THE BOOK OF THE SIXES (CHAKKA-NIPATA) Cusrren I—Tae Woatay. $5 (U). Worthy of offerings (2). Taos hove I heard: Once, while he dwelt near Savattht at Jeta Grove in Andthapingilza’s Park, the Exalted One ad- dressed the monks, saying: * Moaks. “Lord,” they replied; and the Hoxaited One sald: * Monks, a mouk who follows six things is worthy of offerings, worthy of gifts, worthy of oblations, meet to be reverently saluted, the world’s peeilise field for merit. What eix 1 Monks> herain a monk on sesing a form with the eye is neithor clated nor depressed, but ebides in poise,* mindful tpnd self poooceccd; on besring « townd w'th the ear. «; 08 smelling a smell with the nose . . .; on tasting a taste with the tangue . . .;on touching ¢ touchable with the body . « «i on becoming aware of sn idea with the mind he is neither lated nor depressed, but abides in poise, mindful ond eel possessed, ‘Verily, monks, a monk who follows these six things is worthy of offerings, worthy of gitts, worthy of oblations, meet to be zeverently ssluted, the vold’s poerless field for mest” ‘Thus spake the Bxalted One; and with their heart lifted up those monks rejoiced exceedingly i de word of the Exalted One, $45 (2). The same (8), ‘Monks, | monk wi follows diese sia things Jo ales worthy... What six? ‘Moni, herein a monk experiences psychic power in manifold Of. Ditty i, 240; A. v, 80; 8, 198 + Comy, observes that this atate is not from want of noticing the objet nor frou not kaowing aboot it, but from composure. 202 v4.2] The Worthy 203 modes. . .; with the deva-car hears sounds. . .; by mind compassing mind? knows others’ thoughts . . .; racembers cpravions lives? . . .: with the deva-eye seen beings faring on ‘according to their deeds... .; hy destroying the cackers enters and abides in the canker-free mind-emeneipation, insight emazcipation, realizing this here and now entire big owa knowledges she herent syle ‘Monks, a moak who follows these six things is worthy...” gi). Faculties. These six also... The faculties! of faith, energy, mindfalness, concentration, and insight; destroying the eanliers, he enters and abide the canker-free mind-emancipation, insight-emaneipation. « These are the six...” §iv (H). Powers. These six ako. « The power of faith, energy, minifulnees, concentration, insight; destroying the cankers. . . .” §¥ ). The thoroughbred (a). ‘ Mouls,® a rajah's goodly thoroughbred endowed with six points is ft for a sajah, ia rejeh’s aszot, fe reckoned a rajah’s Portion. What six ? Herein, monks, the goodly thoroughbred cndures forms, sounds, smells, tastes, touches, and has beauty. Mons, « rajal’s thoroughivesl with these six points is ht for s rajab. ... yen so, monks, « monk with six qualities is worthy of offerings . . . the world’s peerless field for merit. Wnt sia * Cetaed eto parce 2 Liwully proviour dwellings ("Lite 2 "Tho toxtabbrovintas to some extent; 4 Tadeiga, or goveroaxce,’ p. 200; 00 D- 5 Gf. above V, § 130 239 forthe fire204 Tho Book of the Sizes (rex ii, 282 Herein, monks, 2 monk endures! forms. sounds, smell, tastes, touches and things of the mind. Verily, mouks, a monk with these six qualities is worthy of offerings... §§ vi-vii (6-1), The aame (be) (Repeat $5, changing * beauty’ to ‘strength’ ond ‘speed.’ § vill (8). Abowe all ‘Monks, these siz aze shove all What six? ‘The sight shove all; the cound above all; the gain above all; the training above ally the oor minding above all. Verily, monks, those six are above above ally the over $12 (9). Bor minding * Monks, there are these six states of ever minding, What sit The ever minding of the Buddha; the ever minding of Dhorama; the ever minding of the Onder: the ever minding of virtue: the ever minding of liherality: the ever minding of the doves Monks, these are the six states of ever minding.” §x (0), Makttven, Once, while the Exalted One wes dwelling near Kapila vatthu in Bunyan Troe Park, there eame to him Mahiniwa.# the Sukya, who saluted and sat down at one side, So seated, Mahandina, the Sakya, said this to the Exalted One: 2 Of. abowe V, £85. # The test repenta almost in full 2 Asntariyio, no higher ste see Uslow, § BO, for detains Wii ‘2505 D. il 21 Honilletiona, below, § 88; D. ii, 260, 32. se Vin. Pete 290. 251; bsloms § 1213 ce M. dna asot Pio. sh. = Ai, 297 (0.8.5, 18 ff): * Comy. the B.'s frst cousin; (SBE. xx) v4 10) The Worthy 205 “Lordi! the Ariyan disciple who has won the fruit? grasped ‘the message, what life lives he in abundance ‘Mahdndma.? the Avivan disciple who bes won the fruit. grasped the message, lives this life in abundance: ‘The Ariyan disciple, Mahdniima, is ever minding the Tatha- gata: “He is the Bralted One, arahant, fully oulightenod, perfected in knowledge and way of life, one wallgono, « knower of the worlds, none higher, a tainer of tamable men, a teacher, the awake among devas and men, tho Exalted One!" Maha- nama, what time the Arlyan digotple minds the Tathagata, his hearé is never overwhelmed! by possio svhelmed by hatred, never overwhelmed by infatuction; then, verily, to the way of hia heart made otraight boosuce of the Tathagata. And with his heart's ways straightened, Mahi~ ndma, the Ariyen disciple becomes dcalous® of tie goal, seslous of Dhatoma, wins the joy that is inked to Dhamma and of his joy zest js born; when his mind is rapt in zest, his wholet being becomes calm; cali in being, he experiences ease; and of him that dwelleth at cate the heart is composed. ‘Mabanama, of this Ariyan disciple itis sxid: Among uneven folk: he Lives evenly, among troubled folk he lives untroubled; See the references to this sutte at Visms trl. 25% in the discouree closely follow those in the tlle with Visakda pp. 185-105, the three sorts of feast-day keeping there replscel here by the six Amuseatis only. 2 Ago pholo wicintexosann. Teannot trace these compounds else- wliere int the for Nikayns. Our Comy. observes: Aviya-phaley assa Ggaten ond SIRMhA tage sivonay done ritan-t. Mey reo, Iowever, ct Mfrs, xiv, 27 (rs. p. 88). and. she ft thercon (Caombo dey T8D5, jh 292) cheoevers Ahn tofignphole its ari maggenn (gots ond phalot, and Aniya-meggen eeu vjanitemnbuddia- According to our Comy, and Fim. M. was a Streamwinner, + Pasig 8 Aiea relay, dhemma-sedey. Comy. says veda is the pitipamajjan that nrinecin reapect of afho-kathé and Paji, See Pism, tel. 261. We ‘ue this Inte scholstic interpretation ia Nysnotiloka’s ronderings Uaulerstan ag of eayresician aid of Ian ©" Koya. Comy. auima. eo Faraja- en 7 With Comy, Se and el. we should read samna-ppatto; the former fesplunes may apasamay patio buted.206 The Book of the Sives [rexrii, 85 with the ear for Dhamura won, he makes become the ever minding of the Budde. Agoin, Mabinima, the Ariyan disciple is ever minding Dhamma: “ Well declared by the Exalted Oxe is Dhamma, a view for this life, nor for this only.? bidding come and see, a ‘aide, to be known by the wise each for himsell."” Mahanama, what time the Ariyan disciple minds Dhamma, his heart is never overhelmed by passion, hatred, infatuation; thea, verily, isthe way ofbisheart madestraight because of Dhamma. And with hin heart's wags atraightoucd, he becomes zealous of the goal . . . experiences esse . . . and at ease the beart in composed. OF him it is waid= Amang anevon fall he Yves and makos become the aver minding of Dhamma, Again, Mahinima, the Ariyan disciple is ever minding the Order: ‘Tho Exalted One's Order of disciples hes rightly stepped the way, has stmaightly stepped the way, bas fitly stopped the way, has whelly stepped the wey, that is: the four ‘pais among men, the eight persons among mankind; and this Order of disciples of the Maalted Oue is worshy of offerings, worthy of gills, worthy of ublations, meet to be reverenthy salud, the world’s prerless feld for merit.” Mabiuimma, What vie dhe Asia Qiseiply uaiude die Qader « «+ he becomes zealous of the got) . . . and is composed. Of him it is said: Among uneven folk he lives evenly... and mules become the ever minding of the Order ‘Again, Mehanama, the Ariyan disciple is ever minding the virtues in the self: “They are unbroken, without aw, spotless, without blemish; they bring freedom and are praised by wise men; they are incorcuptible and lead to concentration.”"* Mahandms, what time the Ariyan disciple minds virtue in the self... Ke becomes zealous of the goal... and is composed. seonly. ¥ Sondipghilo abst, ote. ef. “Bvoryman, 1 will go with theo’ ote. Of. below, $47, Atalio, Its“ cot-timesish,? means for life ia other worlds reokoned by ialpa, not kala, Cf. Sakya, p. 13. 1 See reuda aanddhi-aapeatonikn-ti v1, 1 29) The Worthy 207 Of him it is said: Among uneven folkche lives evenly . . « ‘ond makes becctne the ever minding of virtue. Again, Mahanma, tho Ariyan disciple is ever minding Jiberality 1m the self: “It is indeed @ gain for me, indeed 1 ‘ave greatly goined, I who among folk, overwhelmed by the taint of stinginess, live the home-life heart-free of the stingy (aint, giviug lvely, cperluulel, loving bounty, within reach of all, finding joy in alms-distritution” Mohinime, what time the Aryan disciple minds liberality in the self... he bucomes auslour of the geal posed. Of him it is eaid: Among uneven folk he lives evenly... ‘and makes become the ever minding of liberality. Then, Mahinama, the Ariyan disciple makes become the ever minding of the devas: “There are the Foar Royal devas, there are the devas of the Thirty, the Vame devas, the Tusita devas, the devas who delight in creating, the devas who have power over others’ erestions, the Brahma-world devas? and ‘there are the devas beyond that; because their faith was euch, ‘hore devas fared honco and arose there, I also bave such faith; because their virtue . . . learning . . . liberality. . « ‘and wiedom wao such, they fared hence ead arose there, all these qualitica are mine aloo.) Mahandma, what timo the Ariyan disciple minds both in himself and in those devas faith, virtue, learning, liberality and isdom, his beart is never overwhelmed by passiva, aever overwhelmed by hatred, never overwhelued Ly infatuation; thea, verily, is the way of his heart made straight because of the devas. And with his heart's ways straightened, the Ariyan disciple becomes zealous of the goal, zealous of Dhamma, wins tke joy that is inked to Dhamma; end of his joy zesé is born; when his mind fs rapt in zest, his whole being becomes calm; calm in being, he experiences ease; and of htm shat dwellet st ease tbe heart is composed. ‘Mahanéms, of this Ariyon disoiple it iesaid: Among uneven follc he liver evenly; among troubled folk he lives untroubled ‘and is com Deve Brahma Layiea,208 The Book of the Sizes (15x ii, 287 ‘vith the ear for Dhamma won, he makes become the ever minding of the devas. Mahinima, the Ariyan disciple who has won the fruit, erased the messoge, lives this life in abundance. (Cuapren II.—Bz Conswwenare, $4 (11). On being considerate (a) ‘Monks, there are six weys of beingconsiderate? Whateix? Herein, monks, a monk's part in amity in deed towards his fellows in the golly life? openly wud in private; verily, this is a way of being considerate. ‘Again, his part is amity in word, . . . amity in thought wows ls fellows iat Uke godly life, upeuly aud in private, this alo is « way of being considerate. ‘Then, those proper gains, gotten according to mule—be they bat bowleoraps—he loves to share them impartially,? to have them in common with bis virtuous fellows in the godly life; this also is 6 way of being consiterate. ‘And those virtues that are unbroken, without flaw. spotless, without blemish, bringing freedom, praised by wise men, incorruptible, leading to coneentration—he dwells one in virtue with them among his fellows in the godly life, openly and in private; this elso is a way of boing considerate And that Ariyan view, saving, leading him who acts accor dantly to the utter destruction of Il—he dwells one in view ‘with that among bis fellows in the godly life, openly and in private; this also is a way of being considerate Verily, monks, these are the six ways of being considerate.” §45 12). The same (b). “Monks, there are these six ways of being considerate, which endear, bring honour, lead to coreord, banish corten- tion, lead to unity, lead to singleness of heart, What six ?” (Regeat as before.) 7 Sardntea, lit," theb ought to Ve remombsred” Gomg, obra pte an at Joie, 09; x00 D. 803555, 248; ME, 822, Rralmeciriee. 8 Appatvibhaic ogi. Cony. dina, pugggala-paicBhotas ea. vt, 1,33) Be Considerate 209 $3113). Amity. ‘Moma, there are these six factors whereby should be escape) What six? ‘Morks, suppose a monk were to say this: “ Of a truth, T have mede mind-emancipation become by smity, made an increase of it, maile a vehicle of it, made s home of it, dwelt with it, gathored it together, ret it well gomg: yet. invades my heart and stays!” Speak to him and say: to now, speak not #0, reverend sir, distort, not the word of the Exalved One! Illi is to distort his wud Uhun® Ver the Exalted One would never speak 80} it is not poss nyo: could it happen, that whon mind-cmancipation is made Vewno by amity, malo on ineronns of, mate 9 vekiele of, mado a Lome of, dwelt with, gathered togethor and set well going, ill-will can invade one’s heart and stay. It is not fpowihle, Indeed, sir this is just the escape from ill-will, Jmean, mind-rmaneipatiou by wmity.”” Or suppose a monk were to suy this: “Of a truth, Ihave ‘made mind-emaneipation become Ly pity...) yeb fell thoughts invade my heart and stay!" Speak to him in like moanner . . . for this is just the escepe irom fell thoughts, L mean, rhind-emancipation by py. * Ur suppose he were to sey: “T have mde wind-eamuci pation become by (kindly) joy. . .j yo enmiry invades my heart and stays!” Speck to him in ike manner . . . for This ip just the escape trom enmity, I moon, mind-omancipa- tion by (kindly) joy. Or suppose be se} doeome by poise stays!” Spesk to him likewise . eseape ftom passion, I mean, mind-emancipation by poise. Or suppose he say: “I have made mind-emancipation become by the signlesst.. 5 yet_my thoughts run after “T have made mind-emaneipation Tf. Daily B47 forall thiey Bepo. 268 stocks ef. M 1,180: ii, 207, Fill addressing bis fellow-monk, cough Is omitted, Howerer, Di} reads ous thioughoat for our bhikbAawe, © Arnimitie.- Comy. it ia e0 called bevaure the passion, form nd ermnisence igs Broome not; see HS. 5, 299 .; Op. 211,210 The Book of the Sixes (rextiii, aga signs!" Speak to him likewise. . . for this is just the ‘escape from all signs, I mean, mind-emancipation by the siga- less. Ur eappote, meni, s monk were to say thie: “1 am tree of the theugat ‘Iam,’ nor do I perceive within me the thought, ‘This T em/ yet the dart# of Coubt and questioning ‘ How, how #iuvudes ay Least aud stays! Speak io laa aul say “Go to now, speak aot 20, reverend sir, distort not the word ofthe Exalted One! Iitieto distor: his word thus. Verily, the Bzaled One would never apes 50; :t is not possible, sir, nor oould it happon, that when one is free of the thought “Tam” and sees not within one the thought ‘This I am,’ the dart of doubt and questioning ‘How, how ¢ can invade the heart and siay. Tt is not possible. “Indeed, sir, this is just the ossape from the dart of doubt and questioning, T mean, tha complete rooting ont of the conceit. Tam.” Verily, monks, thesw are the six factors wherahy should be exoape’ $iv (14). The lucky fate Now the venorable Sériputta addressed tae monks, saying: * Monks, reverend sirs ’ and they replied: *Revoren¢ sir.” ‘Then said the venerable Sériputta: ‘The more, xeverend sis, ‘2 monk thus fashions his Ife, the more he fashions it to Tuckless donth,*a Iuckless fate.* And how, reverend sirs, does 1 monk: fashion his life to a luckless death, a luckless fate ? Consider, reverend virs, (he wok who,? fling dekight in worldly activity,*is delighted with worldly activity, gets en- grossed in the delight of worldly activity; o too of talk, sleep, company, companionship and vais: fansicat finding delight * Me xinitdnwdr eittiney hl. 2 The text ropests alli fll * igs nd Cnyrml n e Lat vgn Dt pata 4 Din i, £58 scnpts the variant ecliy, debsiogs but all ove readings ae solar; gf leo D. ii, 28. a bhaddatap. Comy. na inddhakop Katcboiyes Act, 2 (WS. by 24). 1 Of above Vs £80; dis, $81." Korma * Papaicn,cF obactsicns oF difloeness. Ses Dreth. 983 2, vt, 1, 14] Be Considerate an fn cach, he is delighted with each and gets engrossed in the Gelight of each; aid thus,reverend sirs, the more he zo fashions his life, the more he fashions it to a luckless death, a luckless Jute; end of this monk it is said: Wita his bundle of life! he is greatly delighted; be has not got rid of his bundle for the utter ending of Tl But the more, reverend irs, a monk fesbtons his life in ‘this manner, the more he fashions it to a lucky death, a ky fate, And how does he so fashion it . . 2 Consider the uivsh who, Suding no delight in werldly activity, is not delighted therew'th, gets not engrossed in the delight thoroof; no: in talk, sleep, company, companicn- ship, o vain fancioe: and thus the mere he so fashions his life, the moze he fathions it to a lucky* donth, a Ineky fate; ‘and of him it is said: With Nibbinn he is greatly delighted; Le has got rid of his bundle of life for the utter ending of TI. Fancy*ensnarled, fawn-liket too faacy-fond, ‘Ne’er wins he blest Nibbana’s boundless peace:* Put fancy-rid, intent on freedom's way, He wins to blest Nibbina’s boundless peace.” Br (15). Without remorse And the venerable Sarjpuita suid alew. “The more, zeverend sits, a monk thus fashious his life, the moze he fashions it to a remorseful fete, And how does he su fashion iy « «<0 (Ropaat § 14.)® § vi (16). Nakula’s parents ‘Once, while the Exalted Oue was dwelling among the Bhaggis on Crocodile Hill in the Deer Park at Bhesaka 7 Sndbiyiihiato: hiya is from Va, a heap or collection; Cony. kaye fobkimakaeatian. (Cf. the Biblical use of ‘the bundle of life SUT Samuel exe, 294) The oa stresses the Faye of tangs mate Biante 4 These wernce recur st ag. 989-00 (Buelby. S48) as prt of Siriputta’e Raa declaration. OMfea © Fegarebtema, roa from Inbour: ef. Behe -yogn (The text repo sac in ful212 The Book of the Sixes [rexr ii, 295 Grove, the goodman of the house, Nakuh’s father, lay sick and ailing, grievously i Now his dame, Nokula’s mother,? spoke thus to him: “I prithee, goodman, die not fretfally;* ill is the fate of the fretful; decried by the Exalted One is the fate of the dretful. Maybe, goodman, you think: Alas, when Tam gone, the koudwife, Nakula’s mother, will not be ablet to support the children, nor keep the houschold together !"* But think not 80, goodman; for Tam deft at spinning cotton, at earings the matted wool: ond T can muppet the ehilven, beep dhe household, after you have gone. Wherefore, goodman, die no: fretfally;ill isthe fate ofthe fretfal; dweried by the Exalted. One is the fate of tho frotful Or mayhe you think: “The goodwife, when Iam gone, will go to axother man!”? But think not 20, goodman: for you and know how for sixtocn years we have lived, as honsefolk, the godly life." Wherefore, goodman, die not ftotfuily. Or maybe you think: “The gooiwife, after I am gone, Will have 29 desize to see the sxallwid Oue, no desire to soo the monks of the Order !” But think wot so, goodunan; for, varily, when you are gone, greater shall be my desire to see the Exalied Ono, groater sholl Iv any denine uv ave dhe O:der.® Wherefore, goodman, div not fretfully. . Or maybe you think: “The goodwife, alter I am gone, will not kecp the virmes in fall!" ut think not 20, goodman; © Of Bi, Vy Si 24; Adi 80, # G8. 5,25) AAW, AST; A, BOK + Bidet Com meth Caan es mahi, 8 int | Senthorituy, ts mre: Iwi hiee tle Comy. nicchibley bite, sronthayetey, pellet othe. PED) ames mii Sven ttaen. Change rabodoinanshapptni rte, sky bate, 7 The teat reas glare, it wre road, with, Sean Cony tire Whiabms-carign. Cle ahve ys Wi, 9 raay-obwerven Ghat with Use hte ite “alae rari bee Hom va"; Hut aw tw the last Oirce ube called the I, to ities vit, 16] Be Considerate 23 {or so long as the Exalted One shall have white-robed women lay-diseiples, folk with homes, who keep the virtues in full, T shall be onc of thera; and if any shall doubt or deny it, Jet him go and ask the Exalted Oue, that Exalted One, atahant, fully enlightened, who dwells here among the Bhaggis on Crocoilile Hill in the Deer Park at Bhesakalé Grove. Where- fore, goodman, ce not trottally. . . « Or maybe you think: “ Tho goodwife will not gain tbe eal of heart within herself ! But think nor so, goodman; dor 30 Tou as Ute Baslied! One shall have white-robed women lay-disciples . . who gain that stato, T shall be one of them; and if any shall doubt or deny it, let him go and ask the Bvalted One... Whorafara, gratia, die not fretfully. . Maybe, goodman, you think: “The gocdwife, Nakula’s mother, will not, in this Dhamma nnd discipline, win to the finn gromd,? win a fira foothold? win comfort, dissolve doubt, le freed of uncertainty, win eanfidenco, become self- reliunt live in the Teacher's word!" Bus think not so, good- ‘man; for so Tong as the Bxalted One shall have white-robed women lay-diseiples, folk with homes, who, m this Dhamma and discipline, win to the firm ground, win a firm Joothold, win comfort, dissolve doubt, become freed of uncertainty, ‘win comtdonce, Lecuipe selfsttiaat wand Live ia me Tuaehes’s syord, T shall be one of them; and if any shall doubt ur deny it, Jot him go and ask the Bxalted One, that Exalted One, arebont, fully enlightonod, who dwells here among the Bhaguis on Crocodile Hill m the Door Park at Bhesukalé Grove. ‘Wherefore, goodman, dio not frettully; ill 58 the fate of the fetful: decried by the Exalted One isthe fate of the fretful.” Now while the goodman was bomg counselled with this counsel by Nakula's mother, oven as he lay thers, his niess subsided; and Nakula's father arose from that sickness. ‘And thus thal sickness was laid aswle by the goodman of te house. Oyndhasppattt, Gomy. opithay anupavecny pallayef. UA. 245. 2 Papighthans Comp patting pat 2° This took D. i, 110: Vin. j, 125 Ud 48. * Dhinaseole The Book of the Sixes {rexr ii, 298 Now, not long after he hed got up, Nakula’s father, leaning on a stick, visited tke Exalted One, saluted him, and sat down at one side. And to him, thus seated, the Exalted One said this Tt has been to your gain, goodman, you heve greatly gained, goodmaa, in having had the goodwife, Nakul’s ‘meter, fall of compassion, and dosirmg (your) weal, as a ‘counsellor, as a teacher Verily, 90 long as T have white-rohed women laysdiseiples, fol with homes, who oop Ube vistin ia fall, Ue guunlwte, Nakula's mother, will he ono of thom; so long as Ihave lay: ‘lisiples . . who gain the calm of hoart within the self, she will hs ona af them: sn lang a Thows ley-Aicoiploe |. . elm, in this Dhamamaa and discipline, win to the firm ground . . - and live in the Teacher's word, the goodwife will be one of shem. Tehas boon to your gain, goodman, you Eave greatly gained, goodman, in having had the goodwife, Nakula's mother, full of compassion and desize for (your) weal, us & counsellox, asa teacher.” § vii (17). Righe hinge vocasion, while be dwelt near Sivattht at Jeta Awithupindiha’s Task, ube Baalted Oue, rising trom solitude at evenside, approached the service hall? and, on arriving, eat down on the seat ready there, ‘Then, too, the vonerablo Siriputta, rising from solitude at eventide, went to the service hall, saluted the Exalted One, and sat down at one side. So, likewise, came the venerable Maha Mozzalliaa, the venerable Mahi Kassapa, tha vene-able Maha Kaccdna, the venerable Naba Kettbita, the venerable Mahé Cunda, the venerable Mabé Kappina, the venerable Anuruddha, the venerable Revata, and tho venerable Ananda’ + and set down at one side, "he text of the wldina for both &§ 10 and 17 Fovds acca ...: Re Nakiledbuealé macchay + Upatining-si, lit. ottendance-ball 9 For ll these, except Mah Cunds, soe @.S. i, 10 and ref thee: for Mab§ Cunca see below, § 43. vt, u 37] Be Considerate 215 Now, after passing much of the night thus seated, the Exalted One rose and entered the dwelling ‘And soon aftor be hed gone, the venerable monke also rose and went, each to his dwelling; but the noviees, not long gone forth, newly come to this Diemna-diseipline, went 02 snoring? and sleeping there, even till sunrise, ‘And the Exalted Une, seemg with the deva eye, surpassing the pority of man’s, those monks snoring and sleeping till ssunsise, went tothe service hall and sat down; and being seated, addressed Uieu, saying. “Monks, where is Sicipatta; where is Mahi Moggallina; where is Mchi Kassapa, Muhi Kacelina, Mahi Kotthita, Mahi Ganda, Mah Zapping, dnnmnddha, Ravnts, Ananda t Where have these elder-dicefples gone, monks 1” “Lord, they, too, soon efter the Exalted One's departure, rose and went, each to his dwelling.’ "Muuks, (Leu are you now elders, yet novice-like you sleep ‘and snore till sunrise ! What thiuk you, monks, have you eisher seen or heard of 1 werrior rajah, erowned and anointed, living a life of indulg- ence, given over to the pleasures bed, indolence and sloth to his heart's content; end ruling all his life, the darling and tavourite of the couniry-foxk # “No, indeed, lord.” “Well, monks, neither have I. . « And have you ocen or hoard of @ farmer. a land-owner's son, a goxercl, a village headman,’ a guildmaster, each living 1 life of indulgence . . .; and cach managing his affsirs all Dis life, tha dasling and favousite of his underlings ?” “No, indeed, lord.” “Well, monks, neither have I... ‘Then have you seen or beard of a recluse or godly mant indulging himself to his Leart’s content m the pleasures of boron dante ada (gach. * Kakaccharsind. Comy. bisa? ing tact au «sleeping infant eftan docs) Gy. aliove V.f 58, Com. ee: yo vasa onset, 2 Gana-gimito. Comy. gara-Dhaako, landlord * Brakoana,216 The Book of the Sis 8 [rexr iii, 300 bed, indolence and sloth, with sense-doors unguarded, knowing no moderation in eating, mnt practising vigilance, no aeer of Tight things. nor practising the prastice—~day in day out—of ‘making become things that-wing to his swakening;? yet, having destzoyed the cankers and being canker-free, entering and abiding in mind-emancipation, in insight-omanc:pation and realizing it, hore now, by his own knowledge 1” “No, indeed, Jord.” “Well, monks, neither have T . Whereiore, monks, tram yourselves thus: ‘We will become guarded as to the sense-doors, know modera- tion in eating, be practised in vigileuve, seers of sight things, ‘aud Qwell—day fas day vulpraciining dhe practive of making, become things that wing to our awakening® ‘Verily, monks, tmin yourselves thus.” § vill (18). The fish Once, when the Exalted One with a great company of ‘monks walked a walk among the Kosalese, he saw, as he went: along the highway, a fisherman, who ld caught a boul of fish and was selling them as a Eshmonger; and the Exalted One at the sight stepped off the roa and sat down at the foot ofa tree on # sev uuide ready for hia, Aud, sitting ese, be said to the monks: Monks, seo you that fisherman selling fish as a fish- monger.» 2 "Yes, ond.” “Then what think you, monks, have you either scen or hoard of a fisheraman Sshmonger sliughtering and selling fish and as a result of such deeds, of that. way of living, going about on an elephant# or on horseback or in a chariot or carriage y wwe VER + Gam. the yvonne Seas, 2 me 89 and cleewhire. Original y, most kel thinly. Cf. £8, x, Contents fad Inteedcticn, iftie and the fllacing onttoe sve emitted in Npyetiata’e tran. lation. “Hattie yiyi, Coy, bathing gad The higlr extate ie in cock cease presininbly that of an aftr vm, 28] Be Considerate 217 or feasting at feasts! or living in the abundance of great wealth ? “No, indeed, lord.” ‘Well, monks, neither have I... And why is that ? Verily, monks. evilly minded he gloats on fish beingsloughtered, being brought :o the slaughter; and because of that be goes ot abont.on sn elephant nor on horseback nor ib a ebarlos hor earriage not feas:s at feasts no: lives in the abundance of gweat wealth, What think you, mom, lswe you will aren or Beard of @ butcher slaughtering and selling enttle . .. rams. . . pigs cer boast of the forest? . . . and living in the abndance ‘of groat wonlth “No, indeed, lord. “Well, monks, neither have I... And why is that? Verily, monks. it is because he gloats cvilly on theis being slaughtered, Leing brought to the slaughter, . ... Indeod, monks, he who gloass evilly on creatures being slaughtered, Yeing brought to the slaughter, shall wot yo ubout on elephants nor ox horseback nor in chariots nor in earringes nor Feast at feasts nor live in the abundance of great wealth. But what shall be said of him who gloats evilly on human, Deings eng slaughtered, being brought tw de stanuhles ? Verily, monks, it shall be to iis harm and burs for many a day; for, on the breaking up of the body aiter death, he shall arloe in the wayward way, the ill way, the abyss, hell” §1x (19), Mndfutness of deat? (a). noo, whon the Rxalted (ne was staying in the Brick Hall at Nadika,theaddressed the monks, suying:‘ Monks. “Lord,’ they replied; and the Bxalted One soid ‘Monks, mindfuless of death, when made become, made 2» Bhogabivgt 2 For this et ce iy 3 #67, Aviv, B18 + So our text, Se. and Comy ; re K.8. fi, 51 for variants: Watters! (Chuang, i, 86," Natuka* on the Ganges beswuun Vesilt and Patan powibly, derofure, he name is connected with nai A I,205 J. ¥, 2705 below § 57.218 The Book of the Sixes (rexr'ii, 303 to increase, is very fruitful, great in weal, merging in the Geathless, having the deathless as consummation. Monks, ‘make mindfulness of death become more !" ‘And when he had spoken thus, a mouk said to him: lord, mske mindfulness of death become.’ "How so, motk ? * Herein, lord, soch ie my thought: Were I day and night to abide minrfvl of the Fxalted One's word, much would be done by sae—thas, lord, T make mindfulness of death become” ‘And auuther sid: ‘T tu, lu, she mindfulness become,” “How so, inoak * Horcin, lord, such is my thought: Were T daylong to abide mindful of tho Hxsited Ono's word, mah wild he Hone byme.... ‘Aud nother said: ‘ Such is my thought: Were I to abide mindful just solongasTeatanalms-meal .. .” And another: "As T maunch and swallow four or five morsels...’ And another: ‘As [munch and swallow uuly oue morsel « « .” ‘Ani another said: “I too, lord, make sindfuluess of death become.” “How so, mouk ‘Lord, such is my thought: Were T to abide just so Jong as 1 breathe in and out or breathe out aud in, mindful of the Exelted One's word, much would be done by me—thus, lord, I mike mindfulness of decth Uevonse. ‘And when he had thus spoken, the Exalted Qne said to the monk " Monks, the moni: who makes minvlfulness of death become thus: “Were I day and night to abide mindful...” or hhe who thinks thus: “ Were I day-long to abide so . . "or thinks: “Ae I eat on almsmeal. . .” or “Mfunck and swallow four or five morsels . . ., mindful of the Exalted Oxe’s word, much would be done by me”—those monks are said to liveindolently; slackly they make ulindfedness of death become tor the destruction of the eankers, * Pariyosina vi, 0, 39), Re Considerate 219 But the monk who makes mindfulness of denth beeome thus: Were I to abide mindful as Tymunch and swallow one imorcol « «25 and he whe thinks thes “Wore T to abide mindful of the Exalted Ono's word as I breathe in and ont or ont and in, much would be done by me"—those monks sare suid to live earnestly; keenly they make mindfulness of deat’ become for the destruction of the canker, ‘Wherefore, monks, train yourselves thus: We will live earnestly keenly will we make mindfulness of death beeame for the destruction of the eankers. ‘Train yourselves thus, monks.” $x (00), Tho one? (2 Onee, at Navike in the Brick Hall, the Exalted One ad- dressed the monks, seying: Mlouks, taindfulncoo of death, when made become, in- creased, is very fruitful, grows in weal, merging in the deathless, having the deathless as coustmanation. How 80, monks Consider the mouk who, when day declines and night sets in, reflects thus: “‘The chonves of death for me are many. Snake, ecorviot, or centipede may bite me and bring death ‘and hinder? me; I may stumble and fall, the food I bave eaten ‘may make me ill, bile may eouvulse me, phlegm choke me, .g winds within rack me and bring death andl hinder smo." Monks, Tot that monk retlect thus: “Have 1 given up every evil and wicked thing which, were I to die to-night, would hinder ine?" Monks, if, on reflection, he know thet Iie has wot, Tet an sage in yor measure be modo by thet monk, au efort, on endatvenr, an exertion, a struggle, let hin got mnin€fulness and self-pessession, “Mon, juct 2 were his cloth and hair on fire be would ‘make an urge in great measure, an effort, an endeavour, on 1 Of, the dying instreetion: “Eomrestly achieve.’ See above, p. 02. Gf din, 920, 2 Comy. death is @ hindrance ta life, to a recluse’s duties, to Ue ordinary maa working for bearen oF to one on the Way « Of-above V, §77-220 The Book of the Sizes (ruxt ii, 307 ‘exertion, x struggle, would got mindfulness and seli-possession, +e put cut the fire thereof; even eo let an urge ir great measure bomads byrhim,aneffort, an ondeavour, an oxortion, a etmggle, lect him got mindfulness and self possession, to give up every evil and wicked thing. But if, monks, on rellection be knows there is no evil or vwickeduess tbat has aot been given up by him, which, were hie to die that night, woald hinder hiv, let hin live with zest and delight, training himself day snd night in the ways of right. And let him act likewise, monks, when night is spent and day breaks. ‘Monks, mindfulness of death, when made thus become, made to increase, 18 very truitful, gteat in prod, merging in the deathless, having the deathless as consummation.” Cuavren HT —Anove Ars, G51) dt Samagimas ‘The Rxaltecl Cneonce dweltamong the Sakkasat Simagima* neat the lotus-pond. Now, when the night was far spent, a deva of exceeding loveliness, lighting up the whole lotus-pond, approached him saluted and stood at one side, Thus standing, the deva sai to the Exslted One: “Lord, these three things lead to @ monk's failure. What three ¢ elight’ in worldly activity.* delight in talk, delight in sleop. Lord, these three things lead to the falling away of a monk.’ ‘Thus spake that deva and the Master approved. Then thinight the deva: ‘The Master iy one in though’ with mo,’ and, saluting the Exalted One, keoping him on his right, vanished thence. And shen that night was over, the Exalted One sddressel 1 In the Uddine: Samake. S.e. Sanato. ¥ Simagamate. Comy. Samakinay vesmmatta coy laddhangme yamake, the name recire at Mi, 13 ae Siragaras ATA. (lucthira 4, p. 899) merely reposts oar comment F Of. ubiove VE, j 14; 1 71; below, if BE and 89 © Kanna. vim, 27] Above All 221 ‘the monks and told them all that bad ocourred® . . . and said: " Monks, itis to the disoredit of each one of you, it is to the Joss of each one of you! thet. even devas know the things that Jead’to your failing in righteousness. Monks, other three things thet lead to failure T will also teach yon; hsten, pay heed and T will speak.” “Yes, lord,’ rejoined those monks; and the Exalted One said "Aud link, monks, ate the three? Delight in company, evil speaking and frienrship with bad men. Verily, moaks, these ate tho three things that lend to failure, “Monke, ll Shosn wha in the Tong rnad of the past have failed jn righteoumess, have failed in righteousness just becouse of ‘these six things} all those who in the Tong road of the future shall fail in righteousness, shall do co bocause of these six things; yea, monks, all who now fail in righteousness, fail ‘herein just because of these six things.” * Monks, six ere these listen, pay heed. ‘und what, saomke, are theor ai Delighting wot ia worldly activity,? in talk, in sleep, in company; fair spoech and friendship with good men, ‘Varily, moines, hose are the sie Monks, all those who in the long road of the past . . . the Jong read of the fature . . . yea, all those who now fail not in righteousness, fail not therein just becouse of these six things.' gs that fail not T will teach you; §i4i 28). Peart “Monks, “fear” is a mame for sonse-desires; “* pain” is nome for sonse-desires; " disease is & name for sense-destre “‘blain” is « name for sense-desires; “bondage” is a name for sense-desires; bog ” ig a name for sens-desires, The saab repeata, Tas road fang v9 dalla + Kamina. «Of, div, 299 for eight; also Su, 61; Sm. 100.222 The Book of the Sixes — [rexr i And wherefore, monic, is fear a name for sense-desires ? Monks, impassioned hy sensiions passions, bound by passionate Aosite, neither in this world ix one free from fear. nor in the next world is one free frem fear, Therefore “ fear’? ig a name for eonse-desires. So too, moals, of “pain,” “ disease,” “ blain,” " bondage,” * bog, "impassioned by eancuos passions, bound by passionate desire, neither in this world ror in the nex: ie one feo from any of these things, ‘Tperefore, mouks, they aro names for sense-desres, 3 Feor pain, disease, blein, bondage, hog are names For seuse-desines to which the workllings cling ‘They who see fear in grasping?—scurce of birth And death—grasp not and, ending both, ate freed; Won is the peace, blissful in perfect cool® ‘They dwell here now, all fear and hte Tong gone, AIL TI surpassed.” $30 28). Himataye “Monks, with six things endowed, a monk may cleave the mountein king, Himilaya, but who shall say it of rude ignor- ance {What six! Herein,’ monks, a monk is skilled in the attainment of concentration, akilled in main‘aining concentration, skilled in ‘emerging irom concentration, ckilled ie the weal of concentra ion, skilled in the range of concentration, skilled in the resolve for concentration. Verily, monks, with these six things endowed, a monk may cleave the mountain-king Himalaya, but who shall say it of rudc® ignorance ®” of the text ef. A. iv, 200; forthe nsoond pada of the second ine se J-P.TS., 1900, 3425 the ast four lines (Lext)reeur 197; A. i, 142; with Qhe ast pada gf. It 4 Inedane. Gory the fvurlld—, aa, €Uihi, alabos, auntie, » abiinibbus. 4 Of. iv, My 55, 2089 8 Kallite © Chava, Comy, lent, vt, 1, 25] Above AU 228 Sv (20). Heer minding. “Moaka, there are these six states of ever minding? Whe six! Herein, mouks, the Ariyan disciple ever minds the Tathi gata: “Ho is the Exsltad One...” Monks, what time the Ariyan disorple minds the ‘Isthagata, bis heart is not iust- obsessed, nor hare-obsessed, nor obsessed by infatuation; upright in heart is he at that time, moved, freed, raised from reed; wud Us yoved aoname for the fivefold sonmasua pleasures, Verily, monlks, hy making this theght their object # some men thoreby are parged 8 Again, tho Aripon Aieriple ever minds TWhamma> Well celared by the Exalted One ia Dhamma..." . some ren thereby arc purged. +» evor minds the Order: “Tho Bxltod One's Order of iples has rightly stepped the way... .” » sever minds the virtues in himself: “They are un- Ixoken, without flaw, spotless... 2” «ever minds liberality in himself: “I's indeed a gam ‘to me, indeed Thuve greatly gained, Iwho live heart-fres of the stingy taint, . . 2” Or te Ariyau disciple ever minds ULe devas.“ Theweare Le Four Royal Devas, the Thirty and ao forth; who because of thoi faith, virtue, Iearaing, liberality, wisdom, have become 03 maine also are those quahties.” Monks, what time the Aviyan disciple minds the foith, virtue, Jearaing, liberality, vrisdom, both in himself and in those deves, his heart is not, Justobsessed. no: hate-obsessed. nor obsessed by infatua- tion; upright in heart is he at that time, moved, freed, raised from greed; ard this grec, monks, isa name for the fivefold sensuous pleasures. Verily, monks, by msking this thought their cbject, some men thereby are purged. Monks, these are the six states of ever minding,” aaah, di Of abowe VI, § 9 and 10rthe text is mostly in full: Pim. 228. 2 Arammanan karites. Comy. iden Tndéhdausrati-hanmayficney. 3 Comy, they attain Nibbana,204 The Book of the Sixes — (rexr iii, a4 §vi 26). Kaceina® Then said the venorable Mab Kaccins to the monks: “Monks, zevezend sirs!” ‘Reverend sir,’ they rejoined; and the venerable one said: “Te is wonderful, reverend sire; it is amazing how this escape trom the nocse* was conceived Dy that Exalted One, Juower, seer, arshant, fully awake—to purge man, overcome arief and woe, clear away pain ond distress, win truth realize Nibbina—I mean the six slates of ever minding. What nix ? Consider, reverend sits, the Aviyan disciple who is ever ringing the Tathigeta: “Heis the Bealted One...” When ha sa minds hin ichennt isnt lnetnhecsed It mada upright, moved, frecd, raised from geoed; . . . and, sire that Ariyan disciple lives at all times with heart spacious, large, lofty, boundloes, tree of hatred and ill will. Verily, reverend sire, by making this thought their cbject, some men thereby ‘become pare in nature. ‘And #0, t00, of the Ariyan disciple who ever minds Dhamma + the Urder . «the virtues in himself . . . liberality in himself... the devas! . .., that Aviyan disciple lives at all times with heart spacious, large, lofty, houndless, free of Iatied aud iD-will. Yesily, severend sire, by ching such thoughts their object, some men thereby become pure in nature. J: in wonderful, amazing, site, how thie eccape from the noose was concsived by the Exalted One, to purge mnan, over- come grief and woe, clear away pein and distress, win truth, realize Nibbine—I mean these six stetes of ever minding.” § vii @1). The times (a). ow a certain monk visited the Rrralter! One, sebsted him and sat down at one side; ind so seated, he snid to the Exalted 2 See above VI. §17. sock pare.; s00 4. 1¥, 20, where Ananda see it. Ua much the eames on A. iv. » Bambadha. «Naya, © The tort ropeats mosrly ll in fu, vL mt, 27) Above All 225, One: * Lord, how often should one go and see 6 monk who is student of mind ¥* “Monk, these six times... . What six? Aerein, monk, when a more 1s obsessed in heart by passionate lust, overwhelmed by passionate lust and knows no refuge, a8, ‘there really is, from the surge of passionate lust; then let him Visit a monk, wo lias made a study of mind, and say this to him: “Good sir, Iam indeed obsessed in heart by passionate lust, overwhelmed thereby, nor know I any refuge from the surge thereat Wall were it for ma, if the vonamahla one ‘would teach me Dhamma to rid me of this lusting” Then the monk will ceach him Dhamme to rid bim of that lust ‘This, monk, is the frst time to go and see a monk who has made o study of mind, Again, whon in heart he is obsessed by ill-wilF . . . sloth and torpor. . . flurry and worry . . . ot by doubt, is over: ‘whelmed thereby, nor knows a refuge from the surge thereof; then let him visit a monk, who has made a sndy of mind, and say: “Good siz, Tam obsessed in keart by this and that ... nor know Tuy refuge from che surge dhereot . . . let ue venerable one teach me Dhamme!”—and he docs 60. ‘This, monk, is tho socond.. . the Aith time to go and s00 a monk... Moreover, monk, when from some image? as he concen- trates thereon, there comes not to him at intervals canker- destruction, nor knows he that image nor realizes it; then let im visit w mouk, who has nade s study of mind, aud say: “Goud sig, from Uhis image, us T eoucentrate thereon, there comes not tu me at lilervuls cauker-iestevetion, nor know T ‘this image nor realize it. Well were it for me, if the venerable + afano-thavanige. Gomy. etka menay vatict X.5.11, Land ¥, 20, worohiptal 4: Dial ti, 204. "af pent intact? Of. tans the Ban, p 35% Sobya, p. 245; Mowval, pe 222 Com. explains Dams in the fist five as (1) coulha-taenetthana (2) meta; (8) thina-middha rinedana. oF aloke-saité or eiriydrambha- uthay (a) aumudheckarewthiten; (2) Wg nutndnay guetathey bathesto, * Nimita, mental res,226 The Book of the Sines (rexr i ue would teach me Dhamma to the end that I may destroy ‘the eankers,” ‘Then the monk will teach him Dhamma to destroy the cankers, This, monk, is the sixth time to go and see # monk who hes made a study of mind. 320 § vil (28). The same (0) Oxoe, when many ellers dwelt at tho Door Park in Isipatana, near Benares, there arose by chaneo this talk among ther, as ‘hoy eat assembled in the rand hall? after breakfast, on their return frora alms-cotlesting: “ Whet's the proper time, reverend sirs, 1 go and sce 6 monk who is a ebudent of mind ? Now having stated this, a certain monk eaid to tho olders: ‘When, reversed aleye monly abident of wind, bao rotamed from ulmscollecting, breakfasted, washed his feet, seated himself, crossed his legs, straightened his body aad made rmindfninass stand wp, as if were, before biau; te is the time to goand see that monk.” ‘And efter be had thus spoken, another said: ' Ney, reverend sits, that isnot the time . . ; for when he bas zetamned, break fasted and eo forth. .., he is languid from his walk and is not then completely st ease; or he is languid after his meal and is not then completely at ease. Wherefore that is not the time to go en see that monk. bt: when, sirs, in the evening ‘he has risen from seclusion ard is seated in the shade.of his lodging, cros-legged, with body erect, with mindfulness set Vefore Linn, Uscw is the time to go and eee that monk.” ‘Then said enother: ‘Nay, verily, that is not the time « for when, reverend sits, in the evening he has risen from sochu- sien and iesestall inthe shade, whatsnevar concentrations jmeage he has by day concentrated on, jast that will then beset him, Wherefore that is aot the time to go and see that monk Bat when, sits, night recedes and day dawns and he is seated ‘ross-legged with body erect with mindfulness set before him; ‘then isthe time to go and see tha: monk.” But snother monk said: ‘Indeed, noither is that the time jor when day dawns and the monk is seated cross-egged 1 Maysala-méle. Com. dhejana-siya, va, m1, 28] Above AT 227 =. . with mindfulness before him, then is bis body endued with strength! ond he finds comfoct in pondering on the ‘teaching of the Buddhas. Wherefore that is not the time to go and see that monk ‘And when he bad thus spoken, the venerable Mabi Knecina said this to the elders: * Krom the mouth of the Exalted Une, reverend sirs, have ‘heard this; from his on mouth have I received this: There are these six times for a monk to go and see a mouk who is @ student of mind. What six!” (Maka Kaccina repoate $27.) ‘From the mouth of the Exalted One have [heard this: froma his very moutl have I teceived this.” §ix 29). Ueayin’ And the Rxalted One addressed the venerable Udayin, saying: ‘How many statecare there, Udiyin, of ever minding ?” Now when he had thus spoken, the venerable Taiyin was silent. And a secord and a third time the Exalted Oae spoke ‘m Ike manner, but the veweruble Udayia sean silent Then said the venerable Ananda to tho venerable Udiy “Udiyin, reverend six, tho Master addresses you.” “om listoning to the Exsltod Oho, Tanita, revarand ie! Lord, a monk remembers! many provious existences, that is to say: one birth, two births and so on; be remembers many previous vxistenocs in all heir modes, in all their detail. This, lord, isa state of ever minding”* Then said the Exalted Our: ‘Iknow, Ananda, this foolish fellow, Udéyin, did no: live nvtent, on higher thought. How many states of ever minding are theie, Ananda “Lord, thers are five states, What five ? Herein, lord, 2 monk, aloof {rom sensuous desizes, . femters an@ abides 12 the Ars rhusing «« « Ue seeuad «5 i 2 Ojashayi. Comy. efaya Pit, pattie, The text abbecvites, © Comy. Lil 'Udeyin, fsliah Wadayin; soa Vin. i, 118; Dial ii, 100. « Anusorati and aruasit, both foom/ant- © Adhicite. Comy. samvidh-vipassant-ctie.228 Pho Book of the Sirce (ret the third musing? This state of ever minding, lord, thus made becom, thus made to increase, leads to dwelling at ease here row. ‘Again, lord, he concentrates on the thought of light,? fixes his mind on the thougit of day—as by diy, so by night; as by night, co by day—thus with mind neither hampered nor hindered, he makes is thought become rediant.3Thisstate of ever minding, lord, ths made hecome, thus made to increase, Teads to the gain of knowledge rnd insight. Again, lord, Le considers dis body, upwards from he soles of his feet, dewnwerds from the hair of his head, a8 slein-bound, as full of diverse impurities: ‘Thero isin thi body the hair of the head, tho hax of the body, nasil, tooth, alsin fless, sinews, bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, belly, dung, bile, phlegm, pus. Dlood, swea!, fat. tears, Ivmph, spittle, sot. svnovia. tine! ‘This state of ever tainding, lord, thus amade become, thus made to increase, lends to the riddance of passionate lust. ‘Again, lond, suppose he see a body cast sway in a cemetery, one dey dead, to days dead or three days dead, blosted, blue-blaois, a mass of pus;S he compares his own body thus: ‘This body too is eubjec: thus; thus it will come to be; this is not passed.* Or suppose he see suen a Dody Deng eaten by crows,” ravens, vultures, dogs, jackals, vermin; he compares i383, The four fe uot tneluded, beng beyond" eata* 2 D.sis, 23; A. si, 45; i, 865 Sv, 27. ey BUSY AE 1, OF} Av, MWS. ws (bel ives thirty-two parin in eoror, (hough at KR. 2 there age thinty-oves ee 5.905, to whieh our Coms. refers. 5 Mand D. Toe ef; Mit, O1. Cony. observes: swollen like « gost- skin biown ups pafly, lontheame in repulsiveness; motile, purplish; real where the Hes runs, white where the pus collets, but mostly blue (08 if clad in blue robes); and pus tickles from the broken plots and fromthe nine orifices. T With Congr, Sie and other sasengos roading te * Com, pete en the belly, eating atthe bey flesh, the cheeks, the eyes. ¥4, iii, 29) Above All 209 his own body in like mannor. So 100, a bedy that is a chain of bones, with flesh and blood, sinew-bound; or fleshless but blood-bespattered, sinew-bound; or without lech or blood, sinew-bound; or but bones scattered here and there: here a hhand-bone? there a foot-bone, there @ leg-bone, here a thigh- bboue, here a hip-hone, there a back-bone, here skull... - Should he see a body, east away mm a cemetery, tho bones of which are white as a soa-shell, « heap of bones, a rotting, powdering mass, years ald; he compares his cwn bndy thus: This body too ie subject tian; Asis i will ww: ta bey € not passed. ‘This sate of ever minting, lord, thus made become, thns made to increase, londs to the rooting out of the comoait “1 am” Thon, lord, putting by ease, . . a mouk enters and abides in the fourth musing. ‘This stato of over minding, lord, thus made hecome, this made to inerease, loadn +o the complete penetration of the countless elements. Lord, there are these five states of ever minding.” ‘Well done, well done, Ananda; and hold, too, this sixth to be a state of ever minding: Herein, Anaad, a monk goes out mindful, comes in mindful, stands mindful, sits mindful, fies down mindful and is mindful in pe-forming action? ‘This state of ever usiunding, Anaad, Uhus vsede becuse, Che ade to insrease, lads to mindfulness and solf possession.” $x (00), Above all, * Monks, these six are above allt What six ¢ ‘The sight sbove all; the sound above all; the gain above all; the training above all; the service above all: the ever minding above all. ‘And what, monks, is the sight ebove all ? Herein, monks, some go to see the treasures: the elephant, tthe horse, the gem; to see divers things; to se» some recluse * Comy. the honor of the hand cons 2 hit * Kamman adhithati. Se. so, but el. eankanay, which ia probably worreet; gf 8if, 2825 Ua. 291; Nid i, 20, «See above VI, § 8. ef sixty-four pieces,230 The Book of the Sives — (rexr ii, 325 or gedly man, wrong in view, treeding the wroug path. And is that tbe sight, monks ¢ No, T say it is uot; itis indeed mean sight, common, vulgar, ur-Ariyen, not well-found, leading not 0 world-weariness, dispassion, ending, eam, nowledge, awakening, Nibbana. But some, exdued with ani piety, mmm in trust? go to see the Tathagata or the ‘othigata’s cisciple. That, monks, 15 the sight above all sights for purging msn, overcoming grief and woe, clearing away ill ond pain, winning truth, and realizing Nibbiua; T meen, going 10 #80 te Tuthigncs ow in disciple, endsod with faith and piety, sare in trust. This, monks, 38 called the sight above all. Heroin isthe sight above all ‘Aad whet, monk, ie the ean else all? Herein, monks, some go to hoar the sound of the drum, the Ite, the sowid of song; to hear divers things; to hear the Diamma of some recluse or godly man, wrong in view, tread ing the wrong patl, And is that che sound, wenks? No, Tsay it's rot; it is indeed a mcan sound. . .. But some, endued with faith and piety, sure in trust, go to hear the ‘Tothagata’s Dhamma or is discipl’s. ‘That, monks, 18 the sound above all sounds for purging wun. . .; T mean, going to hear the sthagata’s Dhamma... This, wouks, 28 Called the sound nbove all. Herein js he sig aunt sual hove all. ‘And what, monks, is the gain above allt Thain, monks, sone goin the gain of a con or a wife or wealth; gain divers things; gain faith in some re:luse or golly man, wong in view, treading the wrong path. And is that the gs'n, monks ? No, Tsty't is nntsit isindeed @ mean gain... But some, enlued with faith and piety, sure in trust, gain foith in the Tathigata or bis disciple. That, monks, is the goin above al) gains for purging man... T rear geining faith in the Tathagata, .. . This, monks, is called the gain above all. Herein is the sight, sound and gain above all. 2 Clause borrowed from the First Utterames: 1 Niaviiacadi, nvittha-pem (Sema po),ehantogal athippasane. V4, 111, 30] Above AU 231 And what, monks, isthe training above all ? Hersin, monks, some train in elephant-lore, in horseman- ship, im the use of the chariot, the bow, the sword;! train in divers weys; train after the way of some recluse or godly max, wrong in view, treading the wiong path. And is that ‘the training, monks? No, Tsay it isno; it is indeed a mean teaining.... Dut some, ewluel with faith aud piety, sure in trust, train in the onward course of virtue, thought and insight? according to the Dhamma-discipline declared Ihy the Tathagata. ‘That, monks, i¢ the training akova all tzaining for purging man . . .; I mean, training in the onward course... This, monks, is called the training above all. Herein ig the sighs, sound, gain and training sbove all ‘And what, monks, is the service above all ? Herein, monks, some serve a warrior, a bréhmar, a house- holdor: serve divers folle; serve some recluse or gndly man, wrong in view, treading the wrong path. And ie that the service, monks! No, Isay tis not; itis indeed a mean sorvice. But come, encued with faith and piety, muro in trust, serve the Tathdgute or his disciple. That, monks, i the service above all serviees for purging man...) T mean, serving the Tathagsta or his disciple. ... This, monks, fs called the ocevice above cll. Hescin ie the sight, sound, ‘gin, tuining and service above all ‘And what, monks is the ever minding above all # Herein, monks, sone ever wnind the gain of a aoe or a wile or wealth; ever mind divers gains; ever mind some rechuse or godly man, wrong in view, treading the wrong path, And 4s that the ever minding, monks t No, I eay it is not; itis indeed a meax ever minding, commor, vulgar, un-Ariyan, not wellfound, leading not to workl-weariness, dispasiion, ending, calm, knowledge, awakening, Nibbana. But some, endued with taith and piety, sure in trust, ever mnd the Tathagata or the Tothigata’s disciple. ‘Tbat, monks, is the ever minding above all ever minding for purging man, over- 2 Of. Vin, ii 10; 26.86. + dasa, adhiida, adhipara.232 The Book of the Sines — (raxr ili, 329 coming grief and woe, clearing away ill and pain, winning truth, and realizing Nibbana; Ioean, ever minding the Tatha- gata or his disciple, endued with faith and piety, sure in trust, This, monls, is called the ever minding above all. Verily, monks, these are the six above all. ‘They whe have found the noblest sight, the ecund Abuve all soauds, the goin of gains; have found Joy in the training, ere on service eet, Who make the evar minding snore-Lecome: ‘They who heve found, linked to right loneliness, ‘The deathless way to peace'—joyous in zeal, Restrained by virtue, wise, they verily hail in due time mow where all TH doth end Cuapren IV.—Tun Devas, $i (1). In training. * fons, these six things lead to failure for mouikin training. What six ? Delight® in worldly activity,’ in telk, in sleep, in company, boing unguarded as to the doors of the senses and immoderate in eating. Monks, these are the six . . (he oppostee ead not 80.) $11 G2}. They foil not (0). Now, when night was far spent) « deva of exseeding lovol nos, lighting up the whole of Jets Grove, approached the Exalted Oze, esluted and stood st one side. Thus standing, the dova ecid: ‘Lord, these six things Tead not to a monk's failure, What six 1 Reverence for the Master, for Dhamma, for the Order, the training, earnestness and for good-will. 7 Viveka-patieanguttay Phemam amata-piminay; for the first com- pound sce Thag. 5805 the second half of the line recurs at A. i, 008 {Gece Tee m. nt S71); there the reading ie -gaminay, with our ed. wud Se Our Com. tuelent. * of above VI, $22. 2 Kemma 4 Above VE, §21; below, [795-4 i, 28, .whorothe gadis almout the vty, 32] The Devas 233 Verily, lord, these six things lead not to a monk's failure.’ ‘Thus spoke the deva and the Master approved ;and seeing this, he sahited the Exalted Ona and pasted ont. om the right ‘And when the night was over, the Exalted One addressed the monks and told them sl] that had taken plage... 1 “Deep reverence fer tho Mester, Dhomme, Oxdes, Reverence for earnestness and for good-will: Not thuswise fails « monk; he's nigh Nibbana. §1ii (83). The same (b) ‘Mouks, this night 4 deva ... came and said to me: “These six things lead not to a monk's failure, What six ? Reverence for the Master, Dhamma, Order, training, modesty and fear of blame...” And when he had said thi passed out on tho right, Deep reverence for the Master, Dhamms, Order, Esteem for modesty and fear of blame Not thuswise fails a monk: he’s nigh Nibbaa.’ Siv 84). Moka Meggallana. Once, when the Exalted One dwelt: near Sivattht, at Jets Grove in Anathopindika’s Park, this thought came to the ‘venerable Maia Moggalling, gone spar: fer solitude: ‘To how many dovas is there this knowledge: We have won to the Stream; are no more for the abyss; in sureness we make for the awakening beyond ?'? ‘Now at that time o monk named Tissa bad just died and ‘wos robiomn in one of the Brahma vorlds, and they mew him coven there as Tissa the mighty, Tiss the powerful. Then the venerable Maha Moggallina—asa strong man might stretch out io bent arm, might bend his otectched arm vanished fiom Jeta Grove and appeared in that Brahma-world. Aud deva Tissa saw Ue venecable one from afar, comiug along, and on 1 he cx ropats In ful. * Sanboehi-parayana. 8 Of, Acie, 14, where ol thia oars at Rkjagehs of upadivess and an omy oboe that Pinsn was pop af Ms234 The Book of the Sives — [rexrili, 332 seeing him said: ‘Come, worthy Moggallina; welcome, worthy Moggallins | "Tis long sinee you mace this round? Tmesn, come hare Pray he seated, gand air, here is the eeat ready.’ And the venerable Mabi Moggellana sat down; and ova Tiss, after soluting, eat down also, at one side. ‘Then aad the veacmabie Mabi Moggollana to dova Tissa, 80 seated: ‘To how many devas, Tiss is thero this knowledgs ‘We have won to the Stream; are no more for the abyss; in sureuess we make for the awakening beyond ?” ‘The Four Royal Devas, worthy sir, have this knowledge." “What, have they all this knowledge . . “No, wortiy sir, xot all. .... Those Four Royal Devas who possess not perfect? faith ia die Dude, Diauame ond Order, possess not perfect foith in the virtues, beloved by Aryans, they know not chat... .; but those who possess such, faith . . . thoy Imow: Wo have won tnthe Stream, ate io wore for the abyss; in sureness we make for the awakening beyond.’ “ And is it just the Four Roya! Devas who have this know- lodge, er do the devas of the Thirty . . .; Yama's devas . « the devas of Twsita . . .; the devas who delight in creating ‘and the devas who have power over otkers’ creations also have this knowledge ?” “hey algo, worthy sir, Lave this knowledge. “What, all of them . . 2” * No, nat those who possess not perfect faith in the Buddha, Vhamtaa, the Order znd the vires . . .j Dub these wh have such faith, they kaow it...” ‘And the venerable Maha Moggallina approved and com- tuculed Bisinnd Tisa’s worse; ond, so @ etrong man might stretch and bend his arm, he Vanished from the Brahma world ‘end appeared at Jota Grov + Marisa. Comy.in thvt world itis the common form of friendly greet. ings but folic here sey: "Whence come you, sr (Dhaeny). “Tis Tong, ince you ears! How did you know the way here 1 What, did you fo aciray fond the like Pariyayay. Gog. vdnay, choice, or turn; se Dia i, M6 mus KSI, 180. 2 fe Sov, 904; D. ii 08 (as Dhammaitasa); ti, OL; A. i, 5. v1, 1, 35) Tho Devas 235 § ¥ QS). Parts of wisdom. “Monks, these six things are parts of wisdom. What six ‘The’ fea of fauperuusuewce, dhe ides vl Ure ill i fsa permaneace, the idea of not-self in il, the iden of renunciation, of dispassion, of ending. ‘Monks, thess six things aro parts of wisiiom * § vi (6), he roots of contention. "Monks, theco zix ars the roots of contentian® What six ® Monks, suppose a mank be angry, seornful. Ax he be so, he lives without reverence, respect for the Master, Dhamma or the Order: he fulfils nat the training, And he who lives thos, eases contentior ix the Order, and that is to the hurt and soztow of many folk. to the harm of many folk, to the nut and ill of devas’ and men. Monks, sf yon see this root of contention smong you or among others, sirive to nd Youre selves of this evil thing; and if you see it not, step the way to etop its future oaukering* Thus is this evil root of exn- tention rid and thus shall there be no future eaukering Again, monks, suppose a monk be s hypocrite, malicious » sjeavious, mean . . .; deceitful, oraity . .j ovsbminded, Sloug it viow « +.) view bound, tenacious, stabbora.# tn he be any of these Laings, be lives without reverence, respeot for the Master, Dhamma, Order, nor fuls the training. And. Fo who tives thns, eases contention in the Order. « . to the burt aud ill of devas and men. Mouks, if you see shese roots of contention, strive to be rid of these evil ings; and if Y Gf, Doi, 283, Avy Bh om WAGON AGA HOO DS ret 8 8 2 hie routs at Dh 24 A, 245; Vi Hi 8D. CY. Prone xx 30 * Cust nit thesnrner, andl contention shall fo ou.” # Cony. teers us to Pin. i 258 as Lo how quoaoling among monks affects devas. Saneroscvay patipegiqne, Vari and Vp. 8 Semis parish advaveegaes deppmnnisegys cM. i #25 Dee s02 A. e100. MU raul Kine, with Sand Com bat A Inte eh. tddnn Adinangahi grasping ois” Cf. 3m otintngya Dp. 80; 81,336; 94" groaning foregoing )and our omy. gona: asthe gi236 The Book of the Sives — [rexriti, 335 ‘you ee thet not, step the way to stop their future cankering. ‘Thus are these evil roots rid; and thus there shall be no future cankering, Verily, monks, those x are the roots of contention.” § vii (82). Alms, Ouve, when the Exalted One dwelt near Sivatthi, at Jeta Grove in Andthapindika’s Park, Nanda’s mother, the Velu- Kandakan! lay-distiple, founded an offering, sixfold-endowed, for the Order of monks wish Sariputta and Maha Moggallne at the hesd. Now the Bxalted One, with tho deva-cye, surpascing in clarity the eye of man, saw this thing . . ., and addressed the monks thus: “Monks, this lay-disciple of Velukandaka, Nanda’e miother, hao founded an ofering, sixfold-culowed, for the Ouler .. - ‘And how, monks, is the ofering* sixfold-endowed ? Monks, the giver’s part is threefold! and the re ie thread And what is the giver's threefold part * Herein, monks, before the gift® he is glad at heart tin giving. the heart! is sstisGeds and uplifted is the heart when he bas given. This is the giver's threefold part. And what is the receivers’ threefold part t Herein, monks, they ate lust-freed or stepping to cast lust out; are hate-freed or stepping to esst hate ont; are delusion- freed or stepping to hecame so. This is the receivers’ three- fold part. ‘Ths che giver's part is dureefuld and the recoivers” part 18 threefold; thus verily, monks, the offering ig rixfold endowed. Monks, aot easy is it to grasp tho moamure of merit of exch 8 Hixfold-andowed offoring, and to cay: "Thue rouch io the Field in merit, the yield in goodliness, making for a lucky hereafter, ripening to happiness, leading heavenward, leading part * Seo OB. i, M5 Drath; As ivy 095 KS. iy 16D (Weve ans. 8 Dakihind * Dina 4 Aan, thon city, viv. 37] The Dewas 237 to weal and happiness, longed for, loved and lovely.” Verily, the great mass of merit is reckoned just unreckonable, im measurable, Morks, just! as it is not easy to grasp the measure of water in the great ocean, and to sey: “There are so many pailfuls, s0 many hundreds of palfuls, so many thousanés of pailfuls, 50 many bundreds of thoustnds of pailfuls”—for thet great, mass of water is reckoned unreckouable, immeasurable; even 0, monks, it is not easy to grasp the measure of merit in a sixfold endowed offering. .., Verily, the great mass of merit is reckoned unreckonable, immeasurable. Giadsome before the gift, giving satisfied, Uplifted having given—that’s Dounty's* fulness* Lust-reed, hate-freed, delusion-freed, stainless, Controlled Brahma-wayfarerst—that's the best field for Vounty. If one but cleanso® himself ond give by hand For solf hereafter, ttoc, great is the fruit. So giving—faithfut, wise, heart-troo, discreet happy world he'll rie. In the sorrowle $ vil), sezfacring. Now a ceriain brihman visited the Exzlted One, greeted him and, after exchanging the usual polite talk, sa down st tue side, 0 seated, he said to the Exalted One: “This, Master Gotama, is my avowal, this my view: There is no self- ‘gency; no other-agency.”* 2 See above, p. 43, 2 * Yoiia * Sompadi. Cont. paripunnat, fallment, 4+ Saftati brakmacirayo, restrained ged way’. © he Comy. taxes Une hieraly: Wasting Bis fee ana banas, ring, hie mouth, © Parato ca, Cony ig ilint 2 The laa line of tho text ronment Jt Want * this is Makkball Gosola’s heresy; see Dil. i, 11: KS. ii, 109 PLE.D. ex. ate and pare seems to Interpret atta-tira, pora- wrongly see DA.1, 160, Crit, Pali Dil, hus * own act; so Nydnatiloks,238 The Bock of the Sixes [vext iii, 337 “Never, brahman, have I seen or heard of such an avowal, such a view. Pray, how can one! step onwards, how can one step back, yt eny: There is xo slfsgency; theres no other ageroy ‘What think you, brdhman, is there such a thing as initia tive P= “Yes, sin” “That being so, are men known to initiate “Yes, si.” “Well, brihmen, since there is initiative oad men exe known, to initiate, this issmong men theself-agency, this is the other- agercy. ‘What think: you, hrahman, is there such a thing as stepping! away... stopping forth... halting? . . . standing. and stepping towards anything ? “Yes, ir.” “That being 20, axe en mown to do al those things ?” “Yes, sir! ‘Well, brihman, since thereare such things asstepping away, stepping forth and the rest, and ween are known to do these things, this is among men the self-agency, this is the other- ageacy. Never, brian, havo T seen or heard of such an avowal, such a view ap yours. Pay, lw vou vue olep on- wards, step backand s.y: There isno self-agenoy, there is no other-agency ®” “Whie, indeod, és wondesful,t Master Gatama 1 And henceforth, till life ends, I will go to Master Gotama for help.’ 2 iran, to wall, with the proves abl, pati mis, pad and pa. 2 Frabbhadhatc drabiha, gerund of dre, to sit on foot; dha, elensnt, property, condition. Camy. sahdua,* essence,’ 3 hima and fly, oth Aroma aha ; We TOrREE 18, E aUppUse, wm ccosentire formation. ‘ Abkibhziate avd ablibontap, respectively. Were the latter rot “etook,’ we aight ewe « pu hore im abtiblaniny, which means equally “going forward "(raan) and * very eharming" (kina). viv, 39) The Devas 239 § ix (89). Phe meanest “Monks, there are these chree means to heep up* deeds. What three ? Greed is a mans to heap up deeds; hate is a mecns to heap up decds; delusion ico means to heap up deeds. ‘Monks, not from greed does not-greed hesp up, but from reed surety greed heeps up; not from hate does not-hate heap up, but fom hate surely hate heaps mp; not from delusion ‘ines non-delosion heap up, but from delusion surely delusion enpa ups Monks, not of deeds, greed-bora, hate-horn, éehusion-born, are devas, are men, nor they who fare slong the happy way ranks, of Anode nen af grand, hate, Aatncian, halle, bute-bieth js, the ghost-realm is, and they who fare slong the evil wa Verily, monks, these are the three means to heap up deeds. Monks thereens thes thtecmsenesolenp up dests, What three ? Not-greed isa means to heap up deods; not-hate is « meuns to heup up deeds; non-delusion is a means to heap up deeds Monks, not from uot-geeeil does greed heap up, but frem ot-greed surely not-greed heaps up; not from not-hete docs hate heap up, but from not-hate surely not-hate heaps up; not from non-deluston does delusivn heap up, but trom none delusion surely non-delusion heaps up. Monks, not of deeds, born of not-greed, not-hate, non- delusion, ie hell, brute birth, the ghoct-roalm, nor they whe fare along the evil way; monks, of deeds, born of not-greed, not-hate, uon-delusion, devas are, :nen are, aud they who fare along the happy way. Verily, monks, these are the three means to heap up deeds.” § x (40). The venerable Kimmbite, ‘Thus have 1 said> Unee, whon the Exalted Une dwelt at Kimbil& in Bamboo Grovo,‘ the venerable Kimbila idine, binding on to, -/@8, caves, » Samudays. Comp. zindackaran" atthiya (snow)-balllike. Of. Becesaaten i, 26, © Dip. Gof vers. | So texts Comp. and Se. Niewes qf $8. v5 922.240 The Book of the Sixes — (rexviii, 339 trim and, after anluting, sat down at one side. So seated, the venerable Kimbilat said to the Bxelted One: “ Lord, what reason is thore, what couse, whereby, when the ‘Tathagata hus passed away, Saddhetma shall not endure £ “Consider, Kimbila, monic, nun and lay-disciple, man and ‘woman, ow, when the Tathagata has passed away, they ay dwell without reverence, without resprct for the Master; without reverence, without respect for Dhamma; without reveronne, without respect for the Order; without reverence, Widout respect for the tzaining: without reverence, sithent respect for zeal; without zevererce, without respect for good- will. This, Kimbila, iva reason, this a cause, whereby, when the Tathigets has pasced away. Saddbamms sball not endure.’ “But what reascn is there, lord, what cause, whereby, when the Tathigata bao passed avay, Saddhamma shall endure ‘ Kimbila, let monk and nun, lay-disciple, man and woman, live with reverence and seapect dor tke Master, Thame, Grder, training, zeal and good-will; and it shall be @ resson, 2 couse, whereby, when the Tathagata has passed away, Saddbonuua shall endure.’ §xi (41), The lag of wood, ‘Tous have T heard: Once, whon tho venerable Sariputta ‘welt on Mount Vulture Peak near Rajegaha, he robed early aad, taking bowl and cloak, descended the hill with many rmorks in company. ‘Now at a cestain spot the venerable Sariputta saw a large log of wood; uted there he addressed the monks and said: * S00 you, zevevrin) its, that large log of wood ?” Yes, six," they replied ‘An adop? monk, reverend sits, won to miind-control, ean, we wish, view’ it at earth, Wherefore? Theze is, sirs, 14 Saiyan why jolted the Order with Znonda (1 prevannbly much exercised ovae thie matter fer ef V, 6201 (4. nd iv, 6 Of-also SS. i, 16257, 15 * dhi. 2 Adhimucegys. Cony, eallakiheyya, ? trace therein, Viv, 41) The Devas 241 in that log of wood the earth clement; hence an adept can view it as earth, He can, if he wish, view it as water... as fire... a8 sir... as beautiful |. . as ugly. Wherefore ! ‘There ate, reverend sirs, the elements of all these things in that log of ‘wood, whence an adept, won to mind-contzel, can view that log ‘nach ways. § nil (42). The wnerable Nagi ‘Thus have I said: Once! the Exalted One walked a walk with a great company of monks among the Kosalese and come to a Kosalan brahman villoge called Tochimangals, And there in the Teehanangala grove the Exalted One dwelt. Now the brihman householders of that place heard: ‘Tue recluse, Master Gotama, the Sakya, gone forth from the Sakya elan, hes arrived at Iechdnangala and stays in the grove and bys and of that same Master Goteure this fuir xepuct is nojsed abroad: “He is the Bzalted One, arabant, fally en- lightened, perfected in knowledge and way . eanlied. |." "Dis good indeed to cco euch arahonts(” ‘Then at down those brbman houssholders went to the rove, taking with them much hard and soft food; and they stood at the gstowny making a great ¢mmult. ‘Now at that time the venerable Nagita served the Exalted One. ‘Then said the Exalted Oue to the venerable Nagita: ‘ What is this grunt tumult, Nagita ? "Tio an though fieber-folk had caught « goeat haul ? "These, lord, ure the Tochinangala brabman householders, who ave brought much hard and soft food for the Exalted One and the monks; und they now stand without." “T have naught to do with homoge, Nagits, nor need J homage. Whusvever cauut vbiain ef will, freely, readily, the ease of renunciation, the ease of seclusion, the ease of calm, the ease of enlightenment, as T ean, let hina wallow® 7 Fissutia with te more items and some variation reeure at A.1¥, Mo; see above, Fives, § 30. Sadlyyye, no doubt from Vvad, but possibly from Vaid 16242 The Book of the Sines — (vext iti, 342 Jn that dungrlike! ease, that clog? of ease, that ease gotten of gains, favours and flattery.” “Lord, let the Exalted One accept their offering now; let the Well-gone accept! Lord, now is the time fo accept; for whithersoever the Exalted One shall henceforth go, the drdbman houscholders of town and countryside shall be so inclined. Tord, just as when the rain-deva rains abundentiy, the waters flow with the incline; even so, lord, whithersoever the Exalted One shall go the brihmen houscholders shall be co inclined. And why ? So groxt, lord, ia the Exalted One’s virtue and wistom.” “T have naught 40 do with homage, Nagita, ror need T homage: hn whosoever esnnot obtain at will, frealy, readily, the esse of renunciation, sectusion, ealm, enlightenntent, as Ton, let him wollow in that dung-like eose, that clog of ‘nse, that oase gottoa of guiny, fevours and flattery. Suppose, Nagite, Ts0o 2 monk seated, rapt, on the outskixts ‘of some village: then I think: “ Presently a park-man or a novice will disturb the reverend sir and will oust him from vat gonoantration.”” So, Nagita, Tam not pleased with that moxk’s abode. Or T me one forest-gone, vented nodding in the forest then I dkink: Prescntly he will dispel sleep and fatigue, stead Lo the forest-sense? and solitude.” So, Nagita, Tam pleased with his forest-ubiding. Or T see one forestegone, seated, rape: thon T think “Presently e will compose the uncomposed mind or will continue to ward the freeil mini.” So, Nagita, 1 am pleased with his forest-abiding. Or I see one living on a village outskirts, getting the re- quisites: role, alms, bed and medicaments; and, delighting in those gains, favours and ‘intiery, he neglects to go apart, nogleets the forest, the woodland ‘ways, the lonely lodging; he gets his living by visiting village, town and capital. So, Nigita, Iam not pleased with his abiding. Or Tse » mush, fovestyoue, getting the requisites, but staving off gains, favours and Eattery, noglecting not to go Mina Midian. > Aratiinanting. Of TAT, wer To. viv 42) Dhammika 243, apart, neglecting not the woodland ways, the lonely lodgings. So, Nagita, I am pleased with that monk’s forest-abiding. But when welking slong the highway, Nagita, I see nothing whetever in front nor behind, it svitst me, even over the calls of nature, (CHAPLER V.—DAMMIRA, $5.48). Phe elephant? Once, when the Exalted One dwvely near Sivattbt at Jets Grove in Anithapindika’s Park, he robed carly ani, with closk and bowl, entered Sivattht for alms. And having gore his round in Savatthi, on his return, after his meal, he said to the venerable Ananda. “Let us go, Ananda, to Migira’s mother's terraced house in Kast Park, where, when we are come, we ‘rill spend the noone ia. “Yes, lord,’ replied the venerable Ananda; and the Exalted. One went there with him, ‘Then in the evening the Exalted One, risen from solitude, said to him: ‘Come, Ananda, we will go to the bathing-place® and bathe our limbs.’ “Yes, lord,’ he replied; and they went there together. And. when he had bathed and come out, the Exalted One stood in a single garment, drying himself. Now at that time Sets. an elephant of rajak Pasenadi of Kosala, eame out of the bathing-place to the sound of many drums and all kinds of rmusie; and folk about, marvelling’ at the sight, said: ‘What a Dewuly, sis, ix che iajali'w elegant; what a picture; what a treat for the eye; whet a Hody he hns! ‘The elephant, sia, io indlood an elephont !'¢ 1 Pives ney one wonders wat he woul have thought modera high sees sultabie for © Nag, elephant, serpent and fainylemon; » phenomenon, prodigy. + Padluhahutus woo nat KS, v, 195; but i cass hordly refer to © -zatomay hors, but simply an encleeuse (preine!). Allis ours at M5, 1B of alee 8.1, Bs below, § 62 8 Api ow, © Mago vous Bho ndgo.24d The Book of the Sixes {rextm, 345 And when this had been said, tbe venerable Udayin? spoke thus to the Exalted One: ‘Lord, do folk say: The elephant is indeed en elephant, only on sceing the huge, gross bulk ofan elephant, or do they sey it on seving other gross, bully ‘things “Folk say it, Udiyin, when they see the huge, gross bulk of an elephant; they say it, too, wen they see a huge horse or a bull or a snake or a tree; they say: “The nage indeed js a niga !” even when they seco huge min with a gross, fat body. But I declare, Udiyin, that jn the deva world swith its Maras and Brahmas, and on earth with its recluses, gnily men, devas and men—he who commits no enormity? in deed, werd ar thoncht, he isa nea.” ‘Te is marvellous and amazing, lord—T mean these hoble ‘words of the Exalted Ono: T declare thet in the deva-world ‘or on earth he who commits no enormity in decd, word or thought, he isa nige.’ And now, lord, T will give thankke in verse for the Exolted One's noble words: Aman and very? Bniidha he, self-tamed Composed, who treads the deathless path, serene In joy, transcending all; whom men adore, ‘Whom devas lavd—thus have I heard of him, The Arahent-+ All fotters he hath left, ‘From jangle to Nibbana? come, his joy Lives in renouncing worldly lusts; as gold Krom quarried querta, that niga outshines all; As Hinalay® o'er other ergs—whose name Is Troth o'ertops all nigas so yelept. 4 amy. Kal® Uasying see Brat. 257 (the verses recur there, hag, {660-708}; G.8. i 20. Comy. explnins thet 500 monks accompanied the Buddha. * Aiguy na east, way nogo. “he poet 1 Jess rude un A. WHS a ey karo so. Of. Sn. wer. 522. * San-duddho. « Arakolo, Bret", an arahont? § Sa and Thag. cand nibbenoy éyeiey «Text iimend "ihe, Sie. ratte, Comy. sc. with vl. 'e atthe with ‘Thog., which is no doubt eorroat; in Sinhalese seript w, ¢ and m sre tomewhat similar. vt, v, 43) Dhammika 2465 Lo! I willlimn this naga-clepbant, Who no enormity commits: Mildness And harmlessness his forefect are, his binder Austerity and godly life; be-tranked With faith, white-tusked with equarimity, His neck is mindfulness, his head is insight ach Diamma-thought'sa testi? aud Dhamma’sgazner* His belly is, his tails solitude. Rapt rauser, calm, well self-composed, whose breath Ts nost"—that nga walle composed, composed He stands, composed he lies, composed he sits, A naga e'er controlled —for ha ix perfect. Rlamolass he fonds, nor feeds an foolishness Ration and robe he gets and shurs the hoard; “He snappeth every tie, bonds fine and coarse; He goss whoro'er he will, be goos caro See how the lovely lotus, water born, Sweo:-scented, ne'er by water is dofiled:t ‘The Buddha, born as very man, puts by The world ant Ly the world is undesies, As lily by the water of the lake. ‘As blazing fire goes out thro’ want of fuel, ‘And men, of asles,” say: " Tir Gie's goa wut !— This isa parable of rare presage,” 1 Vinaned dhamma-cifend, Com. likens thisto the elephant feeling swluh Ml crus tout, vest, fo cue of the four 18dhipdiees 0 ¥, 661 Text reads aamdtapo, tl. saeapo; bub Cony. and 8.2, amacipo, explaining: duet yoru sundedgo, sumavipo ime semivapana tis ay, PLD. omite, tut tho compound Seems to oesur tn Set; mw Macdonei's Dick. am Vrop. At AM. i, 451 we have savivapato, « ore-room; Thag. reals seminien 2 dowdse rato. Comp. refers thie to the ossia-posnior exersisess see KS. y, 257 f Cf. n. BAT; Asti, B85 Chan, Up, SBE. iy Os Bh. Oo, 8, 10. 4 Susjty; toe PED. $0 4 9916 ile ve 88 ca © Tent und Se. sonkirentposontiw, but Phag. with our eds anpareeu ‘ec aontany which [follow 7 The text reads oft’ astdgay sithapand foralbassdyon; of D.i, 14; 200, u.216 ‘The Book of the Sixes — (rexr ii, 347 ‘Trught by wise men—great-nigas by a niga Are recognized when by « niga? taught— Last-treed, hate-freed, delusion-ireed, stainless, This nlga, body-freed, shall “ go out”® freed.’ $4 (44). Migasitas One moming the venerable Ananda, robing easly, took bowl and cloek and went to the house of thy lay-diseiple, Migusdla, ond there sat down on seat made ready. And MigasSlA came ard saluted him and sat down at one side. So seated, she said to tho venerable Ananda: ‘Pray, reverend sir, how ought one to understend this Dhammé taught by the Exalted One: thas Doth he who lives the godly Iife and he ho does not saall become Like-way- Jarers in the world to como? My father, ois, Purdaa,! lived the godly life, dwilling apert, abstainizg from common, carnal things; and when be died, the Exalted One explained: He's » Once-retumer, dwelling in Tusita, My uncls¢ sir, Isidatta, did not live the godly life but re- joiced with a wife; and of him also, when dead, the Exalted One suid: He's a Onoe-returner, dwelling in Tusita Reverend Ananda, how ought one to understand thie Dhamma ...? “Even, sister, as the Exalted One hus said.” And when the venerable Ananda had received slms in Migasala’s house, he rose from his seat ard derarted. ‘Now on his retum from alms gathering, after his meal, the venerable Ananda vinited the Exalted One, ashited him 1 Text eprint ndyona for nigen. Cf. stove VI, §37. * Cony, Se. and Tha. porinibionss, The thew is here wo doubt roping ou alyne te we a peony Of. the whole watts wth A. 157 # Thao two brothers wort the raja Faron not maker: ee KE, v, 38 f Text pugyo payo WILD Se, eee Chidrs; Dut ot A. v, pekapyo swith Tr Pal 65,18. * Cony, observes that Anaede did not know the ewer, "= chamberline oF vn ys 44] Dhammika 247 and sat down at one side; and so seated, e told the Bxalved One all that had occurred . . 1 adding: ‘I told her, lord, to understand the matter even as the Exalted One had ex- lained.” Put, Ananda, whois the lay-isciple, Migalé—e foolish, frail, motherly body with but: mother-wit—to understand the diversity in the person ot man ¥* ‘These six perstms, Ananda, are found in the world. What six? Consider, Au! ined, © comely person, in whose company bis fellows in the godly life take plensure; ‘yot in whom hoating (Dhemma) sof none effect, much learning oof mono effect in whom thera it nn _view=neretration, cho wins not temporary releaset—he, on the breaking up of the body after death, sets cut to fall, not to excel; fares to 8 fall, fares uot to excellence Consider anosher well restrained likewise. . .; but in ‘whom bearing (Dhasnna) has effect, much Testning has eficet, in whom there is view-peuetration, who wins temporary release—he, after death, sets out to excel, not to fall, fares to excellence, not to a fall. ‘And the measurers measure them, saying: “' His staturet 1s just this, the osher’s fst Thar; in whit way sony mosis, ove exalted ? And shit meesiring, Ananda, is to the mes surers berm and haut for many a day. Now the eno... in whom lietoning hes affert who) swing temporury release—that person, Ananda, has marched further forward, is more exalted than the former. uel why 7 intent repeat a a. {Te contraction in pectin (fA ii 297): 4 ce Manali aa nto (Cn. nn 0) eo tpsapineperoparigedane. (Cle KS. v.276, 610) Porisa:pugpt is preeiy ecmton fon the mere honours trea to tae pay hale, adopted by the Sencha wen" the 04a" eonoeps was woreen.ng. a amg tthe takes eucett viripeg wihiyore Keladbesutakey turd, {OF Locke's tsi fost the sible: poe eval ata angaubjec hy the eneting of peseer Weber's Bag Dil) of abuve ISL. m * Da + Kana.248 The Book of the Sives — (rexziti, 348 is that ? ‘The stream of Dharma carries him forward? Anenda, But who save the Tathdcate con judge that dif- ference ® Wherefore, Ananda, be no measurer of persons: ‘megsure not the measure of persons; verily, Ananda, be digs? a pit for himself who measires the measure of persons. T alone, Ananda, can measure their measure—or one like me. Consider, Aranda, a person in whom wrath and pride a conquered, but in whom greed from time to time surges; whom hearing (Dhamma) is of none effect. . .: and another ++ sda whom Leuring has effect .. he, after death, sets out to excel, act to fell; fares to excellence, not to a fall. ‘That person hoo marchod further forward, io more ‘exalted than the former their measure. . - Consider one in whom wrath and pride are conquered, but jn whoa the whist of words frou tinne-to time surges; in whom dhearing (Dhamma) and learning are of nono effect, in whom there is no view-peneiration, who wins not temporary relesse— he, after death, sets out to fall, not to excel; farestoa fall, fares not to excellence: and another, likewise, but in whem hearing (Dhsmms) end learning have elect, in whom there is view- penetration, who wins temporary release—he, after death, sets out to excel, not te tall; ares to excellence, not to fall, ‘And the measurers measure them likewise, and itis to their ‘harm and hurt for many a day. ‘Aud in whom hearing (Dhamins) out lauuing lave elles «+. that one has marched further forward, is more exalted than the former, And why? The Dhammas-stream carries him forword Pit who eave the Tothigata can jadgo thie difference ? Wherefore, Ananda, be no measarer of persons; measure not the measure of persons. Verily, Ananda, he digs a pit for himself who measures the measure of persons. Talore, Ananda, ean menoure ¥ Dhamma-soto nibbadali. Cony. Saray huivd payatominay vipas- sandanay nidialati, ariya thang sampipisi, Nibohat is either from ‘Vihaik, so incrsane, or Via, t etry, with ms to eampletion Reading fadantiray, with Se. nd Cony. try untarag, ay arama. * Khaiali. Com. gune Danenay pipsndis « Taeisonbhré, spoceh activities ee Vier. 5 srl. 638. viv, 44] Dhammika 249 I alone, Ansnds, can measure their measure—or one like me. And who is the lay-disciple, Migasili—a foolish, trol, motherly body with but mother-wit—to understand the diversity in the person of man? Verily, Ananda, these six persons are found in the world. Ananda, with such virtue ws Purdiga wus exduwed, Isidatta, may become endowed; herein Purina feres not Isidatta’s way hut another's: with such insight as Isidatta was endowed, Pardoa may beoome endowed; herein Isidatta fares xot Purdna’s way but another's, ‘Thus verily, Ananda, both shese men are wanting in cne thing? ii 45). The debt * Monks, is poverty a woeful thing for a worldly wanton # " Sorely, lord.” “And when a man is poor, needy, in siraits? Le gets into Aebt; and is that woeful too ?” * Surely, lord.” “ And when he gets into debt, he borrows: and is thet woetul too?” ‘Surely, lord” “And when the bill falls due,* he pays not and they press* him; is that woeful too 1” “Surely, lord.’ “And When pressed, he pays aul ail Uhey beset bims is that wosful too 7” “Surely, lord” And when bocot, ho pays not and they hind him: ‘woeful to0 “ Surely, lord! © ie with WERE anafibo, Cami. undthiys, ecw PEMD. » Vadéhsy patra » Kalbhaten adthig. P-E.D. erie & Godan, aloud tong ef it 129 + SSmucaranti pina. omy ty dog bis footsteps and vex him, ‘heowing mud nt bia in public or in & crowd, und do like things Wat cause pain (Hepa hapa)250 The Book of the Sizes [rexriii, 352 “Thus, monks, poverty, debt, borrowing, being pressed, beset and bound are all woes for the worldly wanton. Monks, it is just the same for anyone who has no faith in right things, is not conscientious about right things, has no fear of biame about right things, no energy for right things, 10 insight into right things; he is suid to be poor, needy, in straits, in the ariyan discipline. ‘Now that very man—poor, needy, in straits, wanting in faith, conscientioumess, fear of blame, energy and insight concern- ing right things—works evilly in deed, word and thought. Teall tha: his getting into debt, An to cloak his evil deeds, bo lays hold upon false hope:? “ Let none knows this of me” Ihe hapee: "Tat none know this af ma’? he ronal none know this of me "he says; he stzives in act, So likewise to cloak his evil words « . is evil thoughts, T call that bis bozzowing Then his pions fellows in the godly life say thus: ‘This venerable sir acte in this sort, carries on in this way.” I call that his being presed. Then, gone to forest, t2es-x00t or lonely place, evil, unrighteous thougliis and attendant: remorse pursue him. Teall that his being beset. And thet man, moaks—poor, needy, in. stzaits—ha worked evilly ia deed, word aud divught, un he Liew up of the body ofter death, is bound in hell’s bouds or the bonds, of some beast’s womb; aad I sev no other single bondage, monies co hash, so bittor, sush « bar to winning the une surpassed peace from effort—I niean, hell's bonds or the bonds ‘ofa beast's womb, Woofol the worl is pavorty and doh ‘on, plunged in debt, Suffers is then beset, o’en bound with bonds— A wo» indced for one who pleasure exaves | Soin the Ariyan discipline, who lives Sans faith, sans shame, sans fear of blame, fashions® | Hebrews «Gf 841,208 9. © GY, Provrte xxi, 25296, " Vinizchaye. Comy. saddhaio, vv, 45] Dhammita 251 ‘i! deeds and, working evilly in deed, In word and thought, hopes none shall knew of it. Wavering? in deed, in word, in thought, be breeds* A brood of evil deeds, here, there, again— Fool, evil-doer, who knows his own misdeeds, He suffers as the wanton, plunged in debt ! Longings and evil choughts in forest, Wows Beset him then, with black remorse’s horde*— Fool, evildoer, who knows his own misdeeds, Por him a beast's womb woite or bonsls in hell ‘Thore woeful bonds from-which the sage is freed. Who, gladdening, gives from pleaty, justly won, Casting @ win both ways—bellevii tus Seeker of homely Joys—for him here's weal, Hereafter, bliss, Such is the goodman's standard, Bos mcst grows by gensrosity.? So in the Ariyan discipline, who's set In faith, wise, modest and by virtue ruled, Is called “ hlysho dweller ” in that discipline. Exstwhile unsullied bliss he wins, then poise ‘Preserves:* the five bars? passed, with ardent zecl, ‘The musings enters, watchful, apt, intent; Breaks all the bonds and knows reclity; ‘And grasping naught, wholly his heart's released. Hin that high release, where Lifes bonds brea, ‘This gnosis comes: " Immutable’s zelease !"* "Then is that gnosis final, unsurpassed That bliss, a griefless state of passionless prace— ‘ant (hv ‘Ton aaint) io debtlesonoee euprome,” 7 Bapwoppati, Comg. paripphandali; A. % 2805 Jamea i, 6. 2 Papolamnan paveddeno. a ease eipputoure Ja. Caney yo one vippatintnee jade « Cikagatha tof-ggtha; of hag. 4535 8.4, 9825.5 392: erring to thoewing dice The tro lines of the text reour ab A. 1409, $38. * Comy, otecrres tht these to refer to the third andfourth masings 1 Vies last will, torpor, Worry aud doubs. —* Bho, becoming. 7 285; of eso PTS,252 The Book of the Sires (rexriti. 355 §iv (49), Maka Cunde. Thus beve I heard: Once the venerable Mala Cunda® lived, sarvug die Cetis* at SuhsJan;> and there Re spoke to the monks, saying: ‘Monks, reverend sits! ‘Revorsnd sn," thay rajoinods and the wonorable Naha Cunda said: ‘There ate some mouks, Dhemma-zcalots,t who blome muusers, saying: “These fellows say: ‘We ere musers, we are musers!” ‘They muse and are bemused ® And what do they muse about what good’s their musing; how muse they?” Thereat neither the Dhamms-zealots nor the musers are pleased; nor eve they fared onwards for the weal of many folk, for their happiness, their good, nor for the weal and happiness of devas and men. ‘And there ate eoue moaks, musers, who blame Dhawms- zealots, saying: “These fellows say: ‘We ere Dhaunins- zealots, we are Dhamm-zealots!’ They ere pufled up, proud, excitable fellows, monthy apeechitiers, forgetful of mindfulness, lacking self-possession and rorsposute, with their thoughts a-wander ané tein sense-governance rade And what it thoir Thamma zoxl: xchat ganas their Dhamma. zeal: how are they zealous in Duamnca ?”” ‘There, too, neither the users nor the Dhamma-tealots are pleased; nor have they fared onwards for the weal of many folk. . And thoro are some Dhammaa-zealots who just praise Dhamma-zeslots; who praise not musers. ‘There, 100, neither Dhemima zealo:s nor musers are pleased. . « ‘And #0... neither ate pleased; nor have they fared 2 Sariputta’s younger brother: see Brihr. 119: ove IV. § 17. * Buidh, Indio, 8. Pronounced Chisti (Chay te). » Comy. sicaply nigame; t was on the Ganges and wat where Revata amet the eklers concerning the tan Vejjian heresies, Vin i, 800 (Fn Texts, ii, 390): Neagoa teal 22; C.H.\, 2M. CfA. ¥, 41 for another talk by Mahé Conds there. Dhamma yoga baikiha, * Shayanti pajfaiyanti. Cony. Upasnppa-rasena sadist * Pat indriys. vey, 461 Dhanmika on onwards for the weal of meny folk, for their bappiness, their ‘good, nor for the weal ant happiness of devas and men. Wherefore. sirs. you should train yourselves thus: Being ‘Dhamma-zealots, we will preise musers. ‘Thus should you train yourselves, reverend sizs. And why? Verily, srs, these wondrous persons ure hardly found in the world—thoy ‘who live with their whole being in tune with the deathlessa And you should train yourselves thus, revevend sire: Being masora, wo will prise Dhumnw-zonlot Thus shou'd you teain yourselves. revewnd sins. And why! Verily, sts, these wondrous persons are hanlly founil in the world —they who with insight penetrate wil sev the doep way of the goal’ 8 v (42). For his te (). Now Sivaka of the Top-knot,* a wanderer, visited the Balled Ouc, giveled hint wud, aller exchanging ie usual compliments, sat down at ene side. $0 seuted, he said to the Exalted One: ‘Whey aay. sind “Dhanana's for this life,8 Dhamsea’s for this life!” But how. sir, is Dhamma for this life, for other worlds, bidding “ Como see,” leading omwards, inowable to the wise by its relation to self 2 “Come, Sivaka, I will just question you in turn about this; answer a8 you please. vaks. suppose there's greed here in tho solf would you Imow: There's greed horo in myself” — ‘or suppose there's no greed, would you know there was none t” “Surely, sin’? + Well, when you know there's efsher grecd or none, thus fe 1 Ye ominiay dite, Lagena photon tit. touch with the Sody for by act) the deatiless conditions 1 Ye gandiay atha-prdey pattiye atvijita passant, CA. ity 362, Comy. of course explains: Gallup patichanncy Phawdha-dhaty. Ayatandai than. > Malignasionts of 8 69, 290 + Bhan. 5 Buy (se OF sayin 2)dighirka, Of. above VE, $10. © Abe, not of eastbly time-meseure. Pece-ttay Asihatt, Comy. Nigakaishotte254 The Book of the Sives — [rexrii, 356 ‘Dhstuuma for this life, for other worlds, bidding “Come see,” leading onwarda, knowable to the wise by its relation to self. ‘Then agsin, mappoce there's or otherwisc . . .j suppose theze three have some hold . . . oF otherwise... would you know in each cose that that was 59? “Surely, sir’ “Well, when you know it, tInss is Dhamna for this life, for other worlds, bidding “ Come see." leading onwards, knowable to the wise by its relation to self “This is indecd wonderful, sir! . . Henceforth, till life ends, I will go to the Exalted One for help.” ‘hatred, infatnation § vi (48). The sume (U) ‘Then a brahman appecached the Exalted One. greeted him in like monner, eat down and? .. ask how Dhamma ‘was for this life. . “Answer my questions as you think fit, brihmen. How is ith yom: dn yon know when you are passionate or not ?” “Surely, Master Gotama.’ * Well, whea you know it, thus Dhammu is for this life... - Again, do you know when you hate, are infatuated . . . oF otherwise. . .; or when there is self-defilement® in deed, word and thought . . . or otherwise ? “Sarely, si. ‘Well, when you know it, thus is Dhamma for this life, for ‘other worlds, bidding “ Come see,” leading onwards, knowable ‘to the wise by its relation to self” This is indeed wonidesful, Master Gotama!.. . Hence forth, till life ends, T will go to Master Gotama for help.” it vii 49). Khema, Once, when the Bxalted One was dwelling near Sivattht, at ‘Jeta Grove in Anéthapindilka’s Park, the venerable Khemat Tahanmag. Hl Gat rept, + Kayeonntoo “« Khema doss not seem to be mentioned elsesrhere and the Comy. i silent; two Sumanas are mentioned in Thug. Of. K.S. ii, 107, “Kuemoka.” vv, 49] Dhammika 255 and the venerable Sumana dwelt in Andhat Grove, nese Savatthl. And they went and visited the Exalted One, saluted him, and sat down at one side, So seated, the vener- able Khema seic to ham: “Tord, whatsoever monk is arahant, bas desteoyed the cankers lived the life, done what ought to be done, eet down the burden, fousd le lighest goal? Acotroyed boootning’s bonds, and is in high gnosis released, to him there ecmes no thought: “There is ons tetter than T,"? aor “There is one equal,” nor “ Thoro is ane wars ‘Thus spoke the venerable Kherns and the Master approved; and seeing that, the venerable Khema got up, saluted the Exalted One and took his departure, passing him by on the right. ‘Now, not long after he had gone, the venerable Suman snil this to the Exalted One: "Lord, whatsoever monk is arahant, has destroyed tho cankets lived the life, done what ‘ought to be fone, set down the burden, found the highest gain, destroyed becoming's bonds and is in high guosis released, to him there comtes uso dhuwglts "There is none better than I,” nor “‘There is none equal,” nor “There is none Thue opols the venerable Sumans and the Mactor approved: and seeing that, the venerable Sumana got up, saluted, and took his departure, passing by on the right. ‘Aud shorily after they had gone, the Exalted One addressed the monks, saying: ‘Thus, monks, do clensiaea declare gnosis the goal is told, but self is not mentioned. Yet there are some foolish fellows here who declare gnosis braggingly, it seems. Afterwards they suffer remorse wasters Cheng, 1397998; Deals Ranta! P Amueppailiea-datthe. Uf. Deis 804 MCA, 2 Athi me segs ee Dectir. 900; Dlx, § 1116. Comy. calls these ‘maid conceit Sine pare, rocute at Po. 4 1895 of: Act, 218; 08. i, 198.4. la play om tho words in the text, ftho and atid, CY. nleo Mrs. Davide’ Buddihiom, 216; f. Mitinda, 390256 The Book of the Sires — [rexr ili, 359 None greater, less, the same "these sway them not: Lived is the godly life, ended the being bora,t And from all bonds released, they journey on.” § viii ©O). The senses. ‘Monks? hon soaee-control is not, virtue perforee! ie Aestroyed ia him who has fallon* away from vonoe-control; when virtue is not, right concentration is perforee destroyed im him . . .; when ccncentration is not, true knowledge and insight are perforce destroyed m him; ‘when true knowledge and: jasight axe not, aversion and dispassion are perforce destroyed in him; when aversion and dispassion are not, eutaucipated Ravwlelge aud husight ate poaforce destroyed in him sho has fatlen away from aversion and dispussfou. ‘Monks, imagine a tree with branches and leaves fallen away ts hnds come nat to maturity, nor its hark, sapwood oF heart; even so, monks, when the sense-eontrol is net, viroue is perforce destroyed. . . . Monks, when sense-control exists, virtue perforoe thrivest in him, thriving in sensecontrol; when there is virtue, coneen- tration perforce thrives... .; when concentration—true know- ledge and insight; when trve knowledge and insight—aversion and dispassion; when aversion and cispassion, emancipated Knowledge and insight perforce thrive. . Monks, imagine a tree with thriving branches and leaves: its Dads, bark, sepwood and beet come ly mabusily, even so, monks, when sense-control exist, virtue perforce thrives. .. § ix 61). Inanda, ‘Now the venerable Ananda visited the venerable Sisiputta, rected him and, after oxchanging the usual polite talk, sat down at eno sido, So esatod, tho vonorable Ananda eaid thie to the venerable Siriputta: * Of. Sn, O84, + St it. + Soa nbowe V,§ 28 and referees thee. + Hat upanisay, Cony. -upanisanyry, Oa A.iv, 9: china pacaye © Pisganna, foun V pd, to fl © Sompaiva. viv, 51] Dhammika 257 “How, reverend Sériputta, may # monk learn new! doctrine and doctrines learnt remain unconfused, and old doctrines, +o which erstarhile he was mentally attaned* remain in use and he get to know something not iowa %” “The venerable Ananda. is very learned: let the venerable ‘one iluninatet this." “Well thea, reverend Sariputta, Usten, pay good heed and I will speak.” “Yes, sit,’ he xejoined; and the venerable Ananda sai “Gonsider, revercad Siziputte, 0 monk who masters ‘Dhamma: the sayings, psslms, catechisms, sorgs, solemnities, speeches, birth stories, marvels end runes—as learnt, a rwasterad, he tonches others Dhamma in detail: as learn. as mastered, he makes others say i in detail; x learnt, a8 mastered, he makes others repeat it in detail; as leernt, 3 mastered, he ever rellects, ever ponders over it in his hhoast, mindfully he pores on it. Wherocoover abide elders, learned in traditional lore, Dhamma-mindore, diseiplins rinider, epitomiots, there ho spendo Was;? ond visiting them from time to time, questions amd inguires of them: “This talk, air, what, verily, is ite aim "and their reverenecs disclose the undiscloced, raake, as it wore, a causeway! where Uere is none, drive emay doubt concerning many pexplezing things. In this way, reverend Siriputta, & monk may learn new Anersina, and dontrines arnt remain uncunfused, old doetzines, ‘to whieh erstwhile he was mentally attuned, remain in wseand he gets to know something not known, Yet, ok Bee ® Cost samphutta-yitbi. Cony, eitena phusita-pulba, LU. “hae heard mosh” 4 Gf.above V, § 190. "OLY, §73. Epalogamic duanona.arara vineya-chers matkasthira; ef ay AVE ‘On tho last Comy. observes: dhe pitinaldtha-dhara. 7 Yassam wpe, that io the rainy season, Lent; thie aoa four month, Jane to Ootobor, an’ monks then may not travel; thus it i a Retest, bot I borzow the short Sintalese word. © Or ‘meaning Aneuttin-baley wldsikaron, fom Vten ond Vir. os uw258 The Book of the Sizes — (rexr ii, 362 “ Bxcelleat, amazing, reverend sir, i all this thet has been so well said by the venerable Ananda; and we will mind that, the venerable one is endowed with these six things: ‘The veneruble Ananda masters Dhamma: the sayings, pssls and the rest; the venerable Ananda teaches: others Dhomms in detail, as learnt, as mastered; the venerable Ananda makes otbors sey it; tha venerable Ananda makes others sepaat it; she venerable Ananda mflects, ponders, pores oa it; wheroscever Inarned elder sbide, there the Venerable Ananda sponds Was,and he questions tev. “This tall, sir, whats its sim {and they disclose the undisclosed, take a causeway where thoro ie nono, drive away doubt con- veining mony perplesing things.” §x (62). Phe noble, Now brihman Jannssopi? approsched the Exalted One, greeted hima end, after exchanging the usual polite talk, set down at onside. So seated, he suid: ‘ Master Gotams, what's ‘a noble’s win what's ie quest, what's his resolve, what's his ‘want, what’ is ideal” “Brahman, wealth’s o noble’s aim, wisdom’s his quest, jpower's his resolve, the earth’s hie wont, dominion’s his ides.” "Aud @ brdhmon’s, Master Gotoma, what's anes. and the rest. .? ‘Weaith's his wim, wisdom’'s his quest, mantsus are bis vocatve, aactifices his wat. Brahma-veorld is his idpal.” “And a housebolder's, Master Gotama . . .? ‘Wealth’s his aim, wisdom’s his quest, craft's his resolve, work’ bis want, work's end is his ideal.” “And a xoman's, Master Gotams . . 1° “Man's ber aim, adornment’s her quest, @ son's her resolve, to be without ¢ rival is her want, dominion’s her ideal 7 Or meaning” 1 He lived at Manassa in Kola; eco Ji, 2855 M5, 16 A.3,065 8.38, 76, ote hipnmya. upaviara, adhithana, wbhinivess (Comy. and wt aleo vinive), yarigesina. Tfenapati. Cony. with eZ sopetti, but Sit. -sapati. omy. lobscevea: abe thinks dapat hutedekikd "va phare wseyyan- fi, vv, 52] Dhammika 259 “And a thiel’s, Master Gotama . . ‘Booty’shis aim, capture’shis quest, a caravan’shis resolve, darkness is his want, not to be aeen is his ideal.” “And a recluse’s, Master Gotama . . .?° “Patience and forbearance are his aira, wisdom’s his quest, ‘virtue's his resolve, nothing's! his want, Nibbna’s his ideal.’ “Wonderful, wondertul, Master Gotema! Verily, Masver Gotama lnows the aim, quest, resolve, want and ideal of nobles .. brébmans, householders, women, thieves and recuses | This ioindced wonderful, Master Gotame . . . and from hence forth, till life ends, I will go to Master Gotama for help.” § xi(53). Barnestuess® ‘Then another bridiman visited the Exalted One, greeted him, exchanged compliments and sat down at one side. So rented, he wsid* “Master Goreme, is there one thing which, when msde become, made to increase, embraces and establishes two ‘weals: wea] here and weal hereafter ?” “Where is, brabman, . . .” ‘What is it, Master Gotama . . ‘Verily, eamestness, brihman, is the one thing which, ‘when made become, made to merease, embraces and estab- lishes two weals: weal here and weal hereafter. Brihman, as the footmarks? of all prowling* creatures are adinitied iu ua eleplaul's aul the eleplant’s foot io vwuuted chief;s0 earnestnessis the ono thing which, when made become, made to incresse, embraces and establishes two weals: weal ore and wesl hereafter ‘with Comy. and S«. for 6- in text. + Appamada (‘Appandéene sompiicthe'—ayny Tathigalana pee- ina ed) mee Bale D1 mou die andy we eke Pharma, a ee thing, of- Dis, 272 end rof. thero: Ti 16, There ate six smiles, Thence this suti's inclusion. 2 Pai her‘ charscteristios’ or ‘footprints’; of. K.S, and 2h 8.4, 34, from «gam, with intensive ja; of jagt. * Bee. wis our text omita "in sie, other texts incinde,260 The Book of the Sizes — [rexr ii, 364 ‘As! all rafters in a peaked house reach to the peak, slope to the peck, unite in the peak, and the peak is counted chief; 50 earnestness ‘Asa grass-cutter, on cutting grass. grasps it at the top and bakes it to and fro and beats? it about; so earnestness . - Ast in cutting mango fruit by the stalk, all the mangoes clusteringthereon come swey wita the stalk: 0 earnestness. « -AsS every petty rajah becomes a follower of the Wheel-tarning sajah and the Wheel-turneris counted chief; so earnestness « « « ‘As? tue ight of the stars is wud word w sixteenth part the light of the moon and the light of the moon is counted chiefs 0 earnootnees, brébuaan, is the one thing which, when made Tbooome, mado to inonsase, ombeaces anv ootaliches twa weal: ‘weal here ara weal hereafter. § xii O4). Diannita? Ono», while the Exalted Ono was awolling on Mount Vulture Peal roar Rajeguba, the venerable Dhammaika was a lodger in hio native distriet® Ard there were there altogether seven settlements Now the venerable Dhammike went about insulting the aoaks who visited, reviling them, anneyiag thom, mdging tess, veaing them with talle; and they, co treated... Geparted, nor settled there, Lut quitted the lodging, ‘And the local lay-disciples thought to themselves: ‘ We're Ta, 8,4 3. Baidaj, laf: dewine indica (Beds Si. Dich), 5.8, 192 2 Se and Com, nice; the letter gives the variant apple lnerving: he beats on his armor en a tee, Sri ao, il, 190; gf Pm 380 Da, 925 8 8rd ds v.28 HIT #1 Yo ef As 11; Jv, 08. duke the Dhammike of Pag. 208-808; Bete. 185. Dhar- eis to ave anv ary but forge the gem Be feet *pomaknam” for our “fal Dhar.” He vefors to the ‘rubtan rw.” ‘Soo below. Pom. 442 refers to lny-dieiple tolled Dhemsike 1 Falchnd and Bhima cof M.i, 146, Comp: esilent ers, te oo AM, *jitethina,.odservirg shat Kapilavatthu wes the ini * Preunens ofthe mosostey. ve 54] Dhanmika 261 ready enough with the requisites—robe, alms, lodging, medica ments—for the Order; yet visiting monks depart, nor settle here, but quit the lodging. What's the cause and reason for this?’ And they thought: ‘It’s the venersble Dhammika! ‘He insults the monks, reviles them . . . and vexes them with talk. Suppose we send him forth.’ So they went to the venerable Dhamamika anc std to him: Sir let the venerable ‘Dhammika depart, long enough hes ke lodged here” And the -veneralile Dharnmika left that lodging. for another. ‘There, tins, hn inwilled visitors». ard the laymen bade him go forth, seying: ‘ Depart, sir, you have lodged here long enough I" And he went to yet another lodging ‘There, tan, he incolted visitnre ard thore the Inyman bade him go forth, saying: ‘ Six, let the venerable Dhammiks, leave all seven local lodgings ‘Then thought the venerable Dhammika: ‘Iam eent forth by the local lay-disciples from all seven ledgings of my bixth- place; where shall I go now?” And he thought: ‘What if T visit, the Exalted One? &0 the venerable Dhammika, with robe und bow, deysrted for Hijagahe, ard in due time came to Mount Vulture Peuk near Rojegeba; and approaching the Exalted One, seluted and sat down at one side. ‘And he Eadie One ai cw has, ou seated. Wall, as Dhanmike, whence como you?” “Lord, I have been sent forth by the local lay-felle from the coven lodgings of my native district * “Come now, brahman Dhemmike, what's thet to yout No matter where they have sent you forth from, you have gone forth? thence to come to me! Tn? times past, trahman Dhammika, when seafaring « Pobbijenti and podbajto; there is a word-play; the latter means leo, gone forth into the Onder, made » monk, ordained. # Thisrecursat D.i, 292s ef. Jil, 126,207. Comy. rnys she bid was “auarter’ crow. In the (poasibly allied) story of Nosh sending ‘ov birds from the ark, the xavea did aot return though it sighted bho land, A fire-dssein wan weed of the anteught mantel, one who Jina not sighted the buyond': K.S8. iii, 140 (8. ii, 168). (Ji, 267 a6 Dai, 657 ieealled Dharamita-edyesn jitka)262 The Book of the Sizes [rexr ili, 68 rmetchanta pat to sea in sbips, they took with them a bird to sight land. When the ship was out of sight of land, they freed the bird: and it flew esstward and westward, northward and southward, upward and around. And ifthe bird sighted land near by, it was gone for good;# but ifthe bird saw no land, it returned to the ship. ‘ven so, bri’yman Dharamika, no matter where they have sent you forth from, you have gone forth thence to come to me. ‘Long #go, brian Dharnmika, rajah Koravya® had a king- Vanyan tree called Siewdusi,¢ mul Une shade of ite wide spread! branches wat cool and lovely. Its shelter broadened. ‘o twolve leogues, ite zeots spread to five and the great fruit Ghervof wae in veping—ae hig o# pipking! wax the aweet, fruit, clesr and as ewoct os the houey of bees? And the zajoh and bis concubines enjoyed one portion of Steadfast, ‘the army another: the town and country folk enjoyed one ‘portion, reclases and godly men one yortion, and oxe portion ‘the beasteand birds enjoyed, None guarded its fruitand none Ihurt another for its fruit. Now there cime # man who ate his fill of inut, broke branch and vent his way. Thought the deva dwelling in Steadfest: “How smazing, how astonishing tls, thst # mau shvuld be sy evit as be Licak ‘branch off Steadfast, after eating bis ill! Suppose Steadfast ‘were to bear no more frit!” ‘And Stcadfact bore no moro fruit, Ther, britman Dasmmike, rajoh Koravya visited Sakke, ‘king of devas, and said: “Prey, your grace, know you that Stosdfast, the king-banyan tree, bears no fruit ?” 1 eat semontd, but Comy. an well sina, # Tathapatato. | This may be the half-mythioal Pafichilo king, Kraivya, C.21!- 4,121 « Suppasitha, 8.40, Supatitbe was a sbrinencsr Rajegaha, Vin. 4,38) * Patousakha; soe Mod. SU Dict aw. Vpate 4 Tika thtis. Comy. tasduldjhakasss bhattpaceneth ali 2 Khuddoy madhup, Com. Khudde-makthikahi krtay dandaka- nadbun. v1, v, $4) Dhammika 268 And Selcka, the deva-king, worked a work of mystic power so that there came a mighty wind and rain which smote Steadfast and overturned him. And the deva dwelling there ‘was full of grief and desptir and stood hesile Steadfast, weep- ing and lamenting. ‘Then brihman Dhammika, the deve-king, Sakka, preached the deva of the baaysn treo and said: “ What alle theo, deva.. .1”” “Your grace, a mighty aguall has come and overturned my home.” “Came that squall, deva, whilst thou? keptest tree Dhamumne ?” "Dublin, your giaue, Keeps a tree tree Dherame 2” “Just thus, deva: The grubler takes te roots, the stripper the bark, the plucker the leaves, the pisker the fruit, nor therefore ia there any onvae far the deva ta mope and pine— thus keeps a tree tree-Dhsmma.”” “Your grace, I was not keeping tree-Dhamma, when the squall came and smote and overturned my home.’ “Yet, deva, shouldst thou keep tree-Dhamma, thy home would be as of yore.”” “Thon I will keep tree-Dhamma, your grace; let my home bbe as of yore I” And, tratman Dhammike, the deva-king, Sakka, worked a work of mystic power and there came a mighty wind and rain which set up Steadfast, dhe kingr-bunyau Lies, and bealed? his roots. Did you, even so, brékman Dhammiks, keep recluse. Dhotme, when the Ieea! Iey-folk sent you forth from each of the seven lodgings of your birthplace ?” “But how, lord, keeps o recluse recluse-Dhamm “Thuswise. brahmaa Dhammika: 4 reclose rotums not 2 Bhavona, bount. * Apt mu ftom... Aitavi: +0 sso Se, Comy. explaine: api ww sae, aud we should pechaps read fo0ay. 2 Sacchavind. Comy, aménauechavin' the Burmese el anhavinis cf Mii, 216, 250.264 The Book of the Sives — (rexrili, 37x the insult of the iusulter, the anger of the angry, the abure of the sbuzori—thas koeps a recuse recluse-Dhamme.” “Pao trae, led, I kept not rerhco-Dherma then tha lara Jg-foll: cent me forth from the saven lodgings.” “Long ago, brdhman Dhammike, there was a teacher named Brizht-Dyes.? a course-sctter, freed of lust's passione. ‘There were also Maimel-Mute* and SpokeRim' and Tilles® fond Muhout? and Light-Ward.t all course-sciters! freed of Just's passions. And to each of these teachers there were many hurdreds of disciples; and they taught their disciples ‘Dhamma to win fellowship in Brahma’s work, Now those ‘whose hearts gladdened not at the teaching, on the breaking up of the body after death, came ro the wayward way, dhe ill way, the abyss, hell; but those whose hearts gladdened at the teaching, after death, came to the happy heaven-world. Now what think you, brihmen Dhozmnilin, would a man eget grect demerit, were he, with ill wit, to insult, revile these six teachers, coursesetters, freed of lust’s passions, or the many hnmdveds of the disciples of their orders ? * Sarely, lord” ‘Indeed, brakman Dhammika,he would « . .; but be would beget groster demerit were he, with ill wit, to insult, revile person with vision And why? 1 declare, brabman, that in the reviling of cutsiders there is not &0 great a pit! 2 OF. A. 215, Uomy. aad 8. read, rigaty, roventay. # All hie recurs at div, 185; of. also 103. The Dhamaia taught is that of the Bothisat, the Amily-Dhamma; see J. iy 60; 'r, 490; i ig Hrahmavihéra doctrine, Bp. 257 ff. Probubly the six sages are rebirthe of the Bodhiest. Com. fallen. Sunata, 0 Cony 5-1, 38, 89. 4 Magapebiha, 5, 463i, 1s Car © dpanemi rola. ae lvking. + Hethiptla, J, 45; * obiple, Di, 20 fs Ji, 48; Digthi-sampanca, Com. eotéparna 18 Bremupin Ahantip. Cony. cttano qur-Lhonanay: possibly the read- ing is invorrect but Se. and our toxte so. That Cony. gives the right ‘manning ie confirmed by abtkoto; guna-thananene (Comg.) in the last line ofthe pit. vv, 54) Dhammika 2065 dug for oneself as in the reviling of one's fellows in the godly life, ‘Whorefore, brihman Dhammike, train thus: We will think no ill of cur fellows in the godly life. Verily, bratman Dhammika, you should train yourself thus. Brahmans were Bright-Byes, Maimod Mute and Spoko-Rim, A teacher Tiller and a prince’ Mahout, ‘And Light-Ward, lord of bulls? the seven's house-priest: Six pastefameil Ueackers who in harmleseness, Not fetidness,? by pity freed, lust’s tomas O'ercame, lust’s passions purged, Drahma’s world won, So too their many hundred followers Unietd and by pity treed, lust’s bonds O'ercame, Iust's passions purged, Brabma’s world vor: Who with ill-foshioned wit revileth them, Sages ot other sects, lust-freed, composed — ‘That man shall great demerit thus beget: But-who with ilMashioned wit revileth him, ‘The view-won monkedisciple of th? Awake ‘That man by thar demerit greater mskes, 2 Miers the Jilabas all him Kure, * Qeuinda, Dial. ji, 200: * Steward"; he was the chaplsin, purohite, to rajah Rec and his ix friends with whom he (Repu) eared hie kingdom; our Comy, refers to this sory. Teideea gurthan Comy. odhdna-gondhe Howeevat, awn Tights Ward in the Digha story did not understand this word when used by [Brabaet the Eterusl Youth ? Iguotothe Rhys Deride translation: “What mestiat thew by “foal adoure sony ane," 0 Beal? Hose Tunderstand thee not. ‘Tell what thoce signify, who Inowest al Anges and ies, deceit and treachery, Scthhnnes, salon and jealous. Greed, doubt, and lilting hanés "guinst fellow men, Lasting and hate, delness and pride of life— ‘When yoked with these man is of odour fou!, Tll-losaed, and chet out rom the hese’ of Pethn. © Karane vimsté. Com. karana.jjhana vimslta; this is the wecond brokma-vihane, godly state200 The Pook of the Sixes — (rextiti, 373 ‘Vex! not the righteous, rid of groundless views,* “Best man o” th’ Ariyan Ordor ” him they call; Nor where lust’s passions are bu: wholly atilled:> Nor where the senses’ edge is blunt:t nor where Faith, mindfulness, zat, calm and insight sway: ‘Who vexes such, firstly is burt himseli; ‘Who hurts himself, thereafter harms anothers Bat who wards self, his outward! too is warded Hence ward thyself, digging no pit, e'er wite.” Cuarres VI.—Twe Gaear Cearren. $4 (65). Sona, ‘Thus have I heard: Once, when the Exalted One was welling near Bajagaha, on Mount Vulture Peak, the venerable Sona? dwelt in Cool Wood near Rajasahs, Now the vencrable Sona, in solitude apart, communed thus in his heart; ‘The Exalted One's dicoiples live in active energy and Iam one of them; yet my heart is not detached and free of the cankers. My Teuuily is rich end T ean enjoy riches and do good; what if I were to forsake the trainiig and ‘urn to low things, enjoy riches and do good ! ‘Aud dhe Daaled Oue, kuwwing im is own eart the venerable ‘Sona’s thoughts—as a strong man might stretch his bent arm oF bend his stretched arm—left Mount Vulture Peak and ap- eared in Ceol Wood before the vonerablo Sona, And sehen 3 Ma eadhuoripay aside, P-BD. euggosts nz should be emitted, bat eo en. dunia: the moaring of dside here ie tho wame ao ot iy 6. * Dithiwhana- (Comp. eaye tthe O3))-D. i 1 ff). Thu meshnate is sefere to, * The Nonteturner ie referod to. # Abihate, Cony. guna-tharanens. 9 Thisie Sona Koliviea; 200 Brake. 275 ff. the whole outta recurn at Vin. i, 179-185. wheres fuller wersion is given; Pint. offre no comment fon cur part. "Uur Vony. explains that these thoughts arose owing tohis hoving walked up an dawn (til bie feet bled), without avail © Sitevans, Comy, sayeit was a cemetery, 4, V4, 55) The Great Chapier 267 his seat was ready, the Exalted One sat down; and the vener- able Sora, after saluting, also sat down—at one side, ‘And the Exalted One said to him, so sented: Sona, did you not thus commune in your heart: ‘The Exalted One's disciples live in active energy and I am one of them: yet my heart is not detached and iree of the cankers . .. what at I were to forsake the training snd turn tolow things . . .”" * Yes, lord. “Bethink yom, Bona, were yoa not in the eld dayo at home, clever nt the Inte’s stringed musie ? * Yes, lord.? “And huthinle yon, Sapa, whan your hita's airings were overstrung, was your lute then tuneful and playable 1” "No, indeed, lord.” ‘And bethink you, Sopa, whon your ur over-lax, was your lute then tuneful end playable !” No, indeed, lord.” ‘But when, Sona, your Tute’s steings were neither over- strung nor over-lax, bat keyed to the middle piteh,* was your Ite then tuneful and playable " Surely, lord “Byen #0, Sona, energy, when overstiwng, xls fa Sarey, when overlax, in idleness. Wherefore, Sona, stand fast in themean® of energy; piorce the mean in these) ofthe faculties; and thoroin grasp tho real worth. ¥ Comy, quotes the following Salle s373, tayo gimd, mucchand ebaviscti, Pihind Ldnapatnay, hn! ele eararmaydaley. [Seren notes, three soalen and one and twenty tones, ‘Forty-nine stops —ruch isthe ecope of music) PED. generally omits theco terme, but see Childers ev. sare, quoting Abhidhina.ppadipiba, * Same gune patsthia + Pin. and Ss, read tiriya-somaty with text, but Comy. samatiay, explaining a0; but sce Vien, 129 (el. 160), indriga-samatie-; our Comy: rele o thin passage, Soo ot, Bret 277 4 Nimisap, the salient festurein anything. ‘This has nothing to do ‘with the tera i Inter Jhana technique ings wore258 The Book of the Sixes ‘rexx ii, 375 “Yes, ord.’ And the Exalted One, after charging the venerable Sone with this counsel—as a strong man might bend his arm to and fro—left Coo! Wood and sppeared on Mount Vulture Peak ‘An presently! the venerable Sona stood fast in the mean of energy: pierced the moan is the faculties; and graeped therein the mark: ard living lone, secluded, earnest, ardent, resolnte, entered and abods, not long after, here amid things seen, by Me own power, in tho realisation of that end above all uf the godly life, for the sae of which elansmen rightly go forth from the home to the homeless life; and he knew: ‘ Birth is coded, the godly fe lived, done ie what wao to bo dene, there is no more of this.” And the venerable Sous was numbered among the arsharts. Then. huving won to aruhantship, che venerable Sona ‘thought: ‘ Suppose I visit the Bxalted One and declare guosist near him!" And he went to the Bxalted One, saluted him, and sat down as one side; and s0 seated, he said: "Lord, the arahant monk who has destroyed the eankers, lived the life, done what wes to be done, sct down the burden, ‘wou self-weal, shattered life's fetter anc is freed by perfect ‘gnosis,? has applied aiuseit to six thmgs: to dispassion, de- tachment, barmlessuess, destroying creving, destroying grasp- ing and to non-delusion, Perhaps, lord, some venerable person may think; “Could it be that this vonerable mon bas applied himself to dispassion relying on more faith alone?” Let him not think so. Lord, the cankerfmed) monie, wha has lived the I to be done, whe sees naught in bimself to be done, naught to be added to what has been done,t—by the fact of being passionless, has applied himself to dispession by destroying passion; by the fact. of being without hatred, has spplied done what was himself to dispussion by destroying hatred; by the fact of v1, V4, 58) The Great Ohapter 209 being without delusion, has applied hitaself to dispassion by destroying delusion. Or he may think: '* Could it be that this venerable man has applied himself to detachment while bankering after guns, favours and flattery .. .; to harmlessness while back- sliding from the true, holding rule and rte (as eudicient) . . to destroying craving. 5 to desiruyiing grasping» « «3 to non-dehision, holding rule and rite as suficient 2" Let him not think so. Lord, the conkor-freed monk . . ., by the fact of boing without parsion, hatred, delusion, has applica himself to deachment, harmlessness, destroying raving, destroying grasping, non-delusion, by destroying passion, hatred and delusion. Tord if objects coguizable by the eye come very strongly into the range of vision of a monlk, wholly freed in mind, they obsoss not his mind and his mind is untroubled, firm, having won to composure; and he marks their set, So, too, sounds eoguizable by the ear . . . smells by the nose. . - tastes by the tongue . . . contacts by the touch . . - and ideas Uy the mind. . ., be marks Uheis wet. Imagine, lord, a mointain orag, cloftless, chasmless, rmoscive; and a equell to como very strongly from the east: it would not chelio, nor rook, nor stir that crag. Or wore a squall to come from the west . . . ftom the north . . . from the south, it world not shake, nor rock, nor stir it, Bven 0. lord. if objects cognizable hy the eye come very strongly into the rauge of a monk's vision—one wholly freed in mind— they obsess nut his auind und his mind is untroubled, firm, having won to composure; and he marks their set: 90, too, of sounds, smells, tastes, touches and ideas. Dispassion, mind’s detachment, harmlessness, Grasping’s and craving's end. mind undeluded: ‘Who hath applied himself to these, hath seen Sensctions' rise*—hia mind ia wholly froed; Of. A. iv, 404, vith 8 dierent sunne. * Ayan’ uppiday, Comy. dyslandsay uppldei ex eoyat on, the iso and set.270 The Book of the Sizes [rexz iii, 378 And ix that monk, calmed, wholly freed, naught need Be added to what's done, naught due ie found. As massive orag by wind is never moved. So sights, tastes, sounds, smells, tonches, yea, the things Tamged for and loathed, stir? not a man like that; Hin mind stands frm, roleasod; he marks their net.” §15 68). Phagguna.? Now at that time the venorable Phagguna was sick, ailing, vory ill; ond the venerable Anenda went to the Exalted One, saluted, and sat down at one side, So seated, he seid to the Exalted One: “Lord, the vencrable Phapgusa is sick, ailing, very ill Good were it, lord, if the Exalted One were to go and see the venerable Phagguna out, of compassion.” And tha Rrralted Ona nnnsnnted hy ailenee. ‘Then in the evening, after he had come from solitude, the Huslted One visited the venerable Phaggura. And the venerable Phegouna cow him coming, when he was some ‘way off, and stirred* on his bed; but the Exalted One spoke to him and eaid: * Hnough, Phagguna! Stir not on your bed. Are there not these sents here prepared already ¥ “I will sit, here.’ And ne at, down on the seat prepared, So seated, the Exalted One said: “T hope, Phagguna, you're bearing up, keeping going ‘ab rour aches ond pains grow less, nob more; that there are signs of their growing less? not more ®” “Lord, I can neither bear up nor keep going; my aches and pains grow grievewely mare, not Ieee; and thera ate nigne of their growing more, not less. Lord, the violent ache that racks my head is just 4s though some lusty fellow chopped at it with » sharp-edged eword; Of. Dip. 81; Thi O49 fu; Mal, 86 (quoting). + ppavedhent, In the simile above, eampavadheyya, + 5.19, 62. 4 9.415, 129; 4, 8; ALi, 108. 4 Weebould rand senators. Com. utindlinon dasse * Posiklamosinay, finality of rooting, vt. health; see KS ii, 102m, len rrour at Mii 193; 8. $v, 505 of also Afi, 29,9. vi. V4, 56] The Great Chapter on Jord, I can xeither bear up nor keep going; my pains grow more, not less; and there are signs of their growing more, not, Jess. ‘Lord, the violent pain ia my head ts Just ws doughs swe lusty feliow clapped a stout leather strap about is lord, T cannot bear its. .« “Lord, the vielen oteb that choots threugh my stomach js just as though a skilful butcher o his apprentice gutted it with a carving knife; lord, T cannot bear it. « . Tord, the fever of my Lody is just as though a couple of Iusty fellows bad seized a weakling by his limbs and toasted hhim and roasted him over a fire-pit; lord, I caanot bear it «and there are signs of the pains growing worse.” ‘So the Exalted One instructed him, roused him, gladdened him and comforted him with Dhamma-talx, then rose from his seat and departed. ‘Now not long atter the Exalted Oue’s departure, the veues~ able Phogguna died; and a the time of his desth his feculties ‘were completely purified “Then went the vearrable Ananda to the Exalted One, saluted him, and sat down nt one side, So seated, he said: ‘Lord, not long after the Bxalted One left, the venerable Phagguna died; and ot that time hie farnlties were completely purified” “But way, Anands, should not the faculties of the monk, Phagguna, have been completely purified ? The monk's mind, Ansuds, had* not been wholly freed from the five lower fetters; but, when he heard that Dhamma tesching, hhis mind was wholy freed. "There aro these six advaulages, Ananda, wp hearing Dbamsma in time, in testing its goodness in time. What six? Consider, Ananda, the monk whose mind is net wholly. freed from the five lover Lellein, but, whoa ying, is able to 260 the Tathagata: the Tethiigeta teaches him Dhamma, lovely in the beginning, lovaly in the middle, Iovely in the end, ite igeodnoms, to significance; and maker mown the godly life, 2 Olkay avimuty whos, phupertet272 The Reok of the Sixes [text ii, 382 wholly fulfilled, perfectly pure. When be hes heard thet ‘Dhamina tecehing, hisaaind is wholly reed from the five lower fotters. This, Ananda, is the first advantage in hesting Dhcmma in time. Or... tough not just able to see the Tathagata, sees his disciple, who teaches him Dhamma... and makes Imown the godly life... . ‘Pheu is his mind wholly froed. This, Anands, isthe second advantage Gr... though not able to see the Tathigata or his Jiociple, sortinues to rafiet in mind an Thamma, as beard, sa learnt, poniers on it, pores over it. Then is his mind wholly foeed.... ‘This, Anande, is the third advantage in testing its goodness in time. Consider, Ananda, the monk whose mind is wholly froed from the five lower fotters, whose mind is not wholly freed? in oopect of the complete destruction of the root (of becoming); ‘who, when dying, is able to see the “Tathagata: the Tathaga:s teaches Lim Dhsmua . . . makes known the godly life. . Whon he bas beard that Dhamma teaching, bis mird is wholly frood in respect of she emuplele destruction f the root of becoming, This, Ananda, is the fonrth advantage in heoring Dhara in time (Ore + + ko cose the Tathiguta's disciple, who teaches him Dhamma... Then ie his mind wholly freed. . ‘This, Auonda, is the fith advantage « Or. . . though not able to ace the Toshagata or hie disciple, ‘ever rfleis in mind on Dhamma, as beard, 03 learnt, ponders fon it, pores over it, And as he does to, bis mind is wholly frood as to the corupleie desteuction of the root of becoming. This, Ananda, is the sixth advantage in testing ite goodness intime, Verily, Ananda, these are the six advaitioges in hearing ‘Dhammns in tis, a vesting ito yuerdueas i time.” » City avimutiay hot, $e. a0, but Comy. with el. adhi-, ebserving fp TLE ye have nanny arate ptens adhd Bot AES nut J think the comment wakes ab A. iv, 288, eilay bine 'dhimutio Deiter sense Hf vo roxd weet. vives} The Orent. Chapter 273 Si OT). The six reeds) Once, when the Exalted One was dwelling on Mount Vulture Paak neat Rajagsha, the vonsrable Ananda approached hive, saluted, and eat down at one side. So sented, he said to the Exalted One: ‘Lord, six breeds have been declared by Pirane Kessapa? the black, the blue, the red, the yellow, the white aud the Purest shite, Lord, here is the: black breed declared by him: mutton. buteters, pork-buichers, fowlers, hunters, thugs? fishermen, robbers, cut-throats,jailers, and all others who follow a bloody trade, . Tere is the biues monks who ttve as though with thorn in the side, and all others who profess the deed and doing (theory) Hore is the xed: Jainct and loin oloth folk Here is “he yellow: white-robed householders aad followers of naked ascetics. Here is the white: fakirs and their disciples. Ard here, lord, is the breed of the purest white declared by Parano Kassapa: Nonde Vaccha, Kisa Safkioca and Makdhali Gosdle.? Lord, tliese are the six breeds declared by him.” “But* what, Ananda, does the whole world agree with Piraga Kessepa in this declaration of “ Certsinly not, Jord.” “Well, Ananda, just as men mi " Ghalibhiativeseee Dai, 162, + S10 Dia. 1,09; Da 132. 2 Tula, Comy. darund, vient men. Tt in nctaxorthy thot none ‘wece 20 ‘black to killeattle, Thislirt recur ot Mi 345: Pug. 66. 4 Kaylakasyutiki. Comy, eamond sam’ ele. DA. ele gatos 4 fra eat posnyens Bola paket Bhddens, wbich 1 exppose ‘means that they "hedge thei ways with thorns’; ef. Hosa i, 8. * Kamna., Kriyewilé. See 9.1, 265 m3 g wbovo VE, £38 # Nigmata. + Soe F Dial 5,170, 8715 they wore naked asaetin, Comp. ia silent AA. i, 389 gives no real information about them. See Lil. i, 73: KS. iii, 61, om Matha. ©Of. Moib, 178, alto 1 450, os ue ht thrust a pieoe of meat on 1,78 ms BBs, 170; D.274 The Book of the Sizes — [rexr iti, 384 ‘some poor, needy, unwilling wretch, saying: “Here, sitrah, eat ‘this meat—and pay for it too!”; even so is Ptrana Kassapa’s decleration to shese recluses and bréhmans, made without their consent as though by a foolish, witless numelrull, lacking ccomamon-sente J, verily, Ananda, will declare the six breeds; hear, give heed, I will speak!” "Yeo, lord,’ rejoined the venerable Ananda; and the Exalted One said: + 4nd whas, Anonda, are the six breeds ‘There® are some of black brocd, Ananda, who breed black Dhainina; some who breed white Dhemna; some who breed Mibbine, neither black nor whiter there are some of white Lieel who breed white Dhemma; some who breed black Dhamma; wnd some who breed Nibbéoe, neither black nor white ‘And how, Ananda, breeds the buck breed black Dhamma ? Consider,* Ananda, one retorn in » low-caste clan—pariak, hunter, weaver, whoslvright, sweeper—in s poor fami swhere food and drink are scarce, life is herd, keep and clothing hardly come by; and he is ugly, illfeatured, misshapen and uch afticted, being blind, deformed in hend, leme or crippled; and 18 no recipient ot 100d, dnnk, clothes, camtinges, Sowers, seents, ointments, bed, lodging or lighting: and suppose he wayfare in the wrong way in deed, word and thought— vu dhe Uieukiug up of die bedy after death, he arises in the wayward wey, the ill way, the abyss, hell. ‘Thus, Ananda, some of the black breed breed black Dhamma. ‘And how, Ananda, broods the black hroed white Dhamma Consider, again, ene born in a low-casie clan . . .. who vwayfares in the right way in deed, word and thought—on the breaking up of the body after death, he arises in the good way, the heeven-world. Thns, Ananda, sone of the black Lreed breed white Dhamma, Yc ana. no Re-eenser #0 A. NAB, used of» come + KathiPhijtigo sandno Lathay dhommay eikijiyar. Comp avd D. iii road dBi, bat 8 tert © Thin inal tock see 4.3, 107: ii 88: 8.4, 88. vr v4, 57] The Great Chapter 218 And how, Aranda, breeds the black breed Nibbasa, neither black nor white ? Consider, agoin, one born in 8 low-caste dan. . ugly, illfeatured, misshapen, who has his hair and beard shaved, dons the yellow rob> and goes forth from the home to the homeless lif—thus gone forth, he ride himself of the five hindrances, weakens the mental defilements by insight, becomes firmly fixed in the four erisings of mindfulness, makes become the seven factors of awakening, as they car become,” ond breeds Nibhiva, weithes black nor Tae, Anat, some of the black breed breed Nibbana, neither bleck nor white And how, Anande, Insedle the white brand Mack Dhamma? Consider one born in a high-caste clan: noble, brzhman or householder, owning stately homes, ciches, wealth, domains. wvith gold and silver in plenty, meaxe end service in plenty. ‘orn and grain in plenty; and is well-formed, sightly, pleasing, Dloxsod with a lily like loveliness; isa resipient of food, drink, clothes, carriages, flowers, scents, ointments, bed, lodging and lighting: and suppose be waylare in the wrong way in deed, sword and thought—on the breaking up of the kody after death, Irwerines » .« inmhell. Thus, Auanda, seme of the hive brved breed black Dhamma And how, Anande, breeds the white breed white Dharma ? Consider, again, one so born . . ., Wh waylares in the right way... after death, he arises in heaven, Thus, Anenda, some of the white breed breed white Dhamma, ‘And how, Ananda, breeds the white breed Nibbana, neither black nor white ? Consider one so born. . . who goes forth and rids himself of the five hindrances and so forth. . .; he broods Nibbana, nelther black nor white. Thus, Ananda, some of the white breed breed N'bbiina, neither black nor white, Vesily, Auda, diese oie the six breeda” » Yate bila,270 The Book of the Sixes ‘rexxiti, 387 § i (68). The cankers3 “Monks, © monk endowed with six qualities is worthy of itty, worthy uf ulltings, wusthy uf ubletions, mecb to be reverently saluted, the world’s peerless field for merit. What sist ‘Hosein, monks, the exnkers 40 he got rid of hy control by a monk are got rid of by contro}; to be got rid of by use, endurance, avoidance, ejection, growth, are got rid of by [these tqalities respectively]. ‘And what, monks, ze the cankers to be gotridof by control, hich are got rid of by control ? Monks, censider the monk who with covscious purpose lives controlled by controlling the eve-tacuities, ‘Wheteas, ‘were ke tolive uncontrolled, the cankers, vexatious, tormenting, ‘would tise; since he lives controlled by controlling the eye- faculties, tLe sauhers sv nol. 0, too, as to the facultioo of the ear, nose, tongue, body, mind, . . . Whereas, were he to live uncontrolled in control, the conkers, vexatious, tormenting, ‘woul arise; since helives cartralled in eontrol, the cankers are not. These, monks, are called the cankers to be gotzid of by control, which are got rid of by control ‘And what, monks, are the cankers to be got rid of by use, which are got rid of by use ? Consider, monks, the monk who with conscious purpose uses 1 robe just to ward off cold, heat, she bite of gady, mat, ‘wind, sun, snake, or ust for & covering or loin-eloth; who with conseions parpose ses alms not for sport, enjoyment, adoring or besutifying himself, but just to maintain ard keep the body 1 Qf. the whole sotta with M. i, 9. UP, Dial. i, 4; 8.B.B. xi, 20); ‘our Crmy. in much the same as AEA. §, 78 ff; but vision, the first of seven wigs of riddanes, ein Our suta omittad, lavingsix (‘eerutiny fie Df tei dons 106 well colle wish Duomene). evading IM -the four cankers—kima, have, dithi ovijéoro to bo multiplied by ‘the number of 'wssso-doors in the frst instence—making twen'y four eankors to be got rid of by control. Here caukers "are left uns specifi: any anesil tenceney Ia the Feliglous ile. ee DAS. ra. 292) Expos. 470. Patisentb you's; of. form similar expression Acts xi, 23, vt, v4, 58] The Great Chapter a7 in trim, to abate (hunger's) pangs, to enter the godly life, thinking: “Il crush out cld feelings and not allow new ones to rise, and so blamelessness and comfort shall be mine !": who with conscious purpose uses a lodging just to ward off cold, heat, the bite of gadfly, gnat and ao forth, to dispel the dangers of the seasons’ changes, to enjoy solitude; who with conscions pmrpnse uses medicaments for the sick to ward off attacks of disease’s pains, or on the score of healing. Whereas, were not the usage such, the cankers, vexatious, tormenting, would arise; since the wsageis vuch, the eaakers aronct. Theee, rmonk,are called the cankers to be got rid of by uso, which azo gotrid of by uss. ‘And whet, monks, ars the oankere to be got rid of by on urance, which are got rid of by endurance ? Consider the monk wbo with conscious purpose bears vold, heat, hunger, thirst, the bite of gadfy. gual. wind, wan and snak, the ways of speech, irksome, abusive; eddures the aches ‘und pains thst surge through the body, sharp, zough, piercing, bitter, galling, deadly. Whereas, were not tho endurance such, the eankers, vexatious, tormenting, would arise; since the ‘endurance is such, the cdnkers are not. These, monks, axe called the cankers to bo got rid of by endurance, whisb are got 110 of by endurance. ‘And what, monks, are the cankers to be gob rid of by avoidance, which are got rid of by avoidance ? Consider the monk whe with oonssioue purpose avoide @ savage elephant, horse, bull or hound, s snake, trce-stumpe, thorny brakes, ravines, cliffs, eesspools, middens; who with conscious purpose avoids the forbidden seat, haunt and ovil friends—such that were he to sit there, wander in those haunts, assoviate with those evil friends, his fellows in the godly life might suspect hima of misconduct. Whereas, were rot the avoidance sich, the cankers, vexatious, tormenting, ‘would arise; since the avoidance is such, the cankers are not. These, monks, are called the cankers to be got rid of by twvoidance, which ere gov Tid of by avoidance, And what, monks, are the cankers to be got rid of by ejec- tion, which are got rid of by ejection ?278 ‘The Book of the Sires [Text iti, 390 Consider the monk who with eonscicus purpose allows no holt for the surge of lastfnl thoughts, rids Limself of them, sjocte thom, makox an and of them. sends them to their ceasing; #0 likewise the surge of fell thoughts . . . of cruel thoughts. . . allows xo halt for the unceasing surge of evil and wrong conditions, ride himsolf of them, ejects therm, makes fanend of theta, sendo them to their cossing. Whereas, were not the ejection such, the canker, vexatious, tormenting, world urise; since the ejection is such, the cankers aze not. These, ‘monks, are ealled the cankerato bo got ri of by ejection, which are got rid of by ejection ‘And what, monka,are the cankersto be gotrid of by growth, whe ure yor aid uf Ly growth ? Consider, ronks, the monk who with conscious purpose grows the limb of awakening that is mindfulaess, through solitude, dispascion, ending, to the fulness uf release? the Timb of awakening that is Daamma-testing, the litab of awakening sis energy, the limb of awakening that is zest, the limb of avakening that is tranquillity, the limb of awakening that is cordentration; grows the mb of awakeningthat is equanimity, through sol'tule, dispassion, ending, to the fulness of release. Whereas, were not the growth such, the cankers, vexatious, tormenting, would arise; smee the growth 8 euca, the cankers fare not, These, monks, are called the cankers to be got tid of by growth, which are got rid of by growth. YYerily, tyuks, eusmed with theae six quelition « monk is worthy of gifts, worthy of offerings, worthy of oblations, meet, to bo reverently saluted, the world's peerless field for merit. $v (69). The wood-seller® ‘Ths have Theard: Onve. when the Exalted One wasstaying in tho Reiol: Toll at Nivdika, a householder, a wood-seller, visited him, svhited arxd sot down at one side, So seated, the Batted One said te him e, houscholder, * Vossape-perinaimin: © Lareshommita vt vt, 50) The Great Chapter 20 "0 yes, lord, and in this way too: such monks as are forest- gone, almsmen, rag-wearers—arahents or men won to the srakant’s Way—to them, lord, alms are given by my family.” “But surely, householder, it's e hard thing for you—a Iayman, engrossed in pleasures, encumbered with children, ‘odorous with Kist's sandalwood, decked with flowers and scented vile, aitsy with sive: auid gold'—to tell which are arahants and which have won to the arahants’ Way! Ifa forest-gone monk, householder, be puffed? up, proud, excitable, 8 mocthy specchifie, foretful of mindfulness, net self possessed nor composed, a scatter-brain, rude in sense- governance—he on that. count is blameworthy; if he be not pufled up . . .. but upright in mindfulnese, sel! possessed, composed, one-pointed, controlled in factlties— hhe on that count is praiseworthy. So, too, of the monk dwelling on the village outskirts. . ., the akmsman . . ., the guest... the regowenrer ..., the wearer of the house: holder's zobe.t if they be pufled up... rude in sense governance—on that count they are blameworthy; but if ‘whe contrary, then they are praiseworthy. Neveciluless, oussholder, give alms to the Order. An you do so, your hhoast will beoome tronguil; and tranguil in heart, you will, en tho breaking up of the body aftor death, ezine in the good way, the heaven-world.’ "I, too, lord, henceforth from todey will give alms to the Order.” § vi (60), Cita Hathiscripuita.t ‘Thus have [hesrd: Once, when the Bxalted One dwelt, necr ‘Benares in the Deer Perk at Isipatana, a number of elders, Gf. div, 251; Ud O5. Ber adore V, § 18%: VI, 46. 1 Gohopat inn Abner, the nahn gino hy haeshoer. rot from the mag heap. F Dial. 21, “elbd in Iny attire” ond s0 sito PED. Bu. in both places i silent, “Seo Di, 190 ff; Dah i 256 n. Dv iy 378 sey ho wos tho aca ‘of an slogan! diver quick ot Tearing, nod rofreta the son in four gutta, adding thet the conversation wae Detweea Moggalline aod Eogihita280 The Book of the Sizes (rexrii, 393 ‘who had retumed from alms-gathering, and fed, ant together in the round hall and talked a talk on Abhidhamma. Now from tims to time the venerable Citta Hatthisdriputta broke in on their talk. And the yenerable Mahé Kotthita suid to hit: “Lat not the venerable Citta Hatthisiriputta constantly interrupt the elders’ Abnidhomma talk; the venerable Citta should wait until the tal’ is over!” ‘And when he had thus spoken, Citin’s frienils said: ©The venerable Malid Tuyihiie stoudd wot censuse Use wrvierabln Citta Hatthisiziputta. A wise man ia the venerable Citta and able to talkto the oldars on Abhidhamma.” Mis a hard thing}? siss, for those wha knnw nat annther pperson’s ways of thought. Consider, sire, o person who, 80 Tong as be lives near the Master ora fellow-teacher in the godly life, is the most humblet of the humble, the meckest of the meek, the quietest of the quiet; and who, when he leaves the Master or his fellow-teachers, keeps company with monks, nuns, lay-disciples, ian and women, rajehs, their ministers, courss-satters® or ‘heir disciples. Living ia company, un- trummelled, nude, given over to gossip, passion corrupts his heart; and with his heart corrupted by passion, he disavows ‘the training and revuras co the lower life. Suppose, sirs,an 0x, a meadow-azowser, were kept tied by a rope or closed in a byre would he say rightly, whoshould say: “ Never now will that ‘meadow-browser venture ogoin to a macadow”” “No, indeed, sir, such s thing does not happen, since that ‘ox, wed to browsing in meadows, would, on snapping its rope or breaving aut of the hyza, venture dawn to the meadow again.” “Tis even 90, sirs, where a person—so long as he is near the Master or a fellow-teacher—is the most humble of the humble, meckest of the meek, quietest of the quiet; but who, con leaving the Master or his fellow-teochers, keeps company 1 Dadjenap, «hard knawieg. * Soratsoral, mivtanindlo, wpasant? wpaaanto, 2 Sea above VI, § 54 4 Kitha,astubble-field; of. 196 for simile v1, Vt, 60] The Great Chupler 281 swith monks, nuns, lay-folk—passion corrupts his hear: and he returns to the lower Goneidar ogsin » persan who, alont from sensitous appetitee + enters and abidos in the first xnusing. Thinking: “I've ‘on to the frat musing,” he keops company . . . and retur: tothe lower life. Suppose, srs, the rain-dova raincheavy x8ink at the four cress-roads, lays the dust and makes mud—woulé he say righty, who should say: ** Never now will dust again sppeat ‘at these four cross-rosds” ? “Ro, indeed, sir, since along those tour crosszoade mon, oxen and cows might pass or the wind end beat might dry up the moisture; and then the dust would spear agai.” “Teinevert ty sir, wlese pezsuu eters aul abidcsin the fret ‘musing... and keeps company; . . . hereturasto the lower life. ‘Then consider # person who, suppressing applied and. rus teined thought . . . antere and abides in the spennd rming. ‘Thinking: “I've won to the second musing,’ he keeps com pany . .. and returns to the lower life. Suppose, sirs'« grest lke near some village or town nd the rain-deva were to rain ‘great rainsand cover the mussels andslelleand stnd and pebbles —would he say rightly, who should say: “ Never now in this reat lake shall the mussel, shells, sand and pedbles appear again” ? “ No, indeed, air, since men, oxen and cows might come and drink from the great lake or wind and heat dry up the meistare; and then the mussele, shells, sand and Pebbles would appesr again.’ “Tt in even so, srs, where 0 person entere and abides in the recon] siusing «and keeps company: . « - be roture to the lower life Consider then the peraon who, free from the fervour of vost, ontars and abides in the third musing. Thinking: Y've won to the third musing,” he keeps company . . . ard returns to the lower life. Suppose, srs, lest? night’s food please Of, Dai, 0; Mi, 0; Asi. [Mii 255; our tant rane abhidositon, Se, bh Cony. abhi-108 not & man filled with good fovd—would he say tightly, who should say: “Never now shall food please this man again “1 ‘No, indeed, sir, thet is not the ease; so long as the strength cof the good focd remain in his body, other food shall not please that man; but whon thot strength has gone, then shall 282 The Pook of the Sines [rext food please him.” “It ie even 80, sirs, where a person enters and abides in the third musing .. . and keeps company; . . . he returhs to ‘the lowor life. Consider the person who, putting away ease and ill, . enters and abides in the fourth musing. Thinking: "I've won to the fourth musing,” he keeps company... and returnstothe lowerlife, Imagine, si, a mere in a mountain glen, windless, waveless—would he say rightly, who should say: ” Never now un this siete skull vaves appar again” No, indeed, sir, since were a squall to come very strozgly. from the east, it would bring waves to the meze; a0 likewise srore a equal! te oome from the west... the néith . . ar the south...” “Ie in even so, sits, where a person enters and abides in the fourth musing... and Keeps company; ... he returns to the lower life ‘And consider the person who, paying no attention to the signs in things, enters and abides in the signless mental con- centration. ‘Thinking: “| have won to the signless mental concentration,” he keeps company with monks, mums, lay: disciples, men and women, rajahs, their ministers, course setters ail (hein diaiples, Livy ia eomyany, untrammelled, rude, given over to gossip, passion corrupts his heart; and swith hie beast corrupted by passion, he cisavows the training and returns tn the Inseer Tifa Suppose, airs, a rajah or his minister with the four hosts of the army were to come up the high rond and pitch their earep for one night in the forest and the tound of the exicket be drowned by the sound of elephant, hhorse, chariot and foot-soldier, by the sound of tabor, drum Of, Dei, hy M22 vt, v4, 69} The Great Chapter 288 and conch—would he say rightly, who should say: ” Never now in this forest shall the exicket be heard again ” “No, indeed, si, that is not the case, for wher tke zajeh and dais ministerbaveleit the forost,the cricket shall bo heazd again. “Tris even so, sis, where a person, unattentive to the signs in things, enters and abides in the siguless mental concentra ‘ton, and, thmkimg: “"I've won to that,"—xeeps company with monks, mins, lay-folk. ... Living ia company, un- trammelled, rade, given to gossip, passion corrupts his heart sn setts tthe Frwer fee ‘And presontly the venerable Cita Harthisfcipatta disavowed, the training and returned to the lower lif ‘Thon Clitta’e frionAls wont 40 the venotahte Mahi Kotthits, and said: "Did the venerable Mahi Kotthita discover Citte Hatthi- sécipatta by mind oompasring mind? concerning the thought “This end that state of attainment has Citta won to, but he wil give up the training and return to the lower life”—or did devas tell him this thing: “ Citte Hotthisériputta cir, hae won, this nxt that, but he'll return to the lower hie” “Reverend sies, T discovered it by mind compessing mind + but devas also told me,» « ‘Then dhe veneiable Oitta’s Lewde aypivaced the Baalked ‘One, soluted him and sat down at one side; and so seated, they said to hits: “Tord, Cita Hatthisaripntta has wan th this and thas state ofatiainment, yet he has disavowed the training and returned to the lower life. Citta, monks, will ere long bethink him of renouncing [the worldly life}.” And? not long after, Citta Hatshisiriputta had bis hair 2 Thin ie adiftted eevernltnace by the Founder or recoréed of him: (oe No, 621, pointing ta a tradition preceding the emniscience-cul: ‘offi, bat 9860 far not been found recerded of disciple. allthis recurs av D. 1, 202 jf. Cumy, vlnerven: Usie dla wen? forth seven times. And why? Becavee in tho Ume of Kassaps ‘Buddn he praised thy honseholder's Ife to & monk.284 The Book of the Sixes — (rexriti, 399 ‘and heard shaved off, donned the yellow robe and went forth from the home to the homeless life. And the vorershle Gitta Hatthisirinntta. living alone, secluded, earnest, ardent, resolved, not long efter, entered and abode in that aim sbove all of the godly life—realizing it here and now by his own knowledge—for the sake of which clanemen rightly go forth from the homo to the homeless life; and he me: ‘Birth ie destroyed, the godly life is lived, done is what was to be done, there is no more of this.” ‘And the venerable Uitta Hatthisariputte vas muinbered ‘among the arahants, § vii 1). Phe Way to the Beyond + "Thus have I heard: Once, when the Exalted One dwelt ‘near Honarce in the Deor Parle at Isipatana, number of elders, who had returned from alms-gathering, and fed, sat ‘together in the round hall; and this talk by chance arose: ‘This, sis. was said by the Exalted One in “'The Way to the Beyond,” in the questions of Metteyya:? “ Who knows both enils—not midst® that sage is soiled: ‘Him call 1” prea ausn se bereluwd passed dhe resuuoiaess,* ‘And what, pray, is the fsst end, what’e the eecond, what's fn the middle aud who's the seamstress 2 Now after this bad been said, one of the mouks answered the elders and said: ‘Contest, sirs, is the first end, its arising is the second, its ceasing is in the middle, and craving is the seamstress; for craving sews one just to this ever-becoming birth. Indeed, sins, to this extent a monk knows the know- * Pirdyana. 4 See Bin, 1042; Se, with Sx. and our Cony. read lippati im frst, bien last, him aidst and without end” (Ailton, Paradise Lou, 185). + Taam toss ews Olewssi abhinibbttiya, The eeamsteess, eidbont, rouars at DAS. § 1050; eraving a8 jini ovcure iu 8. (K.S. i, 134); 0.8. i, 225; Dip. 180; Th. i, 102. 908, vn, vt, 62] The Great Chapter 285 able, compzehends the comprehensiblesand kiowing the know- able, comprehending the comprehensible, ke maker an end of Ill, here now.” ‘And when ke had thus spoken, another stids ‘be past 1s ‘the first end, the future is the second, the present is in the middle, ard creving is the seamstress; . . . and kxowing tho knowable, . . . he makes an end of TIL.” And ancther said: ‘ Pleasure! is the first end, pain is the second, indifference is in the middle, and craving is the seam- ‘And another svid: ‘Name is the firet end, form is the second, consciousness is in the middle, and craving is the ‘And another suid: One's six sense-orgens are the firet end, the six outer objects are the second, corscionmness is in the saiddle, and craving ip the soamstress. . .” ‘And enother suid: ‘Life's bundle? is the Get ond, its arising is the second, its ecasing is in the middle, and exxving is the seamstress; for craving sews onc just to this ever becoming birth, Indeed, ss, to this extent @ monk Imows the kaow- ble, comprehends the comprehensible; and knowing the JKknowable, comptelieuding the comprekensible, he makes fun end of W, hese aw? ‘And thei Le had firished speaking, another morik sddressed the elders and said: ‘We have all, revorend tics, replied as the matter appeared to exch ane nf ne. Tet.ns go and visit the Exulted Ono and tell him, As the Exalted One declares, +0 will we bear in mind,” “Very. well.” rejoined the elders; and they approached the Exalted One, saluted and sat down at one side, And so seated, they told him all the words and talk that had passed between them, adding: “Lord, who spoke best "Each one of you, monks, in his own Way spoke well; but as to what I spoke of in “The Way to the Beyond,” in Metteyya’s questions: 2 See D. iif, 216 and ref there, * Sathiya; seo sbove VI, $14,288 The Book of the Sizes {rexrii, 4or “Who knows hath exds—not midst that sage is soiled: Him cal] I‘great man *;he here hath passed the searnstress,"” listen, pay good heed, T will speak "Yes, lord,’ they reylied; and the Exalted One suid: "Verily, contact, monks, is the fitst end, its arising is the second, its ceasing is in the middle, und craving is te sesuse stress; for craving sews a men just to this ever-becoming birth. Verily, monks, itis to this extent that a monk knows the knowable, cempreherds the comprehensible; and knowing the Imowable, comprehending the comprehensible, he makes fan end of Ill, here nav.” § vill €2).. The solemn utterance? ‘Thus have I heard: Once, while the Bxelted One walked 1 walle smongthe Kosalese with a great company of the Order's monks, he eame ta a Kosslan town called Dandakapoaka.t ‘And the Bxslted One stepped down from the road and sat fon 8 weat unde reudy ab te fom of a. trees but the monk entered Dangakappaka to seek a lodging Now the venorable Ananda, with a muraber of rronks, went to the rivar Asimawotid tn bathe hie Hime: and after he had bathed and hnd come cut, he stocd in one garment, drying his Limbs ‘Then a monk approached the venercble Ananda and said: * Anunda, reverend sis, was it after concentrating hie whole mind? thet Devadatoa was doolared by the Bxelted One: “Gono! wayward, hell-Lound for a kalpa, unpardonable isDevadatta"'—or wes it from sone deva-source (he learnt it)? + The test reads ndelry with Se, intone MS. wing 2 Canis stent fad tu sant ds Uva loses Dai Balin toeoed (M. 1, 878; Mil, 180) was in the Deka, soe Chuszngs ii 109. Savaithi war clos t this river (1 Gewdok): see AF, 1195 Chutg, 5,308. © G. sbove Vi, § 38. 4 Sabla-claco samarniharite2, 1 Of, Fin i 20%; As ivy 1085 1 85 vi, vi, 62] The Great Chapter 287 “Tt was even as the Exalted One hes declered.”? Now the venerable Ananda approached the Exalted One, saluted and sat down at ono side; and so seated, he told the Exalted One all that had occurred. . «2 (Then said the Exalted One:) ‘Hither, Ananda, that monk must: be new, not Jong gone forth, or if an elder, a witless one. How, when I have cefinitely declared it, ean there be an altemstive I mow not another persin of whom this was declared by me, after full mental concentration, eave of Davadarta. And so long, Anenda,as I sew a brigh spo? in Devadatta, even the prick-end of a horse-haict in size, T declared not: “Devadatia ie wayward gone, hell-bound for leaps, wnpardonable!” but if war when T cow none, ‘that T declared thus, “Tmogine,’ Ananda, ¢ cesspocl, of a man’s depth, Lriraful of dung and a man follen in, head and all—though « man appear, ready to help, to do the friendly, to set him in safety, to lift him out; yet were he to go all round thet cesspool, be would not see even the prick-end of « horse+heir of thet man unameared with dung by whick to grasp and lift him out. And it is even 90 wish Devadatte, Ananda, when I saw uot fa bright spot in him—not even the prick-end of a horsechair In slze—tlen T declared: “Gone wayward, lel-boud fu & lps, unpardonable is Devadatta !” Woulds! thou hesr, Ananda, the Tathagata analyzing the feslings and thoughts of man? “his is the time, O Blessed One; this is the time, © Well- gone, for the Exalted One to analyze men’s feelings and thoughts! The monks having heard will bear it in mi “Well, hearken, Ananda, pay good heed, I will speak.” * Yes, lord rejoined the venerable Anande: and the Exalted One said * Suppose, Ananda, ‘mind compassing mind, 1 know this 4 See above VI, §44. and Comy's remark there, m.7 The vext repeats in Tul “sabe Wier + Bee Dish. ii, 161 2; 0.8.1, 60 m sop ae ih, 824; Vast, 100.288 The Book of the Sixes (rxxr il, 40s ‘of some person: “There is bath gord snd evil im him.” ‘Thea prosontly, by the same means, I know: “The good has dis- eppeored, the evil is uppermost: Int the root, af goodness is not eu: off and from that good will proceed. ‘Thus in future be is bound not to fall.” If) Ananda, seed, neither eplit, rotten, nor spoilt by wind and heat, bub vital well-seeeoned, be thrown on well+tilled round in a goodly field; can you say for certain: * It will yield its growth, increase and aburdance ""{” “Yes, surely, lore” “Bven s0, Anands, by mind compassing mind, T know of some person: “There is good and evil in hin "and then: “tue you! lias disappeared, the evil io uppermost; but the 00t of goodness is not cut off and from that good will proceed, ‘Thus be is bound not to fallin future.” Verily, Ananda, thus, thy mind compaaning mind. tha person of man is known to the ‘Tathagata; thus, by mind compascing mind, the feelings and thoughts of men are known to the Tethaget; thus, by mind ‘compessing mind, the future rise of things® is kmown to the Tathagata. Or eappose, by mind compassing mind, I know the converse ‘of some person, In future he is bound to fall. If seed, either apt, rotven and 0 forth . . . be thrown on stony ground, ean you say for certain; “ It'll not yield its growth, increase or abunéance " ‘Yes, surely, Turd.” “yen 20, Ananda, I know of some person . « "He is bound to fll.” Verily, Anenda, thus, by mind compassing snind, the parson of man . ._, his thaughts and feelings and the future rise of things are known to the Tathageta. “Then suppose I know . . . of some person: "There's not. 4 bright spot the size of a hair's prick-end in him"; and being 2 Of. Dil, 85 By wy $80; AH, 195, We may compare the Porabltof the Sones (Markiv, 1, et.) 7 Saradind. Cony, avddini qviitzedrini, sorade mdse wh witbeltan See Ki, 1B 8. Dhanimasomuppéde. Yn KS. v, B29 rendered * (question of) doctcine sriving? which scarcely dts the procent context. vi, v1, 62) The Great Chapter 289 utterly black in his evil, he will, on the breaking up of the body after death, arise in the wayward way, the ill wey, the abyss, hell, Ananda, if seed, eplit, rotten, spoilt by wind and heat, Ve thrown oa welktilled ground im-& goodly held; cen you say for certain: It'll not yield growth, increase or abundance" * Yes, surely, lord.’ “Bye sv, Ausule, I kuow of some person . . «5 “He will rise in hell.” Thus, by mind compassing ming, the person cof man, bis feelings end thoughts and the future rise of things aro known to the Tathagata” ‘Now, when he had thus spoken, the venerable Anarda said to the Exalted One: ‘ Lord, is it possible to declare other three counterparts of these three pereons {” “Tvis, Anands,' and the Exalted One said: “Suppose, Ananda, by mind compassing tind, I know this, of some person: “There is both good and evil in him.”” ‘Then protently, by the same means, L know: “he good has dis- appeared, the evil is uppermost; but the root of goodness is not cut off, yet he goes ebout to uproot: it altogether. ‘Thus he fs bound to fallin future." H, Knando, burning, blazing, flery cosls are thrown on stony ground; ean you sey for certein: “They'll not grow, increase or opeead "7 “Yes, surely, lord.” “Or when in the evening the san sets, ean you say for certain: “Light wil go, darkness will coms”? "Yes, surly, lord.” * Op later on, wien night is port-spent and men ea say for certain: “Light lias gone, darkness is come * Yes, surely, ord.” “Hiven 0, Ananda, I know of some person. .: “Tle is ound to fall” Thus, by mind eompassing mind, dhe person 7 AUAiion edtha-ralioy Utlekil-samaye, Comp. reads abide, observing: otit-addha rattan, addha rote abhinuthe Se. ie as four ‘ext, Abide I take to mean Inter on than evening, and ake padaiy Yeewcuy 9 nin) 1 e'locky which fo when many Bactornere tale ‘heir meal. Comp. remarks rajahs end clansiren cat at the time refered to Ft290 The Book of the Sizes — (rext ii, 407 cof mon, his feelings and thoughts and the futare rise of things are known to the ‘Tathagata, Or rappers T know of some person. . .; “The evil in him hhas disappeared, tke good is uppermost, and though be bas not cut off the root of evil he goes about to uproot it all together. Thus he is bound uot to fall in future.” Tf, Ananda, burning, blazing, fery coals are thrown on a heap of dry grass or ticks; can you say for certain: “ They'll ‘grow, incrense and eproad "2? * Yes, surely, lord.” “Or when dawn faces night and the sun mounts up, can you say for certain: “ Darkness will go, ight will come”? * Hee, swely, onl? “Op later on, at midday, at meal time, cam you say for certain: ‘Darkness has gone, light is come” * Yes, surely, lord” “ven s9, Ananda, I know of some pernon . . «: “Ho ie ound not to fall” Thus, by mind compassing miud,he . « « is known to the Tathagata, ‘Or suppose I know of some person: “There is good aud evil in him.” Then presently 1 know: “There is not in him evil amounting to « hair's prick-end, and being exceedingly pure in faultlessness, he will, here now, hecome complevely wul"* 14, Ananda, coals, cold and extinct,® be thrown on a heap of dry grass cr sticks; can you say for certain: "These coals will not grow, increase v1 opsead” “Yes, surely, lord.” Abhilooe majjhantte. — Parinitbiyianti. * Sint nibbuténi, vi, vh, 62) Tho Great Chapter 201 ‘There, Anonda, of those first three persons, one is bound ‘ot tofall, oneis bound to fall and one goes the wayward way, hhell-bound: and of the last three pereons, one is bound not to fall, one is bound to fall and one is bound for Nibbins.”! $x (68). A penetrative discourse? ‘Monks, Twill teach yon a penetrative discourse, a Daaminae discourse. Listen, pay heed, I will speak!” * Yer, lord,’ rejoined those monks; and the Fxulted One sai And what, monks, is dis pouctualive discourse, Uh Dhomma-discourse t Monlks, senso-docines mast be discerned, their tie-source,s svorioty,# fruit, onding, and tho stops leading therota Monte, feclings, perceptions, eankers, action and ill must be discerned; their tie-source, variety, fruit, ending snd the steps leading Auezeto must be discerned. Monks, it is said: “'Seusedesires and so forth... must be discerned "und wherefore is this said? Monks, the strands of senseadesires are five: Forms cogni able by the eye, luring, longed for, loved, enticing, Tustful, impassioning; sounds cognizable by the ear, smells by the nose, tastes by the tongue, touches by the body, luring, longed for, loved, enticing, lustful, impasstoning, Though these are not sense-desires, monks, in the Ariyan discipline they are called the strands of the sease-desires. In passionate purpose lies man’s sease-desiret— The world’s gay glitters are not sense-desiz Tn passionate parpose lies man’s sense desire, The workl’s yay aliitern an they are abide, Bit wise men hold desire therefor in check? 1 Porinibitdanadhamm. * DAS. tra. 292; Epon 410, > Nidina-sandhaw Comy-nomenaen;P..D.omtw. * Femara + Kamaguna, Cony. Bavihavatthna gen’, antagwort via + Noteworthy here fe the word purito not ejected by pegpale, and amo inthe singular; ¢. the Upanishaato une; Birk. Up. iv, 4, 8: soit tai man is wholly formed of Kimo. 1'8,4, 285 wee XS, i, SEand Prof Contr, 216. * Desro? lt tine banda.292 The Book of the Sixes [rexriii, 4x2 ‘And what is the tie-source of sensedesires ? Contact, monks. “Aud whet io senso docizee' vavicty One nense-desive is, for forms, another for sounds, another for emells, another for tastes, another for touch, This, monks, is called sense- siren’ varity. ‘And what is sense-desiree’ fruit? When desiring aught, ‘one engenders just that proper eiate of being to partake of merit or demerit, This, monks, is called eenso-docires’ fruit. ‘And ‘whet is sense-desires’ ending ? Uontact’s ending i= sonse-desires’ ending, monks And just in this Ariyan eight fold Way are the steps leading thereto, to wit: right views right purpose, right speech, right wotiuu,sighblivelibood, sight effort, right mindfulness and right concentration, Aud when the Ariyan dieciple thus imows sense-desires, their tie-source, variety, buit, ending ond the stoge leading thevota; he knows this penetrative godly life as sense-desires’ ending. Monk, it is said: * Sense-desires and 60 forth must be dis- osmed .. "—and hecanse of this itis said. ‘Monks, is is said: “ Beelings must be discerned . . .”—end wherefore 7 Monks, feelings are these three: feeling of ease, feeling of il, and feeling of neither ill nor esse. ‘And whet is feelings’ tie-soarce ? Contact, monks. ‘And what is feelings’ variety ? ‘There are feelings of ease that are carnal, there are foolings of ease Usk ate not; 99, too, of feelings of ill and of neither ill nor ease. This, monlks, called feelings’ variety. “Aud what ip feclinge’ fruit 1 Whan feeling anght, one ceugenders just that proper state of being to partake of merit ‘or demerit. ‘This, monks, is called feelings’ fruit. And what is feelings’ ending 1 Contact's ending, monks. ‘And just in thin Ariyen eightfold Way are the steps leading ‘to foclings? ending: right view and co forth. And when the Ariyan diacipls thus Imows feelings . . .; be knows this penctrative godly life as feelings’ ending. * Siimisd aad nir: of. D- vy, v4, 63) The Great Chapter 293 ‘Monks, itis said: Feelings must be dissemed . . "and because ofthis it is said, Monks, itis said: “ Perooptions must be discerned « . ."— and wherefore # Monks, perceptions are these six: Fereeptions of forms, sounds, emels, tastes, touches and ideas. ‘And What 16 perexptions’ tiesouree + Contact, monks. ‘And what is perooptions’ variety ‘There is one perception as to forms, another as th sounds and s0 forth. ... This, usu, i etal paseptions! varie. ‘And what is perceptions fruit? Tsay, monks, perceptions aro tho result of habit As one comes to know a thing, a9 ene sxpocseer onsealf: The Tperouivad © ‘hi, mone, ix called perceptions" fruit. And whats perceptions’ ending Contact’ ending, monks, ‘And justin this Avivan eightfold Way arc the steps leading to perceptions’ ending: right view and #o forth. And when the Aviyan disciple thus knows perceptions . ..; he knows this peuetzative godly life as peréeptions’ ending. ‘Mouks, itis avid: " Perceptions must be discerned. aud because uf this it isi. Monks, i is suid: “ Cankors must be discerned . . "and ierefore # Monks, caakers are these three: canker of lust, of becoming and of ignorance? “And what io eankere’ticcurce 1 Tguntence, mentee ‘And what is carers’ vasiety | ‘There are eankers that leed to hell,toa beast’s womb, tothe realm of the departed, to the world of man and to the deva-world. ‘This, monks, ia ealled cankers" variety And what is cankers' fruit? When ignorant, one engenders just that proper state of being to partake of merit and demerit. ‘This, monks, ie called cankors’ fruit. ‘And what is cankess” ending ? Ending of ignorance, monks. ‘And justin this Ariyan eightfold Way are the steps leading to Wakieenepeby of Vion. is TOR 2 Note thet we have here retain the eee (nut the four) earker So Diab ii, p 200.208 The Book of the Sixes (raxe ‘cankers’ending: right viewand soforth. And when the Ariyan disciple thus knows cankors . . .; ke knows this penetrative aodly life as cenkere’ ending. Monks, itis said: “Cankers inust be discerned . . .”—and Deenuse of this it in anid Monks, it is said: “ Action rust be discerned? . . . wherefore ¢ Monks, I suy that determinate thought is action® When fone determines, one acts by deed, word or thought. ‘And wha: is actions" tiesuuree 1 Guutacl, monks, And what is actious! variety? There i action that is exporionce in hell, in a beast’s womk . . . in the deva-world, hin, monde, in onlloa notions? vasioty. And what is actions’ fruit? I eny that it is threefold: Tt may cither rise here now or at another time or on the way.t This. a1onks. is called actions’ fruit, ‘And whit is action's ending? Contact's ending, monks. ‘And justin this Ariyan eightfold Way are the steps leading to action's euding: right view and so forth. And whenthe Ariyan dlisciple thus knows action . . ., he knows the penetrative godly life as action’s ending. Monks, it is said: “Action must be diseeined . « Dbecause OF this i is suid Monks, it is said: “I must be liseomed, its tiesource, variety, tit, exding anl the steps leading therrté"—and wherefore ia this said ¢ Birth is ill, old age is ill, disease is ill, death is ill; grief, sorrow, misery, distress, tribulation are i], not to get what one wants is illin skort, (life's) fivefold Bune of elingingt isill, ¥ Hawona o karma, ecnsidered both cbjetively ani subjectivedy see PED. a0, aod ehsosbores = Cotandhay kemriny vada; soeMrs, Rhys David’ Baih, Pye 8s Pes of Contr. 225 8 Tievidhdbay harmony rip nadine: Dig eva damn werpitie si aque ui porigige, Se. for est tends vty Tat i bridien wo wnet oud parigaye nd (9) Cf the fovrfdd fie in ine at Cpt VA: Vion fea. 124; but Lani not oertain whether this referred 0. © Pane npadive-iBhandha, Cf. Vou. Verts SBE) ‘and and v5, vt, 63) The Great. Chapter 295 ‘And what ieill’s tiesource ? Craving, moaks. ‘And what i ills variety ? Ill that is above measure; ill shat is trifling; il that is quick to change; and ill that is slow to chonge. This, monks, is called ill’s variety. ‘And what i ill’s fruit ? Consider one overoome by ill, in mind forspent—he grieves, mourns, laments, beate his breast and becomes bewildered; oF roams: abroad in search of one seho knows # spell or two to end his ill. Ill yields bewilder- ment and search, Tsay. ‘This, monks, is called ill’s fruit, ‘And what io ill’s ending? Craving’s onding, monke. And just in this Ariyan eightfold Way are the steps lending to ill’ ending, to wit: right view, right purpcse, right speezh, right action, right livelihood, right effort righ: mindfulness and right concentration. And when the Ariyan disciple thus knows ill, ite tie-souree, its variety, its fruit, its ending and the steps Jeading thereto; then he knows thie penetrative godly life oaill’s ending. Monks, it is said: “IN must be discerned . . .”—and because of this it is said. Verily, monks, such 1s this penetrative discourse, this Dhauuuui-discourse.” x (08). Phe Toner. * Monks, chese are the six Tathagata-powers of a Tathagata, possessed of which the Tathégota claims the place of the bull, soars the Hon-roar in assemblies and sels w-sull he Draluné Wheel. What six Herein, monks, the Tathigata knows as act® base from base, on-base from non based Tn that the Tathagata knows this, it is the Tatbigata’s Tathigata-power whereby the Tathagata elnims the place of the ball, roars the lion-Toar in asserablies and sets a-roll the Brahmi Wheel ‘Again, the Tathagata knows as fact the result, with ite base and ccuss, of action's anovling® in respect of the past, present 1 of Di, 28. 2 Soe Pus. of Contr, MO; ATi, 07; A. ¥, 83. Yathabhitan. “Phane ard otihina. Cony. Binns.” * Kamnu-sunddina.296 The Book of the Sizes (vexriti, 48 ‘and future, In that ho lmows this .. . he sets a-roll the Brahmi Wheel Fo imowws the stain, purity and emergence! in musing, de- liveranee and concentration attainments He remembers many a previous dwelling, one birth, two ‘and so forth . . .; he remembers each in all its modes and detail ‘With the purified deva-eye, surpassing the bumon eye, he knows the faring on of men, cach according to his achons. «+ Destroying the cankers, the Tothageta enters and abides in 1mind-eiwencipation, in insight-emancipation, canker free. « Ia that Use Taihageia s0 abides, i is the Tathigata’e Tathi- gata-power whereby the Tuihigaia claims the place of the Dull, roars the lion-ronr 'n assemblies und selsa-roll the Brab Wheel ‘Monks, these are the six... ‘And if, monks, others come and question the Tathigeta because of his imowledge, aa fact, of base and non-base ; accerd- ingas the Tsthigata’s knowledge, as fact, of base and non-base prevails, so the Tathagata explains to them by knowledge as fact, when questioned. Grif others come and question him because of his knowledge, 8 fact, of the result of acticn’s moulding . . .; the stain, purity and emergence in musing. . .: previons dwelling fe ope faring oo Uf gies, « . . us because of cankerdestrac tion» . .;asoerding as his knowledge prevails, so Le explains to them, when questioned. Now, thie kmowledge, a8 fact, of base frem nse, nanchasr from non-base, I declare it to be the possession of the coacen~ trated, not of the anconcentrated; so, too, the knowledge, 49 fact, of the other five . . .,Tdeclare thera to be the posses- sion of the concextzcted, not of the uneoncentrated. ‘Thus, verily, monks, concentration is the Way, nomcon- cantration the no-whither way. » See Compandinom, 87 Samii ogy, acaraadht kemmagg0. Vt vir, 63] ‘The Devas 297 Cuarce VII—THe Devas. $4 (60). The Non-returner, ‘Mone, eave one give mp aix things, one cannot. realize the fruit of the Non-returner. What six? ebelief, shamelesaness, recklessness, indolence, forgetial- ness in mindfulneos and foolishness. Verily, monlks, save one give up these six thinge, one cannot realize the fruit of the Non-returner.” But if one give up these siz things, one can... « $51 68), The aroha. “Monk, eave one give up six things, ono cannot realize orehontchip. What eix I Sloth, torpor, furry, worry, disbelief and heodlesaneoa Verily, monks, save one give up these six, cne cannot realize szabautship. ‘But if one yive up these six, one cam « $i (67), Friends, "Verily, monks, thal a monk who 1s an evil trend, an evi! comrade, uu evil companion, serving, attending, honouring evil friends, emulating their ways of thought, sball fulfil Ue Disuiuieforerwsuise’—ithat vant bey oid hat milivut fulfilling the course, he shall fulfil the Dhamma-training— that carnot be; and thet, without fulfilling the training, he shall fulfil the virtnot—thar enmet he: and that. without fulfilling the virtues, he sball give up lustful passion, passion for the material or for the immaterie!—thst cannot be. ‘But that a monk who is good friend, comrade, companion, serving, attending, honouring good friends, emulating their ‘weays of thought, shall fulfil the Daamma-fore-course—that surely shall be; and that on the fulfilment of the fore-course, he shall falil the trammg—thst surely shall be; and that on the fulfilment of the training, he shall fulfl the virtuee\— ° Ahismnadeir the dharma s00 above V, § 1 Tessomea jumble hers, tat sidini should not have come Stat, ance they muse be premupposed in the forgoing. Unless the four batma- vikaves are teeunt by sldxi. Possibly 8 oorrept recnsion,208 The Rook of the Sizes (rex ii, 420 that surely shall be; and that on the falfiment of the virtues, he shall give up lustful passion, passion for form and for the formless—that surely sball be.” By (68). Company? “Verily, monks, chat a monk delighting in company, debghted by company, absorbed in the delights of compony, delighting in gutberings? delighted by gatherings, absorbed in the delights of gatherings, sball find delight alone, in seelusion, hat eanint bes and that without finding dalight in saalnsion, he shall grasp the salient fact of mind—that cannot be; ‘and that without so grasping, he shall become perfect in right view—that earmar bo: and that, without becoming perfect, in right view, he shall become perfect in right concentration —that cannot be} and that without becoming perfect in right concentration, ho rhall alandoa the fotters—that cannot bes fand that withous cbandoning the Zettors, he shall realize Nibbina—that cannot be.” Bud the converse shall surely Be. « § 69}. The deve. Now’ when the night was well advanced, a deva, shedding mays of tarteeching loveliness over Jews Gruve, visited the Bealted One, saluted and stood at one side; and, so standing, hu spoke thus te the Exalted One: ‘Lord, there ate these sia Usiuge that Tead not to @ monk's falling sway What six? Revererce for Teacher, Dhamma ard Order, reverence for the treining, grace in specch* and good friends Lord, these six things lead not to a monk's falling away’ ‘Thus spoke that deva and the Teacher approved, And the eva, perceiving that the Master agreed, saluted and dis- appeared thence, keeping the Exalted One on his right. ‘at the end of that night, the Exalted One aduressed the mons and told them all that had passed. . wth cur Wt un Bein the Udine omit mention of this vonty aoe of Satlenfa repeaters oF f.ows of his own sort 2 Gf. A. iv, 20 fF sabe VI. § 2 + Sona, trons aun ef tbe Bitte the Colossians i, 6 vi. vu, 69] The Devas 299 And when he had spoken, the vencrable Sariputta seluted the Exalted One and said: "Lord, the meaning of the Exalted One's brief words I thus ‘understend in full: Suppose, lord, a monk bumsett reveres 1 Teacherand praises such revezence; be wllinstil such reverence in others who lack it; and of those who possess it he will spealt in praise, justly, tray and timely. Be, too, of reverence for Dhamma, the Order, the training, grace in speech and good friendship. It is thus I understand in full the Exalted On Drief words.” “Well said, well said, Sriputta, itis just as you sey.» «+ ‘and, Sitiputta, thus the full meaning of my brie! words ought to be understood, § vi (70). Payoic power. * Verily, monks, thet a monk, without the peace of concentra~ tion in high deytee, without attaining to cal, without winning ‘one-pointedness, shall have part in the many psychie powers: Being one, he becomes mary, being many, one, . . . reaches in bedy oven as far as Beahmi’s world—that cannot bet shall hear, with the purified deva-ear, surpassing man's, sounds of devas and men, far and near—thar cannot be; shall know. by mind compassing mind, the thoughts of other folk, ‘other porsons: the passionace zs such . . . the anemencipated as such-that cannot he: shall call to mind many a previous Avelling, one birth, two hirthsand so forth . . that eannot bo; shall vee with the devaceye ... the faring on of men—— that cannot be; shall enter aud abide in mind-emaneipation, insight emancipation, eanker-see - .—thay eamnot he.” But the converse shail sure'y be § vii (11). The eyoritness. “Monks. if a monk be possessed of six things, he cannot become this and that, so at to be bound personally to attain, ven the opportunity.® What six ? he Uddana omit © Phe text reponie in fal, 1 We have here the arm hard to renter of Bhatia and hata is to, orahonld, income, ard the nbstract noun of the sume. Cf. hereon Mrs, Hliys Dovide’ Mansel, p. 128; Sedge, p. 924; Kp. vi,300 The Book of the Sixes — (rexr ii, 427 Suppose, monks, a monk know not as a tact: “These! things partake of failnre,” or, “These partake of stability,” or, “These of distinesion,”” or. "These of penetration,” nor {she zeslous nor helpful. Monks, if a monk be possessed of these six, he cannot become this and that, 20 as to be bound personally to a «given the opportunity.” But if he be possessed of the onvoroc siz, he can. « § vii (72), Strength “Monks, if monk be possessed of six things, he cannot win stcength in concentration. What six? ‘Suppose, monks, a monk be not skilled in attaining con- centration, nor skilled in maintaining concentration, not skilled in emerging therefrom, nor is he zealous, nor per severing nor helpful ‘Monks, if s monk be possessed of these six, he canmat. win, strength in ooncentration.” But f ba bs posscesed of the converse ste, he cam. . §ix (73), Afusing. “ Mouks, save one give up six things, one eannot enter and abide in the first musing, What six ? Sense-desires, ilkwill, sloth and torpor, flurry and wosry, donb; and last's pers are not seen clearly as sveh by right, insight. Monks, save one give up these six, one sannot enter and nbd ian he Bes sea" ‘Bu if one give up these siz, one san . $x (TH). The sume, “Mork, save oxe give up six things, one cannot entar and abide in the frst musing, Waat six? 2 The Cony. refers to Viam.; ae tel fi, US; + The text repeats in ful Di ili, 271; Ati IO. vi, x, 74] Arahantship 301 Brooding on sense-desir, ill-will and cruelty; conjuring up thoughts of lus, ill-will and eruelty. Mons, save one give up these six, one cannot enter and abide in the first. musing," But if one give up these six, one can. « « Cnapten VILL—ARaMANTSiY. §1 (15). Tl at ease, “Monks, if «monk folliw six things, he will live ill wt cece here now, vexed with himself troubled, fretful; and, on the breaking up of the body after death, an ill-faring is to be expected, What ciz 7 ‘Brooding on sense-desires, ill-will, cruelty; like thoughts. Monks. ifs monk follow these oix, bo willlive ill a: ease, « Mouks, if « monk follow six things, he will live heppily here now, neither vexed, troubled, ner frethul; and, on the breaking up of the body after deab, » well-faring may be expected. What six Reflecting on renunciation, on frevdoun from ill-will and cruelty; and conjuring up like though Verily, monks, if a muuk follow tees sia, ly will Live happily...” nd conjuring up $41 (76) Aratamship. “Monks, save one give up six things, one cannot realize arabantship. What six ? ConeaitS underrating, overreting, eamplacenry, tbborn= ress and instability. 1 Sa-vigitey # Test and +. omit. © Manap. oy et, adh, rom V/ma8, to wink (maA-tKe). ara, pride, eoureye the old English {dea of “vain eouselts.' Seo above, F255. © Abiaipiteg. P.B.D. omit, but seo Cvit-Pali Diet, where the Comy.is quoted neta the hase Tam base.” Tousit aungests the opposite error to dambha, since the Comy. meaning is replice of onana. Cf. well. in PITS. el of ext. AWeipsia is “excessive falling over.)302, The Bock of ty Sixes (rext ili, 430 Monks, save one give up these six, are cannot realize exabantship.? But if ono give ws there vir, $51 77). Beyond ‘Monks, cave one give up eit things, one esmnot reatiza the excellence of :rue Ariyan knowledge and aesight, beyond man’s state. What six ? Forgetfulness in mindfulness, lack of self-possession, un- ‘guardediness ss to the sense-doors, ack of moderation in eating, deceit and mealy-mouthedness, ‘Monks, save one give up these six, ons cannot realize thé excellence of trus Ariyan knowledge and insight, beyond man's state? But if onc give uy these siz, one con. « Siv (78), Happiness. *Mouks, if a monk follow six things, he will Live here now in great hupyiaess an contentment, and tor bim the mould has begun to form! for destroying the cankers. What six? Herein a monk delights in Diauua, ia growth, in renuncia ‘on, i sulitule, iu being Ge uf lewill wud in nee difaoss.cont Monks, ifa monk follow the six, he will live ix great happi- §¥ (29), Attainment * Monks, if a monk possess six things, he cannot attain un- ttained shill ia Dhimma, nor iverease bis skill attained therein. What six ? ‘Herein ¢ monk is unskilled in entering, in leaving, in ap- proach, has no wish to attain unattained ekill in Dhamma, preserves not his skill attamed, nor stns vo persevere. Verily, monks, if a monk possess these six, he eaninot attain Mippipetiaoaiihale NiBbave ramati dificult zendering!, p. 210. vy, va, 79] Arahantship 303 ‘unattained skill in Dhamma, nor inerease his skill attained therein.” But if he posses the converse sit he can. « $11 GO), Greatness. “ Meaks, endowed wich six things @ monk shall in 20 long time win to greatness ané growth in right things. What sia ? Herein, monks, monk has clear sight in mach, application in much, zest in much, dissatisfaction in mach, shirks not the Barden of right thingo, and drives acrooe te the beyond.» Verily, monks, encowed with these six, a monk shall win to greatness and growth in right things in no long time.” § vii (81). Hel, ‘Moaks, following six things, one is duly cast in bell, ‘What oix? One takes life, takes what is not gh has evil desires and wrong views Verily, monks, following these six, one is duly cast in bel.” (But one goes to heaven if one abstain from the first four, have few desires and right views 0, lives earaally, lies, § viii (BM). The rare “These six too... One lies, is slanderous, Larsh, » babbler, gready, reckless." (Apply the opposite as before ) § x (63). The chief thing. ‘Monks, if a monk be possessed of six things. he cannot become? one to reslize the chief thing, arabantship. Whatsix ? Herein a monk is without faith, modesty or fear of blame, is indolent, lacks insight ond hankers after action? and life. ‘Monks, if a monk be possossed of these aix, he eannot become cone to realize the chief thing, arabantehip, ‘But if he be possessed of the oppusite siz, he can. « « 2 Uidary potara,w triking and unique (2) phrase. 2 aBhablo, Seo iors, p29, 0.3, ¥ Or" body’ (bay).304 The Book of the Sixes — [rexriti, 434 § x (84). Day and nigit, ‘Moubs,if a monk follow six things, come day come night, just o fling amoy iu sight Usings usay be expected, aul o growth. Whot eis ? Herein, monks, a monk desires much, is retful, discontented ith this ard that requisite: robo, alms, lodging, medicaments is withou: feith o- virtue, is indolent, forgetful im mindful- tess and lacks insight, Monks, if moak follow these six, come day come night, iust 6 falling away in right things may be expected, not a growth.’ But the conterss holds. « Cuaerer TX Tee Coon. $11 (88). The eo. ‘Monks, if @ monks follow six things, he cactot beceme? one ‘who realizes the cool above all. What aix ? Hrein,? monks, a monk checks not the mind when it ought to be checked; exerts not the mind whenit onght:to be exerted; gladdens not the mnd whan +t ought to be gladdened gives uo heed to the mind when it ought to be given heed to, is bent on low things sud finds delights life's bundle? Veiily, anh, if 6 auvuh fallow diese sia, ‘one who reatizes the ool above all.” But if he follow the opposite of the first four and be Bent on ereeMence and find delight in Nibhiova, Je ean eesuiwt beoeue $5 (68). The atopss “Monks, euabered hy six conditions, though one listen to Saddbamm, be cannot bseome one to enter the right way of right things® | What six 1 Het is cumbered by the stop of action, the stop of vice, 3 Abaibo. 1 See Tism. tl, 284, * Satkiya, Above VI, § 14. « Zesronati. © Niyama, Pes of Conte. 388.0. © Pam teal 208. Cf, PUD 82; Pag. 1p ML 1S Coy. eplninn (one three than: (1) Pacakt anantariysKaawncki ove DAS. fal. 207 and next evtta): 2) nivata-micchadihiyhs (8) abwsals-vipala-patisandhiys 1a husla-ripckehi whtube-potisandhiya vd, vt, ax, 86) The Cool 305 the stop ef (action’s) ripening, he is an unteliover, lacks urge and lacks insight. Moniss, cimabered by these six conditions, though one listen to Saddhamma, he eannot become one to cuter the right way of right things." But if one be endowed sith the opposite of these siz, one § 51 (87). The slop of action.» “Monks, cumbered by these six conditions, he cs become one to enter the right way. ... What six! (By him) hist mother's life has been taken, his father's, an arahant’s, the Tathagata’s blood has been drawn inten- thonolly, the Urder embroiled, emd he 18 weak tn Ineight, a witless dullart, Monks, cnmberet by these six « Bat the convcree holds. not Sv (88). Ne desire to Histon ‘Monks, enmhorod hy these six eanditions, he cannot become one to enter the right way Ho ims no desize co listen, incline the ear, apply a heart of, understanding, when the Dhamma-discipline declared by the Tathagata is taught; he grasps the profitless, rejects the profitable and possesses not himself in harmony axd patienor Monks, eumbored hy these six..." But the converse holds §¥ ©). Po be given wp “Monks, save one give up six things. he Iecomes one who cannot realize the achievement of right view. What six? ‘The wrong vicw oflife'n bundle, ult, lstief in the adequacy fof rile and rite, passion, hate, infatuation, dat lead ¢0 the ill way. 1 the Hidde omits tr muntion thie wwe ECf-alwne Vy 812 1 psishsingralas sie 1, of Con. 869,306 The Book of he Sixes — (rextiti, 438 Verily, monks, save one give up these six, he becomes ‘one who cannot realize the achievemont of right view.’ Raa hy giving wp thove, ame nan § ¥i 0). They are given up. ‘Monks, these sis things are given up by a person who has achieved right view. Waat sir? (As in §89.) § vii (91). Cannot be framed. ‘Monn, » pias who Inns achieved sight view omnnot hecome one to frame six things. What six” (ds in §89) § viii (92). The teacher. < Monks, there are these six occasions which cannot become, What six? Ons who has achieved right view cannot become one who will live without rospoct, without regard, for the ‘Teacher, Dhamma, the Order, the training; he eannot become one who will fall back on the view: “Nothing matters,”? esnnot bbesome one who Will beget the eight state of beevusiau.® Verily, monks, these are the six.” § ix (93). Any phevomenon, "These six also, He cannot become one who will accept any phenomenon permanent, accept any phenomenon as happinoss, aenept any thing 90 eelf, do an uapardonoble aot, fall back on curious ceremoniest for purifeation, eck outeide (the Order) for gift-worthy. $28). Mie mother “These six aloo. He cannot become one who will tako his mother’s lifo, hie father's, enarebant’s, with ovil mind to draw the blood of the Tuthéga’a, encbroil the Order, point to another teaches 12 Uaina readme For nt, L think 8. sla0 me. + Aedgemeniyag vatrny prcedgantiy, Com guilty deca end (the f-two) heretical views; tee above V, § 1875 A. ty 27. Waray Bava Comy. kiceaccreoftanay patisandin, © Above V, § 175. vis, 95) Advantages 307 § xi (90). Se¥f-torought. “These six leo... « Wo wha has achieved right view cannot become one who seill fall back on the view that weal and woe are eelf-wrought,t ‘aro wrought by snother, are wrought. both by oneself and another, arise by chance! without act of the self, cr of another, cor of both the self endanother. Andwha* isthe eause ot that # Truly, monk, to one who bas achieved right view suse and the cause) origin of things are rightly discerned. ‘Verily, monks, theso oro the six.” Cuavemn X—Apvantaczs. $1 (86), The manyyestg. “Monks, the manifesting of six is hard +o come by in the world. Whet six? ‘The? manifesting of the Tathegsta, arabant, tully enlight- ‘ened, is hard to come by in the world; it is hard to come by ‘a teacher of the Tathigaia-declored Dhatma-diseipline; it is hard to come by scbirth in the Ativan rogion # entice sense-governance: freedom from stupidity, folly aad blindness; the desire to do right is hard to come by in the world. Vorily, monks, the manifesting of these six is bard to ‘come by, §85 (0M), Adnandages. “ Mouks, these are the six advaztages in realising the fruit of Screauwinning, What six? ‘There is verlsinty in Saddherma, no liableness to fall away, none of the ill of the restricted there is the knowledge ‘which cannot be imparted, cause is rightly chsesrned by one and the causal origin of things. ‘Yerily, monks, these tre the six. + Sayaylaten snd assyenkiray ; ef. Bammmorake at V, § 57, aad auakare VI, § 38 * Of. Dei, 198; $. i, 19 (K.S. ii, 15); Ve 001, p 588 F. © ef hove ¥, 4 lariyayatane, Com. majphimades. * Pariyantakatzana dutty na hal 00 JAPAEy July308 The Book of the Sixes (rexriii, 441 $481 (98). Impermanence, ‘Verily, monk, that « monk who perceives permanence in any phonomonon sbsll Tivo im harmony and potionca— that eannot be; that without harmony and patience, he sball enter the right way—that cannot be; that without doing s0, hie shall realize the fruit of Streamuinning, the-fruit of Once returning, the fruit, of Nonwesurning or arshantship—that cannot bee But the converse shall surely be... 2 § 4 (09). 70 "Verily, monks, that s monk who perceives happiness in ony phenomenon shall live in hermony and poticnee thet camot be... 2 §¥ (100). Noteef 4, who perceives any thing es the ell... ¥ $vi (10), Nibbana, Nibbana shall live in harmony *. who perceives JI in and patience—that cannot be. « Bud ie converse in each case shalt suraly be. « § vii (102). Without reseree® (2). “Monks, if a monk psrcoive six advantages, it is enough to establish, without rororve, the thought of inoperaancnes nent all phenomera. What six ? “Then all phenomena sball appear to me as lacking fixity; my mind shall find no delight in any world; my mind shall rise above every world; my thoughts shall be inclined towards Nibbana; the fetters in ane shall go towards their ceasing; ani Ishall follow the course of highest recluceship.”” Dh text repent, 2 Ketel Bammay ote, This i Utlerance, which warned men that body and mind were not the self. ©The Uadena, wiih Se, myo onoihé siya, PAD. doce not notice sageuta. “Ca, wot na yot exceeding Uhe Second u,s.20 Advantages 309 Verily, monks, if a mouk perceive these six advantages, it is enough to establish, without reserve, the thought of impermanence anent all phenoxens.” § viti (108), The same (8). “Monks, if a monk perceive six adventages, it is enough to establish, without reserve, the thought of Ill axent ell phenomena, What six? “Amid wll phenomena, the chought of Nibbine shall be yosent with mie, as a slayer with drawn sword;! my mind shall rise above every world; I shall become a seer at peace in Niboina; by me lusking tendencies sball be rooted out 1 atl bocuine & doer uf what vaght tw be duue, wd T abel minister to the Toacher with loving service.” Verily, monks, these are the six. . § ix (101), The same (¢). “Hfonks, if a monk pereeive six advantages, it is enough to etabtil, without nese ve, Ue ies uf wotenef anent all Uiagse What six? Then in any world I shall become no part of it;# all that makes for tha “1 in me hell he cheolad: all that mates for the “ mine ” shall be checked; mine sball be the knowledge thot cannot be imparted; and by me couse shall be rightly ivoerued and the enusal origin of thingo.® Verily, monks, if o monk perceive these six, it is enough to establish, without reserve, the thought of not-self anent all things. $x (105). Becoming. “Monks, these three spheres of becoming must be given up; and there must be training in three trainings. What three spheres must be given up ? "Gf. Ais 52 * Gubiutale us wommaye (wos tae of nt) Chava se 13h * Buda, Prych 99. See De ii, 210 ard 210 for rots,no The Book of the Sizes (TExriii, 444 ‘The aphere of sense-desire, the form-sphere? and the form- less ephezes of boooming densa ce teres svat be given up. And in whst three nut there be training ? "in furthe virtue, in furcher thought and in further insight. Tn these three trainings there must be training. ‘Verily, mous, when by e monle these three spheres ot becom- ing have been given up and in these three trainings he in training has been tained, the monk ie said! to have cut off craving, rolled beck the lolts, and mastering pride completely, ‘has made an end of IIL” § x1 (LUO Craing. “Monks, these three cravings must be giver up ond these ‘throo forms of pride. What three cravings # ‘Tho craving for lest, for becorning and for evs ‘These threo cravings must be given up. And what throe forms of pride must be given up ? "Thinking? of colf, thinkiay lvwly of self and thinking morhly of self. “These three forme must be given up. , Yuily, meals, whom a monk hax so dane. he is said to Ihave cat off eraving, rolled back the bolts, ana mastering pride completely, has made on end of il.” Ceaotar XL—Tae Tarezs. §1 107}. Passion, Menke, there are these three conditions. What three ¢ Passion, hatred and delusion, ‘Verily, monks. these are the three. And to get rid of these three, cultivate three. What threo # "To got rid of passion, cultivate the foul in it; to get rid of + Rapsdhavonthe Erakmaweeld + Adie 2 Gf.nbove V, § 20. «Withers, Y more bocowing. © Of, above VI, § 1. vi, a1, 207) The Threes all hatred, cultivate amity: to get rid of deh insight. ei, moni to get rd ofthese three conditions, cultivate these three.” ‘on, cultivate $11 108). Doing it “Monks, thera ate these three conditions. Whet three # Doing ill in deed, word and thought. ‘Verily, monks, these are the three. And to get sid of these three, cultivate three, Whot three t ‘To got sid of doing ill in deed, cultivate doing well in deed; to get rid of doing ill in word, cultivate doing well in wor to gotridof doingillin thought, cultivate doing wellin thought. Verily, monks, to get ni of these three conditions, cultivate these three.” § ii 109), Thinking? ‘Monks, there are these threo conditions. What threo ? Sonse-desire-thinking, ill-willthinking and harm-thinking. Verily, mozks, thes ro the three. And to get rid of ‘these three, oultivate threo. What three ? To get rid of semse-desiro thinking, cultivate renurcistion- thinking; end to get rid of tho other two. « cultivate ouch thinking ao io their oppocites. Verily, monks, to get rid of thoae threo conditions, cultivate these three." Six (110) Thougire® Apply the foregoing sul, with changes. Be (MN), Principles ‘The same with changes. § vi(L2). Complacerce. “Monks, there are these three conditions. What three? ‘The complacent view, the sel-view, the wrong view, Verily, monk, theso are the thro. And to get rid of these three, cultivate throo. What threo t 2 Vita, ngitaticnalg The Book of the Sixes [vexriti, 447 ‘To get rid of the complacent view, enltivate the thought of impermanence; to get rid of the sulf-view, cultivate the thought ul nnuiaelfy 40 get 3id of the wrong viow, eultivate right view. Verily, monks, to get sid of these three, cultivate these three.” § vii (198) Discontent * Monks, there are these three conditions. What three t Discontent, hamcing others and waylaring without Diissnma? Verily, monks, these are the three. And to get rid of these three, ultivote three. What three ? ‘To got rid of disrmnten. cultivate gladness? of heart; and to get sid of the other two. .., cultivate the opposite qualities. ‘Verily, monks, to got rid of these three, cultivate these three.” § vili (114). Being satisfied. “+ Mens, thors are those three things. What three ? Being dissatisfied, lacking self-possession and wanting much. ‘Verily, monks, these are the three, And to get rid of these three, cultivate threr. What three” The opposite. . « « § is (115), Unies, “phese thee also... « Unruliness, evil friendship ard being tossed about in mind. _., And to got rid of these three, cultivate Rule, good friendship and mindfuluess in breathing in and out.” {x (16). Flurry. “hese three also. « Phery, lack of restrzint and indolenee. Ls. « And to get rid of these three, cultivate « « « ‘Gaalm, restraint and earnestness.” t Anili, 2 Or “ianuonsd enniuet > Multa from vi, xt, 327) The Recital ana Cuavren XIL—Tae Recrrat. § 117. Contemplation. ‘Monks, save one give up six things, he cannot become ‘ono who abides in contemplation of the body as kody. What six Delight in activity, gossip, sleep, company, bemg without 1 guard on the sense-doore and imuoderete in eating. Verily, monks, seve ono give up these six, he eannot become fone who abilew mn contermplation of te body vs In." But one surely can if one give up these site « Gh 122 190. Tho oarmed * Monks, save one give up six things, one cannot become ‘one who abides in contemplation of the body zs body in rele~ tia Wy vell . +. to outside .. « to both ealf and outside; fone cannot becoms ono who abides in con:emplation of the feelings, mind and thoughts, each as suck, each in its relacion to adlf2 to outside, ta both self and outside. . .. What six?” (As before.) But one surety can if one give wp these sic, . « « SUL, He sees the deathless. "Monks, Ly having followed six things, the goodiaan Tepnosa, because of the Tsthiyate,* has gone to the end! seen the deathless and has his being’ in the reslization of the deathless, What six? Unwavering faith in the Buddha, in Dhamma and in the Order, Anyan virtue, Ariyan knowledge and Ariyan release. Verily, moaks, by having followed these six, the goodman 5 Tuthdgnie, Ts Pape he of Pin, Afhe, i, € and 4. iv, 88? + Nilay gules» saokish yout, quoted by P.E.D., observes: pals ajiinay erahatay pata; but hore all sce hewo-folk who are suid 10 hhcre mun tw bin, the detlloe's Pur come aut utrwion sted Tee wou G8 1, 22.9. * drigai.a4 The Book of the Sizes [rexrili, 451 Tapussa, because of the Tathigate, hos gone te the end, soon the decthleas and ba: his being in the realization of the oatbloet" § 182491. The same “These also... The goodsnan Bhallike, Sudatta Ani pindits, Citta Marchikisandike, Hstibake Alwwaks, Mahéna- rma Sabha, Ugga Vesdlika, Uggata, Stirs Ambaitha, Jivaka Komirabhacca, Nakulapita, Tevakannike, Pirana, Isidatia, Sandhina, Vijaya, Vajjiyamabita, and Mendaka; the lay- disciple Vasettha, Aritthe and Saraggo. . . § 182. Of passion? ‘Monks, for the ful understanding of passion six shhws ‘ought to be mde to become. What six t The? sight above all, the sound above all, the gain above all, the triuing above all, tie service above all, and tho over miading above all. Moales, for the full under ought to be made to become nding of passion these ix things $193. The same. ‘Monks, these six also. . . « Thot ever minding of the Buddha, of Dhamma, of the Order, of virtue, of liberality, and of the devas... .” BDL The same. “Monks, these six also. . ‘The thought of impermanence, of the ill therein, of there heing TAOIEBEING of ranineiation, af dispassion and of ending, « "TF number differeadly from te text For Phroye and Isidetta, eee above VI £46 Mugla C 58% Avittha at KS. v. 278 ia a monk; for Waseggha see D. iis, #0; Af. Ul, 160; but these must be diferent; for Ssndiina ase DA. i, 45; for Bhellike see p. $13, % 3. Our ‘Comy. mations ‘Tevaleapnike only, obgerving ‘eee nimako gabapati,’ hick we already leew from the text! 1: be connooted with of Gas, i, 145 1 Gf. above V, $361 ff ead note, # Abovo VI, $8. « Above VI §8. v1, xm, 155] The Recital 315, § 155181. The same. “Monks, for the comprehension. . . exhaustion. . , abondoning ... dostriction ... decay of freedom from passion for... ending . . . quittono> . . . remuncia- ‘of passion these (Uirce ad of siz things, §§ 152-164) ought, to be mude to become. . ..? §§ 182-061. Of other conditions, ‘Of hatred... illusion... anger... enmity... hypocrisy... malice... envy. . avarice... deceit . | craftiness .. . obstinacy . . . impetuosity . .. pride... ‘rrogance .. . intoxication . . . indoleace. ‘Thus spake the Hxalted One; and full of joy, those monks rejoiced excvedingly in the word of the Bxslted One. ‘THE BOOK OF THE SIXES 18 ENDED,