born & high-born, stupid & discerning people are to be seen. So what
is the reason, what is the cause, why baseness & excellence are seen among human
beings, among the human race?"
"Students, beings are owners of kamma, heir to kamma, born of kamma, related
through kamma, and have kamma as their arbitrator. Kamma is what creates
distinctions among beings in terms of coarseness & refinement."
"I don't understand the detailed meaning of Master Gotama's statement spoken in
brief without explaining the detailed meaning. It would be good if Master Gotama
taught me the Dhamma so that I might understand the detailed meaning of his
brief statement."
"In that case, student, listen & pay close attention. I will speak."
"As you say, Master Gotama," Subha the student responded.
The Blessed One said: "There is the case, student, where a woman or man is a
killer of living beings, brutal, bloody-handed, given to killing & slaying,
showing no mercy to living beings. Through having adopted & carried out such
actions, on the break-up of the body, after death, he/she reappears in the plane
of deprivation, the bad destination, the lower realms, hell. If, on the break-up
of the body, after death — instead of reappearing in the plane of deprivation,
the bad destination, the lower realms, hell — he/she comes to the human state,
then he/she is short-lived wherever reborn. This is the way leading to a short
life: to be a killer of living beings, brutal, bloody-handed, given to killing &
slaying, showing no mercy to living beings.
"But then there is the case where a woman or man, having abandoned the killing
of living beings, abstains from killing living beings, and dwells with the rod
laid down, the knife laid down, scrupulous, merciful, & sympathetic for the
welfare of all living beings. Through having adopted & carried out such actions,
on the break-up of the body, after death, he/she reappears in a good
destination, in the heavenly world. If, on the break-up of the body, after death
— instead of reappearing in a good destination, in the heavenly world — he/she
comes to the human state, then he/she is long-lived wherever reborn. This is the
way leading to a long life: to have abandoned the killing of living beings, to
abstain from killing living beings, to dwell with one's rod laid down, one's
knife laid down, scrupulous, merciful, & sympathetic for the welfare of all
living beings.
"There is the case where a woman or man is one who harms beings with his/her
fists, with clods, with sticks, or with knives. Through having adopted & carried
out such actions, on the break-up of the body, after death, he/she reappears in
the plane of deprivation... If instead he/she comes to the human state, then
he/she is sickly wherever reborn. This is the way leading to sickliness: to be
one who harms beings with one's fists, with clods, with sticks, or with knives.
"But then there is the case where a woman or man is not one who harms beings
with his/her fists, with clods, with sticks, or with knives. Through having
adopted & carried out such actions, on the break-up of the body, after death,
he/she reappears in a good destination... If instead he/she comes to the human
state, then he/she is healthy wherever reborn. This is the way leading to
health: not to be one who harms beings with one's fists, with clods, with
sticks, or with knives.
"There is the case, where a woman or man is ill-tempered & easily upset; even
when lightly criticized, he/she grows offended, provoked, malicious, &
resentful; shows annoyance, aversion, & bitterness. Through having adopted &
carried out such actions, on the break-up of the body, after death, he/she
reappears in the plane of deprivation... If instead he/she comes to the human
state, then he/she is ugly wherever reborn. This is the way leading to ugliness:
to be ill-tempered & easily upset; even when lightly criticized, to grow
offended, provoked, malicious, & resentful; to show annoyance, aversion, &
bitterness.
"But then there is the case where a woman or man is not ill-tempered or easily
upset; even when heavily criticized, he/she doesn't grow offended, provoked,
malicious, or resentful; doesn't show annoyance, aversion, or bitterness.
Through having adopted & carried out such actions, on the break-up of the body,
after death, he/she reappears in a good destination... If instead he/she comes
to the human state, then he/she is beautiful wherever reborn. This is the way
leading to beauty: not to be ill-tempered or easily upset; even when heavily
criticized, not to be offended, provoked, malicious, or resentful; nor to show
annoyance, aversion, & bitterness.
"There is the case where a woman or man is envious. He/she envies, begrudges, &
broods about others' gains, honor, respect, reverence, salutations, &
veneration. Through having adopted & carried out such actions, on the break-up
of the body, after death, he/she reappears in the plane of deprivation... If
instead he/she comes to the human state, then he/she gains no prominence
wherever reborn. This is the way leading to no prominence: to be envious, to
envy, begrudge, & brood about others' gains, honor, respect, reverence,
salutations, & veneration.
"But then there is the case where a woman or man is not envious. He/she does not
envy, begrudge, or brood about others' gains, honor, respect, reverence,
salutations, or veneration. Through having adopted & carried out such actions,
on the break-up of the body, after death, he/she reappears in a good
destination... If instead he/she comes to the human state, he/she is prominent
wherever reborn. This is the way leading to prominence: not to be envious; not
to envy, begrudge, or brood about others' gains, honor, respect, reverence,
salutations, or veneration.
"There is the case where a woman or man is not a giver of food, drink, cloth,
sandals, garlands, scents, ointments, beds, dwellings, or lighting to priests or
contemplatives. Through having adopted & carried out such actions, on the
break-up of the body, after death he/she reappears in the plane of
deprivation... If instead he/she comes to the human state, he/she is poor
wherever reborn. This is the way leading to poverty: not to be a giver of food,
drink, cloth, sandals, garlands, scents, ointments, beds, dwellings, or lighting
to priests or contemplatives.
"But then there is the case where a woman or man is a giver of food, drink,
cloth, sandals, scents, ointments, beds, dwellings, & lighting to priests &
contemplatives. Through having adopted & carried out such actions, on the
break-up of the body, after death, he/she reappears in a good destination... If
instead he/she comes to the human state, then he/she is wealthy wherever reborn.
This is the way leading to great wealth: to be a giver of food, drink, cloth,
sandals, garlands, scents, ointments, beds, dwellings, & lighting to priests &
contemplatives.
"There is the case where a woman or man is obstinate & arrogant. He/she does not
pay homage to those who deserve homage, rise up for those for whom one should
rise up, give a seat to those to whom one should give a seat, make way for those
for whom one should make way, worship those who should be worshipped, respect
those who should be respected, revere those who should be revered, or honor
those who should be honored. Through having adopted & carried out such actions,
on the break-up of the body, after death, he/she reappears in the plane of
deprivation... If instead he/she comes to the human state, then he/she is
low-born wherever reborn. This is the way leading to a low birth: to be
obstinate & arrogant, not to pay homage to those who deserve homage, nor rise up
for... nor give a seat to... nor make way for... nor worship... nor respect...
nor revere... nor honor those who should be honored.
"But then there is the case where a woman or man is not obstinate or arrogant;
he/she pays homage to those who deserve homage, rises up... gives a seat...
makes way... worships... respects... reveres... honors those who should be
honored. Through having adopted & carried out such actions, on the break-up of
the body, after death, he/she reappears in a good destination... If instead
he/she comes to the human state, then he/she is highborn wherever reborn. This
is the way leading to a high birth: not to obstinate or arrogant; to pay homage
to those who deserve homage, to rise up... give a seat... make way... worship...
respect... revere... honor those who should be honored.
"There is the case where a woman or man when visiting a priest or contemplative,
does not ask: 'What is skillful, venerable sir? What is unskillful? What is
blameworthy? What is blameless? What should be cultivated? What should not be
cultivated? What, having been done by me, will be for my long-term harm &
suffering? Or what, having been done by me, will be for my long-term welfare &
happiness?' Through having adopted & carried out such actions, on the break-up
of the body, after death, he/she reappears in the plane of deprivation... If
instead he/she comes to the human state, then he/she will be stupid wherever
reborn. This is the way leading to stupidity: when visiting a priest or
contemplative, not to ask: 'What is skillful?... Or what, having been done by
me, will be for my long-term welfare & happiness?'
"But then there is the case where a woman or man when visiting a priest or
contemplative, asks: 'What is skillful, venerable sir? What is unskillful? What
is blameworthy? What is blameless? What should be cultivated? What should not be
cultivated? What, having been done by me, will be for my long-term harm &
suffering? Or what, having been done by me, will be for my long-term welfare &
happiness?' Through having adopted & carried out such actions, on the break-up
of the body, after death, he/she reappears in a good destination... If instead
he/she comes to the human state, then he/she is discerning wherever reborn. This
is the way leading to discernment: when visiting a priest or contemplative, to
ask: 'What is skillful?... Or what, having been done by me, will be for my
long-term welfare & happiness?'
"So, student, the way leading to short life makes people short-lived, the way
leading to long life makes people long-lived; the way leading to sickliness
makes people sickly, the way leading to health makes people healthy; the way
leading to ugliness makes people ugly, the way leading to beauty makes people
beautiful; the way leading to lack of influence makes people uninfluential, the
way leading to influence makes people influential; the way leading to poverty
makes people poor, the way leading to wealth makes people wealthy; the way
leading to low birth makes people low-born, the way leading to high birth makes
people highborn; the way leading to stupidity makes people stupid, the way
leading to discernment makes people discerning.
Beings are owners of kamma, heir to kamma, born of kamma, related through kamma,
and have kamma as their arbitrator. Kamma is what creates distinctions among
beings in terms of coarseness & refinement....
When this was said, Subha the student, Todeyya's son, said to the Blessed One:
"Magnificent, Master Gotama! Magnificent! Just as if he were to place upright
what was overturned, to reveal what was hidden, to show the way to one who was
lost, or to carry a lamp into the dark so that those with eyes could see forms,
in the same way has Master Gotama — through many lines of reasoning — made the
Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the
Community of monks. May Master Gotama remember me as a lay follower who has gone
to him for refuge, from this day forward, for life."
Cula-kammavibhanga Sutta
The Shorter Analysis of Action
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:ÑanamoliThanissaro
PTS: M iii 202
Source: Transcribed from a file provided by the translator.
Copyright © 1995 Thanissaro Bhikkhu.
Access to Insight edition © 1995
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion the Blessed One was staying near Savatthi in
Jeta's Grove, Anathapindika's monastery. Then Subha the student, Todeyya's son,
went to the Blessed One and, on arrival, exchanged courteous greetings with him.
After an exchange of friendly greetings & courtesies, he sat to one side. As he
was sitting there, he said to the Blessed One: "Master Gotama, what is the
reason, what is the cause, why baseness & excellence are seen among human
beings, among the human race? For short-lived & long-lived people are to be
seen, sickly & healthy, ugly & beautiful, uninfluential & influential, poor &
rich, low-born & high-born, stupid & discerning people are to be seen. So what
is the reason, what is the cause, why baseness & excellence are seen among human
beings, among the human race?"
"Students, beings are owners of kamma, heir to kamma, born of kamma, related
through kamma, and have kamma as their arbitrator. Kamma is what creates
distinctions among beings in terms of coarseness & refinement."
"I don't understand the detailed meaning of Master Gotama's statement spoken in
brief without explaining the detailed meaning. It would be good if Master Gotama
taught me the Dhamma so that I might understand the detailed meaning of his
brief statement."
"In that case, student, listen & pay close attention. I will speak."
"As you say, Master Gotama," Subha the student responded.
The Blessed One said: "There is the case, student, where a woman or man is a
killer of living beings, brutal, bloody-handed, given to killing & slaying,
showing no mercy to living beings. Through having adopted & carried out such
actions, on the break-up of the body, after death, he/she reappears in the plane
of deprivation, the bad destination, the lower realms, hell. If, on the break-up
of the body, after death — instead of reappearing in the plane of deprivation,
the bad destination, the lower realms, hell — he/she comes to the human state,
then he/she is short-lived wherever reborn. This is the way leading to a short
life: to be a killer of living beings, brutal, bloody-handed, given to killing &
slaying, showing no mercy to living beings.
"But then there is the case where a woman or man, having abandoned the killing
of living beings, abstains from killing living beings, and dwells with the rod
laid down, the knife laid down, scrupulous, merciful, & sympathetic for the
welfare of all living beings. Through having adopted & carried out such actions,
on the break-up of the body, after death, he/she reappears in a good
destination, in the heavenly world. If, on the break-up of the body, after death
— instead of reappearing in a good destination, in the heavenly world — he/she
comes to the human state, then he/she is long-lived wherever reborn. This is the
way leading to a long life: to have abandoned the killing of living beings, to
abstain from killing living beings, to dwell with one's rod laid down, one's
knife laid down, scrupulous, merciful, & sympathetic for the welfare of all
living beings.
"There is the case where a woman or man is one who harms beings with his/her
fists, with clods, with sticks, or with knives. Through having adopted & carried
out such actions, on the break-up of the body, after death, he/she reappears in
the plane of deprivation... If instead he/she comes to the human state, then
he/she is sickly wherever reborn. This is the way leading to sickliness: to be
one who harms beings with one's fists, with clods, with sticks, or with knives.
"But then there is the case where a woman or man is not one who harms beings
with his/her fists, with clods, with sticks, or with knives. Through having
adopted & carried out such actions, on the break-up of the body, after death,
he/she reappears in a good destination... If instead he/she comes to the human
state, then he/she is healthy wherever reborn. This is the way leading to
health: not to be one who harms beings with one's fists, with clods, with
sticks, or with knives.
"There is the case, where a woman or man is ill-tempered & easily upset; even
when lightly criticized, he/she grows offended, provoked, malicious, &
resentful; shows annoyance, aversion, & bitterness. Through having adopted &
carried out such actions, on the break-up of the body, after death, he/she
reappears in the plane of deprivation... If instead he/she comes to the human
state, then he/she is ugly wherever reborn. This is the way leading to ugliness:
to be ill-tempered & easily upset; even when lightly criticized, to grow
offended, provoked, malicious, & resentful; to show annoyance, aversion, &
bitterness.
"But then there is the case where a woman or man is not ill-tempered or easily
upset; even when heavily criticized, he/she doesn't grow offended, provoked,
malicious, or resentful; doesn't show annoyance, aversion, or bitterness.
Through having adopted & carried out such actions, on the break-up of the body,
after death, he/she reappears in a good destination... If instead he/she comes
to the human state, then he/she is beautiful wherever reborn. This is the way
leading to beauty: not to be ill-tempered or easily upset; even when heavily
criticized, not to be offended, provoked, malicious, or resentful; nor to show
annoyance, aversion, & bitterness.
"There is the case where a woman or man is envious. He/she envies, begrudges, &
broods about others' gains, honor, respect, reverence, salutations, &
veneration. Through having adopted & carried out such actions, on the break-up
of the body, after death, he/she reappears in the plane of deprivation... If
instead he/she comes to the human state, then he/she gains no prominence
wherever reborn. This is the way leading to no prominence: to be envious, to
envy, begrudge, & brood about others' gains, honor, respect, reverence,
salutations, & veneration.
"But then there is the case where a woman or man is not envious. He/she does not
envy, begrudge, or brood about others' gains, honor, respect, reverence,
salutations, or veneration. Through having adopted & carried out such actions,
on the break-up of the body, after death, he/she reappears in a good
destination... If instead he/she comes to the human state, he/she is prominent
wherever reborn. This is the way leading to prominence: not to be envious; not
to envy, begrudge, or brood about others' gains, honor, respect, reverence,
salutations, or veneration.
"There is the case where a woman or man is not a giver of food, drink, cloth,
sandals, garlands, scents, ointments, beds, dwellings, or lighting to priests or
contemplatives. Through having adopted & carried out such actions, on the
break-up of the body, after death he/she reappears in the plane of
deprivation... If instead he/she comes to the human state, he/she is poor
wherever reborn. This is the way leading to poverty: not to be a giver of food,
drink, cloth, sandals, garlands, scents, ointments, beds, dwellings, or lighting
to priests or contemplatives.
"But then there is the case where a woman or man is a giver of food, drink,
cloth, sandals, scents, ointments, beds, dwellings, & lighting to priests &
contemplatives. Through having adopted & carried out such actions, on the
break-up of the body, after death, he/she reappears in a good destination... If
instead he/she comes to the human state, then he/she is wealthy wherever reborn.
This is the way leading to great wealth: to be a giver of food, drink, cloth,
sandals, garlands, scents, ointments, beds, dwellings, & lighting to priests &
contemplatives.
"There is the case where a woman or man is obstinate & arrogant. He/she does not
pay homage to those who deserve homage, rise up for those for whom one should
rise up, give a seat to those to whom one should give a seat, make way for those
for whom one should make way, worship those who should be worshipped, respect
those who should be respected, revere those who should be revered, or honor
those who should be honored. Through having adopted & carried out such actions,
on the break-up of the body, after death, he/she reappears in the plane of
deprivation... If instead he/she comes to the human state, then he/she is
low-born wherever reborn. This is the way leading to a low birth: to be
obstinate & arrogant, not to pay homage to those who deserve homage, nor rise up
for... nor give a seat to... nor make way for... nor worship... nor respect...
nor revere... nor honor those who should be honored.
"But then there is the case where a woman or man is not obstinate or arrogant;
he/she pays homage to those who deserve homage, rises up... gives a seat...
makes way... worships... respects... reveres... honors those who should be
honored. Through having adopted & carried out such actions, on the break-up of
the body, after death, he/she reappears in a good destination... If instead
he/she comes to the human state, then he/she is highborn wherever reborn. This
is the way leading to a high birth: not to obstinate or arrogant; to pay homage
to those who deserve homage, to rise up... give a seat... make way... worship...
respect... revere... honor those who should be honored.
"There is the case where a woman or man when visiting a priest or contemplative,
does not ask: 'What is skillful, venerable sir? What is unskillful? What is
blameworthy? What is blameless? What should be cultivated? What should not be
cultivated? What, having been done by me, will be for my long-term harm &
suffering? Or what, having been done by me, will be for my long-term welfare &
happiness?' Through having adopted & carried out such actions, on the break-up
of the body, after death, he/she reappears in the plane of deprivation... If
instead he/she comes to the human state, then he/she will be stupid wherever
reborn. This is the way leading to stupidity: when visiting a priest or
contemplative, not to ask: 'What is skillful?... Or what, having been done by
me, will be for my long-term welfare & happiness?'
"But then there is the case where a woman or man when visiting a priest or
contemplative, asks: 'What is skillful, venerable sir? What is unskillful? What
is blameworthy? What is blameless? What should be cultivated? What should not be
cultivated? What, having been done by me, will be for my long-term harm &
suffering? Or what, having been done by me, will be for my long-term welfare &
happiness?' Through having adopted & carried out such actions, on the break-up
of the body, after death, he/she reappears in a good destination... If instead
he/she comes to the human state, then he/she is discerning wherever reborn. This
is the way leading to discernment: when visiting a priest or contemplative, to
ask: 'What is skillful?... Or what, having been done by me, will be for my
long-term welfare & happiness?'
"So, student, the way leading to short life makes people short-lived, the way
leading to long life makes people long-lived; the way leading to sickliness
makes people sickly, the way leading to health makes people healthy; the way
leading to ugliness makes people ugly, the way leading to beauty makes people
beautiful; the way leading to lack of influence makes people uninfluential, the
way leading to influence makes people influential; the way leading to poverty
makes people poor, the way leading to wealth makes people wealthy; the way
leading to low birth makes people low-born, the way leading to high birth makes
people highborn; the way leading to stupidity makes people stupid, the way
leading to discernment makes people discerning.
Beings are owners of kamma, heir to kamma, born of kamma, related through kamma,
and have kamma as their arbitrator. Kamma is what creates distinctions among
beings in terms of coarseness & refinement....
When this was said, Subha the student, Todeyya's son, said to the Blessed One:
"Magnificent, Master Gotama! Magnificent! Just as if he were to place upright
what was overturned, to reveal what was hidden, to show the way to one who was
lost, or to carry a lamp into the dark so that those with eyes could see forms,
in the same way has Master Gotama — through many lines of reasoning — made the
Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the
Community of monks. May Master Gotama remember me as a lay follower who has gone
to him for refuge, from this day forward, for life."
Majjhima Nikaya - Lomasangiyabhaddekarattha Sutta
134. Lomasangiyabhaddekarattha Sutta - English MAJJHIMA NIKAYA III
4. 4. Lomasangiyabhaddekaratthasuttaü
(134) A Single Auspicious Attachment To Venerable Lomasangiya
I heard thus. At one time the Blessed One was living in the monastery offered by
Anathapindika in Jeta's grove in Savatthi. At that time venerable Lomasangiya
was dwelling in Nigrodha's monasteryin Kapilavatthu in the Sakya country. Then
the deity Chandana when the night was waning illuminated the whole Nigrodha
monastery with a resplendent light, approached venerable Lomasangiya, stood on a
side and said'Bhikkhu, do you remember the short and detailed exposition of the
single auspicious attachment?
ßFriend, I do not remember the short and detailed exposition of the single
auspicious attachment. Do you remember it?
ßBhikkhu, I too do not remember the short and detailed exposition of the single
auspicious attachment. Bhikkhu, do you remember the verses of the single
auspicious attachment.û
ßFriend, I do not remember the verses of the single auspicious attachment. Do
you remember them?û
ßBhikkhu, I remember the verses of the single auspicious attachment.û
ßFriend, how is it that you remember the verses of the ssingle auspicious
attachment?û
ßBhikkhu, once the Blessed One abode under the Paricchattaka shade with the gods
of the thirty and there the short and detailed explanation ofthe single
auspicious attachment was preached to the gods of the thirty-three.
ßDo not recollect the past, nor desire the future,
The past is over, the future has not come.
These things of the present, see them with insight as they arise
Not faltering and not moved, think about them.
Today itself the dispelling should be done
Tomorrow death might come
We will not have any associations with Death and his great army
You should abide dispelling thus, day and night zealously,
This is the single auspicious attachment, the appeased sage tells.
ßBhikkhu, in this manner I remember the verses of the single auspicious
attachment. Bhikkhu, learn, practise and remember the short and detailed
exposition of the single auspicious attachment, it tells the fundamentalsof the
holy life. saying this, the deity vanished from there.
ßVenerable Lomasangiya at the end of that night, arranged his dwelling and
taking bowl and robes, left on a tour to reach Sàvatthi. Coming in stages he
reached the monastery offered by Anàthapiïóika in Jeta's grove in Sàvatthi,
approached the Blessed One worshipped and sat on a side. Venerable Lomasangiya
said. `Venerable sir, once I was dwelling in Nigrodha's monasteryin Kapilavatthu
in the Sakya country. Then a certain deity, when the night was waning
illuminated the whole Nigrodha monastery with a resplendent light, approached
me, stood on a side and said'Bhikkhu, do you remember the short and detailed
exposition of the single auspicious attachment? I said friend, I do not remember
the short and detailed exposition of the single auspicious attachment. Do you
remember it? Then that deity said, bhikkhu, I too do not remember the short and
detailed exposition of the single auspicious attachment. Bhikkhu, do you
remember the verses of the single auspicious attachment? Then I saidfriend, I do
not remember the verses of the single auspicious attachment. Do you remember
them? Then he said bhikkhu, I remember the verses of the single auspicious
attachment. Then I asked, friend, how is it that you remember the verses of the
single auspicious attachment? Venerablesir he said, bhikkhu, once the Blessed
One abode under the Paricchattaka shade with the gods of the thirty and there
the short and detailed explanation ofthe single auspicious attachment was
preached to the gods of the thirty-three.
ßDo not recollect the past, nor desire the future,
The past is over, the future has not come.
These things of the present, see them with insight as they arise
Not faltering and not moved, think about them.
Today itself the dispelling should be done
Tomorrow death might come
We will not have any associations with Death and his great army
You should abide dispelling thus, day and night zealously,
This is the single auspicious attachment, the appeased sage tells.
ßBhikkhu, in this manner I remember the verses of the single auspicious
attachment. Bhikkhu, learn, practise and remember the short and detailed
exposition of the single auspicious attachment, it tells the fundamentalsof the
holy life. saying this, the deity vanished from there. Good! If the Blessed One
teaches me the short and detailed exposition of the single auspicious
attachment.û
ßBhikkhu, do you know that deity?
ßVenerable sir, I do not know him.û
ßBhikkhu, his name is Chandana, he listens to the Teaching reflectively and
attentively to take the essential. Attend carefully, I will teach you now.
ßDo not recollect the past, nor desire the future,
The past is over, the future has not come.
These things of the present, see them with insight as they arise
Not faltering and not moved, think about them.
Today itself the dispelling should be done
Tomorrow death might come
We will not have any associations with Death and his great army
You should abide dispelling thus, day and night zealously,
This is the single auspicious attachment, the appeased sage tells.
ßBhikkhu, how do you recollect the past? You think interestedly, I was of such
matter in the past. I was of such feelings in the past. I was of such
perceptions in the past. I was of such determinations in the past. I was of such
consciousness in the past. Bhikkhu, thus you recollect the past.
ßBhikkhu, how do you not recollect the past? You do not think interestedly, I
was of such matter in the past. I was of such feelings in the past. I was of
such perceptions in the past. I was of such determinations in the past. I was of
such consciousness in the past. Bhikkhu, thus you do not recollect the past.
ßBhikkhu, how do you not desire the future? You do not desire interestedly, I
should be of such matter in the future I should be of such feelings in the
future I should be of such perceptions in the future I should be of such
determinations in the future I should be of such consciousness in the future
Bhikkhu, thus you do not desire the future.
ßBhikkhu, how do you falter with things of the present? Bhikkhu, the not learned
ordinary man, who has not seen noble ones and Great Beings, not clever in their
Teaching, and not trained in their Teaching reflects, matter in self, or a
material self, or in self matter, or in matter self. Reflects feelings in self,
or a feeling self, or in self feelings, or in feelings self. Reflects
perceptions in self, or a perceiving self, or in self perceptions, or in
perceptions self. Reflects determinations in self, or a determining self, or in
self determinations or in determinations self. Reflects consciousness in self,
or a conscious self, or in self consciousness, or in consciusness self. Bhikkhu,
thus you falter with things of the present.
ßBhikkhu, how do you not falter with things of the present? Bhikkhu, the learned
noble disciple, who has seen noble ones and Great Beings, clever in their
Teaching, and trained in their Teaching does not reflect, matter in self, or a
material self, or in self matter, or in matter self. Does not reflect feelings
in self, or a feeling self, or in self feelings, or in feelings self. Does not
reflect perceptions in self, or a perceiving self, or in self perceptions, or in
perceptions self. Does not reflect determinations in self, or a determining
self, or in self determinations or in determinations self. Does not reflect
consciousness in self, or a conscious self, or in self consciousness, or in
consciusness self. Bhikkhu, thus you do not falter with things of the present.
ßDo not recollect the past, nor desire the future,
The past is over, the future has not come.
These things of the present, see them with insight as they arise
Not faltering and not moved, think about them.
Today itself the dispelling should be done
Tomorrow death might come
We will not have any associations with Death and his great army.
You should abide dispelling thus, day and night zealously,
This is the single auspicious attachment, the appeased sage tells.û
The Blessed One said thus and venerable Lomasangiya delighted in the words of
the Blessed One.
4. 4. Lomasangiyabhaddekaratthasuttaü
(134) A Single Auspicious Attachment To Venerable Lomasangiya
I heard thus. At one time the Blessed One was living in the monastery offered by
Anathapindika in Jeta's grove in Savatthi. At that time venerable Lomasangiya
was dwelling in Nigrodha's monasteryin Kapilavatthu in the Sakya country. Then
the deity Chandana when the night was waning illuminated the whole Nigrodha
monastery with a resplendent light, approached venerable Lomasangiya, stood on a
side and said'Bhikkhu, do you remember the short and detailed exposition of the
single auspicious attachment?
ßFriend, I do not remember the short and detailed exposition of the single
auspicious attachment. Do you remember it?
ßBhikkhu, I too do not remember the short and detailed exposition of the single
auspicious attachment. Bhikkhu, do you remember the verses of the single
auspicious attachment.û
ßFriend, I do not remember the verses of the single auspicious attachment. Do
you remember them?û
ßBhikkhu, I remember the verses of the single auspicious attachment.û
ßFriend, how is it that you remember the verses of the ssingle auspicious
attachment?û
ßBhikkhu, once the Blessed One abode under the Paricchattaka shade with the gods
of the thirty and there the short and detailed explanation ofthe single
auspicious attachment was preached to the gods of the thirty-three.
ßDo not recollect the past, nor desire the future,
The past is over, the future has not come.
These things of the present, see them with insight as they arise
Not faltering and not moved, think about them.
Today itself the dispelling should be done
Tomorrow death might come
We will not have any associations with Death and his great army
You should abide dispelling thus, day and night zealously,
This is the single auspicious attachment, the appeased sage tells.
ßBhikkhu, in this manner I remember the verses of the single auspicious
attachment. Bhikkhu, learn, practise and remember the short and detailed
exposition of the single auspicious attachment, it tells the fundamentalsof the
holy life. saying this, the deity vanished from there.
ßVenerable Lomasangiya at the end of that night, arranged his dwelling and
taking bowl and robes, left on a tour to reach Sàvatthi. Coming in stages he
reached the monastery offered by Anàthapiïóika in Jeta's grove in Sàvatthi,
approached the Blessed One worshipped and sat on a side. Venerable Lomasangiya
said. `Venerable sir, once I was dwelling in Nigrodha's monasteryin Kapilavatthu
in the Sakya country. Then a certain deity, when the night was waning
illuminated the whole Nigrodha monastery with a resplendent light, approached
me, stood on a side and said'Bhikkhu, do you remember the short and detailed
exposition of the single auspicious attachment? I said friend, I do not remember
the short and detailed exposition of the single auspicious attachment. Do you
remember it? Then that deity said, bhikkhu, I too do not remember the short and
detailed exposition of the single auspicious attachment. Bhikkhu, do you
remember the verses of the single auspicious attachment? Then I saidfriend, I do
not remember the verses of the single auspicious attachment. Do you remember
them? Then he said bhikkhu, I remember the verses of the single auspicious
attachment. Then I asked, friend, how is it that you remember the verses of the
single auspicious attachment? Venerablesir he said, bhikkhu, once the Blessed
One abode under the Paricchattaka shade with the gods of the thirty and there
the short and detailed explanation ofthe single auspicious attachment was
preached to the gods of the thirty-three.
ßDo not recollect the past, nor desire the future,
The past is over, the future has not come.
These things of the present, see them with insight as they arise
Not faltering and not moved, think about them.
Today itself the dispelling should be done
Tomorrow death might come
We will not have any associations with Death and his great army
You should abide dispelling thus, day and night zealously,
This is the single auspicious attachment, the appeased sage tells.
ßBhikkhu, in this manner I remember the verses of the single auspicious
attachment. Bhikkhu, learn, practise and remember the short and detailed
exposition of the single auspicious attachment, it tells the fundamentalsof the
holy life. saying this, the deity vanished from there. Good! If the Blessed One
teaches me the short and detailed exposition of the single auspicious
attachment.û
ßBhikkhu, do you know that deity?
ßVenerable sir, I do not know him.û
ßBhikkhu, his name is Chandana, he listens to the Teaching reflectively and
attentively to take the essential. Attend carefully, I will teach you now.
ßDo not recollect the past, nor desire the future,
The past is over, the future has not come.
These things of the present, see them with insight as they arise
Not faltering and not moved, think about them.
Today itself the dispelling should be done
Tomorrow death might come
We will not have any associations with Death and his great army
You should abide dispelling thus, day and night zealously,
This is the single auspicious attachment, the appeased sage tells.
ßBhikkhu, how do you recollect the past? You think interestedly, I was of such
matter in the past. I was of such feelings in the past. I was of such
perceptions in the past. I was of such determinations in the past. I was of such
consciousness in the past. Bhikkhu, thus you recollect the past.
ßBhikkhu, how do you not recollect the past? You do not think interestedly, I
was of such matter in the past. I was of such feelings in the past. I was of
such perceptions in the past. I was of such determinations in the past. I was of
such consciousness in the past. Bhikkhu, thus you do not recollect the past.
ßBhikkhu, how do you not desire the future? You do not desire interestedly, I
should be of such matter in the future I should be of such feelings in the
future I should be of such perceptions in the future I should be of such
determinations in the future I should be of such consciousness in the future
Bhikkhu, thus you do not desire the future.
ßBhikkhu, how do you falter with things of the present? Bhikkhu, the not learned
ordinary man, who has not seen noble ones and Great Beings, not clever in their
Teaching, and not trained in their Teaching reflects, matter in self, or a
material self, or in self matter, or in matter self. Reflects feelings in self,
or a feeling self, or in self feelings, or in feelings self. Reflects
perceptions in self, or a perceiving self, or in self perceptions, or in
perceptions self. Reflects determinations in self, or a determining self, or in
self determinations or in determinations self. Reflects consciousness in self,
or a conscious self, or in self consciousness, or in consciusness self. Bhikkhu,
thus you falter with things of the present.
ßBhikkhu, how do you not falter with things of the present? Bhikkhu, the learned
noble disciple, who has seen noble ones and Great Beings, clever in their
Teaching, and trained in their Teaching does not reflect, matter in self, or a
material self, or in self matter, or in matter self. Does not reflect feelings
in self, or a feeling self, or in self feelings, or in feelings self. Does not
reflect perceptions in self, or a perceiving self, or in self perceptions, or in
perceptions self. Does not reflect determinations in self, or a determining
self, or in self determinations or in determinations self. Does not reflect
consciousness in self, or a conscious self, or in self consciousness, or in
consciusness self. Bhikkhu, thus you do not falter with things of the present.
ßDo not recollect the past, nor desire the future,
The past is over, the future has not come.
These things of the present, see them with insight as they arise
Not faltering and not moved, think about them.
Today itself the dispelling should be done
Tomorrow death might come
We will not have any associations with Death and his great army.
You should abide dispelling thus, day and night zealously,
This is the single auspicious attachment, the appeased sage tells.û
The Blessed One said thus and venerable Lomasangiya delighted in the words of
the Blessed One.
Majjhima Nikaya - Mahakaccanabhaddekaratta Sutta
133. Mahakaccanabhaddekaratta Sutta - English MAJJHIMA NIKAYA III
III. 4. 3. Mahàkaccànabhaddekarattasuttaü
(133) Venerable Mahakaccana's Explation of the Single Auspicious Attachment
At one time the Blessed One lived in the monastery that offered warm water in
Ràjagaha. Venerable Samiddhi got up in the last watch of the night and went to
wash his body in warm water having washed his body, came out and stood in one
robe to dry his body. Then a certain deity illuminated the whole of the warm
forest, approached venerable Samiddhi, stood on a side and said `Bhikkhu, do you
remember the short and detailed exposition of the single auspicious attachment?
ßFriend, I do not remember the short and detailed exposition of the single
auspicious attachment. Do you remember it?
ßBhikkhu, I too do not remember the short and detailed exposition of the single
auspicious attachment. Bhikkhu, learn the short and detailed expsition of the
single auspicious attachment, it tells the fundamentalsof the holy life.
The deity saying this vanished from there. Venerable Samiddhi at the end of that
night approached the Blessed One, worshipped, sat on a side and said.
ßVenerable sir, I got up in the last watch of the night and went to wash my body
in warm water having washed I came out and stood in one robe to dry my body.
Then a certain deity illuminated the whole of the warm forest, approached me and
stood on a side and said, bhikkhu, do you remember the short and detailed
exposition of the single auspicious attachment? I said, Friend, I do not
remember the short and detailed exposition of the single auspicious attachment.
Do you remember it?
Then the deity said, `Bhikkhu, I too do not remember the short and detailed
exposition of the single auspicious attachmentand the deity also said Bhikkhu,
learn the short and detailed expsition of the single auspicious attachment, it
tells the fundamentalsof the holy life. saying this, the deity vanished from
there. Venerable sir, what is the short and detailed exposition of the single
auspicious attachment?
Bhikkhu, then I will teach the exposition of the single auspicious attachment,
listen attending carefully.
Do not recollect the past, nor desire the future,
The past is over, the future has not come.
These things of the present, see them with insight as they arise
Not faltering and not moved, think about them.
Today itself the dispelling should be done
Tomorrow death might come
We will not have any associations with Death and his great army
You should abide dispelling thus, day and night zealously,
This is the single auspicious attachment, the appeased sage tells
The Blessed One said this and getting up from his seat went into his dwelling
Soon after the Blessed One was gone, it occurred to those bhikkhus. `Friends,
the Blessed One gave us this short exposition and without giving the detailed
exposition, went into his dwelling
Do not recollect the past, nor desire the future, ... re ...
This is the single auspicious attachment, the appeased sage tells.
Now who could give us the detailed exposition of this short exposition?
It occurred to those bhikkhus, venerable Mahàkaccàna is praised by the Teacher
as well as the wise co-associates of the holy life. It is possible for venerable
Mahàkaccàna to give the detailed exposition for this short exposition given by
the Blessed One. What if we approached venerable Mahàkaccàna and asked this.
Then those bhikkhus approached venerable Mahàkaccàna, exchanged friendly
greetings, sat on a side and said. `Friend, Kaccàna, the Blessed One gave this
short exposition and without giving the detailed exposition got up from the seat
and went to his dwelling
ßDo not recollect the past, nor desire the future, ... re ...
This is the single auspicious attachment, the appeased sage tells.û
Friend Kaccàna, soon after the Blessed One had gone, it occurred to us.
`Friends, the Blessed One gave us this short exposition and without giving the
detailed exposition, went into his dwelling
Do not recollect the past, nor desire the future, ... re ...
This is the single auspicious attachment, the appeased sage tells.
Now who could give us the detailed exposition of this short exposition?û
It occurred to us venerable Mahàkaccàna is praised by the Teacher as well as the
wise co-associates of the holy life. It is possible for venerable Mahàkaccàna to
give the detailed exposition for this short exposition given by the Blessed One.
What if we approached venerable Mahàkaccàna and asked this. So those bhikkhus
approached venerable Mahàkaccàna and said `Friend Kaccàna, explain this to us.û
ßFriends, it is like a man in need of heartwood, going in search of it, come to
a standing huge tree full of heartwood, ignoring the heartwood, roots and trunk
was to think that the branches and leaves was the heartwood. In the same manner,
the venerable ones come face to face with the Teacher have ignored him and
should ask it from me. That Blessed One knows, sees, has become wise, has become
the Teaching and has become Brahmà. He preaches and practises, is the bringer of
meanings, the giver of deathlessness, the lord of the Teachingand thus gone. Now
is the right time to ask this from him and as he explains it, we will bear it in
our minds'.
ßFriend Kaccàna, indeed, that Blessed One knows, sees, has become wise, has
become the Teaching and has become Brahmà. He preaches and practises it, is the
bringer of meanings, the giver of deathlessness, the lord of the Teachingand
thus gone. Now is the right time to ask this from him and as he explains it, we
will bear it in our minds Yet, venerable Mahàkaccàna is praised by the Teacher
as well as the wise co-associates of the holy life. It is possible for venerable
Mahàkaccàna to give the detailed exposition for this short exposition given by
the Blessed One. Friend Kaccàna, explain this to us, if it is not troublesome to
you'.
ßThen friends, listen and attend carefully. Of this short exposition gven by the
Blessed One thus:.
ßDo not recollect the past, nor desire the future, ... re ...
This is the single auspicious attachment, the appeased sage tells.û
I know the detailed explanation thus.
Friends, how is the past recollected? My eye and forms were thus in the past,
with this, there arises consciousness bound with interest and greed. That
conscioussness bound to interest and greed delights. With delight the past is
recollected. My ear and sounds were thus in the past, re ... My nose and scents
were thus in the past, ... re ... . My tongue and tastes were thus in the past,
... re ... My body and touches were thus in the past, ... re ... . My mind and
ideas were thus in the past, with this, there arises consciousness bound with
interest and greed. That conscioussness bound to interest and greed delights.
With delight the past is recollected. Friends, thus the past is recollected.
Friends, how is the past not recollected? My eye and forms were thus in the
past, with this, there does not arise consciousness bound to interest and greed.
That conscioussness not bound to interest and greed does not delight. Without
delight the past is not recollected. My ear and sounds were thus in the past, re
... My nose and scents were thus in the past, ... re ... . My tongue and tastes
were thus in the past, ... re ... My body and touches were thus in the past, ...
re ... . My mind and ideas were thus in the past, with this, there does not
arise consciousness bound to interest and greed. That conscioussness not bound
to interest and greed does not delight. Without delight the past is not
recollected. Friends, thus the past is not recollected.
Friends, how do you desire the future?My eye and forms will be thus in the
future, for the not gained, an aspiration is made. On account of an aspiration
there is delight The delighted desire the future. My ear and sounds will be thus
in the future, re ... My nose and scents will be thus in the future, ... re ...
. My tongue and tastes will be thus in the future, ... re ... My body and
touches will be thus in the future, ... re ... . My mind and ideas will be thus
in the future. For the not gained an aspiration is made. On account of an
aspiration there is delight. The delighted desire the future. Friends, thus the
future is desired.
Friends, how do you not desire the future?My eye and forms will be thus in the
future, for the not gained, an aspiration is not made. On account of the absence
of an aspiration there is no delight The not delighted do not desire the future.
My ear and sounds will be thus in the future, re ... My nose and scents will be
thus in the future, ... re ... . My tongue and tastes will be thus in the
future, ... re ... My body and touches will be thus in the future, ... re ... .
My mind and ideas will be thus in the future. For the not gained an aspiration
is not made. On account of the absence of an aspiration there is no delight. The
not delighted do not desire the future. Friends, thus the future is not desired.
Friends, how is there faltering in things arisen in the present? Friends, the
eye and forms are both things that arise in the present. Based on them arises
consciousness bound to interest and greed in the present. There is delight when
the consciousness is bound to interest and greed. To the delighted there is
faltering in things arisen in the present. The ear and sounds are both things
that arise in the present. re ... The nose and scents are both things that arise
in the present ... re ... The tongue and tastes are both things that arise in
the present ... re ... The body and touches are both things that arise in the
present ... re ... The mind and ideas are both things that arise in the present.
Based on them arises consciousness bound to interest and greed in the present.
There is delight when the consciousness is bound to interest and greed. To the
delighted there is faltering in things arisen in the present.
Friends, how is there no faltering in things arisen in the present? Friends, the
eye and forms are both things that arise in the present. Based on them arises
consciousness not bound to interest and greed in the present. There is no
delight when the consciousness is not bound to interest and greed. To the not
delighted there is no faltering in things arisen in the present. The ear and
sounds are both things that arise in the present. re ... The nose and scents are
both things that arise in the present ... re ... The tongue and tastes are both
things that arise in the present ... re ... The body and touches are both things
that arise in the present ... re ... The mind and ideas are both things that
arise in the present. Based on them arises consciousness not bound to interest
and greed in the present. There is no delight when the consciousness is not
bound to interest and greed. To the not delighted there is no faltering in
things arisen in the present. Friends, in this manner there is no faltering in
things arisen in the present
Friends, of this short exposition gven by the Blessed One thus:.
ßDo not recollect the past, nor desire the future, ... re ...
This is the single auspicious attachment, the appeased sage tells.û
I know the detailed explanation thus. If you wish approach the Blessed One and
ask him about it. As he explains it, we will bear it in our minds.
Those bhikkhus delighted with the words of venerable Mahàkaccàna and
appreciating them got up from their seats, approached the Blessed One
worshipped, sat on a side and said. `Venerable sir, that exposition, which the
Blessed One stated in short and without giving the detailed explanaton got up
from the seat and went to the dwelling, such as
ßDo not recollect the past, nor desire the future, ... re ...
This is the single auspicious attachment, the appeased sage tells.û
Soon after the Blessed One had gone to his dwelling it occurred to us who could
give us the detailed exposition of this short exposition?û
It occurred to us venerable Mahakaccana is praised by the Teacher as well as the
wise co-associates of the holy life. It is possible for venerable Mahakaccana to
give the detailed exposition for this short exposition given by the Blessed One.
We approached venerable Mahakaccana and asked him to explain this to us. He
explained it in this manner with these words and phrases
Bhikkhus, Mahakaccana is wise, if you had asked it from me, I would have
explained it in this same manner. This is its meaning, bear it as that.
The Blessed One said thus and those bhikkhus delighted in the words of the
Blessed One.
III. 4. 3. Mahàkaccànabhaddekarattasuttaü
(133) Venerable Mahakaccana's Explation of the Single Auspicious Attachment
At one time the Blessed One lived in the monastery that offered warm water in
Ràjagaha. Venerable Samiddhi got up in the last watch of the night and went to
wash his body in warm water having washed his body, came out and stood in one
robe to dry his body. Then a certain deity illuminated the whole of the warm
forest, approached venerable Samiddhi, stood on a side and said `Bhikkhu, do you
remember the short and detailed exposition of the single auspicious attachment?
ßFriend, I do not remember the short and detailed exposition of the single
auspicious attachment. Do you remember it?
ßBhikkhu, I too do not remember the short and detailed exposition of the single
auspicious attachment. Bhikkhu, learn the short and detailed expsition of the
single auspicious attachment, it tells the fundamentalsof the holy life.
The deity saying this vanished from there. Venerable Samiddhi at the end of that
night approached the Blessed One, worshipped, sat on a side and said.
ßVenerable sir, I got up in the last watch of the night and went to wash my body
in warm water having washed I came out and stood in one robe to dry my body.
Then a certain deity illuminated the whole of the warm forest, approached me and
stood on a side and said, bhikkhu, do you remember the short and detailed
exposition of the single auspicious attachment? I said, Friend, I do not
remember the short and detailed exposition of the single auspicious attachment.
Do you remember it?
Then the deity said, `Bhikkhu, I too do not remember the short and detailed
exposition of the single auspicious attachmentand the deity also said Bhikkhu,
learn the short and detailed expsition of the single auspicious attachment, it
tells the fundamentalsof the holy life. saying this, the deity vanished from
there. Venerable sir, what is the short and detailed exposition of the single
auspicious attachment?
Bhikkhu, then I will teach the exposition of the single auspicious attachment,
listen attending carefully.
Do not recollect the past, nor desire the future,
The past is over, the future has not come.
These things of the present, see them with insight as they arise
Not faltering and not moved, think about them.
Today itself the dispelling should be done
Tomorrow death might come
We will not have any associations with Death and his great army
You should abide dispelling thus, day and night zealously,
This is the single auspicious attachment, the appeased sage tells
The Blessed One said this and getting up from his seat went into his dwelling
Soon after the Blessed One was gone, it occurred to those bhikkhus. `Friends,
the Blessed One gave us this short exposition and without giving the detailed
exposition, went into his dwelling
Do not recollect the past, nor desire the future, ... re ...
This is the single auspicious attachment, the appeased sage tells.
Now who could give us the detailed exposition of this short exposition?
It occurred to those bhikkhus, venerable Mahàkaccàna is praised by the Teacher
as well as the wise co-associates of the holy life. It is possible for venerable
Mahàkaccàna to give the detailed exposition for this short exposition given by
the Blessed One. What if we approached venerable Mahàkaccàna and asked this.
Then those bhikkhus approached venerable Mahàkaccàna, exchanged friendly
greetings, sat on a side and said. `Friend, Kaccàna, the Blessed One gave this
short exposition and without giving the detailed exposition got up from the seat
and went to his dwelling
ßDo not recollect the past, nor desire the future, ... re ...
This is the single auspicious attachment, the appeased sage tells.û
Friend Kaccàna, soon after the Blessed One had gone, it occurred to us.
`Friends, the Blessed One gave us this short exposition and without giving the
detailed exposition, went into his dwelling
Do not recollect the past, nor desire the future, ... re ...
This is the single auspicious attachment, the appeased sage tells.
Now who could give us the detailed exposition of this short exposition?û
It occurred to us venerable Mahàkaccàna is praised by the Teacher as well as the
wise co-associates of the holy life. It is possible for venerable Mahàkaccàna to
give the detailed exposition for this short exposition given by the Blessed One.
What if we approached venerable Mahàkaccàna and asked this. So those bhikkhus
approached venerable Mahàkaccàna and said `Friend Kaccàna, explain this to us.û
ßFriends, it is like a man in need of heartwood, going in search of it, come to
a standing huge tree full of heartwood, ignoring the heartwood, roots and trunk
was to think that the branches and leaves was the heartwood. In the same manner,
the venerable ones come face to face with the Teacher have ignored him and
should ask it from me. That Blessed One knows, sees, has become wise, has become
the Teaching and has become Brahmà. He preaches and practises, is the bringer of
meanings, the giver of deathlessness, the lord of the Teachingand thus gone. Now
is the right time to ask this from him and as he explains it, we will bear it in
our minds'.
ßFriend Kaccàna, indeed, that Blessed One knows, sees, has become wise, has
become the Teaching and has become Brahmà. He preaches and practises it, is the
bringer of meanings, the giver of deathlessness, the lord of the Teachingand
thus gone. Now is the right time to ask this from him and as he explains it, we
will bear it in our minds Yet, venerable Mahàkaccàna is praised by the Teacher
as well as the wise co-associates of the holy life. It is possible for venerable
Mahàkaccàna to give the detailed exposition for this short exposition given by
the Blessed One. Friend Kaccàna, explain this to us, if it is not troublesome to
you'.
ßThen friends, listen and attend carefully. Of this short exposition gven by the
Blessed One thus:.
ßDo not recollect the past, nor desire the future, ... re ...
This is the single auspicious attachment, the appeased sage tells.û
I know the detailed explanation thus.
Friends, how is the past recollected? My eye and forms were thus in the past,
with this, there arises consciousness bound with interest and greed. That
conscioussness bound to interest and greed delights. With delight the past is
recollected. My ear and sounds were thus in the past, re ... My nose and scents
were thus in the past, ... re ... . My tongue and tastes were thus in the past,
... re ... My body and touches were thus in the past, ... re ... . My mind and
ideas were thus in the past, with this, there arises consciousness bound with
interest and greed. That conscioussness bound to interest and greed delights.
With delight the past is recollected. Friends, thus the past is recollected.
Friends, how is the past not recollected? My eye and forms were thus in the
past, with this, there does not arise consciousness bound to interest and greed.
That conscioussness not bound to interest and greed does not delight. Without
delight the past is not recollected. My ear and sounds were thus in the past, re
... My nose and scents were thus in the past, ... re ... . My tongue and tastes
were thus in the past, ... re ... My body and touches were thus in the past, ...
re ... . My mind and ideas were thus in the past, with this, there does not
arise consciousness bound to interest and greed. That conscioussness not bound
to interest and greed does not delight. Without delight the past is not
recollected. Friends, thus the past is not recollected.
Friends, how do you desire the future?My eye and forms will be thus in the
future, for the not gained, an aspiration is made. On account of an aspiration
there is delight The delighted desire the future. My ear and sounds will be thus
in the future, re ... My nose and scents will be thus in the future, ... re ...
. My tongue and tastes will be thus in the future, ... re ... My body and
touches will be thus in the future, ... re ... . My mind and ideas will be thus
in the future. For the not gained an aspiration is made. On account of an
aspiration there is delight. The delighted desire the future. Friends, thus the
future is desired.
Friends, how do you not desire the future?My eye and forms will be thus in the
future, for the not gained, an aspiration is not made. On account of the absence
of an aspiration there is no delight The not delighted do not desire the future.
My ear and sounds will be thus in the future, re ... My nose and scents will be
thus in the future, ... re ... . My tongue and tastes will be thus in the
future, ... re ... My body and touches will be thus in the future, ... re ... .
My mind and ideas will be thus in the future. For the not gained an aspiration
is not made. On account of the absence of an aspiration there is no delight. The
not delighted do not desire the future. Friends, thus the future is not desired.
Friends, how is there faltering in things arisen in the present? Friends, the
eye and forms are both things that arise in the present. Based on them arises
consciousness bound to interest and greed in the present. There is delight when
the consciousness is bound to interest and greed. To the delighted there is
faltering in things arisen in the present. The ear and sounds are both things
that arise in the present. re ... The nose and scents are both things that arise
in the present ... re ... The tongue and tastes are both things that arise in
the present ... re ... The body and touches are both things that arise in the
present ... re ... The mind and ideas are both things that arise in the present.
Based on them arises consciousness bound to interest and greed in the present.
There is delight when the consciousness is bound to interest and greed. To the
delighted there is faltering in things arisen in the present.
Friends, how is there no faltering in things arisen in the present? Friends, the
eye and forms are both things that arise in the present. Based on them arises
consciousness not bound to interest and greed in the present. There is no
delight when the consciousness is not bound to interest and greed. To the not
delighted there is no faltering in things arisen in the present. The ear and
sounds are both things that arise in the present. re ... The nose and scents are
both things that arise in the present ... re ... The tongue and tastes are both
things that arise in the present ... re ... The body and touches are both things
that arise in the present ... re ... The mind and ideas are both things that
arise in the present. Based on them arises consciousness not bound to interest
and greed in the present. There is no delight when the consciousness is not
bound to interest and greed. To the not delighted there is no faltering in
things arisen in the present. Friends, in this manner there is no faltering in
things arisen in the present
Friends, of this short exposition gven by the Blessed One thus:.
ßDo not recollect the past, nor desire the future, ... re ...
This is the single auspicious attachment, the appeased sage tells.û
I know the detailed explanation thus. If you wish approach the Blessed One and
ask him about it. As he explains it, we will bear it in our minds.
Those bhikkhus delighted with the words of venerable Mahàkaccàna and
appreciating them got up from their seats, approached the Blessed One
worshipped, sat on a side and said. `Venerable sir, that exposition, which the
Blessed One stated in short and without giving the detailed explanaton got up
from the seat and went to the dwelling, such as
ßDo not recollect the past, nor desire the future, ... re ...
This is the single auspicious attachment, the appeased sage tells.û
Soon after the Blessed One had gone to his dwelling it occurred to us who could
give us the detailed exposition of this short exposition?û
It occurred to us venerable Mahakaccana is praised by the Teacher as well as the
wise co-associates of the holy life. It is possible for venerable Mahakaccana to
give the detailed exposition for this short exposition given by the Blessed One.
We approached venerable Mahakaccana and asked him to explain this to us. He
explained it in this manner with these words and phrases
Bhikkhus, Mahakaccana is wise, if you had asked it from me, I would have
explained it in this same manner. This is its meaning, bear it as that.
The Blessed One said thus and those bhikkhus delighted in the words of the
Blessed One.
Majjhima Nikaya - Anandabhaddekaratta Sutta
132. Anandabhaddekaratta Sutta - English MAJJHIMA NIKAYA III
III. 4. 2. ânandabhaddekarattasuttaü
(132) A Single Auspicious Attachment to Venerable Ananda
I heard thus. At one time the Blessed One lived in the monastery offered by
Anathapindika in Jeta's grove in Savatthi. At that time venerable ânanda was in
the attendance hall, instructing, advising, and making the hearts light of the
bhikkhus, with the short and detailed exposition of the single auspicious
attachment. Then the Blessed One got up from his seclusion in the evening
approached the attendance hall sat on the prepared seat and addressed the
bhikkhus. `Bhikkhus, who was instructing, advising, and making the hearts light
of the bhikkhus in the attendance hall, with the short and detailed exposition
of the single auspicious attachment?û
ßVenerable sir, venerable Ananda, was instructing, advising, and making the
hearts light of the bhikkhus in the attendance hall, with the short and detailed
exposition of the single auspicious attachmentû
Then the Blessed One addressed venerable ânanda. `ânanda, how did you instruct
advise and make the hearts light of the bhikkhus in the attendance hall, with
the short and detailed exposition of the single auspicious attachment?û
ßVenerable sir, I instructed, advised and made the hearts light of the bhikkhus
in the attendance hall, with the short and detailed exposition of the single
auspicious attachment, in this manner.
Do not recollect the past, nor desire the future,
The past is over, the future has not come.
These things of the present, see them with insight as they arise
Not faltering and not moved, think about them.
Today itself the dispelling should be done
Tomorrow death might come
We will not have any associations with Death and his great army
You should abide dispelling thus, day and night zealously,
This is the single auspicious attachment, the appeased sage tells
Bhikkhus, how do you recollect the past? You think interestedly, I was of such
matter in the past. I was of such feelings in the past. I was of such
perceptions in the past. I was of such determinations in the past. I was of such
consciousness in the past. Bhikkhus, thus you recollect the past.
Bhikkhus, how do you not recollect the past? You do not think interestedly, I
was of such matter in the past. I was of such feelings in the past. I was of
such perceptions in the past. I was of such determinations in the past. I was of
such consciousness in the past. Bhikkhus, thus you do not recollect the past.
Bhikkhus, how do you not desire the future? You do not desire interestedly, I
should be of such matter in the future I should be of such feelings in the
future I should be of such perceptions in the future I should be of such
determinations in the future I should be of such consciousness in the future
Bhikkhus, thus you do not desire the future.
Bhikkhus, how do you falter with things of the present? Bhikkhus, the not
learned ordinary man, who has not seen noble ones and Great Beings, not clever
in their Teaching, and not trained in their Teaching reflects, matter in self,
or a material self, or in self matter, or in matter self. Reflects feelings in
self, or a feeling self, or in self feelings, or in feelings self. Reflects
perceptions in self, or a perceiving self, or in self perceptions, or in
perceptions self. Reflects determinations in self, or a determining self, or in
self determinations or in determinations self. Reflects consciousness in self,
or a conscious self, or in self consciousness, or in consciousness self.
Bhikkhus, thus you falter with things of the present.
Bhikkhus, how do you not falter with things of the present? Bhikkhus, the
learned noble disciple, who has seen noble ones and Great Beings, clever in
their Teaching, and trained in their Teaching does not reflect, matter in self,
or a material self, or in self matter, or in matter self. Does not reflect
feelings in self, or a feeling self, or in self feelings, or in feelings self.
Does not reflect perceptions in self, or a perceiving self, or in self
perceptions, or in perceptions self. Does not reflect determinations in self, or
a determining self, or in self determinations or in determinations self. Does
not reflect consciousness in self, or a conscious self, or in self
consciousness, or in consciousness self. Bhikkhus, thus you do not falter with
things of the present.
Do not recollect the past, nor desire the future,
The past is over, the future has not come.
These things of the present, see them with insight as they arise
Not faltering and not moved, think about them.
Today itself the dispelling should be done
Tomorrow death might come
We will not have any associations with Death and his great army
You should abide dispelling thus, day and night zealously,
This is the single auspicious attachment, the appeased sage tells.
ßVenerable sir I instructed, advised and made the hearts light of the bhikkhus
with the short and detailed exposition of the single auspicious attachment in
this manner.
ßânanda, how is the past recollected? You think interestedly, I was of such
matter in the past. I was of such feelings in the past. I was of such
perceptions in the past. I was of such determinations in the past. I was of such
consciousness in the past . ânanda, thus you recollect the past.
ânanda, how do you not recollect the past? You do not think interestedly, I was
of such matter in the past. I was of such feelings in the past. I was of such
perceptions in the past. I was of such determinations in the past. I was of such
consciousness in the past. ânanda, thus you do not recollect the past.
ânanda, how do you not desire the future? You do not desire interestedly, I
should be of such matter in the future I should be of such feelings in the
future I should be of such perceptions in the future I should be of such
determinations in the future I should be of such consciousness in the future
ânanda, thus you do not desire the future.
ânanda, how do you falter with things of the present? ânanda, the not learned
ordinary man, who has not seen noble ones and Great Beings, not clever in their
Teaching, and not trained in their Teaching reflects, matter in self, or a
material self, or in self matter, or in matter self. Reflects feelings in self,
or a feeling self, or in self feelings, or in feelings self. Reflects
perceptions in self, or a perceiving self, or in self perceptions, or in
perceptions self. Reflects determinations in self, or a determining self, or in
self determinations or in determinations self. Reflects consciousness in self,
or a conscious self, or in self consciousness, or in consciousness self. ânanda,
thus you falter with things of the present.
ânanda, how do you not falter with things of the present? ânanda, the learned
noble disciple, who has seen noble ones and Great Beings, clever in their
Teaching, and trained in their Teaching does not reflect, matter in self, or a
material self, or in self matter, or in matter self. Does not reflect feelings
in self, or a feeling self, or in self feelings, or in feelings self. Does not
reflect perceptions in self, or a perceiving self, or in self perceptions, or in
perceptions self. Does not reflect determinations in self, or a determining
self, or in self determinations or in determinations self. Does not reflect
consciousness in self, or a conscious self, or in self consciousness, or in
consciousness self. Ananda, thus you do not falter with things of the present.
Do not recollect the past, nor desire the future,
The past is over, the future has not come.
These things of the present, see them with insight as they arise
Not faltering and not moved, think about them.
Today itself the dispelling should be done
Tomorrow death might come
We will not have any associations with Death and his great army
You should abide dispelling thus, day and night zealously,
This is the single auspicious attachment, the appeased sage tells.û
The Blessed One said thus and venerable ânanda delighted in the words of the
Blessed One.
III. 4. 2. ânandabhaddekarattasuttaü
(132) A Single Auspicious Attachment to Venerable Ananda
I heard thus. At one time the Blessed One lived in the monastery offered by
Anathapindika in Jeta's grove in Savatthi. At that time venerable ânanda was in
the attendance hall, instructing, advising, and making the hearts light of the
bhikkhus, with the short and detailed exposition of the single auspicious
attachment. Then the Blessed One got up from his seclusion in the evening
approached the attendance hall sat on the prepared seat and addressed the
bhikkhus. `Bhikkhus, who was instructing, advising, and making the hearts light
of the bhikkhus in the attendance hall, with the short and detailed exposition
of the single auspicious attachment?û
ßVenerable sir, venerable Ananda, was instructing, advising, and making the
hearts light of the bhikkhus in the attendance hall, with the short and detailed
exposition of the single auspicious attachmentû
Then the Blessed One addressed venerable ânanda. `ânanda, how did you instruct
advise and make the hearts light of the bhikkhus in the attendance hall, with
the short and detailed exposition of the single auspicious attachment?û
ßVenerable sir, I instructed, advised and made the hearts light of the bhikkhus
in the attendance hall, with the short and detailed exposition of the single
auspicious attachment, in this manner.
Do not recollect the past, nor desire the future,
The past is over, the future has not come.
These things of the present, see them with insight as they arise
Not faltering and not moved, think about them.
Today itself the dispelling should be done
Tomorrow death might come
We will not have any associations with Death and his great army
You should abide dispelling thus, day and night zealously,
This is the single auspicious attachment, the appeased sage tells
Bhikkhus, how do you recollect the past? You think interestedly, I was of such
matter in the past. I was of such feelings in the past. I was of such
perceptions in the past. I was of such determinations in the past. I was of such
consciousness in the past. Bhikkhus, thus you recollect the past.
Bhikkhus, how do you not recollect the past? You do not think interestedly, I
was of such matter in the past. I was of such feelings in the past. I was of
such perceptions in the past. I was of such determinations in the past. I was of
such consciousness in the past. Bhikkhus, thus you do not recollect the past.
Bhikkhus, how do you not desire the future? You do not desire interestedly, I
should be of such matter in the future I should be of such feelings in the
future I should be of such perceptions in the future I should be of such
determinations in the future I should be of such consciousness in the future
Bhikkhus, thus you do not desire the future.
Bhikkhus, how do you falter with things of the present? Bhikkhus, the not
learned ordinary man, who has not seen noble ones and Great Beings, not clever
in their Teaching, and not trained in their Teaching reflects, matter in self,
or a material self, or in self matter, or in matter self. Reflects feelings in
self, or a feeling self, or in self feelings, or in feelings self. Reflects
perceptions in self, or a perceiving self, or in self perceptions, or in
perceptions self. Reflects determinations in self, or a determining self, or in
self determinations or in determinations self. Reflects consciousness in self,
or a conscious self, or in self consciousness, or in consciousness self.
Bhikkhus, thus you falter with things of the present.
Bhikkhus, how do you not falter with things of the present? Bhikkhus, the
learned noble disciple, who has seen noble ones and Great Beings, clever in
their Teaching, and trained in their Teaching does not reflect, matter in self,
or a material self, or in self matter, or in matter self. Does not reflect
feelings in self, or a feeling self, or in self feelings, or in feelings self.
Does not reflect perceptions in self, or a perceiving self, or in self
perceptions, or in perceptions self. Does not reflect determinations in self, or
a determining self, or in self determinations or in determinations self. Does
not reflect consciousness in self, or a conscious self, or in self
consciousness, or in consciousness self. Bhikkhus, thus you do not falter with
things of the present.
Do not recollect the past, nor desire the future,
The past is over, the future has not come.
These things of the present, see them with insight as they arise
Not faltering and not moved, think about them.
Today itself the dispelling should be done
Tomorrow death might come
We will not have any associations with Death and his great army
You should abide dispelling thus, day and night zealously,
This is the single auspicious attachment, the appeased sage tells.
ßVenerable sir I instructed, advised and made the hearts light of the bhikkhus
with the short and detailed exposition of the single auspicious attachment in
this manner.
ßânanda, how is the past recollected? You think interestedly, I was of such
matter in the past. I was of such feelings in the past. I was of such
perceptions in the past. I was of such determinations in the past. I was of such
consciousness in the past . ânanda, thus you recollect the past.
ânanda, how do you not recollect the past? You do not think interestedly, I was
of such matter in the past. I was of such feelings in the past. I was of such
perceptions in the past. I was of such determinations in the past. I was of such
consciousness in the past. ânanda, thus you do not recollect the past.
ânanda, how do you not desire the future? You do not desire interestedly, I
should be of such matter in the future I should be of such feelings in the
future I should be of such perceptions in the future I should be of such
determinations in the future I should be of such consciousness in the future
ânanda, thus you do not desire the future.
ânanda, how do you falter with things of the present? ânanda, the not learned
ordinary man, who has not seen noble ones and Great Beings, not clever in their
Teaching, and not trained in their Teaching reflects, matter in self, or a
material self, or in self matter, or in matter self. Reflects feelings in self,
or a feeling self, or in self feelings, or in feelings self. Reflects
perceptions in self, or a perceiving self, or in self perceptions, or in
perceptions self. Reflects determinations in self, or a determining self, or in
self determinations or in determinations self. Reflects consciousness in self,
or a conscious self, or in self consciousness, or in consciousness self. ânanda,
thus you falter with things of the present.
ânanda, how do you not falter with things of the present? ânanda, the learned
noble disciple, who has seen noble ones and Great Beings, clever in their
Teaching, and trained in their Teaching does not reflect, matter in self, or a
material self, or in self matter, or in matter self. Does not reflect feelings
in self, or a feeling self, or in self feelings, or in feelings self. Does not
reflect perceptions in self, or a perceiving self, or in self perceptions, or in
perceptions self. Does not reflect determinations in self, or a determining
self, or in self determinations or in determinations self. Does not reflect
consciousness in self, or a conscious self, or in self consciousness, or in
consciousness self. Ananda, thus you do not falter with things of the present.
Do not recollect the past, nor desire the future,
The past is over, the future has not come.
These things of the present, see them with insight as they arise
Not faltering and not moved, think about them.
Today itself the dispelling should be done
Tomorrow death might come
We will not have any associations with Death and his great army
You should abide dispelling thus, day and night zealously,
This is the single auspicious attachment, the appeased sage tells.û
The Blessed One said thus and venerable ânanda delighted in the words of the
Blessed One.
Majjhima Nikaya - Bhaddekaratta Sutta
MN 131
Bhaddekaratta Sutta
An Auspicious Day
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:ÑananandaThanissaro
PTS: M iii 187
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Other formats:
Translator's Introduction
The title of this discourse has sparked some controversy, centered on the word
"ratta." Modern translators in Asian vernaculars are unanimous in rendering it
as "night," a reading seconded by Sanskrit and Tibetan versions of the
discourse. Translators working in English have balked at this reading, however,
on the grounds that the title it yields — "Auspicious One-Night" — makes no
sense. Thus I.B. Horner drops the word "ratta" for her translation entirely; Ven
Ñanamoli renders it as "attachment," yielding "One Fortunate Attachment"; and
Ven. Ñanananda, taking his cue from Ven. Ñanamoli, renders it as "lover,"
yielding "Ideal Lover of Solitude."
If we look at idiomatic Pali usage, though, we find that there is good reason to
stick with the traditional reading of "night." There is a tendency in the Pali
canon to speak of a 24-hour period of day and night as a "night." This would be
natural for a society that used a lunar calendar — marking the passage of time
by the phases of the moon — just as it is natural for us, using a solar
calendar, to call the same period of time a "day." As the verse that forms the
summary of this discourse explicitly mentions one practicing "relentlessly both
day and night," the "night" in the title of the discourse would seem to be a
24-hour, rather than a 12-hour, night — and so I have chosen to render the Pali
idiom into its English equivalent: An Auspicious Day.
Ven. Ñanamoli is probably right in assuming that "bhaddekaratta" was a
pre-Buddhist term that the Buddha adopted and re-interpreted in light of his own
teaching. The point of the discourse would thus be that — instead of the play of
cosmic forces, the stars, or the lucky omens — one's own development of the
mind's attitude to time is what makes a day auspicious.
I have heard that on one occasion the Blessed One was staying in Savatthi, at
Jeta's Grove, Anathapindika's monastery. There he addressed the monks: "Monks!"
"Yes, lord," the monks responded.
The Blessed One said: "Monks, I will teach you the summary & exposition of one
who has had an auspicious day. Listen & pay close attention. I will speak."
"As you say, lord," the monks replied.
The Blessed One said:
You shouldn't chase after the past
or place expectations on the future.
What is past
is left behind.
The future
is as yet unreached.
Whatever quality is present
you clearly see right there,
right there.
Not taken in,
unshaken,
that's how you develop the heart.
Ardently doing
what should be done today,
for — who knows? — tomorrow
death.
There is no bargaining
with Mortality & his mighty horde.
Whoever lives thus ardently,
relentlessly
both day & night,
has truly had an auspicious day:
so says the Peaceful Sage.
"And how, monks, does one chase after the past? One gets carried away with the
delight of 'In the past I had such a form (body)'... 'In the past I had such a
feeling'... 'In the past I had such a perception'... 'In the past I had such a
thought-fabrication'... 'In the past I had such a consciousness.' This is called
chasing after the past.
"And how does one not chase after the past? One does not get carried away with
the delight of 'In the past I had such a form (body)'... 'In the past I had such
a feeling'... 'In the past I had such a perception'... 'In the past I had such a
thought-fabrication'... 'In the past I had such a consciousness.' This is called
not chasing after the past.
"And how does one place expectations on the future? One gets carried away with
the delight of 'In the future I might have such a form (body)'... 'In the future
I might have such a feeling'... 'In the future I might have such a
perception'... 'In the future I might have such a thought-fabrication'... 'In
the future I might have such a consciousness.' This is called placing
expectations on the future.
"And how does one not place expectations on the future? One does not get carried
away with the delight of 'In the future I might have such a form (body)'... 'In
the future I might have such a feeling'... 'In the future I might have such a
perception'... 'In the future I might have such a thought-fabrication'... 'In
the future I might have such a consciousness.' This is called not placing
expectations on the future.
"And how is one taken in with regard to present qualities? There is the case
where an uninstructed run-of-the-mill person who has not seen the noble ones, is
not versed in the teachings of the noble ones, is not trained in the teachings
of the noble ones, sees form as self, or self as possessing form, or form as in
self, or self as in form.
"He/she sees feeling as self, or self as possessing feeling, or feeling as in
self, or self as in feeling.
"He/she sees perception as self, or self as possessing perception, or perception
as in self, or self as in perception.
"He/she sees thought-fabrications as self, or self as possessing
thought-fabrications, or thought-fabrications as in self, or self as in
thought-fabrications.
"He/she sees consciousness as self, or self as possessing consciousness, or
consciousness as in self, or self as in consciousness. This is called being
taken in with regard to present qualities.
"And how is one not taken in with regard to present qualities? There is the case
where a disciple of the noble ones who has seen the noble ones, is versed in the
teachings of the noble ones, is well-trained in the teachings of the noble ones,
does not see form as self, or self as possessing form, or form as in self, or
self as in form.
"He/she does not see feeling as self, or self as possessing feeling, or feeling
as in self, or self as in feeling.
"He/she does not see perception as self, or self as possessing perception, or
perception as in self, or self as in perception.
"He/she does not see thought-fabrications as self, or self as possessing
thought-fabrications, or thought-fabrications as in self, or self as in
thought-fabrications.
"He/she does not see consciousness as self, or self as possessing consciousness,
or consciousness as in self, or self as in consciousness. This is called not
being taken in with regard to present qualities.
You shouldn't chase after the past
or place expectations on the future.
What is past
is left behind.
The future
is as yet unreached.
Whatever quality is present
you clearly see right there,
right there.
Not taken in,
unshaken,
that's how you develop the heart.
Ardently doing
what should be done today,
for — who knows? — tomorrow
death.
There is no bargaining
with Mortality & his mighty horde.
Whoever lives thus ardently,
relentlessly
both day & night,
has truly had an auspicious day:
so says the Peaceful Sage.
"'Monks, I will teach you the summary & exposition of one who has had an
auspicious day.' Thus was it said, and in reference to this was it said."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
Bhaddekaratta Sutta
An Auspicious Day
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:ÑananandaThanissaro
PTS: M iii 187
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Other formats:
Translator's Introduction
The title of this discourse has sparked some controversy, centered on the word
"ratta." Modern translators in Asian vernaculars are unanimous in rendering it
as "night," a reading seconded by Sanskrit and Tibetan versions of the
discourse. Translators working in English have balked at this reading, however,
on the grounds that the title it yields — "Auspicious One-Night" — makes no
sense. Thus I.B. Horner drops the word "ratta" for her translation entirely; Ven
Ñanamoli renders it as "attachment," yielding "One Fortunate Attachment"; and
Ven. Ñanananda, taking his cue from Ven. Ñanamoli, renders it as "lover,"
yielding "Ideal Lover of Solitude."
If we look at idiomatic Pali usage, though, we find that there is good reason to
stick with the traditional reading of "night." There is a tendency in the Pali
canon to speak of a 24-hour period of day and night as a "night." This would be
natural for a society that used a lunar calendar — marking the passage of time
by the phases of the moon — just as it is natural for us, using a solar
calendar, to call the same period of time a "day." As the verse that forms the
summary of this discourse explicitly mentions one practicing "relentlessly both
day and night," the "night" in the title of the discourse would seem to be a
24-hour, rather than a 12-hour, night — and so I have chosen to render the Pali
idiom into its English equivalent: An Auspicious Day.
Ven. Ñanamoli is probably right in assuming that "bhaddekaratta" was a
pre-Buddhist term that the Buddha adopted and re-interpreted in light of his own
teaching. The point of the discourse would thus be that — instead of the play of
cosmic forces, the stars, or the lucky omens — one's own development of the
mind's attitude to time is what makes a day auspicious.
I have heard that on one occasion the Blessed One was staying in Savatthi, at
Jeta's Grove, Anathapindika's monastery. There he addressed the monks: "Monks!"
"Yes, lord," the monks responded.
The Blessed One said: "Monks, I will teach you the summary & exposition of one
who has had an auspicious day. Listen & pay close attention. I will speak."
"As you say, lord," the monks replied.
The Blessed One said:
You shouldn't chase after the past
or place expectations on the future.
What is past
is left behind.
The future
is as yet unreached.
Whatever quality is present
you clearly see right there,
right there.
Not taken in,
unshaken,
that's how you develop the heart.
Ardently doing
what should be done today,
for — who knows? — tomorrow
death.
There is no bargaining
with Mortality & his mighty horde.
Whoever lives thus ardently,
relentlessly
both day & night,
has truly had an auspicious day:
so says the Peaceful Sage.
"And how, monks, does one chase after the past? One gets carried away with the
delight of 'In the past I had such a form (body)'... 'In the past I had such a
feeling'... 'In the past I had such a perception'... 'In the past I had such a
thought-fabrication'... 'In the past I had such a consciousness.' This is called
chasing after the past.
"And how does one not chase after the past? One does not get carried away with
the delight of 'In the past I had such a form (body)'... 'In the past I had such
a feeling'... 'In the past I had such a perception'... 'In the past I had such a
thought-fabrication'... 'In the past I had such a consciousness.' This is called
not chasing after the past.
"And how does one place expectations on the future? One gets carried away with
the delight of 'In the future I might have such a form (body)'... 'In the future
I might have such a feeling'... 'In the future I might have such a
perception'... 'In the future I might have such a thought-fabrication'... 'In
the future I might have such a consciousness.' This is called placing
expectations on the future.
"And how does one not place expectations on the future? One does not get carried
away with the delight of 'In the future I might have such a form (body)'... 'In
the future I might have such a feeling'... 'In the future I might have such a
perception'... 'In the future I might have such a thought-fabrication'... 'In
the future I might have such a consciousness.' This is called not placing
expectations on the future.
"And how is one taken in with regard to present qualities? There is the case
where an uninstructed run-of-the-mill person who has not seen the noble ones, is
not versed in the teachings of the noble ones, is not trained in the teachings
of the noble ones, sees form as self, or self as possessing form, or form as in
self, or self as in form.
"He/she sees feeling as self, or self as possessing feeling, or feeling as in
self, or self as in feeling.
"He/she sees perception as self, or self as possessing perception, or perception
as in self, or self as in perception.
"He/she sees thought-fabrications as self, or self as possessing
thought-fabrications, or thought-fabrications as in self, or self as in
thought-fabrications.
"He/she sees consciousness as self, or self as possessing consciousness, or
consciousness as in self, or self as in consciousness. This is called being
taken in with regard to present qualities.
"And how is one not taken in with regard to present qualities? There is the case
where a disciple of the noble ones who has seen the noble ones, is versed in the
teachings of the noble ones, is well-trained in the teachings of the noble ones,
does not see form as self, or self as possessing form, or form as in self, or
self as in form.
"He/she does not see feeling as self, or self as possessing feeling, or feeling
as in self, or self as in feeling.
"He/she does not see perception as self, or self as possessing perception, or
perception as in self, or self as in perception.
"He/she does not see thought-fabrications as self, or self as possessing
thought-fabrications, or thought-fabrications as in self, or self as in
thought-fabrications.
"He/she does not see consciousness as self, or self as possessing consciousness,
or consciousness as in self, or self as in consciousness. This is called not
being taken in with regard to present qualities.
You shouldn't chase after the past
or place expectations on the future.
What is past
is left behind.
The future
is as yet unreached.
Whatever quality is present
you clearly see right there,
right there.
Not taken in,
unshaken,
that's how you develop the heart.
Ardently doing
what should be done today,
for — who knows? — tomorrow
death.
There is no bargaining
with Mortality & his mighty horde.
Whoever lives thus ardently,
relentlessly
both day & night,
has truly had an auspicious day:
so says the Peaceful Sage.
"'Monks, I will teach you the summary & exposition of one who has had an
auspicious day.' Thus was it said, and in reference to this was it said."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.
Majjhima Nikaya - Devaduta Sutta
130. Devaduta Sutta - English MAJJHIMA NIKAYA III
3. 10. Devadutasuttam
(130) The Heavenly Messengers
I heard thus. At one time the Blessed One was living in the monastery offered by
Anathapindika in Jeta's grove in Savatthi. The Blessed One addressed the
bhikkhus from there. ßBhikkhus, like a man standing between two houses with
doors standing adjacently would see people entering, leaving, wandering and
roaming in the two houses. Likewise I see with my heavenly eye purified beyond
human, beings disappearing and appearing, unexalted and exalted, beautiful and
ugly, in heaven and in hell. I see beings according their actions: These good
beings conducting well by body, speech and mind, not blaming noble ones,
developing right view, bearing the right view of actions, at the breakup of the
body, after death, go to increase, are born in heavenThese good beings
conducting well by body, speech and mind, not blaming noble ones, developing
right view, bearing the right view of actions, at the breakup of the body, after
death, are born with humans. These good beings mis -conducting by body, speech
and mind, blaming noble ones, developing wrong view, bearing the wrong view of
actions, at the breakup of the body, after death, are born in the sphere of
ghosts These good beings misconducting by body, speech and mind, blaming noble
ones, developing wrong view, bearing the wrong view of actions, at the breakup
of the body, after death, are born with animals. These good beings misconducting
by body, speech and mind, blaming noble ones, developing wrong view, bearing the
wrong view of actions, at the breakup of the body, after death, decrease, and
are born in hell.
Bhikkhus, the warders of hell take him by his hands and feet and show him to the
king of the under world `Lord, this man is unfriendly, not uniting, not chaste,
does not honour the elders in the family, mete him the suitable punishment.
The king of the under world cross questions, asks for reasons and studies
together with him thus. `Good man did you not see the first divine messenger
among humans?' He says `Sir I did not see,' Then the king of the under world
would ask him. `Good man didn't you see a todler who stands and lies with
difficulty, mingled in his own urine and excreta while lying?' Then he says,
`Sir, I saw. `The king of the under world asks him. `Goodman, being a wise aged
one, didn't it occur to you, I have not gone beyond birth, now I will do some
good by body, words and mind?' He would say, `Sir, I could not do. owing to
negligence' The king of the under world says. `Good one, owing to negligence you
acted in that manner. This evil action was not done by your, mother, father,
brother, sister, friends, co -associates or blood relations. It was not done by
recluses, brahmins or gods, it was done by you and you will experience its
results
Bhikkhus, the king of the under word having finished cross questioning, asking
for reasons and studying together about the first divine messenger asks him'Good
man did you not see the second divine messenger among humans?' He says `Sir I
did not see,' Then the king of the under world would ask him. `Good man didn't
you see among humans a woman or man, eighty or ninety years old, decayed and
bent like the framework of a roof, going about supported on a stick, shivering,
ill, the youth gone, with broken teeth, grey hair, spotted wrinkled skin?' Then
he says, `Sir, I saw. `The king of the under world asks him. `Goodman, being a
wise aged one, didn't it occur to you, I have not gone beyond decay, now I will
do some good by body, words and mind?' He would say, `Sir, I could not do. owing
to negligence' The king of the under world says. `Good one, owing to negligence
you acted in that manner. This evil action was not done by your, mother, father,
brother, sister, friends, co -associates or blood relations. It was not done by
recluses, brahmins or gods, it was done by you and you will experience its
results
Bhikkhus, the king of the under word having finished cross questioning, asking
for reasons and studying together about the second divine messenger asks
him'Good man did you not see the third divine messenger among humans?' He says
`Sir I did not see,' Then the king of the under world would ask him. `Good man
didn't you see among humans a woman or man, gravely ill immersed in his own
urine and excreta, raised by others and conducted by others?' Then he says,
`Sir, I saw. `The king of the under world asks him. `Goodman, being a wise aged
one, didn't it occur to you, I have not gone beyond illness, now I will do some
good by body, words and mind?' He would say, `Sir, I could not do. owing to
negligence' The king of the under world says. `Good one, owing to negligence you
acted in that manner. This evil action was not done by your, mother, father,
brother, sister, friends, co -associates or blood relations. It was not done by
recluses, brahmins or gods, it was done by you and you will experience its
results
Bhikkhus, the king of the under word having finished cross questioning, asking
for reasons and studying together about the third divine messenger asks him'Good
man did you not see the fourth divine messenger among humans?' He says `Sir I
did not see,' Then the king of the under world would ask him. `Good man didn't
you see among humansan offender taken hold by the king and given various kinds
of torture caned and wipped, flogged with the jungle rope, flogged with the
soiled stick, hands severed, legs severed, or both hands and legs severed, ears
and nose severed, put in the boiling gruel pot, shell tonsured, put in Ràhu's
mouth, garlanded with the blazing garland, hands scorched, the bark dress given,
put with snakes, put hooks in theflesh, cut pieces of flesh from the body, drive
a spike from ear to ear, beat to make the body like straw, immerse in the
boiling oil, give to the dogs to be eaten, raise on a spike alive until death,
and cut the neck with the sword?'. Then he says, `Sir, I saw. `The king of the
under world asks him. `Goodman, being a wise aged one, didn't it occur to you,
the results for evil actions are here and now there is no other alternative. Now
I will do some good by body, words and mind?' He would say, `Sir, I could not
do. owing to negligence' The king of the under world says. `Good one, owing to
negligence you acted in that manner. This evil action was not done by your,
mother, father, brother, sister, friends, co -associates or blood relations. It
was not done by recluses, brahmins or gods, it was done by you and you will
experience its results
Bhikkhus, the king of the under word having finished cross questioning, asking
for reasons and studying together about the fourth divine messenger asks
him'Good man did you not see the fifth divine messenger among humans?' He says
`Sir I did not see,' Then the king of the under world would ask him. `Good man
didn't you see among humans a woman or man dead after one day, two days or three
days, bloated and turned blue?' Then he says, `Sir, I saw. `The king of the
under world asks him. `Goodman, being a wise aged one, didn't it occur to you, I
too will be subject to death, I have not gone beyond it. Now I will do some good
by body, words and mind?' He would say, `Sir, I could not do. owing to
negligence' The king of the under world says. `Good one, owing to negligence you
acted in that manner. This evil action was not done by your, mother, father,
brother, sister, friends, co -associates or blood relations. It was not done by
recluses, brahmins or gods, it was done by you and you will experience its
results
Bhikkhus, the king of the under word having finished cross questioning, asking
for reasons and studying together about the fifth divine messenger becomes
silent.
Then the warders of hell give him the fivefold binding. That is two hot iron
spikes are sent through his two palms, and two other hot spikes are sent through
his two feet and the fifth hot iron spike is sent through his chest. On account
of this he experiences sharp piercing unpleasant feelings. Yet he does not die,
until his demerit finishes. Next the warders of hell conduct him and hammer
himOn account of this he experiences sharp piercing unpleasant feelings. Yet he
does not die, until his demerit finishes. Next the warders of hell take him
upside down and cut him with a knifeOn account of this too he experiences sharp
piercing unpleasant feelings. Yet he does not die, until his demerit finishes.
Next the warders of hell yoke him to a cart and make him go to and fro on a
ground that is flaming and ablaze On account of this too he experiences sharp
piercing unpleasant feelings. Yet he does not die, until his demerit finishes.
Next the warders of hell make him ascend and descend a rock of burning ambers On
account of this he experiences sharp piercing unpleasant feelings. Yet he does
not die, until his demerit finishes. Next the warders of hell throw him upside
down into a boiling, blazingpot of molten. Therehe is cooked in the molten scum,
and he on his own accord dives in comes up and goes across in the molten pot. On
account of this too he experiences sharp piercing unpleasant feelings. Yet he
does not die, until his demerit finishes. Next the warders of hell throw him to
the Great Hell.
The square Great Hell has four gates and is divided in two,
Enclosed by iron walls, is closed with an iron lid.
The floor spreads for seven hundred miles,
And it stands there every day.
A fire springs from the eastern wall of the Great Hell to scorch the western
wall. A fire springs from the western wall to scorch the eastern wallA fire
springs from the northern wall to scorch the southern wall. A fire springs from
the southern wall to scorch the northern wall. A fire springs from the bottom to
scorch the top and a fire springs from the top to scorch the bottom. There he
experiences sharp piercing unpleasant feelings, yet he does not die until his
demerit comes to an end.
Bhikkhus, after the lapse of a very long time, it happens that the eastern door
of the Great Hell opens. Then he runs with great speed, in doing so he burns his
outer skin, inner skin, flesh, nerves, andeven the bones smoke, even if he pulls
himself out, it happens. When he had, had enough of it the door closesThere he
experiences sharp piercing unpleasant feelings, yet he does not die until his
demerit comes to an end.
Bhikkhus, after the lapse of a very long time, it happens that the western door
of the Great Hell opens. Then he runs with great speed, in doing so he burns his
outer skin, inner skin, flesh, nerves, andeven the bones smoke, even if he pulls
himself out, it happens. When he had, had enough of it the door closesThere he
experiences sharp piercing unpleasant feelings, yet he does not die until his
demerit comes to an end.
Bhikkhus, after the lapse of a very long time, it happens that the eastern door
of the Great Hell opens. Then he runs with great speed, in doing so he burns his
outer skin, inner skin, flesh, nerves, andeven the bones smoke, even if he pulls
himself out, it happens. He escapes through that door.
Parallel and together with the Great Hell is the Hell of Excreta he falls into
that. In it there are needle mouthed living things, that pierce the outer skin,
ñhen the inner skin, after that the flesh, the nerves and even the bones and
they eat the bone marrowThere he experiences sharp piercing unpleasant feelings,
yet he does not die until his demerit comes to an end.
Parallel and together with the Hell of Excretais the Hell where hot ashes rain,
he falls into that. There he experiences sharp piercing unpleasant feelings, yet
he does not die until his demerit comes to an end.
Parallel and together with the Hell where hot ashes rain, is the Simbali forest,
more than seven miles tall, it has thorns sixteen inches long, aflame and
blazing, he climbes on them and goes to and fro on them. There he experiences
sharp piercing unpleasant feelings, yet he does not die until his demerit comes
to an end.
Parallel and together with the Simbali forest, is a forest of swords. He enters
that. The leaves that fall with the wind, cut his feet, hands, feet and hands,
ears, nose, ears and nose. There he experiences sharp piercing unpleasant
feelings, yet he does not die until his demerit comes to an end.
Parallel and together with the forest of swords is a huge salt water riverHe
falls into that. In it he is carried up stream and down stream. There he
experiences sharp piercing unpleasant feelings, yet he does not die until his
demerit comes to an end.
Then the warders of hell pull him out with a hook and ask him. `Good man, what
do you desire?' He says, `Sir, I'm hungry,' The warders of hell open his mouth
with hot iron spikes and pour into his mouth burning, flaming iron balls. They
burn his lips, mouth, throat, chest, the intestines, the lower intestines and
they come out with the insides There he experiences sharp piercing unpleasant
feelings, yet he does not die, until his demerit comes to an end.
Then the warders ask him. `Good man, what do you desire?' He says, `Sir, I'm
thirsty,' The warders of hell open his mouth with hot iron spikes and pour into
his mouth burning, flaming copper molten They burn his lips, mouth, throat,
chest, the intestines, the lower intestines and they come out with the
insidesThere he experiences sharp piercing unpleasant feelings, yet he does not
die, until his demerit comes to an end.
Then the warders of Hell put him back to the Great Hell.
In the past to the king of the Under World it occurred thus. To those who do
evil in the world, these various punishments are given. O! IfI gain humanity. O!
If the Thus Gone One, perfect and rightfully enlightened is born in the world.
O! I should associate that Blessed One. O! the Blessed One should teach me and I
should know that Teaching.
``Bhikkhus, I say this not hearing from another recluse or brahmin, this is what
I have myself known and seen and so I say it.û
Then the Blessed One further said.
Those humans that are negligent, when blamed by the divine messengers
Are born in low births, there they grieve long
The appeased and worthy ones blamed by the divine messengers,
Are not negligent in the noble Teaching any day.
They see fear in holding, birth, death and being
And release themselves without holding, destroying birth and death
They are the appeased and pleasant, the extinguished here and now
Gone beyond all fear and revenge, have gone beyond all unpleasantness.
3. 10. Devadutasuttam
(130) The Heavenly Messengers
I heard thus. At one time the Blessed One was living in the monastery offered by
Anathapindika in Jeta's grove in Savatthi. The Blessed One addressed the
bhikkhus from there. ßBhikkhus, like a man standing between two houses with
doors standing adjacently would see people entering, leaving, wandering and
roaming in the two houses. Likewise I see with my heavenly eye purified beyond
human, beings disappearing and appearing, unexalted and exalted, beautiful and
ugly, in heaven and in hell. I see beings according their actions: These good
beings conducting well by body, speech and mind, not blaming noble ones,
developing right view, bearing the right view of actions, at the breakup of the
body, after death, go to increase, are born in heavenThese good beings
conducting well by body, speech and mind, not blaming noble ones, developing
right view, bearing the right view of actions, at the breakup of the body, after
death, are born with humans. These good beings mis -conducting by body, speech
and mind, blaming noble ones, developing wrong view, bearing the wrong view of
actions, at the breakup of the body, after death, are born in the sphere of
ghosts These good beings misconducting by body, speech and mind, blaming noble
ones, developing wrong view, bearing the wrong view of actions, at the breakup
of the body, after death, are born with animals. These good beings misconducting
by body, speech and mind, blaming noble ones, developing wrong view, bearing the
wrong view of actions, at the breakup of the body, after death, decrease, and
are born in hell.
Bhikkhus, the warders of hell take him by his hands and feet and show him to the
king of the under world `Lord, this man is unfriendly, not uniting, not chaste,
does not honour the elders in the family, mete him the suitable punishment.
The king of the under world cross questions, asks for reasons and studies
together with him thus. `Good man did you not see the first divine messenger
among humans?' He says `Sir I did not see,' Then the king of the under world
would ask him. `Good man didn't you see a todler who stands and lies with
difficulty, mingled in his own urine and excreta while lying?' Then he says,
`Sir, I saw. `The king of the under world asks him. `Goodman, being a wise aged
one, didn't it occur to you, I have not gone beyond birth, now I will do some
good by body, words and mind?' He would say, `Sir, I could not do. owing to
negligence' The king of the under world says. `Good one, owing to negligence you
acted in that manner. This evil action was not done by your, mother, father,
brother, sister, friends, co -associates or blood relations. It was not done by
recluses, brahmins or gods, it was done by you and you will experience its
results
Bhikkhus, the king of the under word having finished cross questioning, asking
for reasons and studying together about the first divine messenger asks him'Good
man did you not see the second divine messenger among humans?' He says `Sir I
did not see,' Then the king of the under world would ask him. `Good man didn't
you see among humans a woman or man, eighty or ninety years old, decayed and
bent like the framework of a roof, going about supported on a stick, shivering,
ill, the youth gone, with broken teeth, grey hair, spotted wrinkled skin?' Then
he says, `Sir, I saw. `The king of the under world asks him. `Goodman, being a
wise aged one, didn't it occur to you, I have not gone beyond decay, now I will
do some good by body, words and mind?' He would say, `Sir, I could not do. owing
to negligence' The king of the under world says. `Good one, owing to negligence
you acted in that manner. This evil action was not done by your, mother, father,
brother, sister, friends, co -associates or blood relations. It was not done by
recluses, brahmins or gods, it was done by you and you will experience its
results
Bhikkhus, the king of the under word having finished cross questioning, asking
for reasons and studying together about the second divine messenger asks
him'Good man did you not see the third divine messenger among humans?' He says
`Sir I did not see,' Then the king of the under world would ask him. `Good man
didn't you see among humans a woman or man, gravely ill immersed in his own
urine and excreta, raised by others and conducted by others?' Then he says,
`Sir, I saw. `The king of the under world asks him. `Goodman, being a wise aged
one, didn't it occur to you, I have not gone beyond illness, now I will do some
good by body, words and mind?' He would say, `Sir, I could not do. owing to
negligence' The king of the under world says. `Good one, owing to negligence you
acted in that manner. This evil action was not done by your, mother, father,
brother, sister, friends, co -associates or blood relations. It was not done by
recluses, brahmins or gods, it was done by you and you will experience its
results
Bhikkhus, the king of the under word having finished cross questioning, asking
for reasons and studying together about the third divine messenger asks him'Good
man did you not see the fourth divine messenger among humans?' He says `Sir I
did not see,' Then the king of the under world would ask him. `Good man didn't
you see among humansan offender taken hold by the king and given various kinds
of torture caned and wipped, flogged with the jungle rope, flogged with the
soiled stick, hands severed, legs severed, or both hands and legs severed, ears
and nose severed, put in the boiling gruel pot, shell tonsured, put in Ràhu's
mouth, garlanded with the blazing garland, hands scorched, the bark dress given,
put with snakes, put hooks in theflesh, cut pieces of flesh from the body, drive
a spike from ear to ear, beat to make the body like straw, immerse in the
boiling oil, give to the dogs to be eaten, raise on a spike alive until death,
and cut the neck with the sword?'. Then he says, `Sir, I saw. `The king of the
under world asks him. `Goodman, being a wise aged one, didn't it occur to you,
the results for evil actions are here and now there is no other alternative. Now
I will do some good by body, words and mind?' He would say, `Sir, I could not
do. owing to negligence' The king of the under world says. `Good one, owing to
negligence you acted in that manner. This evil action was not done by your,
mother, father, brother, sister, friends, co -associates or blood relations. It
was not done by recluses, brahmins or gods, it was done by you and you will
experience its results
Bhikkhus, the king of the under word having finished cross questioning, asking
for reasons and studying together about the fourth divine messenger asks
him'Good man did you not see the fifth divine messenger among humans?' He says
`Sir I did not see,' Then the king of the under world would ask him. `Good man
didn't you see among humans a woman or man dead after one day, two days or three
days, bloated and turned blue?' Then he says, `Sir, I saw. `The king of the
under world asks him. `Goodman, being a wise aged one, didn't it occur to you, I
too will be subject to death, I have not gone beyond it. Now I will do some good
by body, words and mind?' He would say, `Sir, I could not do. owing to
negligence' The king of the under world says. `Good one, owing to negligence you
acted in that manner. This evil action was not done by your, mother, father,
brother, sister, friends, co -associates or blood relations. It was not done by
recluses, brahmins or gods, it was done by you and you will experience its
results
Bhikkhus, the king of the under word having finished cross questioning, asking
for reasons and studying together about the fifth divine messenger becomes
silent.
Then the warders of hell give him the fivefold binding. That is two hot iron
spikes are sent through his two palms, and two other hot spikes are sent through
his two feet and the fifth hot iron spike is sent through his chest. On account
of this he experiences sharp piercing unpleasant feelings. Yet he does not die,
until his demerit finishes. Next the warders of hell conduct him and hammer
himOn account of this he experiences sharp piercing unpleasant feelings. Yet he
does not die, until his demerit finishes. Next the warders of hell take him
upside down and cut him with a knifeOn account of this too he experiences sharp
piercing unpleasant feelings. Yet he does not die, until his demerit finishes.
Next the warders of hell yoke him to a cart and make him go to and fro on a
ground that is flaming and ablaze On account of this too he experiences sharp
piercing unpleasant feelings. Yet he does not die, until his demerit finishes.
Next the warders of hell make him ascend and descend a rock of burning ambers On
account of this he experiences sharp piercing unpleasant feelings. Yet he does
not die, until his demerit finishes. Next the warders of hell throw him upside
down into a boiling, blazingpot of molten. Therehe is cooked in the molten scum,
and he on his own accord dives in comes up and goes across in the molten pot. On
account of this too he experiences sharp piercing unpleasant feelings. Yet he
does not die, until his demerit finishes. Next the warders of hell throw him to
the Great Hell.
The square Great Hell has four gates and is divided in two,
Enclosed by iron walls, is closed with an iron lid.
The floor spreads for seven hundred miles,
And it stands there every day.
A fire springs from the eastern wall of the Great Hell to scorch the western
wall. A fire springs from the western wall to scorch the eastern wallA fire
springs from the northern wall to scorch the southern wall. A fire springs from
the southern wall to scorch the northern wall. A fire springs from the bottom to
scorch the top and a fire springs from the top to scorch the bottom. There he
experiences sharp piercing unpleasant feelings, yet he does not die until his
demerit comes to an end.
Bhikkhus, after the lapse of a very long time, it happens that the eastern door
of the Great Hell opens. Then he runs with great speed, in doing so he burns his
outer skin, inner skin, flesh, nerves, andeven the bones smoke, even if he pulls
himself out, it happens. When he had, had enough of it the door closesThere he
experiences sharp piercing unpleasant feelings, yet he does not die until his
demerit comes to an end.
Bhikkhus, after the lapse of a very long time, it happens that the western door
of the Great Hell opens. Then he runs with great speed, in doing so he burns his
outer skin, inner skin, flesh, nerves, andeven the bones smoke, even if he pulls
himself out, it happens. When he had, had enough of it the door closesThere he
experiences sharp piercing unpleasant feelings, yet he does not die until his
demerit comes to an end.
Bhikkhus, after the lapse of a very long time, it happens that the eastern door
of the Great Hell opens. Then he runs with great speed, in doing so he burns his
outer skin, inner skin, flesh, nerves, andeven the bones smoke, even if he pulls
himself out, it happens. He escapes through that door.
Parallel and together with the Great Hell is the Hell of Excreta he falls into
that. In it there are needle mouthed living things, that pierce the outer skin,
ñhen the inner skin, after that the flesh, the nerves and even the bones and
they eat the bone marrowThere he experiences sharp piercing unpleasant feelings,
yet he does not die until his demerit comes to an end.
Parallel and together with the Hell of Excretais the Hell where hot ashes rain,
he falls into that. There he experiences sharp piercing unpleasant feelings, yet
he does not die until his demerit comes to an end.
Parallel and together with the Hell where hot ashes rain, is the Simbali forest,
more than seven miles tall, it has thorns sixteen inches long, aflame and
blazing, he climbes on them and goes to and fro on them. There he experiences
sharp piercing unpleasant feelings, yet he does not die until his demerit comes
to an end.
Parallel and together with the Simbali forest, is a forest of swords. He enters
that. The leaves that fall with the wind, cut his feet, hands, feet and hands,
ears, nose, ears and nose. There he experiences sharp piercing unpleasant
feelings, yet he does not die until his demerit comes to an end.
Parallel and together with the forest of swords is a huge salt water riverHe
falls into that. In it he is carried up stream and down stream. There he
experiences sharp piercing unpleasant feelings, yet he does not die until his
demerit comes to an end.
Then the warders of hell pull him out with a hook and ask him. `Good man, what
do you desire?' He says, `Sir, I'm hungry,' The warders of hell open his mouth
with hot iron spikes and pour into his mouth burning, flaming iron balls. They
burn his lips, mouth, throat, chest, the intestines, the lower intestines and
they come out with the insides There he experiences sharp piercing unpleasant
feelings, yet he does not die, until his demerit comes to an end.
Then the warders ask him. `Good man, what do you desire?' He says, `Sir, I'm
thirsty,' The warders of hell open his mouth with hot iron spikes and pour into
his mouth burning, flaming copper molten They burn his lips, mouth, throat,
chest, the intestines, the lower intestines and they come out with the
insidesThere he experiences sharp piercing unpleasant feelings, yet he does not
die, until his demerit comes to an end.
Then the warders of Hell put him back to the Great Hell.
In the past to the king of the Under World it occurred thus. To those who do
evil in the world, these various punishments are given. O! IfI gain humanity. O!
If the Thus Gone One, perfect and rightfully enlightened is born in the world.
O! I should associate that Blessed One. O! the Blessed One should teach me and I
should know that Teaching.
``Bhikkhus, I say this not hearing from another recluse or brahmin, this is what
I have myself known and seen and so I say it.û
Then the Blessed One further said.
Those humans that are negligent, when blamed by the divine messengers
Are born in low births, there they grieve long
The appeased and worthy ones blamed by the divine messengers,
Are not negligent in the noble Teaching any day.
They see fear in holding, birth, death and being
And release themselves without holding, destroying birth and death
They are the appeased and pleasant, the extinguished here and now
Gone beyond all fear and revenge, have gone beyond all unpleasantness.
Majjhima Nikaya - Balapandita Sutta
129. Balapandita Sutta - English MAJJHIMA NIKAYA III
3. 9. Bàlapaõóitasutaü
(129) To Recognize The Fool and the Wise One
I heard thus. At one time the Blessed One lived in the monastery offered by
Anathapindika in Jeta's grove in Savatthi. The Blessed One addressed the
bhikkhus from there.
ßBhikkhus, these three are the marks, characteristics and attainments of the
fool. What are the three? The fool has foolish thoughts, foolish words and
foolish actions. If the fool was not with foolish thoughts, words and actions,
how are the wise to know this good person is a fool, an unworthy one. Since the
fool thinks, speaks and acts foolishly, the wise know he is a fool. The fool
experiences unpleasantness and displeasure here and now in three ways. Bhikkhus,
if the fool is with a crowd, in the street corner or a junction, and if the
people there were talking some current topic, and if he destroyed living things,
took the not given, misbehaved sexually, told lies and took intoxicating drinks,
it occurs to him. These things the people are talking are evident in me too.
This is the first instance that the fool experiences unpleasantness and
displeasure.
Again, bhikkhus, the fool sees an offender taken hold by the king and given
various kinds of torture caned and wipped, flogged with the jungle rope, flogged
with the soiled stick, hands severed, legs severed, or both hands and legs
severed, ears and nose severed, put in the boiling gruel pot, shell tonsured,
put in Ràhu's mouth, garlanded with the blazing garland, hands scorched, the
bark dress given, put with snakes, putting hooks in theflesh, cutting pieces of
flesh from the body, driving a spike from ear to ear, beating to make the body
like straw, immersing in the boiling oil, giving to the dogs to be eaten,
raising on a spike alive until death, and cutting the neck with the sword.
Bhikkhus, then it occurs to the fool, for the reason of doing evil this robber,
evil doer is punished. If the king gets hold of me, I too will be subjectedto
these same punishments. This is the second instance that the fool experiences
unpleasantness and displeasure.
Again, bhikkhus, when the fool is relaxed on a chair, on the bed or on a cover
on the floor, he thinks of his misbehaviours by body, speech and mind. At such
times they press on him heavily. Like the shadow of a huge mountain peak, would
fall on the earth heavily in the evening. In the same mannerwhen the fool is
relaxed on a chair, on the bed or on a cover on the floor, he thinks of his
misbehaviours by body, speech and mind. At such times they press on him heavily.
Bhikkhus, then it occurs to the fool. I did not do good and merit. Didn't dispel
the fear of the frightened, did evil bloody faults and later I will reap their
results. He grieves, laments, beats his breast and comes to bewilderment of
mind. Bhikkhus, this is the third instance that the fool experiences
unpleasantness and displeasure.
Bhikkhus, the fool misbehaving by body, speech and mind, at the breakup of the
body after death, goes to decrease, is born in hell. Saying it rightly that hell
is completely unwelcome and disagreeable. It is not easy to give a comparison
for that unpleasantness.
Then a certain bhikkhu said. `Venerable sir, is it possible to give a
comparison?û
The Blessed One said'It is possible bhikkhu. An evil doer, a robber is taken
hold and shown to the king and is told. Great king, this is a robber, an evil
doer, mete the suitable punishment to him. Then the king would say. `Good one,
whip this person six thousand times in the morning,' He is whipped six thousand
times in the morning. In the mid day the king would ask `Good one, how is that
man?' `Great king he is alive as he was,' Then the king would say. `Good one,
whip this person six thousand times in the mid day,' He is whipped six thousand
times in the mid day. In the evening the king would ask `Good one, how is that
man?' `Great king he is alive as he was,' Then the king would say. `Good one,
whip this person six thousand times in the evening,' He is whipped six thousand
times in the evening. Bhikkhus. would that man whipped six thousand times three
times a day feel unpleasant and displeased?û
ßEven if given sixty whips, he would feel unpleasant and displeased, so what to
speak of it when given six thousand whips three times a dayû
Then the Blessed One took a small stone that fitted his fist and addressed the
bhikkus. `Bhikkhus, which is bigger in size, the stone in my fist or the
Himalaya mountains?û
ßVenerable sir, the stone in your fist cannot be reckoned as a comparison, not
even as a quarter, nor even as a sign for the Great Himalayasû
ßIn the same manner bhikkhus, the unpleasantess and displeasure experienced on
account of giving six thousand whips three times a day . cannot be reckoned as a
comparison, not even as a quarter, nor even as a sign for the unpleasantness and
displeasure experienced in hell. The warders of hell give him the fivefold
binding. That is two hot iron spikes are sent through his two palms, and two
other hot spikes are sent through his two feet and the fifth hot iron spike is
sent through his chest. On account of this he experiences sharp piercing
unpleasant feelings. Yet he does not die, until his demerit finishes. Next the
warders of hell conduct him and hammer himOn account of this he experiences
sharp piercing unpleasant feelings. Yet he does not die, until his demerit
finishes. Next the warders of hell take him upside down and cut him with a
knifeOn account of this too he experiences sharp piercing unpleasant feelings.
Yet he does not die, until his demerit finishes. Next the warders of hell yoke
him to a cart and make him go to and fro on a ground that is flaming and ablaze
On account of this too he experiences sharp piercing unpleasant feelings. Yet he
does not die, until his demerit finishes. Next the warders of hell make him
ascend and descend a rock of burning ambers On account of this he experiences
sharp piercing unpleasant feelings. Yet he does not die, until his demerit
finishes. Next the warders of hell throw him upside down into a boiling,
blazingpot of molten. Therehe is cooked in the molten scum, and he on his own
accord dives in comes up and goes across in the molten pot. On account of this
too he experiences sharp piercing unpleasant feelings. Yet he does not die,
until his demerit finishes. Next the warders of hell throw him to the Great
Hell. Bhikkhus, the Great Hell is square and has four gates. It's divided into
two and is enclosed with an iron wall. The top is closed with an iron lid. The
floor spreads upto seven hundred miles and it stands there every day.
I may explain the unpleasantness of the hell in various ways, yet it is not easy
to explain that unpleasantness completely.
Bhikkhus, there are beings that go on their fours and grinding grass dry or wet
with their teeth, eat it. Who are such beings? They are horses, cattle, donkeys,
goats, deer or any other animals that go on their fours and eat grass. The fool
greedy for tastes do evil things and after death are born in the company of the
four-footed and eat grass.
Bhikkhus, there are animals that eat excreta. They run sniffing the smell of
excreta, thinking we will eat that and that, like the brahmin that runs for the
smell of a sacrifice thinking we will eat here and here. In the same manner
animals that eat excreta. run sniffing the smell of excreta, thinking we will
eat that and that. Bhikkhus, what are the animals that eat excreta? They are
cocks, pigs, dogs, foxes and any other animals that eat excreta. The fool greedy
for tastes do evil things and after death are born in the company of the animals
that eat excreta.
Bhikkhus, there are crawling things that are born, live and die in the dark.
Bhikkhus, what are the crawling things that are born, live and die in the dark?
Beetles, worm maggots, earth worms and similar crawling things are born, live
and die in the dark. Fools greedy for tastes do evil things and after death are
born in the company of those born in the dark
Bhikkhus, there are things that are born, live and die in the water. Bhikkhus,
what are the things that are born, live and die in water? Fish, turtles,
crocodiles and similar beings are born, live and die in water. Fools greedy for
tastes do evil things and after death are born in the company of those born in
water.
Bhikkhus, there are things that are born, live and die in excreta. Bhikkhus,
what are the things that are born, live and die in excreta? Things that are born
live and die in rotten fish, in rotten flesh, in rotten bread, in a dirty
village pool Fools greedy for tastes do evil things and after death are born in
the company of those born, live and die in excreta.
I may explain the unpleasantness of the animal world in various ways, yet it is
not easy to explain that unpleasantness completely.
Bhikkhus, a man would throw into the ocean a plough share with a single hole in
it. Then with the eastern winds it would be carried west and with the western
windscarried east. With the northern winds it would be carried south and with
the southern winds carried north. Then there is a blind turtle in the depths of
the ocean and it comes up to the surface after the lapse of a hundred years.
Bhikkhus this turtle with one eye to see would he put his neck in the plough
share and yoke it to the hole to see light?û
ßVenerable sir, it would happen after the lapse of a very long time.û
ßBhikkhus, it is more likely that the blind turtle would put his neck in the
plough share and yoke the eye to the hole to see light rather than the fool once
fallen to hell would gain humanity. What is the reason? Here, there is no
righteous living, good conduct, merit or a pleasant mind. Here they eat each
other, the weaker one is eaten up. Bhikkhus, even if the fool regains humanity
after a very long time he is born in a low clan such as with the out castes, the
hunters, with the bamboo weavers, chariot builders, rubbish collectors or in
such other low family. Born into a poor family without eatables, drinks and
clothing, gains them with difficulty. He too is not with pleasant appearance has
a deformed body and is with many ailments, either blind, deformed, lame or
paralysed, or does not gain eatables, drinks, clothes, conveyances, flowers,
scents, ointments, beds, dwellings and illuminations. He misbehaves by body,
speech and mind and after death goes to decrease and is born in hell
Bhikkhus, it is like the gambler, who at the first throw loses his sons, wife
and all his wealth and is further pursued. That unlucky throw on account of
which the gambler loses his sons, wife and all his wealth is much better than
the fool misbehavingby body, speech and mindwould after death be born in hell.
Bhikkhus, now the fools' sphere is completely told
ßBhikkhus, these three are the marks, characteristics and attainments of the
wise one. What are the three? The wise one thinks for the well being, speaks
good words and acts wisely. If the wise one was not with wise thoughts, words
and actions, how are the wise to know this good person is a wise one, a worthy
one. Since the wise onethinks, speaks and acts wisely, the wise recognize him as
a wise one. The wise one experiences pleasantness and pleasure here and now in
three ways. Bhikkhus, if the wise one is with a crowd, in the street corner or a
junction, and if the people there were talking some current topic, and if he
abstained from destroyingliving things, did not take the not given, did not
misbehave sexually, did not tell lies and did not take intoxicating drinks, it
occurs to him. These things the people are talking I too, know of these things.
This is the first instance that the wise one experiences pleasantness and
pleasure.
Again, bhikkhus, the wise one sees an offender taken hold by the king and given
various kinds of torture caned and wipped, flogged with the jungle rope, flogged
with the soiled stick, hands severed, legs severed, or both hands and legs
severed, ears and nose severed, put in the boiling gruel pot, shell tonsured,
put in Ràhu's mouth, garlanded with the blazing garland, hands scorched, the
bark dress given, put with snakes, putting hooks in theflesh, cutting pieces of
flesh from the body, driving a spike from ear to ear, beating to make the body
like straw, immersing in the boiling oil, giving to the dogs to be eaten,
raising on a spike alive until death, and cutting the neck with the sword.
Bhikkhus, then it occurs to the wise one for the reason of doing evil this
robber, evil doer is punished. These things are not evident in me. I too see
these as evil. This is the second instance that the wise one experiences
pleasantness and pleasure.
Again, bhikkhus, when the wise one is relaxed on a chair, on the bed or on a
cover on the floor, he thinks of his good conduct by body, speech and mind. At
such times they press on him heavily. Like the shadow of a huge mountain peak,
would fall on the earth heavily in the evening. In the same mannerwhen the wise
one is relaxed on a chair, on the bed or on a cover on the floor, he thinks of
his good conduct by body, speech and mind. At such times they press on him
heavily. Bhikkhus, then it occurs to the wise one, I did not do demerit,
dispelledthe fear of the frightened, did no evil bloody faultsóid merit, and
later I will reap their results. He does not grieve, lament, beat his breast and
come to bewilderment of mind. Bhikkhus, this is the third instance that the wise
one experiences pleasantness and pleasure.
Bhikkhus, the wise one conducting well by body, speech and mind, at the breakup
of the body after death, goes to increase, is born in heaven. Saying it rightly
that heaven is completely welcome and agreeable. It is not easy to give a
comparison for that pleasantness.
Then a certain bhikkhu said. `Venerable sir, is it possible to give a
comparison?û
The Blessed One said'It is possible bhikkhu. It is like the pleasantnessand
pleasure experienced by the Universal Monarch endowed with the seven treasures
and the four powers.
What are the seven treasures?
Bhikkhus, the consecrated warrior king on the full moon day washes his hair,
bathes and observes the eight precepts, on the top most storey of his palace,
then the heavenly wheel treasure appears to him, with the thousandfold spokes,
axle and nob complete in every way. Seeing the wheel treasure it occurs to the
consecrated warrior king. I have heard it said that when the consecrated warrior
king on the full moon day washes his hair, bathes and observes the eight
precepts, on the top most storey of his palace, the heavenly wheel treasure
appears to him, with the thousandfold spokes, axle and nob, complete in every
way. Have I become the Universal Monarch? Then the consecrated warrior king
getting up from his seat, takes the golden water spout in his left hand and the
wheel treasure in his right hand sprinkles water on the good wheel treasure.
Bhikkhus, then the wheel treasure goes to the east even without a word, together
with the king and the fourfold army. In whatever region the wheel treasure
stops, there the king and the fourfold army dwells. The subordinate kings in the
east approach the Universal Monarch and tell him. `Welcome great king, you have
come at the right time, advise us' The Universal Monarch says. `Life should not
be destroyed, the not given should not be taken, sexual misconduct should not
be, lies should not be told and intoxicating drinks should not be taken. Enjoy
your kingships as you have done. Thus they become the subordinate kings of the
Universal Monarch. The wheel treasure goes to the east as far as the eastern
ocean. Then it turns and goes to the south ... re ... as far as the southern
ocean. Then it turns and goes to the west ... re ... as far as the western
ocean. Then it turns and goes to the north. even without a word, together with
the king and the fourfold army. In whatever region the wheel treasure stops,
there the king and the fourfold army dwells. The subordinate kings in the north
approach the Universal Monarch and tell him. `Welcome great king, you have come
at the right time, advise us' The Universal Monarch says. `Life should not be
destroyed, the not given should not be taken, sexual misconduct should not be,
lies should not be told and intoxicating drinks should not be taken. Enjoy your
kingships as you have done. Thus they become the subordinate kings of the
Universal Monarch. The wheel treasure goes north as far as the northern ocean.
Winning over all the lands surrounded by the ocean, returning to the Universal
Monarch's kingdom, stands at the entrance to the inner chamber decorrating it,
as though the axle was broken. Bhikkhus, the Universal Monarch's wheel treasure
is such.
Again, bhikkhus, to the Universal Monarch appears the elephant treasure,
Uposatha by name, completely white, firm in a sevenfold manner, with supernormal
powers could go through the air. Seeing it the pleased Universal Monarch would
say, the elephant conveyance is fine, if it is well trained. Bhikkhus, that
elephant treasure as it name implies, is of good birth and well trained. In the
past a Universal Monarch wanting to examine the elephant treasure, ascended it
in the morning traversing all the land surrounded by the ocean, returned to his
kingdom for the mid day meal. Bhikkhus, the Universal Monarch's elephant
treasure is such.
Again, bhikkhus, to the Universal Monarch appears the horse treasure, Valàha by
name, completely white, except the black head and the dark mane. It has
supernormal powers could go through the air. Seeing it the pleased Universal
Monarch would say, the horse conveyance is fine, if it is well trained.
Bhikkhus, that horse treasure as it name implies, is of good birth and well
trained. In the past a Universal Monarch wanting to examine the horse treasure,
ascended it in the morning traversing all the land surrounded by the ocean,
returned to his kingdom for the mid day meal. Bhikkhus, the Universal Monarch's
horsetreasure is such.
Again, bhikkhus, to the Universal Monarch appears the gem treasure. A lepis gem
of good birth, with eight facets and well completed. The effulgence of the gem
treasure pervaded seven miles all round. In the past a Universal Monarch wanting
to examine the gem treasure left his kingdom attended by the fourfold army in
the darkness of the night with the gem treasure fixed on the top of the flag.
The people in the villages around which they went started their usual work,
thinking it was day light. Bhikkhus, the Universal Monarch's gem treasure is
such.
Again, bhikkhus, to the Universal Monarch appears the woman treasure. Beautiful,
pleasant to look at and endowed with the highest beauty. Not too tall nor too
short, not too thin nor too fat, not too dark nor too fair, that beauty beyond
human but not divine. Bhikkhus, that woman treasure had a bodily contact like
that of cotton tuft or silk tuft. When cold she had a warm body and when warm
had a cold body. From her body emanated the scent of sandlewood and from her
mouth emanated the scent of white lotus'. This woman treasure would get up and
attend to the needs of the Universal Monarch with a pleasant mind, at his
appearance. That woman treasure's mental needs would not exceed those of the
Universal Monarch, her bodily needs would never. Bhikkhus, the Universal
Monarch's woman treasure is such.
Again, bhikkhus, to the Universal Monarch appears the householder treasure.
To the householder treasure there appears the heavenly eye as a result of earler
done actions. When he sees a treasure with or without ownership, he would inform
the king. `Great king, be unconcerned I will fill your treasury' In the past a
Universal Monarch wanting to examine the householder treasure embarked a ship
and in the middle of the Ganges in the middle of the stream said `Householder,
I'm in need of sovereigngold,' `Then Great king reach either of the two banks'.
`Householder, I need the sovereign gold here itself,' Then that householder
treasure removed the water in the river with both his hands and raised a pot
full of sovereign gold and told the Universal Monarch. `Great king, is that
enough, is the work done!' `Householder, that is enough, the work is done!'
Bhikkhus, the Universal Monarch's householder treasure is such.
Again, bhikkhus, to the Universal Monarch appears the adviser treasure,
circumspect, learned, wise and competent. He is competent and could attend to
the needs ofthe Universal Monarch, dismiss whatever should be dismissed, and
establish whatever should be established. Approaching the Universal Monarch he
says `Great king be unconcerned, I will advise. Bhikkhus, the Universal
Monarch's adviser treasure is such.
Bhikkhus, the Universal Monarch is endowed with these seven treasures.
Bhikkhus, what are the four powers?
Bhikkhus, the Universal Monarch is handsome, pleasant to look at and endowed
with the highest beauty much more handsome than any other human being. The
Universal Monarch is endowed with this first power.
Again, bhikkhus, the Universal Monarch has long life, lives much longer than any
other human being. The Universal Monarch is endowed with this second power.
Again, bhikkhus, the Universal Monarch has few ailments and few disorders. Is
endowed with a good digestive system, not too cold, nor too hot unlike other
humans. The Universal Monarch is endowed with this third power.
Again, bhikkhus, the Universal Monarch is dear to the brahmin householders. Just
as the father is dear to the sons so the Universal Monarch is dear to the
brahmin householders. The brahmin householders are dear to the Universal
Monarch. Just as the sons are dear to the father, so the brahmin householders
are dear to the Universal Monarch. In the past the Universal Monarch went to the
park with the fourfold army, then the brahmin householders approached the
Universal Monarch and said. `Great king, go slowly so that we could see you
better,' The Universal Monarch too addressed the charioteer and said.
`Charioteer go slowly so that I may see better these brahmin householders The
Universal Monarch is endowed with this fourth power.
Bhikkhus, the Universal Monarch is endowed with these four powers.
Bhikkhus, would the Universal Monarch endowed with these seven treasures and
these four powers experience much pleasantness and pleasure on account of it?û
ßEndowed with even one of these treasures the Universal Monarch would experience
much pleasantness and pleasure on account of it. There is nothing to speak when
endowed with seven treasures and four powers.û
Then the Blessed One took a small stone that fitted his fist and addressed the
bhikkus. `Bhikkhus, which is bigger in size, the stone in my fist or the
Himalaya mountains?û
ßVenerable sir, the stone in your fist cannot be reckoned as a comparison, not
even as a quarter, nor even as a sign for the Great Himalayasû
ßIn the same manner bhikkhus, the pleasantess and pleasure experienced by the
Universal Monarch on account of the seven treasures and the four powers cannot
be reckoned as a comparison, not even as a quarter, nor even as a sign for the
pleasantness and pleasure experienced in heaven. Bhikkhus, if that wise one
after a long lapse of time was to regain humanity he would be born in a rich,
warrior clan, brahmin clan or householder clan, or such other high clan with
much wealth, riches, sovereign gold and silver, with much grains. He would be
handsome and pleasant to look at. a gainer of eatables, drinks, clothes,
conveyances, flowers, scents, ointments, beds, dwellings and illuminations.
Conducts well in body, words and mentally after death he would be born in
heavenBhikkhus, it is like the gambler, who at the first throw wins a great mass
of wealth. It would be a more lucky throw if the wise one conducting well by
body, speech and mindwould after death be born in heaven Bhikkhus, now the wise
one's sphere is completely told.û
The Blessed One said thus and those bhikkhus delighted in the words of the
Blessed One.
3. 9. Bàlapaõóitasutaü
(129) To Recognize The Fool and the Wise One
I heard thus. At one time the Blessed One lived in the monastery offered by
Anathapindika in Jeta's grove in Savatthi. The Blessed One addressed the
bhikkhus from there.
ßBhikkhus, these three are the marks, characteristics and attainments of the
fool. What are the three? The fool has foolish thoughts, foolish words and
foolish actions. If the fool was not with foolish thoughts, words and actions,
how are the wise to know this good person is a fool, an unworthy one. Since the
fool thinks, speaks and acts foolishly, the wise know he is a fool. The fool
experiences unpleasantness and displeasure here and now in three ways. Bhikkhus,
if the fool is with a crowd, in the street corner or a junction, and if the
people there were talking some current topic, and if he destroyed living things,
took the not given, misbehaved sexually, told lies and took intoxicating drinks,
it occurs to him. These things the people are talking are evident in me too.
This is the first instance that the fool experiences unpleasantness and
displeasure.
Again, bhikkhus, the fool sees an offender taken hold by the king and given
various kinds of torture caned and wipped, flogged with the jungle rope, flogged
with the soiled stick, hands severed, legs severed, or both hands and legs
severed, ears and nose severed, put in the boiling gruel pot, shell tonsured,
put in Ràhu's mouth, garlanded with the blazing garland, hands scorched, the
bark dress given, put with snakes, putting hooks in theflesh, cutting pieces of
flesh from the body, driving a spike from ear to ear, beating to make the body
like straw, immersing in the boiling oil, giving to the dogs to be eaten,
raising on a spike alive until death, and cutting the neck with the sword.
Bhikkhus, then it occurs to the fool, for the reason of doing evil this robber,
evil doer is punished. If the king gets hold of me, I too will be subjectedto
these same punishments. This is the second instance that the fool experiences
unpleasantness and displeasure.
Again, bhikkhus, when the fool is relaxed on a chair, on the bed or on a cover
on the floor, he thinks of his misbehaviours by body, speech and mind. At such
times they press on him heavily. Like the shadow of a huge mountain peak, would
fall on the earth heavily in the evening. In the same mannerwhen the fool is
relaxed on a chair, on the bed or on a cover on the floor, he thinks of his
misbehaviours by body, speech and mind. At such times they press on him heavily.
Bhikkhus, then it occurs to the fool. I did not do good and merit. Didn't dispel
the fear of the frightened, did evil bloody faults and later I will reap their
results. He grieves, laments, beats his breast and comes to bewilderment of
mind. Bhikkhus, this is the third instance that the fool experiences
unpleasantness and displeasure.
Bhikkhus, the fool misbehaving by body, speech and mind, at the breakup of the
body after death, goes to decrease, is born in hell. Saying it rightly that hell
is completely unwelcome and disagreeable. It is not easy to give a comparison
for that unpleasantness.
Then a certain bhikkhu said. `Venerable sir, is it possible to give a
comparison?û
The Blessed One said'It is possible bhikkhu. An evil doer, a robber is taken
hold and shown to the king and is told. Great king, this is a robber, an evil
doer, mete the suitable punishment to him. Then the king would say. `Good one,
whip this person six thousand times in the morning,' He is whipped six thousand
times in the morning. In the mid day the king would ask `Good one, how is that
man?' `Great king he is alive as he was,' Then the king would say. `Good one,
whip this person six thousand times in the mid day,' He is whipped six thousand
times in the mid day. In the evening the king would ask `Good one, how is that
man?' `Great king he is alive as he was,' Then the king would say. `Good one,
whip this person six thousand times in the evening,' He is whipped six thousand
times in the evening. Bhikkhus. would that man whipped six thousand times three
times a day feel unpleasant and displeased?û
ßEven if given sixty whips, he would feel unpleasant and displeased, so what to
speak of it when given six thousand whips three times a dayû
Then the Blessed One took a small stone that fitted his fist and addressed the
bhikkus. `Bhikkhus, which is bigger in size, the stone in my fist or the
Himalaya mountains?û
ßVenerable sir, the stone in your fist cannot be reckoned as a comparison, not
even as a quarter, nor even as a sign for the Great Himalayasû
ßIn the same manner bhikkhus, the unpleasantess and displeasure experienced on
account of giving six thousand whips three times a day . cannot be reckoned as a
comparison, not even as a quarter, nor even as a sign for the unpleasantness and
displeasure experienced in hell. The warders of hell give him the fivefold
binding. That is two hot iron spikes are sent through his two palms, and two
other hot spikes are sent through his two feet and the fifth hot iron spike is
sent through his chest. On account of this he experiences sharp piercing
unpleasant feelings. Yet he does not die, until his demerit finishes. Next the
warders of hell conduct him and hammer himOn account of this he experiences
sharp piercing unpleasant feelings. Yet he does not die, until his demerit
finishes. Next the warders of hell take him upside down and cut him with a
knifeOn account of this too he experiences sharp piercing unpleasant feelings.
Yet he does not die, until his demerit finishes. Next the warders of hell yoke
him to a cart and make him go to and fro on a ground that is flaming and ablaze
On account of this too he experiences sharp piercing unpleasant feelings. Yet he
does not die, until his demerit finishes. Next the warders of hell make him
ascend and descend a rock of burning ambers On account of this he experiences
sharp piercing unpleasant feelings. Yet he does not die, until his demerit
finishes. Next the warders of hell throw him upside down into a boiling,
blazingpot of molten. Therehe is cooked in the molten scum, and he on his own
accord dives in comes up and goes across in the molten pot. On account of this
too he experiences sharp piercing unpleasant feelings. Yet he does not die,
until his demerit finishes. Next the warders of hell throw him to the Great
Hell. Bhikkhus, the Great Hell is square and has four gates. It's divided into
two and is enclosed with an iron wall. The top is closed with an iron lid. The
floor spreads upto seven hundred miles and it stands there every day.
I may explain the unpleasantness of the hell in various ways, yet it is not easy
to explain that unpleasantness completely.
Bhikkhus, there are beings that go on their fours and grinding grass dry or wet
with their teeth, eat it. Who are such beings? They are horses, cattle, donkeys,
goats, deer or any other animals that go on their fours and eat grass. The fool
greedy for tastes do evil things and after death are born in the company of the
four-footed and eat grass.
Bhikkhus, there are animals that eat excreta. They run sniffing the smell of
excreta, thinking we will eat that and that, like the brahmin that runs for the
smell of a sacrifice thinking we will eat here and here. In the same manner
animals that eat excreta. run sniffing the smell of excreta, thinking we will
eat that and that. Bhikkhus, what are the animals that eat excreta? They are
cocks, pigs, dogs, foxes and any other animals that eat excreta. The fool greedy
for tastes do evil things and after death are born in the company of the animals
that eat excreta.
Bhikkhus, there are crawling things that are born, live and die in the dark.
Bhikkhus, what are the crawling things that are born, live and die in the dark?
Beetles, worm maggots, earth worms and similar crawling things are born, live
and die in the dark. Fools greedy for tastes do evil things and after death are
born in the company of those born in the dark
Bhikkhus, there are things that are born, live and die in the water. Bhikkhus,
what are the things that are born, live and die in water? Fish, turtles,
crocodiles and similar beings are born, live and die in water. Fools greedy for
tastes do evil things and after death are born in the company of those born in
water.
Bhikkhus, there are things that are born, live and die in excreta. Bhikkhus,
what are the things that are born, live and die in excreta? Things that are born
live and die in rotten fish, in rotten flesh, in rotten bread, in a dirty
village pool Fools greedy for tastes do evil things and after death are born in
the company of those born, live and die in excreta.
I may explain the unpleasantness of the animal world in various ways, yet it is
not easy to explain that unpleasantness completely.
Bhikkhus, a man would throw into the ocean a plough share with a single hole in
it. Then with the eastern winds it would be carried west and with the western
windscarried east. With the northern winds it would be carried south and with
the southern winds carried north. Then there is a blind turtle in the depths of
the ocean and it comes up to the surface after the lapse of a hundred years.
Bhikkhus this turtle with one eye to see would he put his neck in the plough
share and yoke it to the hole to see light?û
ßVenerable sir, it would happen after the lapse of a very long time.û
ßBhikkhus, it is more likely that the blind turtle would put his neck in the
plough share and yoke the eye to the hole to see light rather than the fool once
fallen to hell would gain humanity. What is the reason? Here, there is no
righteous living, good conduct, merit or a pleasant mind. Here they eat each
other, the weaker one is eaten up. Bhikkhus, even if the fool regains humanity
after a very long time he is born in a low clan such as with the out castes, the
hunters, with the bamboo weavers, chariot builders, rubbish collectors or in
such other low family. Born into a poor family without eatables, drinks and
clothing, gains them with difficulty. He too is not with pleasant appearance has
a deformed body and is with many ailments, either blind, deformed, lame or
paralysed, or does not gain eatables, drinks, clothes, conveyances, flowers,
scents, ointments, beds, dwellings and illuminations. He misbehaves by body,
speech and mind and after death goes to decrease and is born in hell
Bhikkhus, it is like the gambler, who at the first throw loses his sons, wife
and all his wealth and is further pursued. That unlucky throw on account of
which the gambler loses his sons, wife and all his wealth is much better than
the fool misbehavingby body, speech and mindwould after death be born in hell.
Bhikkhus, now the fools' sphere is completely told
ßBhikkhus, these three are the marks, characteristics and attainments of the
wise one. What are the three? The wise one thinks for the well being, speaks
good words and acts wisely. If the wise one was not with wise thoughts, words
and actions, how are the wise to know this good person is a wise one, a worthy
one. Since the wise onethinks, speaks and acts wisely, the wise recognize him as
a wise one. The wise one experiences pleasantness and pleasure here and now in
three ways. Bhikkhus, if the wise one is with a crowd, in the street corner or a
junction, and if the people there were talking some current topic, and if he
abstained from destroyingliving things, did not take the not given, did not
misbehave sexually, did not tell lies and did not take intoxicating drinks, it
occurs to him. These things the people are talking I too, know of these things.
This is the first instance that the wise one experiences pleasantness and
pleasure.
Again, bhikkhus, the wise one sees an offender taken hold by the king and given
various kinds of torture caned and wipped, flogged with the jungle rope, flogged
with the soiled stick, hands severed, legs severed, or both hands and legs
severed, ears and nose severed, put in the boiling gruel pot, shell tonsured,
put in Ràhu's mouth, garlanded with the blazing garland, hands scorched, the
bark dress given, put with snakes, putting hooks in theflesh, cutting pieces of
flesh from the body, driving a spike from ear to ear, beating to make the body
like straw, immersing in the boiling oil, giving to the dogs to be eaten,
raising on a spike alive until death, and cutting the neck with the sword.
Bhikkhus, then it occurs to the wise one for the reason of doing evil this
robber, evil doer is punished. These things are not evident in me. I too see
these as evil. This is the second instance that the wise one experiences
pleasantness and pleasure.
Again, bhikkhus, when the wise one is relaxed on a chair, on the bed or on a
cover on the floor, he thinks of his good conduct by body, speech and mind. At
such times they press on him heavily. Like the shadow of a huge mountain peak,
would fall on the earth heavily in the evening. In the same mannerwhen the wise
one is relaxed on a chair, on the bed or on a cover on the floor, he thinks of
his good conduct by body, speech and mind. At such times they press on him
heavily. Bhikkhus, then it occurs to the wise one, I did not do demerit,
dispelledthe fear of the frightened, did no evil bloody faultsóid merit, and
later I will reap their results. He does not grieve, lament, beat his breast and
come to bewilderment of mind. Bhikkhus, this is the third instance that the wise
one experiences pleasantness and pleasure.
Bhikkhus, the wise one conducting well by body, speech and mind, at the breakup
of the body after death, goes to increase, is born in heaven. Saying it rightly
that heaven is completely welcome and agreeable. It is not easy to give a
comparison for that pleasantness.
Then a certain bhikkhu said. `Venerable sir, is it possible to give a
comparison?û
The Blessed One said'It is possible bhikkhu. It is like the pleasantnessand
pleasure experienced by the Universal Monarch endowed with the seven treasures
and the four powers.
What are the seven treasures?
Bhikkhus, the consecrated warrior king on the full moon day washes his hair,
bathes and observes the eight precepts, on the top most storey of his palace,
then the heavenly wheel treasure appears to him, with the thousandfold spokes,
axle and nob complete in every way. Seeing the wheel treasure it occurs to the
consecrated warrior king. I have heard it said that when the consecrated warrior
king on the full moon day washes his hair, bathes and observes the eight
precepts, on the top most storey of his palace, the heavenly wheel treasure
appears to him, with the thousandfold spokes, axle and nob, complete in every
way. Have I become the Universal Monarch? Then the consecrated warrior king
getting up from his seat, takes the golden water spout in his left hand and the
wheel treasure in his right hand sprinkles water on the good wheel treasure.
Bhikkhus, then the wheel treasure goes to the east even without a word, together
with the king and the fourfold army. In whatever region the wheel treasure
stops, there the king and the fourfold army dwells. The subordinate kings in the
east approach the Universal Monarch and tell him. `Welcome great king, you have
come at the right time, advise us' The Universal Monarch says. `Life should not
be destroyed, the not given should not be taken, sexual misconduct should not
be, lies should not be told and intoxicating drinks should not be taken. Enjoy
your kingships as you have done. Thus they become the subordinate kings of the
Universal Monarch. The wheel treasure goes to the east as far as the eastern
ocean. Then it turns and goes to the south ... re ... as far as the southern
ocean. Then it turns and goes to the west ... re ... as far as the western
ocean. Then it turns and goes to the north. even without a word, together with
the king and the fourfold army. In whatever region the wheel treasure stops,
there the king and the fourfold army dwells. The subordinate kings in the north
approach the Universal Monarch and tell him. `Welcome great king, you have come
at the right time, advise us' The Universal Monarch says. `Life should not be
destroyed, the not given should not be taken, sexual misconduct should not be,
lies should not be told and intoxicating drinks should not be taken. Enjoy your
kingships as you have done. Thus they become the subordinate kings of the
Universal Monarch. The wheel treasure goes north as far as the northern ocean.
Winning over all the lands surrounded by the ocean, returning to the Universal
Monarch's kingdom, stands at the entrance to the inner chamber decorrating it,
as though the axle was broken. Bhikkhus, the Universal Monarch's wheel treasure
is such.
Again, bhikkhus, to the Universal Monarch appears the elephant treasure,
Uposatha by name, completely white, firm in a sevenfold manner, with supernormal
powers could go through the air. Seeing it the pleased Universal Monarch would
say, the elephant conveyance is fine, if it is well trained. Bhikkhus, that
elephant treasure as it name implies, is of good birth and well trained. In the
past a Universal Monarch wanting to examine the elephant treasure, ascended it
in the morning traversing all the land surrounded by the ocean, returned to his
kingdom for the mid day meal. Bhikkhus, the Universal Monarch's elephant
treasure is such.
Again, bhikkhus, to the Universal Monarch appears the horse treasure, Valàha by
name, completely white, except the black head and the dark mane. It has
supernormal powers could go through the air. Seeing it the pleased Universal
Monarch would say, the horse conveyance is fine, if it is well trained.
Bhikkhus, that horse treasure as it name implies, is of good birth and well
trained. In the past a Universal Monarch wanting to examine the horse treasure,
ascended it in the morning traversing all the land surrounded by the ocean,
returned to his kingdom for the mid day meal. Bhikkhus, the Universal Monarch's
horsetreasure is such.
Again, bhikkhus, to the Universal Monarch appears the gem treasure. A lepis gem
of good birth, with eight facets and well completed. The effulgence of the gem
treasure pervaded seven miles all round. In the past a Universal Monarch wanting
to examine the gem treasure left his kingdom attended by the fourfold army in
the darkness of the night with the gem treasure fixed on the top of the flag.
The people in the villages around which they went started their usual work,
thinking it was day light. Bhikkhus, the Universal Monarch's gem treasure is
such.
Again, bhikkhus, to the Universal Monarch appears the woman treasure. Beautiful,
pleasant to look at and endowed with the highest beauty. Not too tall nor too
short, not too thin nor too fat, not too dark nor too fair, that beauty beyond
human but not divine. Bhikkhus, that woman treasure had a bodily contact like
that of cotton tuft or silk tuft. When cold she had a warm body and when warm
had a cold body. From her body emanated the scent of sandlewood and from her
mouth emanated the scent of white lotus'. This woman treasure would get up and
attend to the needs of the Universal Monarch with a pleasant mind, at his
appearance. That woman treasure's mental needs would not exceed those of the
Universal Monarch, her bodily needs would never. Bhikkhus, the Universal
Monarch's woman treasure is such.
Again, bhikkhus, to the Universal Monarch appears the householder treasure.
To the householder treasure there appears the heavenly eye as a result of earler
done actions. When he sees a treasure with or without ownership, he would inform
the king. `Great king, be unconcerned I will fill your treasury' In the past a
Universal Monarch wanting to examine the householder treasure embarked a ship
and in the middle of the Ganges in the middle of the stream said `Householder,
I'm in need of sovereigngold,' `Then Great king reach either of the two banks'.
`Householder, I need the sovereign gold here itself,' Then that householder
treasure removed the water in the river with both his hands and raised a pot
full of sovereign gold and told the Universal Monarch. `Great king, is that
enough, is the work done!' `Householder, that is enough, the work is done!'
Bhikkhus, the Universal Monarch's householder treasure is such.
Again, bhikkhus, to the Universal Monarch appears the adviser treasure,
circumspect, learned, wise and competent. He is competent and could attend to
the needs ofthe Universal Monarch, dismiss whatever should be dismissed, and
establish whatever should be established. Approaching the Universal Monarch he
says `Great king be unconcerned, I will advise. Bhikkhus, the Universal
Monarch's adviser treasure is such.
Bhikkhus, the Universal Monarch is endowed with these seven treasures.
Bhikkhus, what are the four powers?
Bhikkhus, the Universal Monarch is handsome, pleasant to look at and endowed
with the highest beauty much more handsome than any other human being. The
Universal Monarch is endowed with this first power.
Again, bhikkhus, the Universal Monarch has long life, lives much longer than any
other human being. The Universal Monarch is endowed with this second power.
Again, bhikkhus, the Universal Monarch has few ailments and few disorders. Is
endowed with a good digestive system, not too cold, nor too hot unlike other
humans. The Universal Monarch is endowed with this third power.
Again, bhikkhus, the Universal Monarch is dear to the brahmin householders. Just
as the father is dear to the sons so the Universal Monarch is dear to the
brahmin householders. The brahmin householders are dear to the Universal
Monarch. Just as the sons are dear to the father, so the brahmin householders
are dear to the Universal Monarch. In the past the Universal Monarch went to the
park with the fourfold army, then the brahmin householders approached the
Universal Monarch and said. `Great king, go slowly so that we could see you
better,' The Universal Monarch too addressed the charioteer and said.
`Charioteer go slowly so that I may see better these brahmin householders The
Universal Monarch is endowed with this fourth power.
Bhikkhus, the Universal Monarch is endowed with these four powers.
Bhikkhus, would the Universal Monarch endowed with these seven treasures and
these four powers experience much pleasantness and pleasure on account of it?û
ßEndowed with even one of these treasures the Universal Monarch would experience
much pleasantness and pleasure on account of it. There is nothing to speak when
endowed with seven treasures and four powers.û
Then the Blessed One took a small stone that fitted his fist and addressed the
bhikkus. `Bhikkhus, which is bigger in size, the stone in my fist or the
Himalaya mountains?û
ßVenerable sir, the stone in your fist cannot be reckoned as a comparison, not
even as a quarter, nor even as a sign for the Great Himalayasû
ßIn the same manner bhikkhus, the pleasantess and pleasure experienced by the
Universal Monarch on account of the seven treasures and the four powers cannot
be reckoned as a comparison, not even as a quarter, nor even as a sign for the
pleasantness and pleasure experienced in heaven. Bhikkhus, if that wise one
after a long lapse of time was to regain humanity he would be born in a rich,
warrior clan, brahmin clan or householder clan, or such other high clan with
much wealth, riches, sovereign gold and silver, with much grains. He would be
handsome and pleasant to look at. a gainer of eatables, drinks, clothes,
conveyances, flowers, scents, ointments, beds, dwellings and illuminations.
Conducts well in body, words and mentally after death he would be born in
heavenBhikkhus, it is like the gambler, who at the first throw wins a great mass
of wealth. It would be a more lucky throw if the wise one conducting well by
body, speech and mindwould after death be born in heaven Bhikkhus, now the wise
one's sphere is completely told.û
The Blessed One said thus and those bhikkhus delighted in the words of the
Blessed One.
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