THE B'OOIK OF THE GRADIUAL SAYINGS (A nguttara-Nikiiya)

lOR MO'RE-NUMBERED SUTTAS

VOLUME IV

(The Books of the Sevens, Eights and Nines)

Translated by E .. M ... HARE

14!Uh an fntroa',lutio'n by MRS. C ... A.F.RHys DAVInS

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IlYJ .. \l:\:l·:':-'; nl~r\ PRAI\.ASU r.r\IN .-n SII,f,U J.\J~E.'-.!n'[~o\ PRESS. ,'\-4':1 S.-\It.,\INA PHASE-.i. ;":l'~\,\,' DELHI Ill) u~x

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,ANOTHER veer. another milestone reaeaed-> the hast 'but oU.e-

.. ,.

inthe jomney ,0 f8, oo'mpleteEngl irs·btro,DI81a.tion of tbeJ,our

Nikiya.s, (If the Sutta-Pitska, And the ~. forming tlle last lap iH,Mt .. Woodwilrd wri,tes) already ,finished: the 'Gmdual Sayin.ga oj the Tens and Elevens., .A.a a reader of the preaem:t, volume, it is for me It pleasure to te;stify tothe high worth I find in th~ serupuloua love of accuracy" the literary style, thre useful .'ea.lth af d'iscuseion and refer.enoe ,e:ruich.inl tlume pages, all of it the disinterested wo,rk of tlie leisure boom (d & busy hf.e.. If I say more, Mr. Hare 'will he t.h,eat:.enmg to resign., .Q.ud tha,t would be tragie, f'or hi,8, fine wah must not yet be downed. Let me come to I. few terms wber'e I should have written with Margarethe (mit «in biscMn andern W OTten r But bot b,Y using anywh.lere idioms of moee :familiar

I iterary _·1.'C· t ion .U y .... oke m +·.,.to I'_-=_I!)r ,. t. .~JIilIIJIO

h.v ar: ur .n -.' " ..:.-~- B!ft:::, ,a.H~e;, lor '-::r;_~'-

(p, 4) may n10t be oiled wi th fam,iliarity, yet .it is aeeurate: the liberal donor IikeIellow-oz with the less fortuna:te 'beggar. After all it: ma.y be the abrupt, seeming clumsy phrase that 1 ives longer, '\\' ould the order: { Stand and ohar,ge the enemy I" sti ll thl'iU us ,a,s does that 'Up guards 3'Dd at 'em!' O.f 120 YIE'.a:.rs ago ~I On the cO'D.trarYJ' I .'auld jU-8t here a.nd there have preferred the relatively unfamilier Englishml·. That I ROW give a few other-wordings, here is by way of al)ology Ior haying ,()omitted to point them out io .M8. stage to the translater, whereby they might have been mentioned in footnotes.

Cli!Ttaz:n Rendering:s.-P. 5: U worldly lusts n for bAa.1"" raga. 'C Worldly'~ does nctnt. The fetter here is, I livea I I(bkava) and f worlds' (bltaua) brought into disrepute by monkish teaching" Future life had beeome B. 'thing' not hoped for {eave of: course 'bytbe saner 'E,v'e%yman), 'but a. fetter to

v

.

VI

1 nt10d u cH om,

more life, In the compound the plural is, often implicit, but overlooked.

P. 13: u ~han make mindfulness stand up " is less close to satif!!. v~~lw.pessanti than Ie shall make present, "1 The Pali had else been ~hape88a.nl·i.

P. 2.3 ~ t, resolve ~JI for san-kappa is to waste a. strong ,voId on a WeaKel". I ha.ve gone into this makeshift for (; will' elsewhere, whh. all the subterfuges of tranalators to get ,fit reo.d,ering,,:it 'To fit J ('14pl) is here the root-ide.a;'. In i t we have th,e man as India saw him. 600 B.C., thinking, then adapting~fitting act to thought. But ~ resolve" is a very synergy of' the whole man: will to act with eeefficient of thought and desire.

P. 3t): ~~ ThiB, discriminative body" for 8avitiiia~ko kayo is misleading. The kiyo was never' held to. be the discriminator. The adjective simply 'implies him :-body-eum-man-tbc-surviver, or laser, body-cum-mind as in. the phrase' 8a-vifliui~ako &amani sasan.ni I(K.B. i, 62; ii, 25~; Hi, ,80; vi, all; 8akyal p. 244) ..

p~ ISO: '" The onward way~' for nicCQ~ mQ1J9'4'!4- NicClU!6 is her-e adverb o,f time. Of ~WOO'!1 bh~,,!, quoted in Po·i'lls of CrmtrrfCer'Y, p. 63. I should prefer " ever. l

et~r Bitt elecr,B the Way ,~() ja'Tiltf} u'e,ll hereafter.

P.. 214: ,1,1 struggle" for a~i'va~i is to disregard ill fine, if negstiv:el term by a rendering. needed for other such, which are positive. II One who does not binder (the seU) , is more accurate.. Compare tbe reference (as to Ii i classie '. phrase] is D"mfM·&anga,~I., §: 1366 (.Buddhisi PrgcJtof." Bthie.i, 2nlJ. ed '.11 p. 333~ (viii).

P. 257 = U be mot vain" for 1M nuuiiii. Here the Commentary has misled. with' Don't be arFogant.~ The older meaning of mafiMh~, once nearer to "thinking,' is i Don't ima:gine, don tt get ideas into your head I [bees u ~~ o{ praise).

1 .o.s. iii. 226. Cj'. K.S. ~i 214, n. 3; ii, 15.7.

l B.a.." p, 85/. i Lww, BwidAi.8tjc StudiMl ~ M.a." a.s Willer,"

J.'Atrod'uctioft

. .

VII

Ppm H:lO, n. I; 281: S(unpada is here sometimes rendered by , perfection, l usually by "achievement.' The latter alene IS, right, 'U nless we lower our conception of wbat is pedect, . peri'l2lction is too ~oft,ya term.

AUIw.. I agree w~Lh the translator in deploring, as [J, rule, the r~ndering of one P',iU word by difi'er,e:nt renderings, We translatcrs are at times reaDy crimina.lly la.x in this matter. We h~ve at times become not guid'eB, hut bandits, :But here and there a different rendering ma.y be the better guide. In any language a word may come to be used w j tb a meaning which has changed in value. Thus our own ~ become! has undergone a. change, to mention no others. .Altha is. such a. word. Buddhist exegesis distinguishes seven or eightmeao.ings, of w hich I weal I and ' growth ' are two; 1 hut it, has long lost s~ght of the rejigioua meaning': i the' sought, for. the needed.' In 'the First Utterance we see this meaning as that wh]{:b a man seeks in f.be way to salvation. In the mission charter Qif the early druy~ of t,he' Order we Bee another meaning used : 8dUha s{wY(J,1i:ia'oo .- ~ sp,~rit anf! Ietter,' 'a value betraying later, literary growth in ,:1 !-.hesllllms of 8ayings. CJ. below, where ~ ,me(jJ,ning~knower" is atlh',aiiiitU,p. 15. Into this I have gnne in 'Vol. III (p. ix], That t.he two renderings in III have blo!isomed into the 'twelve of !Vis r~gl'ettable. But in that the t ranslator has. 801 well warned the reader in the preface, his notes, and in his admirable index, no harm need follow.

, The Cool': in his thcughtfu] anti informative note on tb,is (pp. v-ix.), Mr. Hare has put us ail in his debt. for doing so much to ClHl'fwfy the muddled values in most minds on "the subject of nirvana. a nd .I leave readars to weigh his words. For myself, I judge t.hut. the Oxford Dictionary has been p'r~nlcdfrlQln S(H~nC ill-informed source in it.s denni"ti,g,n. Ap~u.rcnt iy t,he 'l"arlicst; use of the wonl is, in t be Hindu B,hagavad ... Gita., whiuh UPS(~t s the C Budd]list I monopoly of t.he term. But I have gone into this, in recent books.~l I can understand t;hc id.t'ul sfntr figut'cd in 8. WI::IIrm.cr country hy thr fi,gulf of

1 Jli~tl11 NlrI~l1J i. ('/., K.8 I, p. 3,) '7.

~, Sal'II'" U2~ U.i7 ./.t· ~llq'~lml S.P,(!.K.~ p. 1?5. 2300. 30u. IMWI.n

.Ii ~ligit:m ~ K! fJiJ. ~

YlU

coolness, and we have minUyattainment in t.hiB li fe Rct:uaUy so fi ed i th t t· .. "bh-'ta ~ B t' 1, t Ii' l. .") _.URJ , gul' < Jln', ' e' ierm full U " U . 'cooti "see U', p. xvn U,iu£tI£

t,(J ,this weighs downthe preoccupation with' body.' ... 4ndwber¥~ as, in thedefiniug pllssages so usefully quoted J it, is the weal ,of th,e man, not ofthe no-man? that is brought out it was certainly at no time a bodily wea] that was taken into aceouat. -Ultimately it was the perfection in some ineffable wa.y of the

very Man-i.e., spirit, soul. In 'Worth of the Best, ,the Highest, the Most, mS.D has never' transcended theV,e:TY Ma,n ..

'Lastly, there is one rendering where, albeit unawares, t'ne transi.ator has D.,eedles.sly played into the hands of decadent Buddhism, a rendering' in which he was, but following our bad example, and where I ought, not to have failed to warn him. Tbi.EI, is on 'p. 108, where bMMS$a plitragii is given as

Beycm.d ,berAJ'1ntn,Y hat,k he gotU:,.

The faulty precedent here was Kindred 8ayi:ngs', i, Pi 247;

ibid." iv, p. 141; IfJrJadoolBayifI{Js, Ii, p. 10, given respectively 8"B,

woo halh tTtJ1Mcended • " • il'l ...

becoming hf~ S 0' erpassed " . .

passed: r/ e~ becoming '. . .

In .UiM7 Amlwlogie'sr VII~ Dhnmmapada 3.-8~ a later publication than 'my Kindred Saying's i, I 'have made amends, andhave rendered bluJ/vQ,s'811· pdragit. by smore accurate way:

Let 9'0 tIe, pas~" ,let go au~ ~,ki-ng8 hereaf~et-,

lei. go tlle mid(ne t"Aings, yml1~reT ,of beoom.ing .'

Namely.~ the ,compound] pii.f'agu~ literally "yon-farer,' w'he'ther the' yon/ or 'fuxther/ be in ' things ~ (dhammi), or ma:,O,tras" Ili.I" d,ecay (jaT,a), Of' the three Vedas, is nowhere, in P:iH ebge'~,isl equated with ony· 'word indicating, ~ done with • or' • ~aDiBCEDded ~. (e.g. with 'Clti-). 'It is said to' raean vrrsed in, m8l3ter of, aceom,plisbed m. This Isw,eU rend'e'J'led in ChaJmersJ's Sutta .. Nipita 9.9-' vaned in ,every mental state: and by Ray,. Davida, ~ mastered the three Vedas,,'! P,sli e,xeg:esis ,deESQri'bell, this as in six modes: fn.1pep~kDo'wing" 'Understanding. ,rid,de.nce,. 'm8kins·beeotne~ ,reaHzing and ,at,tainm,cnt (,B''?+l.A.

.IX

rJP'. verso ]61; D1I., A I' "'1", 348). The B.A. has no oommeut on either context.

ltm,ay be Bl,id that where, 909 above, ~'lU'~ i.1i in q'l!Ie.lt'on. transeeadenee seems the more p~,aus,.ible r,ender.iog.But OO'hsid'cr ~ Fo:r Buddhist editors '~in r Meantmld.inlY, <o:r enn sole~y" the p'ysiottl itls .. old a.ge. disease, death.. And. Got.ama, the man ~1l1ogizedl in the pa.qs&ge (K.,;S. i, 247)~ nod Il,ot • got pa.st ' ,any of theso tbr'ee; all lay yet in bis path. But be had atfcm.st; wsyf.ared further throughthem than had . most,. he ' understood ' them better than most.

. To Bpe,~d!;'-: o.f' g'Oiu,g bf'yond becoming, wlhru for or,ig.inai Budrlhistu becoming W,8S tbe "VOFy nature 0,,1 DIan, the Y'f:!Y' gllaI.ant,'ee of his ultimat,c perfec,tiou, is t~ 'brillg in th~ lster mon~Ll!;t,ic usage (lind dread] of hlwvii (i.e. lives, worlds) 'wbel,e W~ bave. no 'Wa.rrant to do 80., I would Leg readers, to' s.uhst i l uh; tb e n-ad ing

Y m,t-jar,-:r o] .beOJml:ng he,

and Mr. Hare t,u accept our apology for raisleading him, my apology rluriug to include one from the 9ol.as!1 far-distant .Mr. \Vooc+ward. He will doubtless Bee, in trbe' rendering cd pi.ta'!J"~. us an advaneed ~t"age in the Mort', a.nd not 888 having ov flrpHHscd, a hro tb,t'r-'phra~'(~ of t h(t t br,a.kmacu;riya~pariyr~tioo which we bad la~'t year ill the previous volume (p. 6,1), ;,8 IS. verse with which my intrcduetioll: ends:

J.Vmo ,u,m, I l)ou;/:,d i,Q b-ccmne ~Q!IW h,l.r'lling no '1Wr-1t! MGk ,,' J siudl become ,n. Furlh.er-llo/re.r i1i ~he' life: dlt:ina.

H 'ay atlfl Bf(l./Ull'!.lC(ITiya.- -lt~s good to see the (Jammen'ntnI here reminding U~ that tb,c' man see'king the End of t,h(~ Gud-lde' is, forBuddhiats~ no YOll.ll,! 1enow,-my-lad pled,8fd ~U\ stlld'l!nt to cha.s,t·mty (with whic;h the word bmh:mamn,ya be~uueJ~nk'ed as sjncnymous, and as \¥.hich Buddhist examiaat.it)u l~a.nditates s,tiH translate lit), but any laymli,u in eames,'t a.bout things in l][,e most worth while'; thinga which ol'ig1lud Buddhisrll figuried as 'tbeWay,' the WHy of Becoming ....... a ~app'Y yoking which alas !suffered divorce, sUIviving o,llly III the "~()r,8en(!d figure within a fig,ure, B,ha,v.amkka ;,tbc

I

Wheel of Bhava, a Bhava no more associated lVilh Gruwth but with ~ lives ' and I "IIi;Or~d6 ., held to be only I ill.'

Incid,entIy, about Way:, it. is a noteworthy fe3'~Ju.rt'. c~,f.npletely overlooked, that tllP' \\i,a.y as i ~igbdoJJ " (a~'ltfltt~lkll) finds 110 ,LIce j'n thr.se E~g1tt,s!, any more than .1'0 the" Anyan Trutha' . a"'«m~J Uw. Four s (V (J~. II). The' Eigh"t If ,a.nga,~ ) (,quafities" po" l(2) are given, but. not ,a.s be'h:>ng.ng to a ,r \It''-ay. '1 It is strong eontri butory evidence to our seeing in those two 'c&'te,gories a hU:·,er inst ituriena 1 g,r(ilwth~ a,f(!~,~ur~ tJj the ecelesiastiea] sl-andardiz,lug: tome trrbe held desirable iu t~he M8uryan age. Nor for that m,aUCI do tb,e Four Sat!ppa:~thi.nas, or the Four Efi(]lrt.~, find definite recording &ISFou.rfj, nor 'the five 'kh.31'ldha~ ~ as a Five. AU of these finu only

incidental me-nliQll~, aspossibly later insertions, -

Again: it is only in this volume that I have found (h_e WQ,fI_~ tJumpa,iiyika, 'of other worlds,' 'hereaiter/ linked wrin the "fay. In tbfl Suttas Hull Viuaya it is atttul" the goal or sumuu:t'm bonum, (:rendef1cd by , wea] 7 or . good. or ~ eh.·rnity '1) that is sampa1ii.y11a. OF agalu, suJha. ~ h:appline8.~.~. Anita: 18 there distinguished into (0') ,diMhildltlln:mul 'or this hfp~ ~ and (b) sampo:ru:gika, C of other worlds.' Eut Way i~jll~t to of ether worlds.' Metr€-exigencies may }Ul:'H' affected maU er ~ bu l' what, if that was so, has been selected is the ,'jeejng otherworldnese in t.heVla.y. ~Vjth the etnphasis leui 1,y th ' inserted ~ eightfold,' it -i~ jlust, RH • of this tjfr . that Bw_hLbi~L'"

came to view the ':Vay.

It YO,S indeed inevitable, that wit h thffad in,g out IIf 1l'U'

f,eaHty of UJH~ self, the man, as user of body and mind. i tJ~ u·~,;-.t in his h,er'eaftel shoukl 'also wane, It is lmp08~a}h' 'I U mnintu In the forward view and a vivid sense of present nl,~puu~ihi lri)' wi.th the he li elth a t future de 5t.; n y~ s to be j ust u rr 8H han l 'body .. cum-mind complex. Yet t.o what a di tl(~l'''nt aH i 1 ml.'t' in the Founder and his co .. workers lines not a But t H 1m. 'roe a mJ 'ther,e bear testimonj' t . Look at the Butta 'Guyii' in flu! Eight's (p. 20]):: Tlu~~ Found£ilf is stated to hpo nU~~lH~T]n~ .. ~1.~ B,tag,es of .,spill'itu.n.I PJogress towards Iull ;; aW3 k-flung. hu~

~, As! ,slIcb, t.hey ['imtl<l"glEl once:; ill. the Tens. Tb.,Ei fill! I,j{~t \I·ill he nUJI't:' ,fitly rsulllmed UPI in the la.at l'oll1Jnu,:~,

.

XI

progrN;s in c.onlmunil'3t.lon \\'if.h worthy men of worthier worlds ,uuJ in ,;u~,quisitio'n of their higher I knowledge and vision ~! .. <\nt~ in 't.be cat.cchi~m present,c,d as a. dialogue be'~'W'eell those two I'ead:.ng men, Sir.p\I'I:,t.a·and l\tahi-Ko'ttthita (p. 254)! as to n th,~ end for whieh th,e godly life UUQe-f the Exalted One is to be lived," the que~tions are concerned with its results not, O.l~,rc but, Ion ,he )iv,e'r~~ hereafter (satnpa"aYIl-).

The End (if' U~ Gr.llily JJ~fe'.~·Tberf~uh·r shouldhere nut ice bow ohen t.hi,H subject of Inquiry reeurs, and ,"",b~d a v3rie'ty of rl!lIiSOllM for ,!,;O li'vill~ ,are given. H,~ ('an now rpfel, in translatious, to ell-v,en other surD reeurreneee.' Thfl reasons LIluthori:tntively give-II ~rtl prncticnlly all Ilf nlon~;~t,icv~dutS,~ giverl t,e, monks Or to wandr'riutz: students (jmribbajalaisl· \Vit}) nne, the riddance of desire (dm,,.,drz), J hU\T' d,t·~lt ill') DI!,' Fial':lIft" ,p. ,~7 f. Ther(~~re un ~y 'two instances where the n~O\.son given comes near to a reply worthy of mon w:ho saw the I end . a~ t,b.e ,gloa) of a ]'ong Waytadng in becoming. or progreesive BRort. Sa.dputta.j~ aSbociatf.ld with Ll1th:in one he 1b1 questioner. ~n t,he other answerer. (I mea!.!l only that hiH, name has been linked, to oot,h eateehisms.) As 11uest-itnmil" (in lWajj.hima, N!J'.' 24), he eH"ci1sfrom PUIJ,l.l,a, 1 It a t. the 4 ,god I Y 1 i f,r I j s 1 m ved to eft eet progress from one atf,u ,in ruent to another t.in 'the goal iii reached, even as t.he king' effects a forced journey best by rhariot-relays. In tb'l~ prt~:::Icnf, case he il1ais.t~] more 'ooncisc1y than Punna, that life under his Leader i~ .a perpetual quest in. attaimngthe yet. unattainr-d, In other wOJ[JI'I~ in becoming the b(!U~T man, in t,b e pUl'SU i t '(li ,3 j, making- become, ~ inthe winning of the tit le . bound to become ~ (i.e. the goal-winner)-bhabbo-wit.h which these Grmluai Sayings are so worthily preoccupied, und wluch reverberate through them.

Nl2itlmr Sut.ta. IH1S l!R[~~Lpcd "nul-hand I ing " 'monk .. handling, In both the goal is no longer defined as altha, or as t',amafag9l?1 Uu immortul Highest, IOf theF,oum:lcr~s o,pening and fiDa) nttE'lu nee's. _And'~ he end of the present Bu.tta has for me r Jw illPPCttrIU1C'(! of a gloss, an ,ap'pelnlixl not found in the.

1 "'jJ_ttfur .1)ia,logW'~~ j, N~. ,2'4;\; K ,~"J. iv, 21 =87 ;::: 172j v, 6~ 2J5 !.'I!

21 7 "H'] ft Ii.' • ~~~~ •• ''J . .:I •• ,n'.iii i&;I

I .":I;U; u!u ... 111 DU; ~J~ ~I; III! ~it(J11i

· .

xu

f)theranalogouB Suttas., Lsuspeot that as H. result of the lormutu of the four 8J'i.yBD truths being' drafted too bIte' for th,e F,otUs secsion, it waH felt €u:lvi,sahle to' m,Bk~ ,good 's,omeho'W in t,heB'8 later comera in to t}u~ 'More-numbered 8uttas. ~ ~Ioreover, the yet unattained ,is conceived too much in terms of tn:ind'J to nttle of :spiritual OF' "man '-growth. Both Suttas starr with morala .(sila.);, but ~hat is all ' Cbaracter~' saintlinese find no place. Preoccupauon with' mind.' the growinig '1og\IJC, hus greatly tl,~Vl'rted tbe:firs't gosprel 0'£ S~l.kYlL.

The Aralunt 'l'Ii£()ry.-Oncemore the ~,tudlCn.t 'Of 'i,h,p" CanouT~ history can mark how attention to the not ten arahan and arahanship has heen groYling in theee Sayings, a~h{!,it not so much n.~ in the Third. Nikiya. This he can ~ce in a moment by reference to that Pili Index volume. I have here rIO spa.ce' t o saymore.

Sa'ltytJm, M an.1e and IAy.-,.Yet. UH, 'turn from '[,pac]l ~ng8 to teaehera=and otb~r8. First, to tbe Sakys.'muni. Three rays of y·et. unnetjced light are tn,rrnnl upon him h~,,- this volume, 11 shows him. not as; a Superman, but as very human. plcafliu(Z loneliness felt. AS trying! protesting a.ga~nBt wordy ~rmon5. fending off the overl..clin:gi.l,8 adherent. T'hu~, ('p'"235) : ~,' Stil\y:a,whHe ti.U anether comes: W(~ two are a~onc I': (p. ~38): ,i,'I, 'You W'!!.r~ lon,g a-preaching t--my back W;I.~ B,r.h ing t, (p, 198). (~ But this iB j'U8~ how some foolish fellows heg of me ;wnen I have taught Dhamma, tbfl)" think I am j:Utit. the one to he Iollewed." Tbe,le suggest old memories: we are in th~m in pre-Buddha-cult days,

Of8i:dputta I .ba ve s,poken. Of MoggaUinta the incidents i~twQ ,,8utta.s :hiR ejecting R man as a result ofpsyc:b.icilUy dt8C~rnlDg b_IB corrupt thougbt, his laziness. his besetting vanJty (pp. 51JI 142 f.)'~ are' no less, stlggesti've of true things long home up in tradition. Of Anuruddhaand his i chum' Ki~bihtl' of Nanda. N3Indaka and especially of Nandamat 3. t-h,e psychic womlUl,W'e' are glad to hear' - more'; no ]l"'Fisi~ H,ght on Anithapif;l~ika I(Sudatta)1 and Sih.a w'elconl~. The ~harming 'V(lrses. addresaed to the fractious Stljiti~ wif€ (ll the fO·Emer~s SOB. it is good t,o read (p .. 56).. And the outerv a.moug the Jsins at V,esi]i (p'p. 1248.) over Siha's ear. .. iivorous

X]U

housekeeping, and his prompt, repudiation .of what lIe bad done, a:re. interesting u;stimouies to th,e new value in bodilv

_ - -

life which had SPI"UIl"g up, and of which, [olUi after, the AsokaD

Ed~cl~PfiOVp.d the enduring vitality, eBpeeia. Uy' ,a,S wad: of ,a king ~epkilng th,e s:uifrage8, of big Ja.in subjects.

Parhaps tl1l(" mo~,t provocative mystery mn the book ls the uueounocted undiscnased li~t of twenty-six laywomen [p, 229) among Ulr.Ei,ghls" the t~ommenh.ll:ry apparently t,hrnv.~tJlR' for the transla.tor 110 Eghf; on t.he matter.

The pa.ssageii IOn Anll.lruddho. deserve ,g,ttention. but spRce faa~ to give it here, ,R'ea.dt!Ts may compare with the verses nOl-2, in P,salms l'lj t"hl! lJ.reih,en the-improved rendering mthe opening verse" p, 16.0 of this volume. Am.nuddhfi. discerns, thilt is l~ is leader's teaching his • purpose-A 1 (s!lnkappa), i.,f., his will has und'Plgone expansion h,y ,something more. new; further, namely, in the W,ay.Nnt foJ' him is it to fritter wiU away on the many in the Leas" the nO't this. not that,

On.a,ri~'!J (1M Fai~h.~· T?tfO last words: the reader cannot fail tose€ how praiseworthy , giving ." (dana) is often recorded as being';, he will also hear so,metlmef1, that in Buddhism it is fa~th thatmaUe'ts Htde as compared with k:nowl,edg:e ~in o:thfr wordF;,E,uddhi~m is bot a 'religion of the ICreoo. Let hjm (heck these ~ta,ndpointB' 'by noting how, at tile outset, thia volume describes · faith 't (suddhii) in the very lerm« of ,creed"·-viz.! by t be formula, ,affirm,i.ng the reality and funcsions ufo the Exah.ml One ; how I a little further (p. 15)~ it ~,9 madr c::l~~t,r. t:hat (~ht.rri'ly begins, not at home, not with the sme,'k and llecdy!hut. with t.he Order o.f monks. So :much SYf,(I'r was I merit' to the donor~o BIJuJdhilsm came to teaeh=-when dw recipient VlUS ( worthy of ofJrerings.'

C. A. F. RHVS DAVIDS.

r IUPSTF.A 0, SURREY,

N [llff "rl bet" t 19~~4.

TillS, tra'nat:a:tiolll ~ begun in 19'25 f was .finished andtyped ou.t· some yeats ,a,gol.but. it had t.o walt its tamforpublieasion. ~his has gi'lit::flw.e an op,ortunity, to revise and re'write .marly of 'tb~ eu.tta..s~ 'which I have dene; amid in oOMeqlJJ.iE~'DCe Ifea.r there are some discrepancies in my r,eference,eto the Sinhalese editions ,cd 'text and commentary. I have DOlt a.lw~ys had by me ·tnetilne )915, edi·tlon of the ·f'orm.er! refEl"r·tedto in my pre'.fa-ce 00 VoL ITI; a.ppar,en.tly neither the li bre:ry of the Roya.l As:la.Uc Satiety, Colombo branch, n.O'l" th'E! Colombo Museum. p()i~ge9. a e(!lipiy~ and. all I Wlt8· ab~eto b9['rowfrom. the latter, by permission ofth)e Direetor, W·I.S a, badlyprintedp; botcbpott:h vohlme~ a.['ld ·t,bis f'or one week oDIYlwith SO]D,e {our hundred and 'fifty pa.ges to eonaider ' As to the eemmen.ta:ry, in 19:25 I bad .bi!ot, of course, the 1931 ,Hlew.80vitame Bequest edition 'With its. fulluppr-r1mm or'ilit'IUA; I bave used th isi'reely imn,~v ision.

.I hayea,gain been f:ortuD,e.te injperauadling r.lm. Rb.ys Davids tQ write an ,Iotroollc'tio:g,; and tb'{)IU,S;h ,at tlle time 0.1 writing I naV€Dot read her l'fl'ma.rksJ-1 here 8i['!k:no'Vil'1,edge 'my :gr,ateflll t.hanks to, her tor underta.king it; and fOI b,er-abuuda.n.t (opin:abhwa)' ,e[JLC0t1r~6m,ent in (}onnectmon withtbis volume.

As to terms, i:o Vol III: I ado]p,ted., with hee appt{n/~d:1 ~ ca.p.k~r' ~fo.is,.H; in this volame I maketri,al of '1600111_. ~. as D.Olln" verb, and ,a.djeetive~ror' 'the derivati",res of nu' a,Da po.·ri~.ia '\1m: (.nib. .. ;iinaJ -lnia, jDn·.,etc.h bu·t n(lt.J I "f0ar.rW~t.}) her wb{)l,e·he.a.\rted spprova,l; fo.r ,sbeWl'ites: ' I .leave it to you to jlJJ~tify thisrende:riug' !~ (see~ ·too, note 5~ p'. 40)~

Now t.he OxfordlEB,gluhDieti,ooary definea R,indm as fOUO'W8,: .~ In Buddhlstth.oology J' ·tbeextmcti,om 'Of iodividu,a,l 1E!:listence and ;a.blOrp'titlD. into thesupeeme ,spirit 01' e1J:t.inctia]l af a U de~ife9 amdpa.s.s~oDe ,and at'tainmem:t. (l·f pHrfect. bea.titllde~ ~

:IV

~

XVI

..

.XVIl

it ,exc~u.ded lPiaMionil.,ndg'ener,al~y desire, is admitted, t.boug'b ·t.bis, does lU}its.ee.m to be aetually stated in. thisv@lume:; d'f}8i.l'e~ to-do (C'Mnda.) wa.s oonBid,efl~ a requisite, see P: '2141. Again, the idea 01' ' absol']ptioD intot·b.,e snprew!espirit ' is 'ootfound h~re. If dkiitu, element, be taken as S;p,iI·.it"it is qualified! by anupada,withoui a"tt·achmen.t, d.etach.ed, pp. 13'91, 210 ; and in th~ ocean simileat p ... 139, it is th,efnUne8B aOidem.ptiness .of thi.s, element that is ,considered, uot the ahsorptien eeneept a con.cep·twhieh is pr:i:m,arilybrahmpnic (Bee ft. .. ,5, there). NOll do ·we 'find " extinction of individual existence ., referred to ~ in the simile o:ftbefta.,me) p. 2, it is. the heart's release that is considered; in 'UU3 siraile ofthe heatedbit of iron, pp. 4J ff·~ it, is the progress to il,ft'upiida pa·n;rtibbiiM. T.b.e·r:e isthe idea. 0:£ ~ lnlaking' :Q.,R end ~ (ni1"'odhs)" bu·tthisi s g'enerall.y- sand wj,ch{·d in between dirspagsiona.Bo ealm B.ud.tblE!lI!lI. no 0..011 bt refers to t:be ending uf passion (tJ. also p. ]001 but to tbe eontrary

r- 2,7"5111.).

(b) As t01J&nnu v~i a.nd its d,e:livativ,eB~ where the ~ ex-

t.inct.ion:· th,eory is m,@st li.k:"ely to eeenr, we :find antt-pada pacrinibbim defined. as f()UO~9,: if poise,' ~ yearning nCiltaftel' life,' ~: realizing the poooo, ~~, g;etiting rid of all lesninga towa.rd.s conceits ,lusts, etc.,' ca.:D.ke[-d,est:metio!ll~' "mind -emancipa:tio;n/ Bee pp. "2, .. 3. In the weU-known Mira a.ndlB,ud,dha, scene: (just. b~fo[e tbe latter's rd,eu,tb)w'binb recurs in ,this volume, p, 206 ff~ ,Mir,e. ur,g'es the :Budd.ha: ~ PtJf'1inibbiiliu·tddni Okante llAag(J,1Jij " , Lord, 'letth.eExalted Onenew paf'i,nibbiR !~ but it is noteworthy that in the giiJiiit which is likely lobe olderthan the prose, there is 'no mention .of either pannibbufia OlI' Rwbaaa.. In fact Ia.m ineliaed to think that the P,a.li n~ading is wrong' and Divya,mdiM righ.t,ll.nd that the idea

• de, ... G·· .. ~

cd extinction arosebeeause it IUit seemfruttULg; at 1 ·o'tama.s

dea,th.Th.e Bu.d.dha., it is so.id, did nott.eU wha.t ha.p,pened to a tatb.agat.~ ,o.ft·er death" see p. 319.. Now at p. 54: it is, :s~i~

1 'Se~ p. 20S~ wh~r6~.k:~pa.m- it.d~a,.,wla"f~~/ tOJ our tJCKt f~itll.

D. ,lmo. 8 .. ) ~ ~~m i~~a~miJw,v~,.' At A .. iv. ru~· (below~ p. 1,20),. we bav:e, ~ AMY' ., .• tU"jjQ.~,m'P'iddld·.-:, eh't:a ,lake ..•. a&Jii~ ."mhudd1w. t BbY8 Dav,idii Icouideroo t!D!e ''t'M'Re ~ obs:cu:re &ndposa,ibly COl"l'Ypt/ D!:al. H.,U3. A~~':t = ' .m.undAn'e egg.~. uniwenorc/ rt,l:iICdoneUtl!l1 Slt'.D&.~~.;800 01ubulltJQya-Up,.t u~tA KM,~a. ,(S'.B.E'. ii,~ 55).

and if it be rem.embered that Buddhism was in thenrst place 'b:u:t one of the many reforming movements of the tim:e' in the main Btrea.m of Brahman eultuze=-this 'vohlme itself shows theria we.r-ema.ny sueh (eeepp'. 20, 1'24·:, 221 ~ 28'1)-and how thi,9! pa:rticllIar movement Houriished, 'for 1111 time) above a.U others inIndia, forced its way north;1 ROuth, l€least, to T'ibet, Oeylo.D:I' Japan-in its journeys no dou.bt absorbing (and a.t ·time8 being itselfa1bsolbed) by the cult" of peoplea of m.oat diverse climates: yet~or all tlUl.t, where it survived, retainin.g 8pl'ofound vener,atlo.n :fO[ Gotama, .as awakened (buddhLJ.), for 'bis dbreipIee WJ beings ,awakening (,bodhi8atl4), or Mworth.y (,ar,ahant).~ envisaging a:o eiem,e,nt (d.Mlu", !&1ma), or perhaps iIU) ~ event,' beyondheaven and hell I to which aU creation moves 'I-it win be agreed that this definiti'(j.[l ·is rightly thus ,comprebensive.

But tbiedefinition is notprecise enough for the primitive

f. ." ". _.JI ~.J," . h' 111· h· h . b _.]I

SBlylOgB reeomec m t •. 1,~VO,fume~ \V··DlC i, It .maye BUPPOSetl,

have not Bu,fJ'e1'led. from editin,g as mueh ss the more liter'sry compilations of the .DigM and Maiihtm Nikiyas.

Fira,tly~. I deal with the meaning of the derivatives (lrf niB and. ptzf'inis "Nas they eeeur ,in tlis OOlK~~ a.nd second ly , etymologically.

(a) As to nis" vaa.nd its derivatives, herel\~eread 'Aibbiina is just happiness (su.k'hB, ease, oolnte~tm'iEmt)~ seepp, 9, '27'9 ~ some folk are neal it "'lJmike'), p., 17; one fa:lles to it by musing, and there is at ·tb .. e same. time () bteined deHght~ oomfort~ weU .. bemg (miil' aJXl,iWssa.,{-ha.)· ,Jlti&Nmla,ta)~pp. 74, 156; Dhemma leads to it and at the ISIme time to dispassion, en . ding, calm,

. knowledget30w,a.kening: (iViYdgm, onimdAa, u~ma. a.b'kiiM Ba~)~IP"P~ 97, :285;, it is the getting rid. ,of the conceit ~: Lsm,' p',. '2:3,3, ·231.; tOie S8.me means to -a.tta.iu it are necessary to ,a;ttain secu.r·.ity:, tbe deatbJea9·t ·tiu:~ ·fear~.ess:" tra.n.qlliUity i~~ tI,~, a;1J'ooya:J fJtl8saddAi)~,pp". 296-'9; tlbe l\'chiev"lR.g 01 it is freedolmirom iU~p. 163 (·tbe rendering there ia :nut literal): and. in the musings ,a.Dd. ,eupe:rseIl,Sl1'oUS abidings men are sailt to he witht1utc1:s, vira@; 81D..d " nibbi·n-oo ~ (~~), 'p. 277 11· :But .,e dono·t aDd ,tbe Dot.ioD of ~. perfect be9.ti·tnde. ~ Tba.t

J

XVIU

that when a mon k t parinibbayat·i/ he clea'\~es not, craves not, but knows there is no more of this state here ~ill,haUi!]); at p. 21 it is said ofn~duses that "each tames self, each cahns saHt each pa1iN'ibbapi(71.),t~7 self' I; at pp. 81 9' and e~,sewhcn'~~ S€,C' index s. v. 'cool' a variety of rlO'finibbayiyo (those who parrinibbiiya1lii ur are ]1Ol'inibbuUi') are givlen~ If parin'~'bbana: means complete extinction, parin-ibbula must mean some one or thlD,~ completely extin.guished ; 'but in the giiihii .. 'f" pp. 69, 223. wheeethis "rord occura, this meaning can hardlybe intended ~ ill fact in the second instance the Buddha. is represented as Slayin~ of hi rose If. 'So' Ila?} • . . 'm mto ., . . n.o'go ~ mhi n.se;khn pa'rin-ibbtJlo.' There is one more derivative in tbis vohnne, viz., ptJf"liw,ibbayika, I an adj.ective 'qualifyin,g Dhamma, see P: 152.

'Tben,~ secondly, as to etymology, P.,E.D. &.ItJ. niblulna. observes: .Ni, + V v~', "to blow,' is alreadyin use in the Vedic period, s,ee nibbipeli. . . ' where 'ni'N.J'ii'1(J.yalir ,cauSo. of ni1'TJQ1'ali~ infiuenced in meaning by nirvi'}XJyati (cans. of ni1"i1f&i)~t,o make cool by blowing (16.g. R. flO x. Hi. 13).' IIacdoneU's Sk. Dia. $.'V. niS'Vva,g:iv'8H thefoUowing: meanings: ',Blow:; 'go 'out, be extinguished :;. he' cooled, assuaged orre:freshed: 'ni1''Vri1JaY(J, extinguish. ,quen,eh; freeIronr heat, eool, rlefriger,atle.~P.E.D. continues: .~ 'Ve do not find· its distinctive application tiU later and more commonly in popu lar US€';, wher-e:ua is, fused with v!' in this, sense, viz. in applieatian to t.he extinguishin,g of fire] 'which is the prevailing :Buddhist ceneepeion of the term, (Of, the use in similes on 'page~ 27 and 21,4 below.) ORly in lhe oUet te-..Jts (th'e i'taH($, are mine)' do. we find references to a. simile 01 the wind and the flame (,eI· p. 2) . ., . thus to theP iii etym,ot()gi,~t 'the maln reference is to the floo,t 'll-r (to cOlver) and not to wi (to blow).' If sur h be the ease, is it hiistori,eaUy eorreet to say that ~n,irviiTa'!Jati was • influenced in meaning by nif'viipayati?' Is Dot just ,the o-onV'e'rS'6 more pm baJJI e 1

If, a.s Jlus. Rhys Davids has put, f~lI'WIf1rd in her 1928-:3-4: publications, Gotam,a, ~'H' ori gina. I teaching Wa.,s, a bidding "to become,' 'to make-become,' in contrast to the brahmanic insistence on ritual and sacrifice (,rj. also p. '98 on 'the breaking U~ ').-and BllI'ely in, all ra_ form mevem j. 't'

r II 'L.. . .. -' ,e llIJ5 L, LS

The TraukltorJ s PreJfJt£

.

XIX

aimilaz-=-,a.o,d_ n ,the tennnifWino is Q, later 8.fllval in Budd.hist, termsforth'Bt ultimate I, W,eU:~ no (lMiG", Bd'igwn aM Su~I:} Pl. 92}; itms,y well be tha.t origina.Uy' the term conveyed merely an aaiJwre of mind as. '_or example. did w6ga~ iJem.a, upa.aama. abhaylJJ and, nothing' more; and that the 'extinction' theory grew up with its uatural eomp'!lemen't" t'he "impcrmauell~" in_, no-self' theory (an icca''O I dukkha" mtalta). With ih,is in, view I. have throughout (exce,p't in three similes, F". 2, 27; andl214) rendered the deri~8.tives by C cool.' 'Mo["eover,"by keeping to one word~ it is 'possible for the D.oD-PiIi-ist betteI'~to see what is i~ tb,B original text. It has been pointed out tbat Ma.x Muller In his Dl~4/,.n.t1lll'P{lfla usee, desire for aix~eell distinct Pili words; but surely that i,s no ,grea.'ter ,fault th8.11 rendering 'the same Fili w(lfll in sixteen d.ifieJ\e~,t 'Ways.. And it'n ,this I muat plead guilty, for on. indexing I find Iba.ve 'transhlLted 'oJ.tha' ': god", hope, promise I' purpose, scope" truth, goo.d, weal, sake, meaning, spirit, essence. But how mueh more impressive a.nd truer t~ text had one word, eueh as, purpose, been used!

In conc.lusion I take the opportunity, o:f tnan:killg l'It. F. ,L.

Wood'w,l\-rrl for r-eading 'throu.,g;h in deta.i] my ():riginal manu,·, - script, for his many ,8 llD,otati.ons' thereon, bligbte.njD,g: the way (yathi pli €Undol .•. ) ~Dd for his unfailing help.

E.M.HARE.

CoLOMBO. 19M.

..

THE BOOK OF THE SEVENS, E)'GRTS AND N,INES PART1 IV

(THE .BOOK OF THE BEVEN,S)

I", 'fR,EJUSUR,[ES

][I" LE.A.N.lNO:S ., nr, TR E V AJJW ANS IV. DEltA.S;

'V. 'rift GREA'f' SAGIU:FICE VI., THE UN.EKPLAJI:N·ED

V Ill. ru lK OR Ii:.&T CHAPT Ell. vnI.TUE DISCIP'LlN.E

IX. i'.H.E REGIT'.AL

1 6,

10 16 22 39 '63 95 9'fi

r, UN A~fIT)r

U, THE OREAT CEILAP'I'ER nr, Olil' If OU S EH o I.,D Ell. S' rv, ON G~V-ING

v, THE OBft~RVANCE DAY VI. ru E, G 01]' AM. IV

VII. ON K\\.RTHQU AK.ES "U E. T'H Ef' A Ill'S

IX. ~nNnFULNESS,

x. PA'SIUON •

.)03 l17

11 ~.) ~":t.w

:160 .ll.(J1

18l :194 '210 219 2291

I~ THE A.WAKENl!rl'G • II. THE, .LION :ROAJI

III. ,SPHEBF:S OF. B,mll'lofOS

.'

!fI'31

,ill', .

~4B :21015

XXII

Contents

CILI.P'n:R

IV. TIlE i'lll.EAT CIrM'TJ1l:&

V. TEE PANCAL.A CHAPTER \'1. THE SECURITY

VII. THE ARISINGB Oil' MINDFULNESS vnr, RIGH. EFFOB'I'

IX. 1'1)YGH1( POW.lm

X. PASSION •

PAGE

276

295 298 299 3m 304 305

INDEXES

I. GENERAL • II. SIMILES

III. TITLE~ OF STlTTAS

IV. SOMlE PALl WORDS IN THE NOTES. V. V ARIA...1ifT' VERSIONS IN BUTT . .!.!>

VI. SOME" MAB.AV.A:NA "PAltALLEL PA.SSAGES vII. NOTES AND CORRlOEND'UM

307 ~lfi 317 319 319 320 320

THE BOOK

OF THE GRADUAL SAYINGS (ANGUTT ARA.NIKAy A)

THE BOOK OF THE SEVENS, EIGHTS AND NINES PART IV

'l'HE BOOK OF THE SEVENS

CH.~P1·ER I.-TREASURES. § i (1). Tlte pleasant man.

THua have I heard: Once the Exulted One was dwelling near Savalt.Lt,l. at Jeta Grove, in Aniithapil).c;lika.'s Park; and there he addressed t.L.e wonks, saying: C Monb.'

, Yes, lord,' they replied; and the Exalted One said:

, Monks, cumbered by these seven thillgS a monk is neither dear nor pleasant to his fellow!! in the godly life, ia Dut respected nor what he ought to become." What seven 1

Consider the monk who is greedy of gain, greedy of honour, greedy of praise," lacks eonscientiousnese and lear of blame, is filled with evil desires and wrong views. Verily, monks, cumbered by these seven things he is neither dear nor pleasant to his fellows in the godly life, is not respected nor what he ought to become.'

But the OpJXlsite Jwlds.4

§ ii (2). The saWl.

Repeat § 1 changing 1hR. last two terms to 'f'.l1IViOllll' and , mean."

i The CIl.pitAl of Koeala, in Nepal.

S Of. below, p. I(}7 ;.A. i i, 240; It. n.

a C/. G.S'. Hi, 87.

I The text reptm ta,

The Book of the Sel)e'nS § iii (3). Powers in Orief.

, Monks, these are the seven power!!. What, seven ?

The power of faith, energy, conscienbioueness, fear of blame, mindfulness, eoncentrstion and wisdom.'

Verily, monks, these are the seven.

Faith, energy, conecientiousness, fear of blame, Mindfulness; concentration, wisdom 8eventhWell-armed with such the wis" monk dwells at ease, 'I'ests Dhamma's moulding," wisdom's goal discerns, And, as a quenched fiame,3 is freed in heart,

[TEXT iv, 3

§ iv (4). The same in cktau.

, MQIlb, these are the seven powers. What, seven'? (As bt;lar~).·

And what, monks, is the power of faith ~

Consider, monks, the Ariyan disciple who has faith; be believes thus of the tathagata's awakening:-O£ a. truth he is the Exalted One, arahant, fully awakened, adept in knowledge and conduct, well going, a world-knower, incomparable, a tamer of tamable men, among devas and men the teacher, Buddha, Exalted One.6This, monks, is called the power of faith.

And what is the power of energy?

Consider the ,Ariyan disciple who abides stirred in energy to be rid of wrong things, to take to right things; he is steadfast.flrm inadvance, nor lays aside the yoke of righteousness. This is called the power of energy.

And what is the power oiconscient,iousnes8?

Consider the Ariyan disciple who. is conscientious; he is shamed by misconduct in deed, word and thought ; shamed at ha ving fallen! into evil and unrighteous wa. ys. This, monks, is called the power of conscientiousnoss.

1 D.lii, 203; M. ii, 12; S. v, 193; .DhS. 11'8l. 20: for ot.her aets of powers, see h::1<)w, pp, Hi{' and 241; cJ. also D. iii, 228; A. u, ]41; in, lU,

I 8. i, 34, yon;:"" vic,:..., &'mm(1,7).

I D. ii, 157; A. i, 236; S. i, 159; Th. t, 006, ii, lIS. Pajjol<U!,sa nibbdnall,

" The text repeats.

, D. i, 62: M.i, 37; S. ii, 69; A. i i, 168, etc, ~ Samapaui.

VII, I, 4]

Treasures

3

And what ifj the power of the fear of blame?

Consider the. Ariyan disciple who fears blame; he fears to be blamed for m isconduot in deed, word and thought; he feaIl:! the blame of having Ialleu into evil and unrighteous ways. 'I'his, rnonks, i!:l called the power or the rear 1)£ blaaie,

And what is the power of mindfulness 1

Consider the Ariyan disciple who is mindful; poSBe88ing a mastery of mindfulness in a high degree, be minds and reminda' himself of things done and said long 8g0. This, monks, is called the power of mindfulness.

And what is the power of concentration?

Consider the Ariyan disciple who is aloof from sense desire; he enters and abides in the first musing .•. the fourth musing." This, monks, is called the power of concentration.

And what is the power of wisdom 1

Consider the Ariyan disciple who is wise ; he is wise aa to the way of growth and decay, possessing Ariyan penetration of the way to the utter destruction of ill. Thill, monks, is called the power of wisdom.

Verily, monks, these are the seven powers,'.'!

§ v (5). T reasuree in brief.

'Monks, these are the seven treasures." Wbat seven ~ The treaSIHBS of faith. virtue, conscientiousness, f",sr of blame, li'ltening, hounty," and wisdom.

Verily, monks, thi!se are. the Beven.

Fa.ith, virtue, eonscientiousnees and fear of blame, Listening and bounty, yea, and wisdom seventhWho hath these treasures-woman, man-'tis said, No paupers they, their lives are not in va. in. Wherefore faith, virtue, grace," the Dhamma-view Wise men pursue, minding the Buddhas' word.?

i Sa..wa 'H'iUMaNta. :I See below, p. 2711, for details.

3 Th(> Uo)tt rpp€AtR {}tUJu,. of § 3.

I D. iii; 163; A, i, 210; ,M, iii, 99j below, p, 147; ct. p. 76.

S.B.E. xlix, 168 (A.syagbo~h.a's Buddh(Jcarita}.

~ Suta·, caqa.. • PClJlada. 7 8. i, 232; A. ii, [,7; TltlJg. 509.

The Book oj the Bevens

[TEXT iv, 5

§ vi (6), The sam.ein rldail.

, ~[onk:s, these are the sevan 'treasures. W}lst seven? (As before,I)

And what, monks, is the treasure of faith ~ (Reply as for the pGWf!:1'.)

And what is the t,rf\J.l.Rnre of virtue 1

Consider the Ariyan disciple who abstains from taking Iife, ... abstains from taking sloth-causing liquors, spirifs, wines. This is called the treasure of virtue.

And what is the treasure of conscientiousness 1 (The p<nvef' ..• )

And wha.t is the treasure of the fear of blame? (The power . , .)

And what is the treasure of listening 1

Consider the Ariyan disciple who [istens much ;" there is

a. retaining, a storing of thinge L.eliru j and Lhose things, lovely in the beginning, lovely in the middle, lovely in the end, whieh set forth in meaning and detail the godly life, wholly fulfilled, perfectly pure; all those are heard much by him, retained ill mind, familiarized by talk, pored over, well penetrated by right view. This is called the treasure of listening.

And what is the treasure of bounty ~

Consider the Ariyan disciple who lives at horne" with mind free of the stain of meanness; freely bounteous, open-handed, gladly giving, yoke-mate? to asking, he is a cheerful giver. This is called the treasure of bounty.

And what is the treasure of wisdom? (The poncer ... ) Verily, monks, there are these seven treasures.'

§ vii (7). Uqq«.

Now Uggllc, the ra.jab's chief minister.? visited the Exalted One, ealutcd him and S!l.t down n,t one s:de; find so seated, he said to the Exa.ltcd One:

1 The l;ex t. r",peatR in f u 11.

I Yin. i i, 95; D. iii, 267; M. iii, 11; A. ii, 23, etc. I A. i, 226; ii, 66; v, 331; S. v, 351.

• Ytica-vova. • Comy. to rajah Paaenadi of Kosals,

VII, I, 7)

Treasures

5

'Lord, it,'1j amasing, a.stoniBbing, how rich, wealthy, opulent is thil:! Mtgarli Rohaneyya !'1

'Well, what does bib treasure amount to, Ugga., •.. 1) 'Lord, of gold there's a hundred hundred thousand; and of silver w bo can tell r

• But is that really treasure, Ugga 1 Not that I say it is not, but that treasure is subject to fire, water, rajahs, robbers, enemies, heirs."

Beven are these treasures tha.t are not so subject ....

Wllat seven?

The treasure of faith, virtue, conscientiousness, Iear of blame, listening, bounty and wisdom.

Verily, ('gga, these seven are not. subject to fire, water

rajahs, robber, enemies or heirs.

Faith, virtue, conscientiousness and fear of blame, Listening and bounty, yea. and wisdom seventhW110 hath these treasures-woman, man-hath here Great treasure which 110 deva, man can mar; Wherefore faith, virtue, grace, the Dhamma-view Wise men pursue, minding the Buddhas' word.'

~ viii (8). Fetters.

, Monks, Beven are these fetters." What seven 1

The fetters of complying, resisting, view, uacertaintj', conceit. worldly lusts and ignorance.

VeT! Iy, monks, these are the Beven.'

§ ix (9). Their riddance.

'Monks, by getting rid of, by cutting away seven fetters

the godly life is lived. 'Vhllt seven 1 _.

By getting rid of, by cutting I\Wa.y the fetter of complying, ... of rel>iBtil1g, ... of view, ... of unoertainty •... of concei (" ... of worldly [uat.e, . , . of ignorance the godily life is lived, Ye.rily, monks, it i~ by so doing ....

---

_. _;-G~;-;;~;d;;~- -~fR;;h~~~-C~et·t;. His mother -was Vislikh&,

see below, P: 174. .

a M. i, 86; S. i, 00. • D. iii, 2M; DM. tr41. 21Y1-301.

The Book of the 8evetrts

[TEXT iv, 8

And when a monk is rid of these seven fetters, , " has cut them at the roots, made them as palm-tree stu.mpa,l so that they cannot become in the future nor rise 'again; then is that monk said to have cut off craving, unshackled the fetters, and by understanding conceit in full, made an end of i11.'2

§ x (10). J.lean1ie8B.

&ptat § 8, ohaf11!ing tke last tuo terme to 'envy' and' meanness. '3

C8'UTER n.-UA1'!lNGS. § i (11) The leanings.

, Monka, there are these seven lea.nings.4, What Beven ? (Repeat § 8 with ' lust "for ' comply ing.')

§ ii (12). Tke same.

(R.epeat § 9 with c!w.ngu.)

§ iii (13). The jamuy.to

, Monks, not ha.ving (yet) visited, it is not meet to visit a. family of sevenfold conduct, nor having visited to sit down. Wha t seven '?

Plea.santlY' they rise not, pleasantly they salute not, nor ~leasa.ntly offer a seat, they hide it; from much t.hey give h~tle, from choice they give coarse £000 ; without re!lpeet t:h r}' give, not respectfully.

Verily, monks, it. is not, meet to visit a family of this sevenfold conduct ... .' (A1ld the opposiJe holds.)

§ iv (14), Person«.

, ?llonks, there are thllse seven persons worthy of ufieringfl, Worthy of gifts, worthy of oblations, the world's peerless field for merit. WlJlI.t Beven l

I Yin, iii, 3; M, i, 370; S. iii, 10; A. L 135, etc. • J[, I, 12. A. i, 134; 11. 41; E'xposilor, 77.

I The text repea.tfJ iu full.

'Thetextl'epe&ta. .A.~y~, SI>¢ K.S. ii, 167 n.; D.iii, 254; Cpl. 172; P~. of Ormlromray. 234, 11. 2_

~ 'The udOOna rMd.s 1msala!J. but v.I.. k-ul4!}. • Below, p, 258.

VII, rr, l4J

Leanings

7

The Ireed-both-waye," the wisdom-freed, the seer-iu-body, the view-winner, the Itloith-lreed, the Dhamma-Iollower, the faith-follower.

VerHy, monks, these are the seven .... '

§ v (15). The t!Jate1' ~imm.2

, Monkll, the~e seven pen!ons, like men ill water, are found living ill bhl' world. 'What seven ~

Monks, one perl:lOll plunges once and drowns; one CQIDell up and plunges again; one OOl1Je~ up and stays; one comes up, looks, sees; one comes up and crosses; one comes up won. to firm ground; and one comes up crossed over, gone to the beyond, and stands on high ground, a brahman."

And how plunges a per,sou once and drowns 1

Consider the person whose ways a.re wholly black and evil; it is thus, monks, he plunges once and drowns.

And how comes a person up and plunges again '?

Conaider him who comes up and thinks: "Well is faith in right, well is nonscientiousness, well is fear of blame, well is energy, well is wisdom as to right things! "-and that fa.ith of his, that conscientiousness, fear of blame, energy, that wisdom stays not, waxes not, but wanes; it is thus, monks, he comes up and plunges again.

And how comes a person up and stays 1

Consider him who comes up and thinks the same . , . and that Iaith of his, .. , that wisdom wanes not, nor waxes. but. stays.; it.1R t.hIlR, monks. he comes up and stays.

And how comes a person lip and looks, sees 1

Consider him who comes up and thinks the same brooking tbo three fette:rs," he becomes a Streamwinner, not lin. hIe to fall, sure, certain for full a wakening ;5 it is thus, monks, he comes up, looks, sees.

I See M. i, 477 if. (F. Dial. i, 336); D. iii, 1(15; A. i, 73; P1II}. 14; .K.8. iv, 1011. Our Corny, explains 1\8 n, a.t DWl, ii, 70 and refers 'too M. C!J.ildere (IDLet. ArL. Ubhato) quotes Olll' Om1>Y.

! Pug. 71; Pt.-;. oj O. !HI. a K,S. iv, L09 f.; O.1J. ii, 5, ~. 3.

, V~_, wrong views, doubt and belief in the adequacy of rule and rite, 800 G.S. iii. 305; N. i, 9; n. iii, 216; DMi. t181.257,

6 D, i, 156; M. iii, 81; 8. v. 193; A. t, 2~2, etc.

8

The Book of the S(':1)ens

[TEXT iv, II

And how comes a. person up and crosses 1

Consider him who comes up and thinks the same . . . ; breaking the three fetters, lessening passion, hatred, delusion, he becomes a Once-returner who returns to this world once only and makes an end of ill;l it is thus, monks, he comes up and crosse-so

And how comes a. person up, won to finn ground 1

Consider him who comes up and thinks the same . ;

breaking the £vez lower fetters, he is spontaneously born" and in that state, becoming completely cool, there ie no turning back from that world; it is thus, monks, he comes up Won to fum ground.

And how comes 0. person up) crossed over, gone to the beyond, and stands on high ground, a bra.hman ~

Col13ider him who comes up and thinks: ",\\-'ell is faith in right, well is conscienbiouenesa, fear of blame, energy, wisdom all to right things !,"---destroying the cankers, he enters and abides in the cankerless mind-emancipation, wlcdom-cmllnc.ipation, here and now, realiziug il. himself by knowledge; it is thus, monks, he comes up, crossed over, gOlle to the beyond, and stands on high ground" a brahman.

Verily, monks, these seven persons, like men in water, arc found living in the world.'

§ vi (IS}. Not I:llways.

• Monks, these seven persons are gift-worthy .. " Wha,t,

seven 1

Consider some person who abides seeing impermanence in all compounded things, conscious of it, aware of it, at all times, continually, without a break, marking it mentally,

1 D. ii, 200; M. i, 34.; A. ii, 89, etc.

I The previous thOOP. with l nst, IIJ1d ill-will, M. i. 432: A. v, 17.

I OpapdUkai Dial. i, 39 in a note, 'they spring into exist-ence e-ither here or in another world '; O~, Hl5 n., 'with an E1ppeara.nce of fifteen or sixteen years of age '-but no 3.11thorhie.s are quoted; Pt8. oj C., , a.ngelic rebirth •. ' but there is nothing in the text to show they cannot be reborn a.nd . become cool '-pariniboayin-here, D,A. i, 313 S8yB thert i" no return from the brahme-world. See also note to Dial. i, 201 aad (J.S. ii, 6.

VII, II, 16]

Leanings

9

fa.thoming.i~ by wisdom ; and destroying the cankers, he enters and abides in the cankerlees mind-emancipation .•. ; this, monks, is the fust. gilt-worthy peI50n. , . ,

Again, consider one who likewise abides seeing impermanence ... ; and for him the cankers' ending and life's ending are at tb€ same time, not one before and one after; thie, monke, is the-second gift-worthy person •...

Again, consider one so abiding .. 'J who, destroying the five lower fetters, after an interval becomes completely cool • .. ; Or after lessening his period becomes completely 0001 · .• ; or witihout (karmic) residue becomes completely cool ... ; or with some residue becomes completely cool! • .. ; or becomes part of the upward stream, bound for the h.ighest;2 this, monks, is the seventh gi:ft-worthy person. . ,

Verily, monks, these seven persons are gift-worthy .•

§ vii (17). In, no self, the cool. 3

• Monks, these persoru are gift-worth.y. . .. Wbat persons 1 Consider some person who a bides seeing ill in all compounded things! ... ; seeing no self in all things5 (of the mind) .•. ; seeing happiness in the cool. conscious of it, aware of it, at all times, continually, without a break, marking it mentally, fathoming it; by wisdom; destroying the cankers, he enters and abides in the cankerless mind-emancipstion; this, monks, is the first gift-,wort.hy person ... .'

(Continue as in § 16 uliJ.h Cnfl'Yi{Jes_)

§ viii (18). Gr01<nds 1M praise.

• Monks, these ILTA the seven grounds for praise. What seven?

Consider a monk who is keenly elLger to undergo the training and whose zeal wanes not in the days of his training; who is

1 These are Non-returners, antara-. upahacca-, cuantlldm-, &UallUltirapariniboayin; see K.S. v, 57; Dial. iii, 221; DiltS. tnt., § 146, n. I. Bee belQw, p. 41.

2 A.-bani/fha, not the youngest.

3 Nibba..-.a. Ol;m!l_ t~eats these IU, thiroo Ruttas: twenty·one pen-onll

are comioPJ'oo.

4 Sabba-8Il:nkMrull-,

10

The Book of the Sevens

[TEXT IV IS

keenly eage. to observe Dharnrua •.. , to discipline desire ... , to go apart ... , to put forth energy .... , to master mindfulness . .., to penetrate views and whose zeal wanes not in the days of his tra.ining-verily, monks, these are tlm &even grounds for praise."

CHAl"l'!:R m.-THE VAJJlANs. § i (19). At Sara1!.dada.

Thus have I hpA.rd: 20nce t.hp. F.XAlt.f'.rl One dwelt near Vesali at Slirandada. shrine; and there II number or Lir.r.ha;vis visited him and saluted and gat down at one side. Then the Exalted One addressed them thus seated lind said:

I Licchavis, I will teach you aeven things that cause not decline; listen, give heed, ] will spook!'

I Yes, lord,' they replied; and t.heExalted One said:

I What seven thing" cause nob decline? So long, 0 Liechavis, a.s the V(l.jjiaJ.l8 shall be oIten assembled, much in a.aaembly, growth fOJ; the Vajjians ma)· be expected, not decline; 50 long as they shall sit down in concord, risa up ill C{)llOOJ;U, do business in concord, growth roay be expected, not decline; 60 long as they shall not decree the undecreed nor repeal the decreed, but conform to the ancient Yajjian laws as decreed, growth may be expected, not decline; 80 long as they shall honour, respect, venerate, revere the Vajjian elders, shall hold they ought to he listened to, growth may be expected, not decline; so Ionges they shall not Iorci bly kidnap and make live with them WOllen and girls of their OW;l clan , growth mrl.y be expected, not decline; so long UA they shall honour, respect, venerate, revere the Vajjian 6hrincs within and without (their borders), shall not fail to provide meet offerings:l

1 See below, pp. 20·21;.D. iii, 2:12.

! OJ. D. ii, 72-81. The VajjLall confederacy i.s Moid to Ire.vo inc l.id.ed the Liceha"'is and the Videhaho. theit countey lying .MI'tb of ]l,1agf!.dh~, see Budd!;. Ind .. 2iJ. Wa.t.t.er~, On f1Wn alnronq i i, 81. and G.S. iii. 62. Vesili 'ltSB the L'B ca.pit&l, the shrine, according to the CQmY., being named after a. yal:kha.

I Bali.

VII, Ill, 19]

T.he Vajfulfl.s

H

as given Qf yore, made .of yore, gr.owth mDy be expected, not decline; so long 8.8 meet protection, refuge, shelter sha.ll be provided for Vajjillll arshente and it shall be known tha.t arahauts frum abroad may come thither and that those there dwell in comfort, gI<.:fwth, () Licchevis, may be expected [or the Vajjiaoll, not decline.

And 80 long as these seven things tha.t eause not decline shall endure among the Vajjians and they shall live i.n conformity therewith, growth, 0 Liechavis, may be expected for the Yajjians and not decline.

§ i i (20). VaBsaka,.a.1

Thus have I heard: Once, when the Exa.Hcd One dwelt near Rajaga.ha, 00 Mount Vulture Peak, the Magaclhan raja.h, Ajii.tasattu, the Videhan'~~ ron, wished to a.ttack the Va.jjiana. Said he: 'Though they are 80 powerful and strong, I'll root them out I'll destrov tialill, I'll reduce these Vajjian5 to

, "

wretchedness and ruin t'3

And Aja.tasattu~ummoned the Ma:gadhan chief minister, brahman VasBakii.ra, andsaid : 'Go, brahman, visit the Exalted One and in my name bow your bead at his feet: ask whether he be fre.e of sickness, of ailment, atesse, bale and comfortable; say to him," Lord, rajah Ajitll.sattu salutes the Exalted One and asks if he be in health." And speak thus: «The Magadhan rajah, Ajatasa.ttl'1,. the Videhan's SOD, is anxious to attack the Va.jjie.n.a; and he has declared: • Though they be 80 powerful and strong, I'll root them out, I'll destroy them, I'll reduce these Vajjisns to wretchednesa and min l' " As the Exalted One answers, that study carefully and tell me.'

1 See lJ. i i .. 72 fl., M. iii, B;. G.S .. ii, 40. Rija.gaha. WiU the Maga.dhan (Biha.r) ce.pit.aL

, See K.S. i, 321 ror a. summery of various commenterial explanation! of this name ; Am,iUiyu.r-Dhydrnt.-81dra, S.B.E. xlh. 161 ft. for a. 8\lttll. about her.

, Oom". explains: 'I'here was a port on t.he Ganges the same dlstence !rom the mja.h's country II~ from tih e Licchevi .. '; e.nd .... rich consignment ·of periumery (mar.awh.av V"""'~~y} WIU brought there. Roth pl'epared to a.ttr.ck, but the Licchsvia stole & march on Ajitus.ttu and msde off with evec:ything:. They did this two yeara runnlng and A.. .WIi.B very angry. Cf. B. C. Law's B~MtJa, 1I 1.

12

The Book of the Sevens

[TEXT iv, 18

, Yes, sir,' replied brahman Vaseakara: and he approached the Exalted One, greeted him and, after exchanging the usual polite talk, sat down at one side. And so seated, he spoke thus to the Exalted One:

'Master Gotama, the rajah of Ma.gadha, Ajatasattu, the Videhan's son, hVWB his head at Master Gotama.'s feet, asks after hiahealtb .... , and says he wishes to attack the Vajjians, to root them out, to destroy them. . . .'

Now at that time the venerable l..nanda stood behind the Exalted One fanning him,'

Then said the Exa.lted One to the venerable Ananda :

, ·Wha.t think you, luanda, have you heard: The Vajjians are often assembled, much in assembly l'

, Yes, lord, I nil. Vi! heard AO. • • .'

, Wel1, so long as the Va.jjians are ofteu assembled, much in assembly, growth Illll:.y be expected, not decline.' (Ami thsu also as to the other six things lhal eame 1Wt decline (in § 19) the Exalted One qtuWtWneJ. the venerable Ananda.)

Then said the Exalted One to brahman Vasookru:a; '1\ow was once sta.ying at Saranda.da shrine neal' Ve~iili and tbere I taught the Va.jjian.s these seven thingath!l,t cause [lot decline; and so long, brahman, ·81) these Seven thillg~ that cause not decline ehall endure among the Vajjians and they COUiOIlll thereto, growth may be expected, not decline.'

And when he had spoken, the Magadhan chief minister said: • Then, Master Gotama , possessed of anyone of the things that cause not decline, growth for the Vajjiansmay be expected, not decline; but what will be said if they have all seven? In sooth, Mastel Gote.ma:, the Vajjia.ns cannot be overcome by the Ma.gadhan rajah, Ajatss8.ttu, the Videhan's son, that is not in battle, but only by cunning, by breaking up their allia.nce.2WeU, now we IDlUIlt be going for we have much to do, much buainess.'

1 Crrmy. Thuugh t!.e eld<;r f!lllI!.eoQ him, he w .. ~ 11."Luec hot nor cold. I D.A. ii, 522 If. relates how Aji-ta."ttu OVcroo.mo tho Vajjians; lor fL summary of this, gee. C.H.l. i, IEli. On 'I1.pahipa1lll and mitku-bheda, see E. II, J'ohneton's now in J,R,A.8" July, la31; 0111' Camy, repeats D.A.'a Dote.

VII, III, 20]

The Vajjwns

13

, Do all! you ~Lillk fit, bra,hrnan.'

Then LIti.lulIll,il Ya8611ka.ra, pleased anu gnLti£led, arose and departeJ.

§iii(21). The monk.

Thus have I heard; Once, while dwelling on Mount Vulture Peak, the Exalted One addressed the monks, saying: 'Monks,. I will teach you seven things that cause not decline; listen, pay heed, I will speak!'

'Yes, lord,' the monks rejoined; and the EX!llted One said; , And what, monks; are these seven things that cause not dllr.line?

80 long as the monks shall be often assembled , much in assemhly, growth may he f'xpect.ed, not decline: 130 long as they shall sit down in concord, rise up in concord, do business in concord; shall not decree the 1.!.Udecreed., nor repeal th .. decreed) but conform to the decreed. training: shall honour, respect, venerate, revere the elders, moriks of experience, long gone forth, fathers of the Order, leaders of the Order, and deem them worthy to be hcard : shall fall not into the power of cravlng's su.rge, the cause of renewed becoming; shflll cleave! to the forest bed and seat ; shall each in hiDlllel£ make mindlulness staud up, awl it; shall be knownthat pious men in godly Iellowship may corne th~1'I;1 Irom abroad and that those then dwell in comfort-growth may be expected for the monks, not decline,

And so long as these seven things tha.t cause not decline shal l endure among the monks and they shall live in conformity therewith, grow~h lllay be expectedvnot decline.

§ iv (22), Action.

• Monks, I will teach you Beven things that cause not· decline.

What seven ~

So long as the monks shall delight not in action.t nor be delighted thereby, nor engrossed in the delight thereof, growth may be expected, not decline; 80 long as they shall delight not in talk ... in sleep ... in company ... nor be engrossed

1 Sdp;kkAa. Cr>my.8ti/aya,

• D. ii, 78; A.. iii, ne, It. 71.

14

The Book of the Sevens

[TEXT iv, Z2

in the delight thereof; shall be not full of evil desires nor fallen into the power thereof; shall be no friend, companion, intimate of evil men; shall make no halt on tae wayl because of some triBing success, growth may be expected, not decline.

And BO long 8.8 theBe seven things that cause not decline shall endure . . . growth me y be expected. . . .'

§ v (23). Believing.2

'Monks, I will teach you seven things that cause not decline.

Wbatseven!

So long as the monks shall become full of faith, conscientious, afraid of blame, become great listeners, stirred in energy, mindful and wise, ~ growth IDa y be expected, not decline.

And 80 long as these seven endure ... growth may be expected. . . "

§ vi (24). The awakeni11{/.

• Monks, I win teach you seven things that cause not. decline.

Wbat seven ?

So long as the monks shall make become the part in awakening that is mindfulness, the part that ]8 Dhernma-testing. ill energy, i~ zest., is calming down, ill concentration, the part. in awakening that is paiRe;' growth may be expected, not decline,

And 1'10 long as these seven endure, .. growth ma.y he expected ... .'

§vii (25). ThoogJu,

'Mon.ke, I will teach you seven things that cause not decline, WhAt seven 1

So long o.s the monks shall make become the thought of impermanence, o£ not-the-self, of unlovely things, of peril, of renunciation, of dispassion, of cnding;5 growth may be expected, not decline.

And eo long ~~ these seven endure ... growth m~y be expected, . , .'

1 Gamy. without winning anh!.ntsh.ip. The passage is stock, Bet

Vi!!'. ii, !Q3; II. ISO; .ii, v, 107; c/. IAal. u, 100. • BaddJliya, Cl)rrect P.E.D. ~.v. tI •• .eordlngly,

I D. ii, 70; M. iii, 2:l; S .. ii,. 200; .4 .. ii, 76, etc.

, D. iii, 100; M. i, 11; 8. v, 1i3; Mil. 340; .lIambojj1w1ilJ.Jl1. 6 D, i i, 79; A, iii, 336; cj. 8. " 132.

VII, m, 26]

15

§ viii (26), Training.

Moniks, these seven things lead to the decline of a monk when training. What seven ?

Delight in aet.irm, ilp.light, in trulk, delight. in sleeping, delight in company, unguardedness of the sense-doors, no moderation in eating; and when there is business of the Order in chapter, a monk undergoing training reflects not; " There are Ln. the Order elders of experience, long gone forth, office-bearers;1 they will be well known for that !"-but makes an effoct;2 on his own account.

Verily, monks, these are the seven. . . ' (And the oppwiU

lwlds.)

§ ix (27). Decline.

• Monks, these seven things lead to a. lay·,fiscipne's decline, What seven ?

H~ fa.ils to see the monks; neglects to hBR.l SIlr1dhamma.; trains nOT, in more-virtue: puts litt.11'! trust in alder, novice or mid-term monk; with critical mind, seeking fsults, hears Dhamma ; seeks 9. gift-worthy outside the Order And there first serves.

Verily, monks, these, seven things lead to II. lny-diooiple's

decline. (A nd the op-pos1te IwlJa.)

Who faiLs to Bee t.he man in whom the self

Is made-become," nor Ariya.n Dhamma hears, Nor in more-virtue" trains, whose trust in monks Groweth not more and more, who fain would list With carping mind to Saddhamma, who seeks Outside Borne gift.worthy and even there

As ley-disciple his first service doing;

, Corny. 71Ut.ha~ bMra!) vahami; P.K.D. gives only our ref.; BMru·vaJ.i,. does not "'ppe<>T in P"i7l, ii. index .. s; O;';Uflf", quoting Abkidh-int:lppad'ipi.M, 'Q porter.'

I We should no doubt read royogav (!!i·m>a" determined effort) for va~!1 of the liext; Corny. glossee payoga?J. At KIiJ.. 243 (referred to by P,E.D.) tile whole phmAe recurs,

• BlWvitattdMt}: whose a#:m is b/l.dvila,e/. Dhp, 106.

• 4.liAi.I1la. Com!!. panca.!ila-da8a.nla·81unA:Aale 1l#a1lla8ile.

16

The Book of the Sevens

These seven well taught thillg~ tlw,t, cause decline Who prectises ill Saddha.mma. declines.

Whoso ne'er fails to see self-cultured! men,

Hears Ariya.n Dhamma, in more-virtue trains, Whose trust in monks grows ever more and more, Who lists not to Saddhamma carpingly,

Nor seeks outside one gift-worthy, but those Within as lsy-d iscipla firstly RPIVI'R:

These seven taught things that never cause decline Who follows in Saddhamma ne'er declines.'

§§ x-xii (28-30). Unprofitable, backsliding_2

"Monks, thf'lRI' sp.vl<n things are unprofitable ... ; these arl' profitable ... ; these Beven thing,,, are hll.d"didings ... ; these are' progress. _ .. \\ihat savsn j' (Reply 0.8 -in § 27.)

CHAPTER IV.-DEVAs. § i (::ll). Ea111estness.

Now all night advanced a. dcva , whose surpllsSling loveliness lit up ajmoat the whole of Jeta Grove, visited the Exalted One, saluted and stood at one aide; and 80 standing, the dcva spoke bhua:

'Lord, these seven things lead not to a morik'e decline. "'''hat seven 1 Reverence fur thtl Master, lor Dbamma., for the Order, the training, fdr concentration, earnestness and for goodwin. Indeed, lord, these seven things lead r.ot to a. monk's decline. '

Thus spake that deva and the Master approved; and seeing this, the deva saluted the Exalted One and passed out on the right.

.And when the night was over, the Exalted One addressed the monks a.nd told them aU that had ta.ken place .... 3

1 Lis, 'who h~ve the, IINf made.to-become.'

I I f~llow the numbering of the P.T.8, text, but we have two or four suttas; according to the wid6:na, two. Vipatt~ and 8ampatti, parsbhaoa and .tambhaoo; 011 thel&tt€r.two c/. 8110. 9I,Sn.A. 168,.' parihoiyato t'iOO8-

Wl' and' t"OJ#ha1llo apar.hdyaw<l,' .. The ted repeats.

VII, IV. 31]

De:vas

17

Deep reverence for the Master, Dh amma , Order; The training, concentration, earnestness

And goodwill keenly held in high esteem.'

Not thus can monk decline; he's nigh the cooP

§ ii (32). ConsoUntiottmelJs.

'Monks, this night a deva . _ . spoke to me Bud said:

U Lord, these seven things lead not to a. monk's decline. What seven 1 Reverence for the Master, Dhamme, Order, the training, concentration, conscientiousness and fesr of blame ... "-and passed out on the right.

Deep reverence fOI the Master, Dhamma, Order j The training, concentration keenly held

And prized, meek," conscientiou~)fe&ring blame:

Not thus can monk decline; he'e nigh the cool,'

§ iii (33). Fair Speech.

, Monks, thil! night a devs spoke to me and said: "Lord, these seven th.ings lead not to a. monk's decline. What seven? Beverence for the MIl~terJ Dhamme, Order, the training, concentration; fair speech and good Iriendship ;-and paMed out on the right.

Deep reverence for the Master, Dhamma, Order; The training, concentration keenly held

In high esteem; fair speech. good friendship, meekness:

Not thus can monk decline ; he's nigh the cool.'

§ iv (34). TIw same.

I Monks, this night a devs spoke to me (as be/Me.' . . .},' And when he had thus spoken, the venerable Siriputt& said to the Exalted One:

'This speech, lord, of the Exalted One, !l0 tersely put., ]

1 Cf. A. iii, 330 f!.; D, iii,. 244,

I Soo Mrll,Rhy" P,niw' Dh.p. hl.lrdro¢. xviii (S_RB. 'i"ii);: Up.32; A _ i i, 4.0; It. 40; MOl. 408; , the 0001' =' Nibbdna.'

, SappaliR1Ia_

, Tlte text repeats nearly ill full. A111'OOlll'8 a.t G,S. iii, 298. omitting concentration.

18

(TEXT iv, 3()

knowits SCOpel in full. Lord. supposea monkhimseltreverence the Master and Jlrll.iAA such reverence; other monks who lack that reverence, he incites t.neTeto; those who possees it, he praises truly, justly, timely.

SUPP(l!IS he reverence Dhamma . . . the Order . . . th.e training ... eoncentration ... suppose his speech be fair .... he be a good friend and praise these things: others 'Wiho lack them, are not so, ho incites thereto; those who 9.TP. 50 possessed, are good friends" he praises truly, justly, timely.

It is thus that I know the scope of the Exalted One's terse speech.'

, Well done. well done, Siiriputta, well thou knoweat the

scope of my worda. .

§ v (35). Friends.

'Monks, let a monk cultivate a. friend whose waysz are seven. What seven 1

Hea gives what is hard to give, does what is hard to do, bears what is hard tobesr, confesses his own secret, keeps others', in want forsakes one not, despises not when one is ruined.

Vel'ily, monks, let a monk cultivate a friend whose ways

a.re such.

He gives thinge hard! to give, does what is hard, Hard words to bear he bears, his secret tells, But others' secrets keeps, in times of want Forsakes you not, when ruined ne'er contemns:

In wbom are found these ways, that is the friend To cultivate if an.y need a. friend.'

§ vi (36), The same.

( Monks. let a. monk cultivate, follow, honour a. friend who is endowed with seven things," even though he (the monk) be driven away.5 What seven 1

----------------------------------------

1 AttM. a .Ang4.

" OJ. A. r, 286; is, i, 19; J. ii, 86; i" 66.

• Dhamm<t.

s Api pa.rvujjam<imrnz, M. i, LOS.

vrr, IV, 36)

Df':Va8

19

He is genial, pleasant, grave, cultured,' a speaker, bland. profound in speech, he urges one not untimely."

Verily, monks, let a mOIJ.k cultivate One so endowed.

A spca.lrcr, genial, gl"ave, cultured, bland, P:rofolIDd in speech, not urging when not fit:

In whom these things are found, thtat is the friend 'fo cultivate if any need a frjeI1J,~

A mall. moved alway,:! by deaire Cor well.l,-!! Yea, Uw' he drive thee Iorth.! ret follow him.'

§ vii (37). The a/ll4lysa.

, Monks, endowed witb seven things, a monk ma.y in no long time abide accepting and realizing by his own knowledge the four analyses." What, seven ?

Consider a monk who knows as become:" U This is sloth. of mind in me;" when his mind wi thin is muddled," knows it as such; when his mind is distracted from without, knows it as such; in whom cognized feelings rise, cognized feelings persist, cognized. feelings set; cognized thoughts rise, persist, set; cognized reflections rise, persist, sat ; who h8.8 grasped, cnnsirlerad. laid hold of, pen~trated by wisdom to the full extent the essence of things as to their being helpfu18 Oil' not, low or lofty, dark, bright or evenly mixed.

V"rily, monks, !I monk endowed with these- seven things in no long time abides accepting and realizing]by his own knowledgethl; four ana lysee.

Monks, 8axiputta i s 110 endowed and. abides a.ccepting and realizing by his own 1mowledge the four analyses .... '0

1 BiI.avanillo. Of. G.B. iii, R7, t Quoted Il.t UdA.. 222.

a A!t.ha·kdmiinukampafu. V1:cmp~

j Here, nMiyamtiM1W, from VM8: causing one to disappear; c/o fm

tll(, .~Cil.tiIllent Job xiii, 15.

, For these 800 O.B. iii, 89,93; 1't8. oj C., 378. t :r~tMbhuta!l.

7 OMroy. ,.Her .. loth .. nd torpor.

S 8optXiydtKipP<iya: things (or idM~) to go a.long with or not,

• The text repeats in full and for the following 1Uit4; the ud4ii1l4 of our edi.tiOll. treaw §§ 37·8 IllS four j S,« .. ' duve ~~fIlMida ca •.. '

20

The Book of the Sevens

[TEXT iv, 34

§ viii (38), The wish.

'Monks, endowed with seven things, a mOD k makes th., mind. tum according to his wish and turns not hy the mind's wish) Wbat seven 1

Hcxein, monks, 1Io monk iii skilled in concentration, skilled in attaining it, skilled in maintaining it, 1l1011ed in emi!.rging from it, skilled in the well-being of it, skilled in the range of it, skilled in applying it.2

Yerily, monks, endowed with these seven. things a m.onk makes the mind twn according to his wish and turne not by the mind's wish.

Monks, Siriputta. is so endowed and acts thus.

§ ix (39}. Groonds 1M prai.se.

One morning. while the Exalted One dwelt near S(ivat.thi in Anatha.piJ;1<;lika's Park at Jetli Grove, the venerable Shiputta robed early and, taking cloak and bowl, entered Siivll.tLhi for 11.1mB.

Now the venerable Sariputta thought thus: 'Too soon sti! is it to visit Sa.vatthI for alms; what if I go to the park of the wanderers of other views!' And he approached their park; and, having come, greeted them, exchanged the usual polite talk with them and sat down at one side.

Now at that time this remark by chance arose among them as they sat assembled: 'Reverend sirs, whosoever lives the godly life in its fulness and purity for twelve years, it is right to say of him: "The monk is praiseworthy." And the venerable Siripntta neither belauded nor decried their words, but got up and departed, thinking: I I shall learn the truth of this talk from the Exarted One.'8

Then, when he had gone his round for alms in Savatthi and returned and eaten his, meal, be approached the Exalted One, saluted and Bat down at one side; and so seated, he told the

, M. I, 214. G,V!;!I:\ fvur tim"" .u Siil'iputta'll t..a.chiug.

I S. iii, 264.; A, iii, 311. At O.B. iii, 222, I ha.ve vron.gly relldt)!'oo abAi1ltM,a: l'&l!Olve: th.e Ci>'m!J- thAr'S llXpllLinq t!u~t after attaining concentration he CI>D. apply pimil6lf to the four musings.

I Thia is stock; eee D. i, 17S; M. i, S4i S. v, 108; below, p. 252.

VH, IV. 39J

Devas

21

Exalted One (all tiIal had occurred),' adding: '18 it possible, lord, in this Dhamma-discipline to declare II. monk praiseworthy just merely on the score of years l'

• No, Siiriputta., it is not ... ; these seven grounds for praise have been taught by me, who have realized. the matter by personal knowledge. Wha.t seven '~

Consider the monk who is keenly eager to undergo the training and whose zeal wanes not in the days of his training; who is keenly eager to observe Dhsmma ... to discipline desire ... to go apart . • . to put forth energy . • • to master mindfulness ... to penetrate views and whose zeal wanes not in the days of his training.!

Verily, Rii.riputta, these are the seven grounds for praise taught by rna, who have realized the matter by personal knowledge.

Indeed, Siiriputta, if a monk, possessed of these seven grounds, live the godly life in its fulness and purity for twelve ycars, it. is right to say of him: "The monk is praiseworthy"; j£ he live the godly life for twe~ty-four years .... for thirtyaix yea.r!! . , .. for forty-eight years, it is right to SAY of him:

"The monk is praiseworthy."'3

s x (40). The same.

Thus have I heard: Once, when the Exalted One was staying near Kosambi in Ghosits Park, the venerable Ananda dressed early one morning and with bowl and robe entered Kosambi for alms.

{Now the venerable Ananda, thought it too early to go hill alms-round and so visited the park of some wanderers of other views; lind he hea.rd them define praiseworthiness. And after his midday meal, he (lame and told the E:r:alted One, 8aying~)4

1 The text repeats. I Above, p. 9.

'Joiiddaso. Camy. thinks that tb.is is derived from da8a = ten, and ill

a. mere figure 01 speech: if 00.6 died withil1 teu ye ...... of ioing forth, h .. W .. EI pra.i'''WOl"thy-i.,., in th., ten-year claae I So, too, he might be iii the twenty, thirt.y, fortY' class. Niddua is no doubt the ~"Ord,";' pointed to. In :my l)A.~A the periods in the text f&i.rly obviously refer to thoee of brahman studentship: c1. APUMmba 2, 12 (S.B.E. ii, 7).

I The t;.ext repeats &11 in full.

22 The Book of the Sevens [rEXT iv, 38 , Is it possible, lord, in thilj Dhemma-discipline to call a monk praiseworthy just On the score of vears '?'

'No, Ananda, it is not possihle ... I, who have experienced the matter, have taught that there are these seven grounds for praise. 'What seven 1

Herein, An and a. , a monk has faith, iii conscientious, afraid of blame, has heard much, is energetic, mindful and wise, Ye.rily, the.E!I'. !lTe, the !llJvp.n grounds for pm.i8~ taught by me, ,. ,

If a monk, An:mda., possessed of these seven, hVB tl..e godly life in its fulness and purit.y for twelve YeBrs, for tw .. nty-four, thirty·six or forty-eight years, it is right to 880y of bim: "The. monk is, pr,aiseworl:hy." ,

CIEIAPrER Y.-THE GREAT SACRIFICE. § i (41). T}v" .,ltl,tion.~.

'Monks, there are these seven statiuns uf survival;' \Vhat seven 1

There are beings diverse in body.diverse in mind ; for example men," some deves" and some who are utterly cast down." This is the first, station of survival.

There are beings diverse in body but uniform in mind; lor example devas reborn in Brahms's world by reason of first (musing). j This is the second stat.ion.

----_. __ . --------_._---

1 .D. ii , 68; i ii, 253, 263; below, p. 269. Comy. places of rsbirtheonsciouenesa; 800 Sakya, 158: Ind. Religion and S>UT!:i'Jul, 66,

• Corny. l!:ven twinE! difter in speeeh , gait, etc.: as to mind, a. t rebirth there ~r" (-lIre\! ur t.wo 01- Ill> good oond it.ions or moc.vee , 8W Cp<l. 50.

II Com!:!, Devos in th6 sanae world (K",naloKd);_ som e have bill .. bodies, some yellow and ~-(1 Iort.h ; thair minds are condit.ioned 5.8 in the UHI€ of men's.

• C"",y. mentions Utt&ra.miita, Piya.nkamllli.ta, Phussernit.td and Dhsmma gmtt~-Bee V i.tm,trl1l. 443; they differ in colour snd s i ze; their minds are as men's. The Veman;r..a"_petus are also included in this group (t'inipdtitA)-i,~" are doomed to 1-'U!-!¥~v.ry,

£ They va.ry itt "izc; their minds depend on iirB' musing effioi<,~.cy, s.oo Opd_ 1380 lor these And the following dBVa.8,

VII, V, 41J

The Great Saerijice

23

There are beings uniform in body but diverse in mind; for example the radiant devas.' This is the third station.

There are beings uniform in body, uniform in. mind; for example the I ustrous devas." This is the fourth static n,

There are beings, whoIly gone beyond thoughts of form,' gone to rest as to sense-reactiona, Who, disregarding thoughts of the manifold, have reached the sphere of infinite space, knowing, .. Infinite is space ! " This is the fifth station.

There are beings, whoJly gone beyond the sphere of infinite space, who have reached the sphere of infinite cousciousnesa, knowing," I nfini te is consciouanesa !" This is the sixth station.

There are beings, wholly gone beyond the sphere of infinite COl1&iOU8Uess, who have reached the sphere of nothing whatever, knowing, "There is nothing whatever l " This is the seventh station,

Verily, monks, these are the seven stations of survival,'

§ ii (42). TAe a®mYng,"

, .Monks, these seven are the adornments of concentration.

What seven 1

Kight view, right resolve, right speech" right action, right

livelihood, right effort, right- mindfulness. .

Verily, monks, one-poiatedness" of mind, which is adorned b~ t~ese seven things, is called Ariyan right concentration WIth Ih~a!pproacho just thus, its adornment just thus.'

§ iii (i3). Fire.

, Mouks, there are these seven fires." Wbil.t seven 1

'I'Le fires vI passion, hatred, delusion, the fires of the venera ble, the householder, the gift-worthy, the wood-fire.

Verill;, nronks, these are the seven fires.'

1 COIn'!., 1'1I""e dev~~·~di~;-iigh~--a.~ightning t1a.Bh~B· th~~ir lm'll(~~ arc of the same size; their minds differ with their efficiencv in

th" ,,,,,,,,-,,,1 uuu third mustngs. •

~ T hceo do net mdi e, "" j igh t in fl&she~, they are practdsed in t.h~ fourth musing,

3 A,ii, H4; S. ii , su. • Pcr,rikkha'l'a D.ii ZIti'iii 2"Z·M 1'1'1' 71

I> 1':' . ' • • .", . , ,

kaijgulQ., e Sa.upiLn1.so.

1, UJ. D, iii, 217 (lor 3); It, 92 (3);.8. iv, 19; Dhp. 202; Ghikkrll givei!

eieveu,

24

The Book of the Sevens

[TEXT iv, 4I

§ iv (44). The sa.me,

Once when. the Exalted One dwelt near 'Sii.vattbi in AnathRp;l,l~ik:'~ Park at Jeta Qrove, a great sacdfice was being prepared for brahman UgglI.tllsariTa.;l five hundred bulls, five hundred ~teet~ and 35 ma.ny heifers, goats and rams-were brought t.o the post for sacriflce:2

Now brahman ygga.UJ.sarua went and visit.ed the Exa.lted One, greeted him, exchanged the ~m~l po!it,e talk and~t down at one side. So seated, he said: Master Gotama, I ve heard this: The laying of the fire and the setting up of the pillar are very fruitful, very advantageous.'

• By me, too, brahman, has that, been beard., . . .

(And the brahman spoke a second and a third time 111 like manner and the Exalted One replied as beiore.)

, This unites us, Master Gotama, even Master Gotama and

ourselves; yes, all in all l' . _

Now when he had spoken the venerable Anallda sud this: • Forsooth, brahman, tathagatas ought not. to be questioned thus: " I've h card tha t the fire and pi liar of sacrifice are very advantageous "-it is thus they (,ught to be questioned.: "I am indeed anxious, 10m, to lay the fire, to set up the plllar. LOTII, let the Exalted One counsel me; let the Blessed One instruct me, so that it may be for my happiness, my welfare for many a day!" ,

Theil brahman lJggH.t,fl.Sa,rir& said to the Exalted One: ' I lim indeed anxious, Master Go til m II. , to lay the fire, t.o set up the pillar; let Master Gotama ('.mlllsel11.ndinf!tmct me for myha.ppine",~ and welfare for many a day.'

• Brahma.n, even before the sacrifice, a man who lays tho tire, who sets up the pillar, seta up three swords, evil, ill ill yield, ill in fruit. What three 1 'I'hc deed-sword, the wordsword, the thought-ilworo.3

Evell before t.Iie 3,acrifice, brahman, a man Ia.ying the fire,

1 He doe" l1ut seem t-o be rnent.ioned elsewhere. 1 This ia skK:k; D. i, 127; 8. i, 75; <'J. A. i i, 207.

3 For sword-similes, 1.']. s« Rill, T'heraq .• v . 1094-95; ProverOs xxv, 18; Buddbo-carua, xi, 31 (S.B.E. xlix, 116),

VII, v, 44J

The Great Sacrijioo

25

BeLLing up th'e piUar, causee to rise to such thoughte as: " Let there be slaiu for t.he sacrifice BO lllany bulls, sleets, heifers, goa.ts, mills!" Thinking tv make merit, he makes demerit; thinking to do good, he does evil; thinking he seeks the way of ha ppy going, he seeks the way of ill-going. Brahman, even before the sacrifice, a man laying the fire, setting up the pillar, sets up firstly this thought-sword, which is evil, ill in yield, ill in fruit.

Again, brshman, even before sacrifice. , . he apeakssuch words as: " Let there be slain so ma.ny bulla, steers, heifers, goati!, rams 1" Thinking to make merit, he makes demerit; . .. Even before the sacrifice, he, laying the fire, setting up the pillar, sets up secondly this word-sword ...•

Moreover, brahman, even before the sacrifice . . , he himself first ,sctsl on foot the business, saying: "Let them slay bulls. steers, heifers, goats and rams," Thinking to make merit. he makes demerit; thinking to do good, he does evil; thinking he seeks the way of happy going, he seeks the way of evil going. _ .. He sets up thirdly this deed-sword .. _ .

F,ve.n hefore the .'U!.erifice, hr.ahma.n, a man laying the fire, set.ting up the pillar, sets up these three evil swords, ill in yield, ill in fruit.

Brahman, these three fues ought to be forsaken, shunned, avoided. What three 1

The fires of pa:ssion, hatred, delusion.

/ud why ought the fire of passion to be forsaken, shunned, avo ided ~

With mind Impassioued, mastered, obsessed by paseion he take~ a GOUIlle ill in deed, ill in word, ill in thought; so doing, ou the breaking up of the body after death, he arisee in tlhe untoward way, the ill way, the abyss, hell. Therefore, brahman, this fire of passion is to be forsaken, shunned, avoided.

And why ought the fire of hatred to be forsaken, shunned, avoided ~

With mind perverted, mastered, obsessed by hatred he takes

---- --_._---_ .. _ .. _---_._----_._-----_---_-

I. Srz'fl14rabbhati; see P.]jJ.D. 4. v. arabhati : Comy. ,attana pafAam.atara., araMati.

26

The Book of the Sevens

[TEXT iv, 44

a course ill in deed, word and thought; and so doing . . ., he arises in hell, Therefore, brahman, this fire of hatred .is to be forsaken, shunned, avoided.

And why ought the fire of delusion to be forsaken, shunned, avoided ~

With mind deluded, mastered, obsessed by delusion be takes a course ill in deed, word and thought: and 80 doing .. " he arises in hell. Therefore, brahman, this fire of delusion is to be forsaken, shunned, avoided.

Verily, brahman, these three fires ought to be forsaken, shunned, avoided.

Brshmau, these three fires, when esteemed, revered, venerated, respected, must bring! beat happiness. VVhat three 1 The fires of the venerable, the householder, the giftworthy.

And whitt is the fire of the venerable 1 C{)nsider, brahman, the man who honoureth his mother and hie father-this is called the fire of the. venerable. And why i From it this veneration has b€come,3 Therefore, hrahrnan, this fire of the venerable, when esteemed, revered, venerated, respected, must bring best happiness.

And wha.t is the fire of the householder? Consider, orii.hIl),.!l.Jl, the man who honoureth his sons, womenfolk, slaves, meesengere, workmen+ --this is called the fire '0£ the householder. Therefore, brahman, this fire ofthc householder, when esteemed ... ) must bring beat happiness.

And what. is the Ilre of the gift-worthy '1' Consider, brahman, those recluses and godly men who abetaiu from pride and indolence, who bear things pll.titlut1y and meekly, each taming

1 Parih.itabba. Corny. pariharitabbii.

~ Cj. lJial. i i i, 211; G.S. i i, 79; Dhp. 33Z and Comy. thereon,

a Ato'ya~ al...w -mml.rh-ida; Comy. ato A'ayalj .; g!o""Lng' Clio hi

lIHilap'lil<J ay(u); ijJouk ti, aga-Io. A1ulo is not noticed in YE,])_, 7'~_ C~. PoD, '''N~~ptl; t.h is reading s.e. ato; but perhaps we should read, lihuna = tihwi, but I do nat understand the comment, agato.

4 The set is stock; D. i, HI; S. i, 71l; A. ii, 208; Comy. fltha..5ami/.:o l)iy<l, aggati, tiWarati, Itumui gaha.pc..tawi.,i lJUCC(di. AUgati is not in P.E.D., but see CMI. P.D. 8.V. snd Gflgi.

VIr, v, 44J

The Great Sacrifice

27

sell, each calming1 self, each coolingZ self-this is called t,hr. fire of the gift-worlhy. Therefore, brii.hmllll, th ia the of the gift-wOJt.hy, when esteemed, revered, venerated, respected. must bring best happiness.

Verily., brahman, these three fires, whcnest,eemed,. revered, venerated, respected, must bring beat happiness.

Now this wood-fire, bIahman, hae to be kindledfrom time totime, has to be tended Iroru time to time, has to be quenched3 from time to time, has to be laid Irom time to time.'

And when he had thus spoken, lmi.b.Jllsn Uggataaarua said to the l<;xulted One: 'It's amazing, Ma.5ter Gota,ma, it's wonderful, _\1aster Gotama ; let Master Gotama. accept me ae a Jay-disciple from this da.y forth as long as I live as one to refuge gone! I set free these five hundred bulla, Master Gotama, I give them life; 1 set free these steers, heifers, goats and rams, I give them life; let them ea.t green grass, let them drink cold water, let the fresh breeze blow upon them 1'4

f V (45). l'hOWJhU.

• Monks, these seven thoughts," when made become, made an increase in, are very fruitful, of great. advantage, plumbing the deathless, having the deathless as their goal. ''''hat seven ?

The thought of the unattractive, of death, of the cloying of food, of all-wor ld discontent, of impermanence, of ill therein, of no self ill ill.

Verily, monke , these seven thoughts, when made become, made all increase in, are very fruitful, of graat advantage, plumbing t.he deathless, having the deathless liS their goal.'

1 This is stoek; D_ iii. 61; A. ii , 6B, iii, 46; I1UiinaV &~.mtnti; Gorny.

rayddi S{;mIlnena s(Immti, from ylriiii: '2 Parint:bbdpenti.

a Nibbapaa.bl;o. C! above, p. 2, n. 3,

• (,iO'llty. II., became "''' a. wall-ape ing for those abiding inthe MBister's word. OJ. D_ i, 14&.

6 D. iii, 289; A.!. ii; S. v, 132; below, pp. 258 and 305.

28

The Book of the Seoen«

(TEXT iv. 46

§ vi (46). The same. r MonkB, t.heBe seven thoughts . _ _l

Monks, the thought of the unat.teact.ivo, when made become, made an increase in, is veryfrui t£Ul, of great Dod. van tage, plu m bing the deathless, having the deathless a.s ite gQai-thu~ i~ this said; and en what score is this said 1

Monks, when a. monk lives much with the thuUight ()f the una.tka.ctive heaped around" the mind, the mind draws" back, bends back, turns back from fallillg into sex-ways," nor is distended" thereby; awl either poise or disgust is set up. Jwt6 as a cock's leather or piece of gristle, tbrown on the Ilre, draws back, bends back, turns back and is not distended; even so, when a monk lives much with the thought of the unattractive heaped around the mind, the mind draws back, bends back, turns back from falling into sexways and is not distended thereby; and either poise. or disgust is set up.

Manka, if, while he so lives ... , the mind flow? after sex-things, if relishs be set up, the monk must realize this: " Not made become by me is the thought of the unattractive; not hy me is there a pas.eing9 on from the old state to a. better; not WOn by me is the fruit of making-become !" Then surely he is thoughtful. But ii, while he so lives ... , the mind draw back, bend back, turn back from falling into sex-ways and be not distended thereby and Either poise or disgust be set up, he ought to realize this: "Made become iby me is the thought; of the unattraotive ; I have passed on from old to better state; I have won the fruit. of making-become!" Than surely he is thoughtful.

1 Tbe text repeats § 45. t Paricita.

, (;1. S. ii, see, Mil. :.\1J7.

• M«h1-!1;I;!-·dh4mm,,-~maJXIui.

£ 'And now his hoo.rt distencis with pride,' Milton, Paradls« Los I

j 573; sa.mpM<ir1yaJi. 8 M.i.188.

7 Amuaw.la.ti. P.E.D. prefers to reed anusanda..hai4: to apply to. e AppaJikilltjw,.

• Pubbend]Xlrav tli8uo (leaving apart), but see K.8. Y. 134 n.

VlI, V, 46J

The Grea: Saori..ftce

29

Monks, the thought of the unattractive, when made become, made an increase in, is very fruitful, of gre.a.t advantage, plumbing the deathless, ha.ving the ~c~thI~lls as its goa.lthus is this said; and iL is on this score It 18 Bald.

Monks the thought of death, when made become ... is very fruitful ... -thus is thie 88.id; and on what score is it said ~ Mcnks, when So monk lives mu.ch with the thought of death heaped around the mind, the mind drawl; back, bends hack. turns . back from longing for life and is not distended

thereby- ...

· .. Monks, when a monk lives much with the thought of the cloying of food heaped around the mind, the mind draws back ... from crating for taste ....

, .. Monks, when a monk lives much with the thought of all-world discontent heaped around the mind, the mind draws back .. _ from the garishness of the worlds.' ...

· .. Monks, when So monk Eves much with the thought of impermanence heaped. around the mind, the mind drawa back, bends back, turns back from gains, favours and fl.atteryZ and is nor, distended thereby; and either poise or disgust is set up. Just as a cock's feather Of piece of gristle, thrown on the fire, dra WB back . . , ; even so the mind, when a monk lives much with these thoughts ..• heaped around the mind ...

· .. Monks, when So monk lives much with the thought nf ill in imparrnanence heaped around the mind, and lethargy, indolence, languor, idleness, carelessness and disregard cGme,3 a lively sense of feaT springs up, 8S a slayer with drawn sword.' ...

· .. Monks, when a monk [ives much with the thought of there being no self in ill heaped around the mind.Taking" thought ia free of id eas'' that make for" I " and" mine" 8S

1 Lobe'lta. /_}<Ymy. the three worlds r cJ. Dh:p. 171. 1 Vin.. i, 183; M .. i. 192: 8. i i, 226: A. ii, 26_

3 The construction :ii pret;umllhly locative absolute. Vi8M#Jaiye.

Camy. !MscWwbh<it'e: abandon.

, A. iii, 44.3. • Ma1Ulo!ll?}.

KoB_ ii, 1117; iii. 14l);. A. i, 32; M. iii,. 18.

30

The Book of the Sevcm

[TEXT iv, 53

to this dIscrimin!1!tive1 body, as to all outwar.; signs, is beyond the vanit.ies.> calmed, wholly Iiberuted.

Monks, if, while be so lives, , .,3 ·'kin.g thought be not free of all such ideas , .. nor wholly li hera ted , the monk must realize this: "Not made become by me is the thought of there being no self in ill; not by me is there a. passing on from the old state to a better; not won by IDe is the fruit of makingbecome!" Then surely he is thoughtful. But if, while he so lives ... , taking tbought be free of ideas that make for " I " and" mine" as to this discriminative body, as to all outward signs, be beyond thevanitiea.calmsd, wholly liberated, he ought to realize; " Made become by me is the "thought of there being no self in ill; I have passed on from the old state to a better; I ha ve won the fru it. of making' become!" Then surely he is thoughtful.

Monks, the thought of there being no self in iii, when made become, made an increase in, is very fruitful, of greA.t advantage, plumbing the death le~8, hAving the deathless all ir.s goal-e-tlrus is t.his said : and it is on this score it is said,

VE\ri.y, monks, these seven thoughts, when mnds become, made an increase in, are very fruitful, of great advantage, plumbing the deathless, having the de.athless· illS their goal.;

§ vi i (47), J.nte'Tf:o'U7se.4

Nowbrahman Jii.cu8solJis visited the Exalted One ... and said to him: 'Does )last,er Gotama profess to live the godly life? '0

'Brahman, of whomsoever speaking rightly one rna.}' sav : " He lives the godly life unbroken," without rent, untarnished.

I Saviii:iUitwke kii:1IP,. S"", T nt.roducti on.

I YWha: ' I am better than someone else, equal to. worse,' see K,8.

iii,42.

3 The text repeats mostly in full throughout

• This sutta is quoted a.t VimI.51. see Bu's comments there. S S.,., D. i, 235; K.S. ii, 52; Jlp, 337 011 A. i, 56.

e Gamy. observes th"t in 30 questioning him, t.h" brahman h.od ill mind that the R1I:!l.lted (kJA irnbig youth lit'oo the u~an'ioo life of a householder.

'I'his i s stock, cf. D. i i, 80; A. iii, 36; M. i , 322; S. iv, 272.

VII, v, 47]

The Great .sacrifice

:n

without blemish, whole and pun "-of me, verily, speaking rightly may he say it; fur I, indeed, Iive the godly life unbroken, without rent, untarnished, without blemish, whole and pure.'

, But what, Mast.er Gotams, is the breaking, rending, tarnishing', blemish of the godly life l'

'Consider, brahman, some recluse or godly man professing to live the godly We in full, who in sooth falls not 110 far as to couple with womenfolk, yet enjoys being rubbed, massaged, bathed, shampooed! by a woman; relishes it, longs for it, and is entranced- thereby-this indeed, brahman, its the breaking. rending, tarnishing, blemish of the godly life; this man, brshman.js said to live the godly life impurely, bound by the bond of sex; nor is he freed from birth, old ll..ge,. death, from sorrows, griefs, ills, woes, tribulations; he is not freed from ill, I say.;l

Again, consider some recluse or godly man. , , who in 800th falls not so far as to couple with womenfolk nor enjoys being rubbed, massaged and so forth, yet jokes, jests, makes mern with them. . . .

, " . though he do none of these things, yet eye on eye burns! for them, stares after them. , ..

· , . though be do none of these things, yet listens to them as they laugh, talk, sing or weep beyond the wall, beyond the fence, . , ,

· .. though he do none of these things, yet remembers the luughs, talks, jests he had with them of yore, 5 , , ,

· .. ehough he do none of these things, yet watches some yeoman or yeoman's son bent on, engroBsed in, revelling in t.he fiv-e pleasure-strands. II , , •

· " , though be do none of these things, yet lives the godly lift) in hope of a dllva-body, thinking: "By this virtue, vow) penance, godly life, I 8La,1l become III deYII or one of the devs-

1 P. i, 7; A, t, ti2j Mil.:24l. 9 Vitti!! apajjati.

3 This is stock ; M. i, 8; R. Ii, 24; A. i, 144; below, p. 39.

I Upanijjluiyali. see Dial. i, 33 n.; c/' Yin. iii, llB; 2 PeW ii, 14: for the sentiment', Ma.ttkw ",28.

b Vin. iii, 25.

• rin. i, 15; D. i, 36; ,if, I., 505; A, ii, l25; below, p. 289,

32

The Rook oj the Revoo.<;

[TFXT iv, 54

~ost, "1 relishes it, longa for it, is entranced thereby-this indeed, brahman, is the breaking, rending, tarnishing, blemish ~f t~e godly life; this man, brahman, is said to live the godly hfe Impurely, bound by the bond of flex; nor is he freed from birth, old age, death, from BOrtOWS, griefs, ills, woes, tribulations; he if! not freed from ill, I gay.

And so long, bra.hman, aa I continued to see one or the other of these seven sex-bonds in myself not ~ot rid of, I professed not to be wholly awakened to the highest and full awakening, unsurpassed in the world with. its devas, Maras, Brahm~, em earth with its recluses, godly men, deus and men; but when I 8!l.W no bond of sex notgot rid of, then I professed to be wholly awakened to thA highest and full awakening, unsurpassed in thp:worlrl ... , unaurpa.sserl on E'.arth. . .. fhpn to rna gnosis, insight arose: Immovable is my mind-emaneipat-ion, this is my last birth, there is no becoming (here) again! '2

And when he had thus spoken, brahman Jinullsol;li said to the Exalted One: 'It'sa.mazing, Muster GoiaID.l1, ... aoce.pt me BS II. lay-disciple ..... '

§ viii l48). The; bondaqe.

'Monks, I willteach you a Dbamma-discourse on bondage and on bond-freedom. Pay heed, listen well, I will speak.

And what is the dil'.p.OIIT8H ~ ..•

Monks, a. woma.n mllrb femininity" in herself, the fl'mininf'. occupation, att.ire, prejudices,4 im.pulses," voice, chn.rrn. Rhe is excited by that, delighted by that; and being so excitf'd, delighted!, she marks masculinity about her, the masculine occupation, attire, prejudiceB, impulses, voice, charm, She is excited by tha.t, delighted hy that ; and being eo excited, d. elighted, she desires a bond with those a. bout her; and whatSoever ha ppinces, wdl- being comes of f.h is bond th at.she desires.

1 Dtm va ckroiii.ataro. Gamy. de~--;;;:j;i-;;d deooputto. The w b;Jle p&Ss8.ge is !took,800 D. iii, 239; M. l, 102; S. iv, iso, A. ,T, 18; below, p.303.

! Vi,,". i, ll; 8. i i, 171: 4. i.259, eta. 3 Of. below, p, 135; DIIS. trBl. 100.

• Vidhii. CfI11IY, mana.. ~ Chaw.

vrr, v, 4S]

33

Monkr>, Jdighted by, attached to p.el" own e.ex} she ha.s gone into man's bondage and thus escapes not from her own. sex.

So, too, a man marks m~sGulinity in himself is exeited

by that ; marks fClllil1ini.t,y about him is exoited

by that and desires a bond wi~h those about him .....

Monks, delighted. by, attached to his own sex, he hal! gone into woman's bondage and thus escapes [lul from his own ElCX.

(But the opposite in both roses hoUN.2)

Verily, monks, this is the Dhamma-di&coUT8e on bondage

and bond-freedom.'

§ ix 1:49). Un gimng.

Once, when t.he gxa.Hed One dwelt near Oa.mpa.3 on the banks of lake l1aggllra., a company of lay-disciples from Campa visited the venerable Ranputta, sainted him and sat down at one side. And seated thua, they said to him; "Tis long, revercnd4 sir, ainee we hsard a. Dhamma-talk from the Exalted One's mouth ; how good it would be t.o do 80!'

'Then come next Observlilfice; day, friends," and maybe

you'll hear one. . . .'

• 'Ytltl, reverend jsir," they rejoined; and getting up, the lay-

disciples from Campa saluted the venerable Siiripu.tta and departed, keeping him 011 their right.

Now when the Utl-Y WM come, they approached the venerable one, saluted and stood al;; one side; and wit.h them the venerable Sariputte visited the Exalted One, saluted and sat down at one side. So seated, he said to the Exalted One: , Lord.! may a man's gilt be given here in such It way !l.B to beCOID:! not great in fruit, great in profit; and! may the gilt be gi''_'cn insuch a way as to become gre3.t in fruit, great in profit? '

, It may, Sii.riputta, .. .'

, And what, lord, is the reason, the cause?

. _ --- .•.. _-------------_.

1 JuJ.aU{tI).. a The ted repeat!! a.11 in full.

~ The ~f!.pita.l of Allgil., east of Milgadh8, see Buddh. Ind. 35; OIWIq,7tf ii, lSI. See D.A. i , 2m regarding t.he lake. Pron. Champl.

I Bhanu: ~ UposatJu:.,'!lOO below, pp. 170 and 259.

; Al.'U80.

34 The Book of the Sevens [TEXT iv, 60

'Consider, Sariputta, a self-seekingl man, wrllpt2 up (in the re~ult), seeking reward, who gives a gift, thinking:' I'll enjoy this hereafter!"; and to recluses and godly. men gives this g!Et: food, drink, clothing, a vehicle, garlands, perfumes, ointments, bed, dwelling, lighting." What think you, Sii.riputta, might a man give here such a gift r

'Yes, lord.'

'Now he who gives thuswise ... , Sfuiputta, thereafter, on the breaking up of the body after death, arises in the company of the Four Royal devas; and when he hM ·P,Xhlillst,P.rl that deed, power, glory, dominion, he hsonmes n returner." a corner to this stat.e here.

Then consider one who giveg :9. gift but is no self-seeker, not wrapt up in the result, seeking no reward, nor thinks to enjoy th« fruit hereafter; yet gives thinking: "It '1\ good to give! ... "

· .. or ODe who thinks not. so n.s he gives, hut: "This was gi,veu in the past, dono in "he p£.st by my Iabher and my father s father; I ought not to allow this ancient family custom to lapse .... "

· .. or thinks not so, but; " I am qualifying, ~ these urv n~t qualifying; ] who am qualifyiug am uot worthy to give glft.s to those who are no longer qualifying ... ,"

• , , 0[' thinks not su, but : " ill; those sages of old had those great oflcrings-A~l;haka, Vamaka, Vamadeva, Yessarnitta, Yawata.ggi, AilgiraBa, Bharadvaja, Vasettha, Kassapa and Bb~gu6_S0 will I make this alms distribution .. , ."

1 8apckho. 2 Paiibaddhaciuo, a'm'H' v·ipr1!:t: baddhaciuo.

a M. iii, 205; 8. i, 94; A. i, lOT; 11. 65; be-low, p. 163.

f A,i, sa.u.ros. D. 95.

& Aka -' f - , --

· ?J pawmf, etc., rom v pac, t-o cook, At Di1l1, iii. 24-0. w here

thl' recurs (300 also below, p. }OO), It is rendered literallv : in SIc. the Middle or Reflexive voice bas developed into meaning; ripen. mature and sa, quality. We may compare sekha, one who is still a It,!tTrwf ~ while. tbe neg"ti~-e bas come to uiean >LC\ !l.(jcl't. Comy. is ailent on the meaning, but observes tnt.t this Sift is called "irat"M&<l: without, remainder; on apada : trackless. thf'w!l.y of onn who- has re~,chM t.he. B~bere <If "infinite apace "-a.t p, 29l below, Glntly. glosses, n:ippada,

mrat'aseS(l. ' S~ 'l.S. iii, 164.

VII, v. 49J

The Great Sacrifice

35

. . . or thinks not 30, but: "This gift of mine c~lins the mind, joy and gladneas arise ... ."

... or thinks not 80, but, gives a gift to improve the mind, to equip the mind ;' and to recluses and godly men he gives th is gift: food and BO forth. mat think you, 8ariputta, might a man give here such a gift r

, Yes, lord.'

, Now he who giy,es thuswise , , . thereafter, on the break-

ing up of the body after death, arises in the company of the devas of Brshma's hosts; and when he has exhaustedi that deed. power, glory, dominion, he becomes a non-returner, a comer not to this state here.

Verily, this is the reason, the cause, why a man's gift given in one way may become not great in fruit, great in profit; and this is the reason, the cause, why given in such a way the ~ift may hseome great in fruit, great in profit.'

§ x (00). Nand-a's mother.'!.

Thus have 1 heard: Once the venerable Sariputtllo and the venerable MahaMogg~nana with a. company of the monks of the Order walked a walk near" South Hill; and it was then that Nanda's mother, a lay-disciple of VelukaJ}.(ja," rose before dawn one night and sang the' Way to the Beyond."

Now at that time the Royal deva, Vessavao&," was going

] C!>m!J. Fn1!' f1ILlm and insight

• See A. i, 26 (G.S. i, 24 11.), and .1,.1. i, 446, where she is sald to be chief of muaers ll.m.ong women lay.disciples (see the end of our Butta); her name is given as, Uttllrii.; see BreJll.,.. 4J; below, p. 22!1.

3 South of Riijagahllo, see K.S. i, 216; SnA. 136; .SA. t, 242:,

• Our text reads Yefu.l:a~tki, and lower down, ·Ita'.); Bee S .. A. 370, where our "wry iB relerred to.

5 P{m111a'r!lI, 8 ... 976 ff,-pI'Psum~bly. Our Corny. observes that there were 250 gathas; we have now only 173 aloka!!.

• One of the Four Royal devaa of the compeaassee BuddJI. Ind. 222;

his other name is Ku,·era., cf, Dial, ii i, I93:

But where Kuvers dwells, their gracious king, Visiil).B is the cttedel, and bellee

The ""Ult, he goes by of VCS",.v",:>".

According to the Ceylon tr"dition, tha lion i.s used gymbolim.lIy for him. S ee llll.cllhofer'~ ElJrlV l1Uiian. &ulpture;' he W&8 the god of wea.l~h (G.S. i, 72).

36

The Book of the Sevens

[TEXT jv, 63

from the north to the southern quarter on some business or oth_er; and be heard Nandas mother singing and stopped and waited for the end. And when she had finished, she was silent.

.T?en the Royal deva, Vessavana, perceiving she had finished, rejoiced greatly, saymg: ' Well done, sister, well done l'

, But wh.o is it, 0 thou of august countenance 1'1

: Sis~,er,2 it is I, your brother, the Royal deva, Vessavana !'

Hall, august One! Prithee, let this Dhanima-hyma sung by me be thy gift3 of greeting!'

• i Well done, sister! Yes, iet this, verily, be my gift of greeting l Tomorrow, monks of the Order with Sariputta and Moggall8.na at their head will COlle to Velukanoa, not having had their morning meal; when you have fp.d t.hpm, von should declare the offering to be mim,4-a.,nn it shall be "my gift of greeting.'

And when the night was over, Nunda's mother had much hard and soft food prepared in her house.

And the monks 0'£ the Order, with Siriputta and MogO'Qllii.Do, at their head, arrived at Vclulw.l;i(;lI1, huving had no morning meal. And Nanda's mother called a man and said: '00, my good man, to the monks' park and say: " It is time, reverend Bin~; the meal is ready in the lady Nanda's mother's hOUH'." ,

'Yes, lady,' he replied, and did so. ,. ,s

Aud dressing early, taking bowl und robe, the monks. with SariIJutta lJ.JlU Muggallana at; their head, came to Nunda's mother's house and sat down on the seats arranged there.

1 Bhadramuldm, bkadra i.s "ausptctous "j see K.S. i, 100 n.; here Ocnny'. laddha-; S,A. i, 139, .!ur.dara·.

Z As 9. Streamwinner himself, he called h .. r-a Non·returne·t-' eld" r !lister_': he said 'elder brother.' being nine million ypR.rR DM. ('amy.

3 ~tiOi.eyya, soo G.S. i , SIn. j cf. Sk, aMite.va .. nd a/ilk!!,'],. Our Comy. pm~kdra.

, Mama?] dakkhinam. iidi~yya(~i: cf. Yin. i, 229=D. ii, 88; Th: 307; ate /I[il. 294', tral, S.B.E. xxxvi, 161 ff. where Niga.~eIl.3 explains 11m .. · gOXld deeds (till> result thereof) ca,n \.,0., ~h",·.·;,lI.J'.I[. !wL lJ,,,1. OtH" ClI"':!' rem.",ka that wh sn he had beggs:! for the merit of the gift, he 1';11",:l her stores with Tire, and so long as she li\'pfl th?v weTI' {"II. Dhammapvla in SnA. tells the same etory. Cf, 1 Ki7l98 ~vii. '14,

& The text repeaots in full.

VII, v, 50}

TM Great Sacrifice

37

And the lay-disciple, Nunda's mot.her.! served them with her own hlJ.nds with much hard and soft food and satisfied them. And. when thc venerable Ssriputta had eaten and withdrawn his hand £1'0= the bowl, Nanna's mother sat down at one side; ;md he said to he.f, seated bhus : ' But who t,okl you, (I mother of Na,uda, o( t.he comillg of the monks of the Order?'

'Rt:vert:lJd sir, I arose ill the night before dawn, I sang the "Way to t.he Beyond" and was silent. Then came t,ibe Royal dcva Vesea.vaua ... ~ and told me of your arrival and begged me to declare t,hi:> IJfieriug his. Reverend air, let all the merit" in this giving be to the happiness uf iLe Royal

deva Vsssavann !' .

, It is marvellous and wonderful, 0 mother of Nanda, that you: should talk face to face with a deva 4 so powerful, 80

mighty [' .

I Reverend sir, that is not the only marvellous thing thet has happened to me, there is indeed another! Rajahs, for some reason, took by force and slew my only SOil, Nanda, who was dear and precious to me; yet w hen the boy was seized or being seized, bound or being bound," slain or being slain, I knew no disquiebnees" of heart.'

, It is marvellous and wonderful, 0 mother of Nanda, that YOLI. should have so purged the Burges of the heart.'

, Nor is t;1a(, all, reverend sir •.. , 'Vb en my husband died, he, Tmll' ;L11l0ng the yakkhas ;? and be revealed himself to me in his old form ; but. I knew no disquietness of heart on that a.ecount..'

1 This is stock, Vin, i, ~ 12; u. i, IO!); JJ. ii, 5(\; s« p. HI, etc. ~ The text repeats in full.

a P'l'iiJio 1) , Camy. Puiifuini pubba.ceta1tti ca lImi'i.catwcelal',u ca rsee ff,':r:pos, i, 211). Puj',ina.?J M·a, apara(etaTh(l. Our text reads: puniu.v MUI1j, but S.e, l''''';'''''U hi iaV, which the Gamy. indicate" and which I follow. 11\ t.he comment on $ukJuj~,(! hotu, however, we have hitntllul.yn..

4 lJelJ(!pntJn.

, J'7rihe ni t:(.zjjilamane, S,«. wi~h ».l.. baddhe; I auggest reading: baddhe fXljjlwmiine. Perhaps here V OOJA means smiting, Hogging.

a Ciuassa !1.i'ii.ath'Itiag, there is ,}, misprint .n the text,

, eMny. bhcumm.adew.Ui.bhava~l; adding: I!irigabbhe .'Ia,yallatale a.Uana.?J da~$eh

as

The Book of the Se-vens

[TEXT iv. 66

, It is marvellous, 0 mother of Nanda, .. '

, Nor is tha tall, reverend 8] r, . .. From the da y I, Il. young gid, Was brought to my husband, then but a youth, I know of no trespasa! even in thought against my husband, how then in deed l'

'It is marvellous, 0 mother of Nanda, that. you should have so purged the surges of the heart.'

, Nor is that all. reverend sir, . .. From the day I became [J. coifesae.l lay-disciple, I know of no intentional transgrersion" of any step of the training.'

, It is marvellous, 0 mother of Nanda, it is wonderful t'

, Nor i.,< that all, TewmnnHir, . .. For just as long as I wish, being aloof from sense dosires, R100f from f'V11 thoughts, I enter and abide in the first musing, where thought i~ Spf'l;Uhtive,1 dlliinerativ(J, where zest and case ale hom of sol itnde : suppressing such thought, I enter and ab idc in the s('cnnd musing, where there is an inward tr3nquillizing of the mind, a one-point.edneas free from speculation. deli bE'r:lt]on, Wh('I€' zest and ease a.re born of concentration: t.hen, free from the fervour of zest, I enter and abide in the third mU8ing, I noi.]e poised, mindful, self-possessed, I experience the ease of per,soIl. whereof Ariyans declare : "The poised and mindful dwel ls at ease' ': then by putt.ing /tWit}' euse , by l-'llt.tiJig awa.y ill, by the passing away of forruerweal and woe <.II rnind , 1 enter and abide in the fourth musing, a purity that. it; pui~~' and mindfulness, which is neither ill nor case.'

, lit is marvellous, 0 mother of Nanda, iT,· is wond eriu I r

, Reverend sir, that is not all, there is yet anot-her rnarve II ous thing ! Those five lower fetters," d.eclared by the Exalted One-L perceive not one in myself unabandoned.'

, It is marvellous, wonderful, mother of Nanda ! .

Then the venerable Sariputta instructed Nandas mother with Dhsrnma-talk, incited her, inspired her, gladdened her; and rising from his seat, he departed.

l 'I'll" wxt reacla: ali«uiUa with so rn e v,/.; S .•.. C</,,:t,,; ~,'C C.P.D.; A. ii, 6l; G.B. ii, 70 n.

2 Vilik:kamita. ' ,savi(akka. s(n~C(ira.

l See above, p. 8.

VII. VI, 51]

The Unexplained

39

CRA.PI'ER VI.- THE U NI!XPL.AIN1lD. § i (51). The uneccpl4ined.l

Now a certain monk approached the Exalted One, saluted and sat down at one side ; and so seated, he. spoke thus to the Exalted One:' Lord, what is the cause, the reason, why to the learned Ariyan listener doubt arises not as to unexplained points r

• Verily, it is by view-stopping, monk that doubt arises not. to t.he learned Arjyan listener as to unexplained points. "I~ the tathagata" after death ~ "-this is but a view-isaue," monk; "Is the tathagata not after death ~" "Both is he and is hE'. not r"fr,~r death ?" "Npithr,T is he nor i~ he not after death ~"-t.hMe are hut view-issuea, monk. The Iml!"arned average man understands not view, understands not view-origin, understands not view-stopping, understands not t.heflt.epping of the way to view-stopping. For him vi",w4 grows; and he is not freed from birth, old age, death, nom ~orQWS, grids, ills, tribulations; he is not freed from ill, I say.

But the learned Ariyan I istener understands view, It.S origin, its stoppiEg, t.he stepping of the way thereto. For him view jj sluppo.:d; am] he ia treed from birth, oM age, death, from sorrows, griefs, ills, tribulat.ions; Le it> Ireed from ill, I say.

Th us knowing, thus .seeing, the learned Ariyan listener, indeed, explains not «Is the tathagata after death ?" and like questions. . .. Thus knowing, thus seeing, the learned Ariyan listener is thus subject.'> to th€ inexplicable as to unexplained }!oints, Thus knowing.thus seeing, the learned Axiyan listener is not afruid," trembles [tot, wavers not, shakes not,

, At'ya.ka.ta: more iiten.lly «(I,vl·a·l;a.r) unexpounded, unsnalysed,

undefined. D. i, U:l8;. M. i, 426; S. i v , 375; A. v.193.

I Comy. sauo, a Di#higaW ..

I Sa dil1hi.

; A 1'Vdkarmw4Mmrno.

6 N,; fAJW.WJhxti na kampaii i:S.€. here with v.l. inserts JIa c.a.iati). 1m vedluu; na s~nlMai) apajjati; c,_r. M. i i, 138.. For dumwluJii the Oolornbo 1022 edition of Corny. and Hewavitarne Bequest reads, janJ.,hat'; gio.siPg, = kampaii. See Trenclenee's Notes, P: 7(1,

40

The Rook oj the 8e1Jfms

[TEXT iv, 68

nor falls to quaking concerning these points. "Is thetatha.ga.t.a. after death '1" and the like. . .. These, monk, are but issues of cravingl ... of perception- ... are but illusions ... fancies .. . are but issues of gra~ping . . . a.r'e but a source of remorse.

The unlearned average man understands not these things3 . " their origin, their stopping and the stepping of the way thereto; they grow, and he is not freed from birth and the rest; he is not freed from ill, I say. But the learned Ariyan

listener understands .. , and is freed from ill, I say. .

Thus knowing, thus seeing, he explains not thes~ questions .. is subject to the inexplicable as to unexplained points .... is not. afraid, trembles not, wavers not, ghakes not" nor falls to quaking concerning these points.

Verily, monk, this is the CR-use, t.ho reason, why to the learned hiyan listener doubt arises not as to unexplained points.'

§ ii (52). Man's faring.

, Monks, I win teach the seven brings4 of man and the com-

pletely una.ttached5 (:00[; listen well, pay heed, I will speak!

• Yes, lord,' re,joined the monks; and the Exalted One said : , And what, monks, are the seven fn.ringll of man?

Consider 11. monk who ,steps his way, thinking: "If it were" not, it. would not be mine; it sha.ll not become, for me it shall

I I think we should read with n.l, fa or pe between each term , S,e, only with m'ppaJi8aro.

2 SaiiiWgain.. Oomy. ni,ffhi=itiVi e,u }.'cu.1,.a 8<lii;'ial1at",;/; in £ .. d it

ti'~ta ..... ch ~rm as a form of ditlhi.

, The text rflr,pAt~ from hmp onwards in fuli.

• Puri.n-gati. 0(J1n1/. pur-iJa3sa iid1Ja- (gno.sis) .gatiyo ; P .E.D. omits. , A1I.uprUM parinibbdna. Com.y. apa.ccaya.-nibMna; • not tAking up

(fuel) '; cJ. A. i, 44 (G.S. 'without attachment '); M. i, 1<18 (F'. Dial. abaolete 'J. (Note: The rendering of the Pali parinibMlIin by , becomes . • " cool' is to copy the adaptattcn ~t La", phra.8e to the aimil.... Til, more ua ual "krm is .u,:bhma.-:Mra. Rhya Davids.]

S RiB, 5.5; Ud. 56; Cerny, =d S,«. h",rp. read ossa. Coms). ('xpla.illll !loa at 8.A. (see note to K.B. iii, 48): beoauae of tho deed (kamma) ehere is the personality (aUaI>Mro), i.e. the self made-to·become,

VII, VI, 52]

The Una;plained

41

not become; what is, whab's become, t.hat I a haridon !"he acquires poise, yearns nof a.ftcr life, yearm; not after life to eome.tbut sees with true. wisdom that, there is beyond a bourne, 8 peaoe ;' yt:L not <til ill all i s the bourne reaj izerl by him: nor all! in all is the leauing towards conceit got rid of, nor that· t,owards worldly lusts, nor towards ignorance. . .. When the five lower fetters are destroyed, he becomes com pleLdy cool? after an interval. Monks, just. as from an iron slab," heated and beaten" all day, a bit may come off and cool- down; even so (l. monk who steps his way thinking thus ... acquires poise ... and, when the five lower fetters are destroyed, becomes completely cool after an interval.

Again,consideramonkwhot.hinkinglikewille6 ., becomes

completely cool after an interval: just. as from an iron slab, heated and beaten all day, a bit may come off, tiy up and cool down; even so a monk .. _ becomes completely cool after an interval.

... or the bit may COllie off, fly up and before touching the ground cool down: even so a monk ... becomes completely cool after an interval.

r,()n~iilf'.r fl. monk who thinking likewise ... , becomes completely cool after lessl'll ing his period: just all the hit may coma off, fly up and attN touching the ground cool down; even so a monk ... becomes ('001 aftf'r lessening his period.

Consirl",r the monk who without (karmic) residue becomes completely cool: just us the hi t may come off, fly up and fall on some sme.ll heap of grass, heap of sticks, kindle fire, kindle smoke and consume th(1.t small heap and cool down from want of Iucl? even BO a monk wit.hcut residue ... becomes complel;ely cool.

---.--~~---.-.--.-. ---- ----

1 AtWr'1,ttmilj pm/aa <"",k,,}. Co·my. Nibbana-pada7j. • On thi, ""d subecquent term!!. gee above, p. g,l1 .. 1.

3 A.yokflpiila. S:«. 80; P.E.D. suggests phala, following which I ado]lt; but c/. S~A, 221: a,ggil<l.trakapata.8(ldi8o . 'l...w.

Yin. i, 225, V.l. gulwla,

t Corny. 8a1!4J;,IF.n.a gaJu.tvli 1nAl!thikiiya kot#yamane.

~ NlbbttYf~yya. • The text repeats much ill Iull,

'An.ah.,tm. ct. l'rf. i , 487.

42

The Book of the Seven.s

[TEXT iv, 72

Consider the monk who with some (karmic) residue becomes completely cool: just aa the hit ... may fall on a large heap of grsss, heap of sticks, kindle fire, kindle smoke and consume that large heap and cool down from want of fuel; even so a. monk with some residue .•.. becomes completely cool.

Consider a monk who thinks likewise, acquires poise, yearns not after life or life to come, but sees the bourne, yet not all in all realizes it, nor all in all has got rid of the leaning towards conceit, worldly lusts and ignorance; but when the five lower fetters are destroyed, he becomes part 0.1 the upward stream, bound for the highest, JUBt as from an iron slab, heated and beaten all day, a bit-may come off, fly up and fall on a. large heap of grass, a large heap of sticks, kindle fire, kindle smoke, consume that large heap, set fire to the shru bland,' set he to the woodland and, burning there, come to the edge of !l green cornfield, 2ujpland, rock, water or lush countryside- and there cool down from want of fuel; even so a monk who steps his way thinking thus ... on destroying the five lower fetters, becomes par(, of the upward stream, bound for the highest.

Verily, monks, these are the seven Iarings of man.

And what is the completely unattached cool ~

Consider a monk who steps his way thinking: " II it were not, it would not be mine; it "hall not become, for me it shall not become; what; is, what.'A hemme, that I a bandon 1'he acquiras poise, yearns not aiter life" yearns not after lifo to come, but with true wisdom sees there is beyond a bourne, a peace; lind that bourne is, verily, 3011 in all realized by him; and. all in a ll is the leaning towords eonocit got rid of by him, the leaning towards worldly lusts . . . the leaning towards ignorance, Destroying the ca.nkera, he enters and abides in the oonI.:crlc3s mind-emancipation, wisdom-emancipation,

--------- ,---_.

1 Oaccha. 8.e., kaech« with 1..1 .. : O!m>y. both, observing, ",irar<lkklwr; (not in F..E.D.) aro:iina!1. See Virm. 18.'1.

t H arila?J my ni patt/l.ay tm} va . . .. ; s .e. ho.ritaUa.7) lYLTI pa.uhltlll1] va $el.ania!J Va ..• ; we should no doubt, read, hari(anta1) va paw.'antav m ... and so forth.

• R<WI41_liY<111 bkii.miMagar;.

VII, VI, 52]

The Unexplained

43

here aud !lOW, realizing it himself by his own knowledge. 'I'his, monks, is called the complebely unattached cool.

Verily, rnouks, th.tJ~~ are the seven fm:...Ing13 of mall and the completely unattached cool.'

§ i i1 (52)). Ti.slJa.!

Thus have I heard: Once, while the Exalted One dwelt near Rii.jagaha on Mount Vulture Peak, two devas of surpaesing loveliness, lighting up almost t.he whole Peak, approached the Exalted OI:e at the passing of the night. saluted him and stood at one side, And stall ding there, one deva said: 'Lord, these nuns are freed !'-and the other said: 'Lord, these nuns are wholly freed. and without attached rema.inder.'2

Thus !!pa.ke those dsvas, and the Master approved; and seeing that, they saluted the Exalted One and, keeping him on their right, vanished thence.

At. da:.vn'thc Exalted One told the monks all that had taken place ....

Now a.t that time the venerable }fahaMoggalHina sat near the Exalted Onf\; and be thought: 'What devas know the partly at.tached as part.ly at.tached, the wholly detached as wholly detached ~'

About tben a monk named 'I'issa had reeently died and had arisen in one of the Brahms worlds; and there they knew him as Bl',}.hma Ti(lsa the mighty, the very powerful.

A.nrP the venerable NIahii.Moggallana, as a strong man might atret oh forth his bello arm or bend his outstretched arm, vanished from lrfount, Vulture Peak and appeared in that Brahma world. And Brahm.a Ti8Sil saw the venerable one from aIM, uomillg along, a.nd on seeing him said: 'Come, WOHJIY Moggallana., welcome, worthy Mogg!).llana! "I'is

-----.------------------------------

1 8ee 0.8. iii, .233.

2 A n !!pi,j iBM" , OOfI1Y. upa,wnaM.5a!J aga1u1lv5 paii~~hi "im1!lJihi mUlm~e8r{hi vimll.ttu; and observes that they were b[ahii.pa.jipa.ti and fiv~,ll!lndred nthllrs; see below, I'P. ISlJj.

~ All this is stock, see G.S. iii, loc. cit. The simile is, I suppose, th€ COllltnOll(,.lJt in the Canon, see D. i, 222; M. i, 326; 8. 1, 137; below, P. 50. We should. read pariyayam for pariyayamam in this psssege.

44

The Book of the Sevens

[TEXT iv. 76

lOll!; indeed since you made this round. that is to say. came here. Be seated, worthy sir, hew on this seat made ready!' And the venerable MahaMoggalana ~at down on the seat made ready, and Brahms 'I'issa, after saluting him, also sat downat one side.

And the venerable Maha~1oggalliiTla said to Brahrnfi 'I'issa. thus seated; 'To what devas, I'issa, is there this knowledge:

As to being parUy unattached, he is that; as to being wholly

unattached, he is that l' -

'The Brahnui. deva-hosta, worthy Moggalliina, have this knowledge. . .. .'

, \\-nat., have they all th i II knowledge . . . ?'

, No, worthy sir, . . .Thmf' df'VRI'l who are satisfied with Brahme life, Brahms hf'.ll.uty, Brahma. happiness, Bruhms pomp. Brahmii. power! and know not th~escapc from it to the beyond as there really2 is,thay have not this knowledge:

AA to being partly unattacbed, he is that; (1B to being wholly unattached, he is that. But those devas of the Brahmii hosts who are not eo satisfied and know the eBcape to tho beyond, they have thill knowledge ....

Consider; worthy ltioggall f.U a. , til\:! monk wliv J:! freedbo~h-wayl3;3 of him those devas know thus: this reverend sir is freed-both-way~, and 80 long as his body lasts devas and men shall see him, but; on the breaking-up of the body they shall not see him." And thus it is, worthy sir, that these devas have the knowledge; AB to heing wholly unattached, he is that.

Again, consider him who is wisdom-freed: they know of him the same. . .. .

Consider the monk who is a seer-in- body; of him they know:

This reverend. sir is 3 seer-in-body ; perhaps by practieing things meet as to sleeping and sitting," having fellowsnip with good

1 O]. D. iii, 140, and below, p, Uia, for ~hiB set.

:I VIl«r;"!j 7'MIj(vrn~wy yuiAab1dlJuy, eJ. J}I.i,32(i; S. i, U2; A. v, 188; usu a lly .. /!aNt! is omitted; 4. D. i i, 30; 8. ii,. 5; A. ii. Hl; Jt. i and S. i, are, a.s here, concerning devas.

,. See above, p. 7, for these six types.

'D.i,46. ID.i,71.

VlT. VI. 53J

The Unexplained

45

friends, cont rolling the faculties, he Dlay enter and abide in that consummation beyond 1 all of the gudly life, realizing it here now by hIS own knowledge, for the sake of which clansmen rightly go Iorth from t.Jw home to the homeless life.2 And thus it is, worthy sir, that tl1esr devas have the knowledge; As to being partly unattached, he is that.

Com;Jdcr him who is a view-winner ... faith-freed ... a Dbamma.-Iollowet; of each they know: 'I'his reverend sir is such an om' ... and by practising things meet ... may enter and ;lLidc in the consurnrnat.ion beyond a.ll of the godly 11ft' ... and thus these devas know; As to being partly" una.ttached, he is that.'

Ami the venerable MI\h,"u'luggalla.na, delighted, pleased by Brahms 'I'issa's words, as a. strong man might bend his arm to and fro, vanished from the Brahms world and appeared OIl Mount Vulture Peak. And he approached the Exalted On!', snlut.ed him and sat down at one side. And. seated thus, the venernhlc "Mll.hiiMoggallalili T .. lflt.N] to t.he RXJlltv(l One all that talk he had had with Rrahmii 'I'issa."

, But Brahmi'i Tissa did not t.each you the seventh person, Moggldliina, the d weller'i in the signless.'

'Now is tho. time, (I Blesf,led One, now is the time, 0 Wellfarr,r! IVere the Exalted! One to te::.ch concerning the dweller in t,he signlcss, the mcn ks would hear a nd remember.'

, Wberefore, Moggallann, listen; pr_y heed, I wi llepcnk.'

, Yes, lord,' rejoined the venerable MuhiiMQggalJ.ina; a.nd t.he Exaltml One said:

"Consider, MQgg,dlaH<I) the mon k who, by in at.tent.ion to a.ll ,sig;Ll~, enters and a hides ill I;Jgl1Ic.~8llielllaJ couceu tration ;6

I A",dl-ara. ~ The whole p"88~ge recurs at J!. i, 4'1'7.

, T1w text r .. Mls IHI· for Sa·. ~ The text does not rep.'lit.

e C(Ymy. observes that this is the 8addhiinu.!liiri,. see above, p. T.

, 8(1.MJ(~n il,~itt 1Ikl!} amanasikaro. ar~imilta1J cewilamadliiv villa·fclli.

Comy .. ",bb""",~ ntu·<t.,..;milUidt",av; C'm,.y. ad. D. ii, 100· and M. i, 296, r:ijpdd;na~. .. At Dhp. ~2, 03anim-ilta [with vimok.ha} comes to m eun N ibluina , DnpA. 172, Tiigailosamokar.av alihifveull . . . tath.ii r"yUiliimiIUiiJh.(jl;enCL anim,ittalj .•• , See DhS. t·r8l. 92, 14.2, for this concentration practice; K.S, i , 239j Sisters. 23. It m&y be noted h.ow tht B. is made to use the aarne wordaas Btahma TiBEu.

4-6

The Book of the Sevens

of him those devas know: This reverend sir .. abides in signless mental concentration ; perhaps by practising things meet as to sleeping and sitting, having fellowship with good friends and control of the faculties, he may enter and abide in that consummation beyond all of the godly life, realizing it here now by his own knowledge, for the sake of which clansmen rightly go forth from the home to thehomeles8 life. And thus it. is. Moggalldna; that these devas have the knowledge:

As to being partly unattached, he is that,'

§ iv (54,). Siha.1

Thus have I heard : Once, while the Exalted One dwelt near Vesa.li, at the Gabled Hall in Mahavana, general Slha visited him, saluted and Bat down at one side. 80 seated, he said to the Exalted One: 'Is it possible, lord, to show the visible result of giving ~'

~ Well, S!ha, just on that I will question you in return; explain the matter as it seems good to you.2.

Now what think you, Siha? There might be two men: one unbelieving, mean, miserly," cross-grained ;' the other a. believer, a master-giver, delighting in constant giving, W1at think you, Siha, on whom would compassionate arahants first have compassion:" the unbelieving, mean, miserly, crosscrained man or the believer, the master-giver'' who delights

c

in constant alms-giving l'

'The unbeliever ... ,7 lord, why should they first have compassion on him?' But the believer ... , on him surely they wnu lrl fir~t, have compassion.'

I See G.S. iii, 31: Dial. i. 198; Vi;!,. i, 233; below, pp. 124 ff. t This is stock; c/. D, i, 60; ~M. I, 487.

3 K a4a~!lii, 'how an Ariysn": Comy. iluJ.d,;ih.amacchariyo, a; elsewhere.

• Paribli4mk4.

• Gorny. expl .. in., :Being moved to oomp"'8slon i n thought, thus:

Whom ought We til help toda.y: of w110m shal l we re.eeiv€o a gift or to whom shell we teach Dhamms ?

6 Da.napati.

7 The text repeata all thr' ughout,

VIr, VI, 54J

The Unexplained

47

'Then what tliiuk you, Sihu.? Which of the twain would

vi3iting arahants &st visit ... , '1' 'The believer, surely, lord, . , "

• From whom would receiving arahants first receive alms .. r

", From the believer, surely, lord, .. .'

'To whom would teaching arahanta first teach Dhamma .. r

• To the believer, surely, lord,

• Of whom would a fair report be noised abroad . r

• Of the believer, surely, lord, .. .'

• Who would approach any' gathering-nobles, brahmans, householders, recluses=with confidence. untroubled ... 1'2 'The believer, surely, lord, .. .'

, And wha t think YOIll, Siha, who, on the breaking up of the body after death, would arise in the ha.ppy heaven world: the unbelieving, mean, miserly, cross-grained man or the believer, the master-giver who delights in constant almsgiving l'

• The unbeliever, lord, ... why shall he, on the breaking up of the body after death, arise in the happy heaven world 1 But the believer ... after death may arise in the happy heaven world.

Lord, th!"Sf\ six visible results of giving, declared by the EX:lltW1 Onf':-=.T go not tn the Exalted One for faith fm that ; T [ust know them. T, lord, am a giver, a master-giver, nru] on me compassionate arahants first have eompassien ; ... me they first visit; ... from me they first receive; ... me they :first teach Dhamma ; . . . of me a fair report is noised a broad, " Gener,al Silia is A giver, a worker, the Order's servane," it is said; ... Il.ny gathering I approach-nobles, brsbmane, householders, reclusea-> I a. pproach with confidence, untroubled. Lord, these six visible results of giving" declared by the Ex:u,lbed One- I go not to the EJtalted One for fa.ith for that; I just bow them. But when the Exalted One eaid : '" The

I l"an irad eva. s.« so (P.E.D. omit.a);~J. D. ii. 85, where tile paai!a.ge recurs, there; ya'!J yad et'll.

• AmaflJcubh.1llo,

48

The Book of the Sevens

[TEXT iv. 82

giver, Siha,L the master-giver, on the breaking up of the body after death, arises in the happy heaven world "-t,hat 1 know not; and there 1 go to the Exalted One for fai tho '

'ThuB it is, Slha, thus it is; the giver, Siha, the master-giver, orr the breaking up of the body after death, arises in the happy heaven world.'

§ v {55). Not c/Vl.lked,2

, Monks, these four'l need not be cloaked by the tat.hagata, and of three he is blameless.

\Vhat four need not be cloaked?

Monks, in bodily act the tathiigata, is wholly pure; there is no wrongdoing in deed by the tathiigata which he would cloak, thinking: " Leo none know this of me."

Monks, in act of word the tat.hagata is wholly pare; t.bere is no wrongdoing in word by the tathii.gata which he would cloak, thinking: "Let none know this of me."

Monks, in act of thought thB tathagata is wholly pure: there is no wrongdoing in thought by the tathagata which he would cloak, thinking: "J,et none know this of me."

Munk:s, in mode of living tbe ta.tbiigR~t.fI. iR wholly pure: there is no wrong mode of living by the tathag!lt.;t which be. would cloa-k, thinking: " Let noue know this of mE'."

Thclle four need net be cloaked by tho t..atbigata. Of what three i she blameless 1

Monks, the tathagata's IJhaInnla. is well proclaimed. Herein, truly, a recluse, bra.hma.n, d eva: Mara, Brahms or flnyOlw in the world might. with justice blame me, saying: " In this Wf~y; has Dharmna nut been well proclaimed by you." Monks, I see no sign of this; and, seeing no sigu, I abide \IOU t o peace, won to fearlessness; won to confidence."

Monks, well made known by me to listeners are the steps

1 With v,l, lind ,s,e . we should read, Siha.

II 'lihc udJdna in the text is misprinted i 'we ~houl,i read, ,gi~ 'arakkh,~'{j·. 3 Throo recur at D. iii, 217 (!:lee Dial. iii, 2W n,): cJ. Fin. i i , 248:

A. iii. 124; uu. 170; the whole passage is quoted atSnA. 37 and SA. 271. • iti pi, 500 Childers, Dics., p. 162.

6 Cj. M. i, 72; .4. ii, 9.

vn. VI, 5.)]

T he Unexplained

in the way to the cool/since my .Iisteners who have stepped them, after destroying the cankers, enter and abide in the cankerless mind-emancipation, wisdom-emancipation, here and now realizing it by their own knowledge. Herein, truly, . .. anyone in the world might with justice blame me, saying:

"In this way have the steps not been well made known, since vour listeners who have stepped them ... abide not in ~ankerles8 mind-emaneipation .... "Monks, I see no sign of this; and, seeing no sign, I abide won to peaoe ....

Monks, not one hundred only of my gatherings of listeners, after destroying the cankers, enter and abide in cankerless mind-emancipation. ' .. Herein, truly, ... anyone-in the world might with justice blame me, saying: "See} there are no hundreds of your gatherings of listeaers who, after destroying the cankers, enter and abide in eankerless mind-emancipation .... " Monks, I see no sign of this; and, seeing no sign, I fl.hide won to peace, won to fearlessness, won to confidence.

Of thE'.sP. thrp.p. h e is blameless.

Verily, monks, the.RF', IOIll need not be cloaked by the tathagata, and of these three he is blarnsiesa."

§ vi (56). KimbUa.:l

Thus have r heard: Once, when the Exalted One was staying in tbe Bamboo Grove near Kirnbila, the venerable Kimbila approached him, saluted and Slit down at one side. So seated, he said: ' Lord, what is the cause, the reason why, when the tathiigata has become completely cool;" Saddharnma will not last l'

'Suppose, Kimbila, when the t.athii.gata has become completely cool; the monks, nuns, laymen and laywomen live without reverence, without heed for the teacher. , . Dhamma .•. the Order . . . the training . . . concentration . . . earnestnesa.Iivs without reverence, without heed! for goodwill. Verily, Kimhila, this ia the cause, the reason why, when the f,athii,gat& has become €',Omplf\tely cool, Saddhamma will not last .. '

-~---.~-.--~~----~-. ----

1 Nwoo1l<!gdmini P<JIipada,

I Boo G.S. iii, 180, 239 and notes there.

I It~ pi.

t Pariniblru£a.

50

The Book of the &Ven8

[TEXT iv, 84

, And w~t-.; lord, is the cause, th.e reason whereby, wbenthe ta:tMgata. has become completely cool, Saddhamma will last '1' 'Suppose. Kimhila, the opposite happen ... _l Verily, this is the cause, the reason whereby, after the tathiga'ta haa become completely cool, Saddhsmma will last. >

§ vii (57) The seven.

I Monk19, holding ia.sL2 to seven jhinga, a monk may, on de8troyi.ng the ca nkers , enter and abide in the cankerless miD.d-emalluipation. . •. What seven 1

Herein, monks, a monk is full of faith, virtuous, learned, lives secluded, has initial energy} is mindful, is wise.

Verily, monks, holding fast to these seven things, a monk may, on destroying the cankers, enter and abide in the cankerless mind-emancipation ... .'

§ viii (58). Nodding. 4

Thus have I hcard : Once, while the Exalted Ou,e dwelt o.mong tho Bhaggis5 011 Crocodile Hill in the Deer Tark lit Bhe8a.kaja. Grove, t.he venerable Maha.MoggaIla.ult tmt nodding in the 'village of K!tlla.vii.!amutta, among the Magadhese.

And the Exa.ltedl One with the den-eye, surpaesing man's in clearness, saw h.ini seated there nodding; and as a strong manmight bend his ann to and fro, the Exalted One vanished (rom the Deer Park and appeared before the venerable MahaMoggalLii.na. .A.nd the Exalted One sat down Oil the appointed

1 The text repeate all. CI. above, p. 16; below, p. 82.

I Dkam11UJhi 8amanniigaro: gone along with what ought W 00 held.

a AroddhaviriYrl,800 G.S. iii, 238, n . ..2 (where lor aradhai read, ilraboot.:). Of. teluw, p. 2H, "liln:ya!) ~ra1Jhatl.

I P(U4la, ft'om ..,rear, to shake. S.e. omit" this omd .. dopte vL in

n. 24 of our t..wd._ C(>'m.Y. observes tha.t h~ had walked up tL1'Id down for seven days and was worn out (ef. SoJ)a.'!I C3Se, a.s. ii i, 266 n.). Our autta is referred to by Dhammepala, see Brethr. 341, where t.he villa.ge isoalled Kalla.vii.lA; (Jomy. is silent.

• The Bhsggia were members of the Vfljjian confederacy and SUIJflU. m1L.rllgi.m was their ca.pital, Bee C.H.I. I, 170.

VII. VI. _s8 J

The U r,expw..ined

51

seat. And when he was seated, .he said to the venerable Ma,hiMoggalla.na: "Noddest thou, MoggaU&na, dozest thou, Moggallaull: ~'

• Yes, lord.'

, Accordingly, MoggaW'.na.., if, while thou abidest thoughtful, comes the thought: "That drowsiness has descended "-take no heed of it, make no ado of that. thought.;' and maybe, as thou abidest so, that drowsiness will pa.ss.

If, a biding so, it pass not, then ahouldst thou ponder in thy heart on Dhamma, as heard, as mastered, explore it, with thymind review it; and maybe, as thou abidest so, thatdrowainess will pass.

If it pass not, thensbouldst thou repeat. DhamIDa in detail, aa heard, <18 mastered; and maybe ... that drowsinesa will PM!!'!.

If it pass not, then shouldst thou pull- both ear-lobes and knead the limbs wit.h the ha.nd: and maybe •.. i,hat drowsiI\f>1l8 will pass.

If it. paOli( not, then shouldst thou arise from Bitting, cleanse" the eye~ with water, Rnrv~y thA horizon .ailld gllze up I'I.t the sta.:rry constellations; and maybe ... that drowsiness win pass.

If :t pa.ss not, then shouldst thou apply thy mind to the thought of 1 ight,4 fix thy mind! on the thought of day-as hy day, So hy night; Ill3 hy night, so by d!1y-thuB with mind unhindered, unhampered, !.hon sh ouldsf make thy thought become r-adiant; and maybe ... that drowsinesa win pass.

-_. ----_._-_. _

1 S,«; rends: 'Ya1h..(i 3u,n1iino te vlMraUJ Idm middham okmmj.ti ta-!) 8ai'd'imn ""4 ma:nasika"i lay 8a:iHiam- ..-od bahwm aka8i; which I follow, Corny. observes that M. wa.s not then arahant. Our 8Utt;a. is referred to li.t J!J:rp:>$. 317; see also DIIS. trsl. 312 n.

~ A?ijeVyasi, S,«. (Winj. with t'.l.; see P.E.D.; Comy. ad S. iv, 199, ii~;; (leu Oomy. is "ilent. Trenclmer Noks, 59 from -Vii".;, quoting s.c. piiijatul_, see Ps.li me at Mp_ 599 i Heua, ed.) ad A. iii, 37, piiir,h(ma, t>.1. piiij1Jna. pi:8ana (ROO P.E.D. s.e. vpis or VPil]S'); 80 my sugg,,,<ted translat.ion at G.S. iii, 31) 11-., 'carding' is to be & mended.

a A'lu1II<lj;il.I<i, eo S.«, but Gamy. with «l: apa-nijitw (vnIJ, no in f'.l!.'.1J.), glossing pa-rinuuiditvd (with some intereatdng lI.l.).

• See a.B, iii, 228 n. ; Camy. here almost repeats, But we below, p. 292.

52

The Book oj the lifflJP1M

[TEXT iv, 87

If it pass not, then, with the senses withdrawn, the mind not outward gonc,l shouldst thou fix thy thought on the alley-walk, conscions of its front and back;2 and maybe, , . thatdrowsiness will pass.

If, abiding BO, that drowsiness pass not, then ehouldst thou, lion-like, lie down on thy right side, foot covering foot, mindful, self-poaeessed, thy mind set on the thought of arismg;3 and, on a wakening, 4 Mogga.11ina, get up quickly. thinking: " I'II not live yoked to the pleasures of lying, reclining and drowsiness." Verily, let thy tra.ining be thus, .Maggal. lima l

And moreover, Moggallana, let thy training be thus: t t Nat lifted up with pride6 will I visit families." Verily, Moggallana" let thy training be thus! For in families, Moggallana. tnp.rfl are mll.ny things to he done whereby the men mAy not notice II. monk's coming; and if the monk visit Iifted up with pride, he'll think: "Who now, I wonder , has embroiled me with this family 1 These men have now no likinlf for me." And BO, from getting nothing, he becomes troubled;'; being troubled, he becomes wrought Up;8 being Wl'ought up, he becomes uncorrtrolled ; when uncontrolled, the mind is far from concerrtrat.ion.

Moreover, MoggllJlima, let thy training be thus: "I'll talk

1 AnJogateJ.. 'nJ;r1.y""i, ahahv,auna manMena,. Oomll. on the former, baAi at>iJckllitulti ant..:> a1l,?lpamtl1u!Al; foil' tD.f\ ifl,M.er. ~oo VwL 213, VI' 51) reads: abnhiggala, DO doubt for the motre;'s. sake; c{.also S. i, 197, aJho ~ 1W!no nkch;;uati bahiddM,

1 G01J\y. purato ca paccJtm;o ca abhiJl.arana.mniWya ,jq~ikioo; see DUll.

i.ii, 44 n. on aMiha.rati; G.S. iii,. 21 for concentrstdon on alley-walss. , D. ii , 194; M. iii, 3.

, Pa!ibuJdAftW.

~ UCC!i$m,odav pawaJutvd. Cumy, mn~viav Pawahetva is &. progrihya, with, accompanied by; ~crry!,a P.E.D. derives from Sk, 41flJ4rj., a. trunk; but is it not from .!~lIWa, if. ~ilu·Wirya i,¥iril;, high.lIpirited)? For the sentiment (J. 1 Timotky iii, 13. On M's pride, 600 GoIa1WL the .Man., 1101f.

, We I!IhouJ:d read, vif'a;Uadi.pd'doin'i1l1A',

7 M<!tikubMw. Oomy. 'nitJ,,_;aJ;a, ' j>ut out.'

I Uddhacc.av and ~o' despite P.E.D. these WOro.8 are derivable from ..,;7kin and tile En,glish idiom ill applies ble.

53

VII, VI, 58J

-

no provoking talk." Verily, Moggallaua, let thy training

be thus! When there is provoking talk, Moggallana, much talk may be expected; when there is much talk, one becomes wrought up; being wrought up, one beeomes uncontrolled; when uncontrolled, the mind is far from concentration.

Moggal1inll, I praise not fellowship just with all, nor do J not praise such fellowship; indeed, Moggallane, I praise not fellowship with housedwellcre, with wanderers: but dwellings that have few sounds, EttIe noise, are free from folk's breath, where one may live upart from man in befitting sohtude2._ 'tis such I praise.'

Now when he had thUil spoken, the venerable MahaMogglI.l· lana, said this to the Exalted One: ' Briefl.}',31ord, how beeomes a monk freed by craving's destruction, reaching the perpetual f'.nd,4 the pBTpr,tnal pejlr,fl from efiort, the perpetual godly state, the. perpetual finality, ami becomes Ioremost among devas and men l'

• Herein, Moggallana, a monk.has learnt this: It befits not, to be engrossed in the thingB5 of this world. If,6 Mogg:a.lliina, a monk has learnt this It befits not to he engrossed in the thlngs of this world-he recognizes each condition; recognizing each cond ition, he understands each condition; understanding eaclrcondit.ion, whatever feeling he feeb-plea88.nt,painful or ll(lither-he abides o$eeing the impermanence of th(Jse Ieeliugs, v i~willg them dispassionately, looking for their cud, reg!J.pJing them all lI()methiu~ to be nmuunced.Living in

l l'iggtihiJ:~katM; rf. D. i, 8; 8n. 930; Nidd. i, 394 (quoting our t..,xt). OUt Comy. explains thi~ tr.lk in sccordenoe with D,; see also M,ii,3; S.iii, 12.

, This is sk'c)(, Yin, i, 39; D. iii, 38; M. ii, HII; iii, 13.

o OJ. N. i, 251, where all thiB recurs, the punctuation, which I folluw, i s prdecable to 'Our Le:.;t; M A. ii , 297 i~ the .",me .. 5 our Gem,y.

I Ac.:-anwr..ifliw; cJ. D.l i , 283; 9. iii, £3; A. i , 21)1; Comy. gJo"" .... , tkanta .• S(llala,·, and in other eonnections, nicca·; M. tul .• ooruummate.' C]. PWl1n8 ix, £, '0 thou enemy, destructions are come to 0, perpetua.l end.'

• Sa/Xu rlhammii.

, S,e. reads w.ith our text, em!} C.'e3!1; M., elan ce fa!!.

The Book of Ih,,_ Seven,;

[TEXT iv, 88

such contemplation, he cleaves not to anything in the world; not cleaving to anything, he craves' not; not craving for anything, he becomes just completely eMI in himself;:.! and he knows: Birth iii destroyed, lived is the godly life, done is what had to be done, there is no more of this state.3

Verily, Moggallii.na, in this manner, briefly, a monk becomes freed by craving's destruction, reaching the perpetual end, the perpetual peace from eflort, the perpetual godly state, the perpetual finality, and becomes foremost among devasand men.'

§ ixa (v9rl). Amuy.1

, Monks, be not afraid of deeds of merit. It is a name for happiness, that is, meritorious deeds." For well I know, monks, that deeds of merit done for a long time have a ripening, a blossoming, which is pleasing, joyous and lovely for a long time.

14'or6 seven years I fostered t.houghts of amity, and! ther; for Beven ages oft.hp, world's rolling 011 and rolling back I came not again to this world. l'hr.n when the world rolled on, I reached the sphere of Rad iance : then when thp world rolled back, I won to Bra.hm9,'s empty palace. Then, monks, T heclI.Fnf' Brabmii., great Brahma, the coIlqueror, unconquered, a.ll-seeing, allpowerful. 'Ihirty-.six times I was Sakka, the dova-king. Many tlmes seven Wall I fl. Wheel-turning raja.h, just, righteous, conquering the {mil' ends of the earth, bringing stability to the country, posseeeing the seven gcn18. Monk~J these were

. _--_-----_----

I 1'anh-d' a.nd _1'lIr11:ag&lli are from .. ,Jlruh: Canty. observes, 1a,iN."i;xtr:-

ta8sa.na..yrt na ]J<lrita)j8a;ti.

2 Pa-«a,ttav yew. parlT,;iJbflyatl:.

3 Vin, i, 14; D. i, 84; M. i i, 39; S. ii, 82.

4 Our text does not treat th.is as !\ ~(lpa.rate Butta, nu-t so Cum!!., where itIs numbered navallle. It is I)mitte-l Iruru t.he udd-ino: (»0, boo , Iruui S.e,), b"t with t:.l.we ahould no doubt road """Wi for satht-. Much of the> ,,,,tWo recura at It. 14 jf .. and is r,~J ,>rred to a.t KhpA. 230.

~ 8.e.11Uii,iian.ti .. It. puii1i<ini .. KhpA. puiifuini-ti.

e OJ. below, p, 68; the second half of the p;.u!logntph is stock, see

D. i i, 16; M. ii, 134; Sn. p. 106. For the seven gems 800 Dial. i i, 202·3; B .. chhofer's Early Indian SculpttUfl, plates 107 and Ii5.

TM Unexplained

55

VII. vI,Sga:]

my seven gems: the wheel-gem, depha.nt-gclll, horse-gem, nrecious stone-gem, WOilliln'gelIl, huut:leiather-gem and minister ~em. And I had more than a thousand sona, va-liant, viISIJIOUB" crushers of enemy-hosts. And when I had conquered it, I d welt within this sea-girt country, (ruling) righteously, not needing rod or sword.

See, monks, the fruit of merit, fruit of good For seekers alter happiness: Seven years

I fostered thoughts of amity; seven ages

&lHPiI on, rolled back. nor to this world Icame; The wmlrl rolled on and Radiance I reached:

The world rolled back and Brahms' s, void I won; Seven times J TORe all-powerful, great Brahma:

Thirty-six. times I ruled Il.H devil-king; And I became a rajah VVlteel-turn.er.

Lord 0' the Rose Apple Grove; 1 and I beea.me A warrior duly crowned, t.ha chief of men; This eart.h I conquered and then justly ruled, Needing IlO rod or sword or violence,

But. orderiag a.ll impartially,2 I caused

The claus to grow in fortune, riches, wealth, Thein; were all pleasure:;l, mine the seven gem:;lThis Buddhas taught in pjty3 for tbe worldThis is the cause of great!H~5S and my narnes r? Squire of the Earth," Kiug, Splelldid, Opulent, F~mous, Majestic, Lord u' the Rv::;t ApI>le Gcove !

Who hearing this should doubt ~ Not e'en the base-born . Hence," wishing weal, and for the great self yearning" Revere Saddhamma, mind the Buddhas' Word.'

----------------------------

1 .ramhum'-r.1fI'I.~,'I(J. i'flllm; Jamb-wlipa is. very vaguely, Indls, 2 s.« ,ja,mella, a~U.'l>isiya!J.

3 San'j!ihak<l. OO'Tll.y. 11U"l(ikaru~ihi; cJ. J. iii, 262: t.he word also lllmllS "char ioteer;' see D. ii, 268; M, i i, 80, etc.; so the line might be rendered . Th\L~ tsugat the Buddhas, chartoteers o' the world:

, r C1l(l t'U UA Ii . . . :di jii. hom i .. ·Y"-""'ii. hom,. • • .

5 l-'al''',a/,yo, S,«. with o.l, puth-.

a S,«. rfC'l.riN. auakamena mahattham : B. (M. and Ph.) 1'fW.hall:la:y; r.;}. mahauham. and -rnaha!.fhc.m ~t M. i i, 197; J[,A. iii, 4M:j c/. G,S. ii, 1'. Z~; K.S.i, l7i; abo O.S. i, 227. CJ. :t.1r.l. Rh. D. Ma'luul, 186.

56

The- Book of the S&I,'enS

LTExr iv, 91

§ ix b (59b). Wives.

Once the Exalted One W8.B dwelling near Sa.vatthi, at Jeta Grove, in AnathapiQg.ika's Park.

And early One morning, after robing himself, the Exalted One, taking bowl and cloak, went to the home of Aniithapindiks, the householder; and when he was come, he sat down OIl the seat made ready,

Now at that time the people of the house Wf'.re making ll. great noise and clatter; and when Anii.tbA.piJ)i;lika had come and saluted him and had sat down at one side, the Exalted One said:

, Why, housefather, do the people of your house make 0.11 this din and uproar? It is jUBt Iiko fisherfolk with agrest haul.' methinks I'

, Lord, it is Sujata,2 my daughter-in-law, who lives with us.

She is rich and has been brought here from a wealthy family. She paya no heed to her mother-in-law, nor to her father-in- 100w, nor to her husband ; neither does she venerate, honour, reverence nor respect the Exalted One.'

Then the Exalted One called t..Q hllr,~l;l.ying: ' Come, Sujii.tii. !'3 , Yes, lord,' slie replied, and carne and saluted the Exalted Oue und sat down at one side,

Then said the Exalted One: ' Suja.ta, a roan may ha ve these seven kinds of wives. Wbat seven ~ One like a slayer, one like a robber. one like a. mistress, one like a mother, one like a sister, one like a. companion and one like a handmaid." These, Sujata, are the seven; a.nd which of them are you l'

I Thi~ simile recurs at M. i, 457; A. iii, 31,342; Ud.24.j below, p .. ~24.

• Cf. J . .ii, 3H, where the same story is told. The Carny. observes t.h .. t she W"'" the youngor a'ater of Vi~ru..ha (.1 . ..'1, i, 404 j below, p. 174:1; hee bther's name was Dhl<DAi\jo.ya. SeHhi. lid.A. 158.

a Ehi, SujiUe,' 'mi, bhilcJrhu l' is thR oldHilt fornrula of admiss ion to t,h~ Order, rf. Vin. i, 12; it W!U also used for nuns,

, Cf. Vin. iii, 139; M. i, 286; A. v, 264 far other ten, Rockhill's Life oj B. 61. n. 2, quoting the Duloo (the 'I'ibetan Vinaya.pijakc) for other five.

VIJ, VI, 599]

The Unexplained

57

'wrd, I do not fully understand what the Bxalted One bas put so briefly. Wdl were it for me, lord, if the Exalted One would teach uie Dharuma, eo ~LlJt ] may underetand the meaning of the words spoken !HJ tersely by the Exalted One,'

, Then pay heed, listen, I will speak, Suj8tii..' 'Yes, lord,' she replied, and the Exalted One said:

, Wboso is pitiless, -orrupt in mind, Neglecting husband and unamiable, Inflamed by other men, a pro('ltitute,l

Oll murder bent->

Let her be called; a, slayer and 8 wife!

Whoso would rob her husband of his ga.inilThough little be the profit thst he makes, Whether' by craftsmanship, or from his tra.cl!c,

Or by the plough-

Let her be called: a, robber and a wife!

'Fhe slothful glutton, bent on doing nothing, A gossip and a ahrew with strident voice, Who brings to low account her husband's zeal

And industry-

Let her be called: a mistress and 11 wif·s 1

Whoever and with loying sympathy, Just as a mother for her only son.2

For husband cares, and o'er his stored-up wealth

Keeps watch and ward-

Let her be called: a. mother and a. wife!

Who holds her husband' ill! the same regard As younger sister holds the elder born,

The meek in heart, who in his every wish

Her husband servesLet her be caned: a, sister and a wife I

.- ------_._--- ------- ----------_

1 Dhanena kikulla. Corny. dhanena kila a88a: she who ma.y 00 bought by wealth.

• OJ. D. ii, 89; H~lers :ll:lll.nd rererences there.

58

The Book of the Sevens And she who is as glad her lord to see

As boon companio1l81ong apart to meet,

A gracious charaetsr of gentle birth,

A fond helpmate-

Let her be called: companion and a wife!

If fearless of the lash and stick,' unmoved, All things elldurillg, calm and pure in heart, She bear obedienoe to her husband's word,

From anger free-

Let her be called: a handmaid- and a wife!

[TEXT iv, 93

New she who's eullcd : 0. miatrcse, slayer, thief, 'Vho's harsh, immoral, lacking in respect, 'Wl!en cometh death-

Will wa.nder ill the miseries of hell.

But mother, Rister or companion, slave,2 In precept long established and restrained, When cometh death-

Will wander in the ha.ppy heaven world. a

These, Sujiita;, are the seven kinds of 'Wives a man may have: and which of them are you ?'

'Lord, let the Exalted One think of me aa a handmaid" and a wife from this day forth.'

§ x (6(1). AngerJ'

, Mouks, there are these seven couditious, fostered by rivals, causiug rivala," which come upon all 8.11gry woman 01" man.

What seven ~

I fadkadat:l4a. I D~si.

• In tile text the number of lines in these last two verses alters

t The text r e ",d,,: ~i8anu:v; S.,. 80. Oo"'y. J<:isiyataUimanli: ..amikas·B/f vatl4pllt'ik<i dan. The Oorny, sdds thAt .he wus than estab. lished in the refuges: the Jalaka, thB.t she won the fruit of the Stream. winner, and gives her past 'life.' (P.E,D, omits p1ln~.)

• Of, Vism. 299; tr8L i i, 344; Sn.A. 11.

• Karana. Camy. a.ttlialcara1Y3'

VII, vr, 60J

The U nexplaineit

59

Monke, there ia tile case of the rival. who wishes thus of a rival: "Would that he were ugly I" And why ~ A rh .. al, monks, does not like tL handsome rival. Monks, this son of peIson, being a.ngry, is overwhelmed by anger ;he i!> subverted by anger: and however well he be bathed, anointed, trimmed as tv the hair and beard, clad in spotless Iinen j! yet lor all that he is ugly, heing overwhelmed by anger. Monks, this is the first condition, fostered by rivals, ca.Ulsing rivals, which comes upon an angry woman or niau,

Again, there is the case uf the riyal, who wishes thus of a. rival; "Would "hat he might sleep badly l" Aud why 1 A ri val, monks, does not like a rival to sleep well, Monks. this sort of p,eJ!'son,. being angry, is overwhelmed by anger; he ill subverted by anger: and in spite of his lying on a couch. spread with a fleecy cover, spread with a white blanket, spread with :, woollen coverlet, flower embroidered, covered with rugs of autelope akins, with awnings above; or on a sofa. with crimson cushions at either end:" yet for all that he Iies in discomfort, being overwhelmed by anger. Monks, this is the second condision ....

Again, there is the case of the rival, who wishes thus of a. rival: "Would that he might not prosper J"4 And ,,;hy 1 A rival, monks, does not like a rival to prosper. Monks, this sort of person, being angry, is overwhelmed by anger; he is subverted by anger: making a loss, he thinks: "I have made a profit"; making a profit, he thinks: " I have made a lOBS," Overwhelmed hy al1ger, these things cause enmity towards others; they conduce til his ill and misfortune for many a day, Monb, this is the third. eond ition. _, .

Aga.in, there is the case of the rival, who wishes thus of a rival:" Would th.!Lt he had no 'Wealth!" And why 1 Ariva.l, monks, docB not, Iike a rival to be wsalthy. Monks, this sort

1 This phrase recurs at D. i, 104; ii, 325; S. i, 79; iv. 343. 2 D1lkkAa:') 8ayeyya •

J This pB..'lSagB recurs at D. i, 7 (see V.A. i, 87); ii, 187; Yin. i, 19Z; ii, Ili3; A. i, 137; iii, 50; below, pp. ];56 1J,UU 2M; in the Ha1oiiyarw,: tho lilrger S~kh~vati- VyilAa, § 41 (S.B.E. xii", 1'" ii, 6l).

I Pacu'aW.o, lit. much good; Oomy_ much henBfit.

60

The Book of the Sevens

rTEXT iv, 95

of person, being angry, is overwhelmed EJY anger; he is subverted ~Y anger; and whatever his poeeeseions, earned by vigorous Industry, got toge~her by the strength of his arm, piled up b~ the 5,wea.tof hIli brow. gotten righteously and lawfully,' ra.J~hs WIll oruee them to be sent to the royal treasury, because h,e 15 overwhelmed by anger, Monb, this is the fourth condi-

tIon .•. ,

. Aga.in, there if! the case of the rival, who wishes thus of 11. n~l: "Would that he were without fame I'"~ And why 1 A rival, monks, does not like 11 rival to be famous. Monks thi~ sort of person, being angry, is overwhelmed by anget; he IS subverted by anger: and whatever his fame, diligently earn~, It falls away from him, because of his anger. Monks, this 18 the fifth condition. . . .

, Again, there is the case of the rival, who wishes thus of a rtva~: "Would til at. he Were without friends!" ~d why 1 A rival, ~onk:B, does not like a. rival to have Iriendships. Monks, t,h~~ sort of person, being angry, is overwhelmed by anger; he 18 subverted by anger: whatever friends, intimates relations and kinsmen he may have, they will avoid and hf"~ far away ,from him, because he is overwhelmed hy anger. Monks, this IS the sixth condition, ., .

Again, there iB the case of the rival, who wishes thus of a rival: " Would that on thp. breaking up of the body after death hA might bl'. reborn in the untoward way, the ill way, the abyss, he11I"2 And why 1 A rival, monks, docs not like a. rival r go to heaven. Monks, this sort of persoll, being a.ngry, 18 ~vel'Whelmed by anger; btl) is subverted by anger: a.nd, ~e mlsconduc.tB himself in deed, in word and t,hought,; so hvmg, so speaking and 80 thinking, on the breaking up of ~he hody after death he ill reborn in the untoward wu.y, the III way, t.he abyss, hell, Monks) thi~ ill the seventh condition fostered by riva-loS, cli>wing rivals, which comes upon an an~1fy

1 This pa.i!8B.ge recurs at A. ii, 67, iii, 45, 76; below, p. 1S8.

I It may be noted tha.t Bu. at VUm. 299 dOO8 not Iluot~ thig pr<.i!""'8'" eoeurately, acccrding to QUI text. Thus bereada ; na. .biyaa.!.'l bMdC , . , ~i1J /faf]'/Go1J lor MYM$a. blwla . , , apdya1) dugflGti'J t'inipaialJ 1Uravav,' 800 Mrs, Rhys Davida at V~m, 7es Oil simila.r miaquotabo%ls,

VII, VI, 60J

The Unexplained

61

woman or mall, Verily, monks, these ate the seven conditions, fostered by rivals, cauaing rivals, which como upon an angry woman or man.

How ugly is an angry man ] His sleep Is comfortlass ; with fortuna in hilt hands He mfiere 101;s; and being full of wrath

He wounda by a.ct and (bitter) word. O'erwhelmed By ragtl, his wealth he wastes away. Ma.r;le mad And craZJ' by his bile, his name's bemired

With odium." Sbunned end foraa.ken is

Ali allgry rnari by friend and relative,

By2 wrath i~ 108.':1 incurred; by wrath t,he mind iii racked, Irate, he knows not that within Fear is engendered, nor knQW5 the goa.l.

When anger·bound. mall Dhamma cannof see ; When anger conquers man, blind darknesa reigns, A man in wrath finds pleasure" in had deeds

As in good deeds; yet later, when his wrath

Is spent, he suffera like one scorched by fire;4 As Harne atop of smoke, he staggers on/

\Vhen anger spreads," when youth becomes incensed. No shame, no fear of blame, n.o reverence

In speech? has he whose mind is anger rent;

-.-.---.-.------------~"-~,---- ~-----~

1 Aya.s,lky(l-1J. Camy. aya.sabhaoo!J, 11ya80, ~iya8t).

• The five tollowing lille~ recur at It. S3 f. with L-u.ddJ.o, wrath, substitut....d by lob"",", g .. in;, doso, hatred; ,duf.t}.o, evil; and mo.w, confugion. S6e ... 1.0 D.A. i, 54; 81l.A. 12. 20; Netti. 12,

, Reading upll'O"Ati (t!.~, -e.ti}-S,e. with text-for uparotlMti; 1>1,) the I ine might be translated ; .A man in wra.th destroys fine work. !\II though of no ACCOunt (sumrav "!fa dukkara.-o).

I Of. [)lop. 136; J. vi. 437, «2; Pv. i, 7,4 for stmtle,

• The text reads: d.humaggimi 00; 8i~n., edit., dJ.-ii.mcwi lIiya; P.R,D. s, tJ" pm'U8eti: -WJ']imh', &.v, manku: <UJ'9!"mJ.i; we eould tra.n.si.at..:

As flame in smoky fire, Me mind ;s obscured •.

CJ. the Blw.'{avui GUll, iii, 37-8; :Mrs. Beeant's and Blagava.n Des's tra.no;iIl>tion : It is wra.tb. . , , !loB'" fiame , , . enveloped by smoke,

• Pooyati, Gmn.y. ni1l.iattati,

~ ~ling ,,(jed f.or va ca.

62

The Book 4 the Seoens

[TEXT iv, 9?

No island of support! he €'Ver finds.

The deeds which bring remorso,> far from right states, These I'll proclaim. List how they come about,

A man in anger will his father kill,

In wrath, his very mother will he slay,

Brii.h.man3 and common foJkl alike, he'll kill.

'TiE! but by mother's Care man seea the light

Of day, yet common average folk in wrath

Will st:ill destroy that fount of lif~ (and ]oy~), Self-mmored all these beings are; each one Loves most the self. In wrath the common folk" Kill self. by divers forms distraught: by sword Men kill the self; in mlJ.Jr1n"l!~ poison take:

And in soma hollnw of a mountain glen6

They hid«, antI bind themBelves witn ropes and die.

Thus ruin, runs in wake of wrath, and they.

Who act in weatb, perceive not that their deeds. Destrl)ying life,'i bring death unto the self. - Thus lurking in the heart is l.Iiira' 8 snare"

In a.ng'cr's loathsome form. But root it out By iruight, zeal, right view, resbraint.; the wise Would one by one each evil state root out And thus in Dhaiuma would he traiLl himself; Be not (Jill' minds obscured, but anger freed And iret;ll. Iruzn trouble, greed and coveting.

'The wen controlled, the canker-freed, become, When anger's stilled, wholly, completely cool.?

: &1 Oomy,; c!- K.S. iii, 27; Dial. i i, 108; Sn. 001; Dhp. 23(1; rs; i, 412, Tapcniylint kammani. Gamy. t<'ipa';/lnaMn.· er. It. 24· A. i 4'0

v. 276. - " , ~ , , ,

S Corny. khina.Bam.

, Puthujja1f4, the many (average) folk.

• Text ;.mt4'ult!inaV; so H.e .. BOO P. E. D. s», puinutta.

• PtWbatti-m-apl kanda,n. Gamy. pa/J6a.takILndare palitvd.

, Bhii.tu1;ha.x,ani mmm.a"t. O",,.y. lklJa,ru.d<i:hlni see F D"~l l' 3--,

Mil 42 .., . ~., ,,)I.

8' 8 (Q. al M. ii, IS!}); J. vi, 579; s.«, Comy. and most MS8. bhitk.-.

Dhp .. 37: J. v, 367. , Parin!bbi1J6U•

VII. VII, 6rl

The Grea: Ohapter

63

CHAPTElI VII.-THE GREAl CEfAl"TER. § i (61). Oonscientiousness.

'Monks,l when conseientiouanass and fAIU of blame are lacking, the control of the senses is perfo.rce destroyed in one who lacks occecientiousnesa and fear of blame.

Wnen the control of the senses is lacking, moral practice iR perfQrce destroyed in one who lscke the coutzcl of the senses. 'WIlell moral practice is lacking, right concentration is perforce destroyed in one who lacks mora.l pra.ctice.

When right couoentration is lacking, true" knowledge and vision are perforce destroyed in one who lacks right concentration.

Wben true knowledge and vision are lac.king,3 aversion and dispassion are perforce destroyed in one who lacks true knowledge and vision.

When aversion and dispassion are Lacking, emancipated" knowledge and vision are perforce destroyed in one who lacks aversion and knowledge.

Monks, just" as when a tree is devoid of branches and foliage, the shoots thereof come not to maturity, nor the bark, nor the sa p-wood, nor the core; even so, when conseientiousness and fear of blame are lacking, the control of the senses is perforce destroyed in one who lacks eonsoientiousness and fea.r of blame .... 6

Monks, when conscientiousness and fear of blame are present, control of t.he senses is the efficient ca1lile1 of possessing CODscientiousness and fear of hlarne ; . of control of the senses,

1 This method of ~tating c&u8!1.1 sequence recurs elsewhere, see below, p. 219; A. iii, 19, 200, 300; v, 4, 31~; c/ ... lso K.B. ii, p. vH.

i J'atMbhAAl''ia-.~. Oomy. viaion ('''pau.m.i) freshly acquired (taru'(Uf); cf. Dhi1. 1 ... 1. 2'56 n., • It (vision =r1a.uaM) represented !Ii certain V&Dtagf'. point _ . from which ..• Nibbiin& was ca.ught sight. Qt.'

• Gamv. vigorous vision and the W~y free from passion.

t Ibid. of srahsntehtp.

~ Thi.ssimiie recurs in Ang.loc. cit.; ct. M. i, 48~.

• Hepeat the opening ~pha. • Upan~npwano.

The Book of "he Sevene

[TEXT, iv, qq

virtue is the efficj.ent cauae ... ; ... of virtue, right Concentration ... ; ... of right concentration, true knowledge and true vision. . .; •. . of true knowledge and true vision, aversion and dispassion •.. ; when aversion and dispaseion are present, emancipated know-ledge a.nd vision are the efficient causes of possessing aversion and dispassion.

Monks, just as when a tree bears beanches and foliage, the shoots thereof mature, and the bark and the sap-wood and the core; even so, when conscientiousness and fear of blame are present, control of the senses is the efficient cause of possessing conciell.tiousnell.'! and fear of hlsme .... '

§ ii (02) Tke 8un.l

Thus2 have I heard: Once the Exalted One was dwelling in Ambapali's3 Grove, near Vesali. There the Exalted One addressed the monks, Baying: 'Me.nb !'

, Lord l' they replied. And the Exalted One said:

, Im~I'Illanellt, monks, are compounded things. Unstable, monks, are compounded things. Insecure, monks, are COlDpouaded things. So,' monks, be ye dissatisfied with" all things of this world, be ye repelled by them, be ye utterly free from them!

Monks, Sineru," king of mountains, is eighty-four thousand

1 Bu.'s comments on this sutta (in A.A.) are much the same !WI a.t fUm. 415 f., Inl. u, 48(); see Warren'l! B-udiEh. in T·ral. 321 I.. cj. e.hQ Life of B., by E. J. Thomas, 243. ill A.A. Bu. refers W Vi.tm" and adds thll.t .:;00 monks were undergoing I> course of meditative exercise 011 imperm ..... ence, and th e Ex"lted On e preached thi" sermon to show the gn!Uea of tb.i" wodd of things, gOllle of which "ire the iuue of gra.sping and some are not{soo DAS. tr&. 2(H).

I A. J. Edmunds in Buddl!lVit and OIl1'~fial1 Grepe!4 co mpsree tilia su t~ with Mark xiti, 31; 2 PlIer iii, 10; Revelation xxi, 1.

• She W8S a. eourtezsa of Veail.li. Far her converaion see Dial. ii. 102 f,; Til. 2. 270; Sisters. 120/.

, Yo],,,,,,t;"WlI, this po.saa.gerooursaI;S. ii, 178; D. ii,19B.

• Nibbi>iditi<!J •• not to find 'j cf. the Ch.ri8tia.n I, counting a.s loa!!.' And the da.ng 1 fed up with.'

• Otherwise called Moun!! MellI, the fa,buious mountajn in the centre or the world (caki:4W/aV. see ChiUer~. 97 u.).

VII, vrt, 62J

The ,Great Chapter

Ie&gue~ in length, eighty-four thousand! leagues in breadth, eighty-lour thowand Lea.gues immersed in the great ocean. It stands out above the waters of the ocean eighty-four thousand Ieagues,

Monks. there comes a. time when for many years, for many hundreds of years, for many thousands of years. for mo.ny hundreds 01 thoussnda u! years, there ilS no rain. And when the rains come not, a.II seed life2 and vegetation, all trees that vield medicine, palms and giauts of the jungle become parched. ~D.d dried up and are, no more.

Thus impermanent, tbus unstable, thus iJ11lecure are all compounded things. Be ye d.is88.ti,sfied with ~bem, he ye repelled by them, be ye utterly free from.them t

Monks" there comea a time, when in some age, a.t the end of wme vast period, a second sun appeers, Wben the second sun appears, all the streams and the tarns" become parched and dried. up and are no more.

Thus impermanent, thus unstable, thus insecure are all compounded things. . .. Be ye utterly free from them !

Monks, there comes a time, when in some age, at the end of some vast period, a third sun appears. When the third Bun appears, all the great rivers become parched and dried IIp and are no more. that is to say;4 the Ganges, the Yamuna,!! the Acil'1l.v.Il.ti,' the Sambhii and the Mahl.

Thus impermanent, thus unstable, thus insecure are all compounded things, . .. Be ye utterly free from them!

Monke, there cornea a t.ime, when in some age, at the end of some vast period, a fourth sun appears, WhelD the fourth

1 The Dumber eighty-lou thousend (12 X 7) mertlly represents a. nry large number; ct. below. p. 263, a.nd references there. So &.180 500 representa merely' scores of,' , dozena of.'

I OJ. K.S'.v. 37 n. Ti~.·USU80J]y grass; here Corny. hUitancea the pa.llllyr6 (~(jrd} a.nd th~ coconut. Tn,.>!! from whose ba.rk modicine i.s tlxt.ca.ct.ed are very common in thE> East.

I C;ym,y. Save ehose g!'ellot ri ver.8 and la.lmB (mentioned bblow).

, This list recurs below VIII. § 19; S. ii, 135; v. 38; A. v, 22; Vi,.. ii, 237,239; .Mil. 70;ViIm. 10.

a This is presumsbly the JUIlU1&.

6 Ct. M. ri, 113; Vi?!. i, 101; S.B.E. xi, 167 n.

66 The Book 0/ tke Sevens [TEXT iv, ror sun appears, all the great lakes, whence these great rivers flow, become parched and dried up and are no more, that is to say: the Anotatta, the Sihapapa.tii,. the Ratbak9.r8, the Kannamunda, the Kun aJ a,. the Chaddantii. and the MandikinI.l

Thus impermanent, thus unstable, thus insecure are all compounded things. . .. Be ye utterly free from them!

Monks, there comes a time, when in some age, at the end of some vast period, a fifth Bun appears. WIlen the ruth sun appears, the warers2 of the mighty ocean recede a hundred leagues, the waters recede two hundred leagues ... three, four, five. six and seven hundred leagues. The waters of tbe mighty ocean remain at a depth of seven palm-trees; of six. five, four, three, two, of merely one palm-tree. The waters of the mighty ocean remain at a depth of seven men's stature of six, five, four, three, two, of merely one man's statme; o·f just half a man, of merely up to a man's hip. of merely up to his knee, of merely up to his ankle,

Monks, just as in the autumn time, when the rain deva sheds big drops of rain, nelp. ann tbere in the Ioot-peiata of r.ows, there are puddles;3 even so, monks, as mere puddles in Il. cow's foot-prints are the waters of the mighty ocean, here and there.

Thus impermanent, thus unstable, thus insecure are a.ll compounded things. . .. Be ye utterly free from them!

Monks, there comes a. time, when ill some age, at the end of some Vast period, a sixtih Bun appears. When the 5ixth 61W appears, both this earth and Sineru, king of mountains, emit ?IDoke, disgorge smoke, belch forth clouds 1)£ snioke." Monks, lUBt as s. potter's o' v en, when £rat. lighted, emits smoke, disgorget! smoke, belches forth dOllldJ:! of smoke; even so, monks ~hen the sixth sun appears, both t11M great earth and Sineru,

1 Thisliat fe<!Urs at J. v, 415; StiA. 407; D.J.. i, 164; Ua.A. 30<l; .. nd B.A. i i: Vi8m. 416, with va.ria.tiolle. mostly Ti!lo{Jfla~ for M (tndakilii. The lake Anotatta. reeure fa.ir Iy frequlilltly IIlone----e.g., Mil. 286.; J. i, 00. a This, to the end of the para.. , recurs at M. 1, L87.

3 CJ. A. iii, IS8; Mil. 287 (see Q. oj M. ii, 13S, the DA. reference would be 283, not In.)

, Of. S. iii, 150 (K.S. i i i, 126).

VII, VII. 62J'

The Great Chapter

67

king of mountains, emit smoke, d.isgorge smoke and belch forth douds of smoke.

Thul) impermanent" thus unstable) thus insecure are al] compounded thing5. . .. Be ye utterly free from them!

Monks, tbere comes (l, tim.e, when in BOrne aget at the end of some vast period, & seventh sun appears, When theaeventh ,SUIl jj,f'p~a.I8, this earth and Sineru, king of mountains, buret into flames, blaze up and become a single sheet of 1la.rue. And the fiery beam of the blaze and the burn of the grell.t earth and of Mount Sineru, thrown up by the winds, reaches even to Brahma's world. The peaks of Mount Sineru, measuring one, two, three, four and five hundred leagues, 88 it blazes and bu.rns, vanquished and overwhelmed by tbe vastness of the fiery mass, crumble away. Out of the blue and the burn of the great earth and Mount Sineru, there is neither cinder nor ash to be found.' Monks, fust as out of Mazing, burning ghee or oil no cinder nor ash is found ;2: even 80. monks, out of the blaze and burn of the great earth and }fount Sineru neither cinder nor ash is to be found.

Thus impermanent, monks, are compounded things; thus unstable, monks, are compounded things; thus insecure. monks, are compounded things. Wherefore, monks, be ye diasatisfied with all things of this world, be ye repelled by them, ba y~ Ilttf'rly frep. from them!

Now, where3 is the 9age, where if!, th" believer, who thinks: "'Ihis grclltearth and }Iount Sine.m will be burnt. 11(1, will utterly perish and he no more "-save among those who have seen the bourn 14

In bygone days, monks, there was a teacher named Sunettll.,.!'.i a course-setter, who was £ree from all lustful pseeions. Now

lOamy. observes that in t~e twinkling of an eye, the earth. Mount Sineru, the snowy mountains girdling the world, the six senSUOU8 hea.vens and the first Jllii..na-Brabmi world are burnt up.

o This s iuri le recurs .. t Uri. 93; D. i i, 164.

3 Ko, lio. who.

'DiUhnpmla. (Jomy. The Ariya.n. who is a. Stream winner: see Childers, p. 128, one who has seen NibblIlA; P.E.D. II.". referring to

A. iv, 103, ' visible signs or cheracteristics,' but rJ. &180 K1pA. 191. 5 See below. p. 90,

68

The Book oj the Sevens

[TEXT iv, 104

he had many hundreds of disciples, to whom he taught the doctrine of fellowship in Brahms's world.! And all they who grasped the word taught by Sunetts, in its fullness, on the breaking up of the body after death, were reborn in the realm of bliss, the Brahmii-world. But of those who did not grasp the word in full, some, after death, were reborn into the fellowship of the devas who have power over ot.hers' creations, some among the dens who delight in creating,2 Borne among the Tusita devas, some among the Yams. devas, some among the devas of the Thirty, some in the company of the Four Royal deVR1!, some among wealthy nobles, some among wealthy brshmans and some among wealthy householders.

Now Sunetta, the teacher, thought thus: "It is not seemly tbat. I should have precisely the same mode of existence RR my disciples after ~elltb. Wlmt if I were t.o make amity3 become to A perfect degree !"

And 8unetta, the teacher, cultivated the thought of nmity for seven years, and t·ben for seven world-cycles returned not to this world. He arOSe in the sphere of Radiance . . . in

Brahms's sphere as Maha.-Brahma. ... as Sa.kka ...

as a. 'Wheel-turner endowed with the ae v en gelll8.'

Yet, monks, although Sunette lived 80 long and lasted such II time, he Wf£5 not freed from birth, old age and death, from weeping and lameutat.icn , from pain" grief and tribuladon. He was not freed from ill, I 8ay.

And what is the reason ?

It was by not being awake to, by not penetrating four conditions.

Wha.t four 1

Monks, it was by not being awake to," by not penetrating

1 'I'his i~ the doctrine the Bodhisatva mmf1lly taught, according to the ,Tatakfl8. H is the Merta, or Amity-Norm, Cj. J. u, 61; iv. 400; cJ. .. bove, § 59a.

t Pa;'a,;immita!xutlt"dai and Nimma>tarati r<lSp<lctivelJ. This li~t of devas reours at f), i , 210; ii, 212; A. i, 210; rJ. Vi8m. trsr. 259.

a With all MSS., except S. Comy. l"(l.'!.(\R maggay for meUo..r;, but explains mdJa!l.

I CJ. above, p. 54. The text here repeats in full. ~ AnubGdha.

VII. VII, 62J

The Great Clutpter

69

Ariyan right conduct; it was by not being awake to, by not penetrating AriYlln conceners+ion ; it was by not being awake to, by not penetrating Ariyan wisdom; and it was by not being awake to, by not penetrating Ariyan release.

Monks, it is just thi5: when A.riyan right conduct is a.wakened1 and penetrated, when Ariyan concentration ill awakened a.nd penetrated, when A.riyall wi5dom i5 awakened and penetrated, and when Ariyan release i-tl awakened and penetrated, the cra.ving for life is cut off, the cord= that biml!.B one to becoming is destroyed and there is no more' co"ming-to-be.~

- Thus ~ ke the Exalted One. And when the :Wellfa.rer had so spoken, the Teacher spoke again, and said ;3

, Right conduct, concentration, wisdom, full release:

These thing,s [in men] were woken by famed Gotaroa.. Thus, Dhamma. rea.lizing, th' Awn.1:e4 i:Ipa.kiJ to the monks, He.,the a]-euder, teacher, seer, completely cool.'5

, Monks, when a. rajah's citadel in the marches is well pro· vided with the seven requisites" of a fortress, and can obtain at will, easily and without trouble? the fOUI kinds of supplies it is said to be one that cannot be undone by outside foe or perfidious ally.

With what seven requisites of a fortress is it well provided '~

1 A nubudd/t.a.

Z Bhaoanetti, the {'!OM. tllSLt hinds to rebirth; at Dh8. lr3t. 279 it ill a condrtion of lust-I quote the commentar ial note there: 'For by it beings arc led, lIB cows by a cord bound shout their nooks, wherever they arc wanted.' A.A. observes thaI; 500 attAined arahsneahip on hearing this autts.

a This gat;b!i. and the pa~8age immediaeely .. hove recur lit D. ii, 123; A. ii, 2; K. V. i, 115. In connection wi!>h. the githi!loo J.P.T.S., 1009, 320. See 0.180 Rhya Davids" remgrh a.t DW~ ii, 7:\. (He overlooked that here &.8 at D. i i, loe. cit .• the Buddha. is related to have spoken this verse.)

, BuddJ.o.' PannibOOlo.

e See Vi.tm. tr3l. 40, ' Requisite means protection.'

• Tins is a stock phrsae, M. i, 33; {j. i i, 278; A. i, 184; (Jrl. 31 a.nd pa.:5l!im,

70

The Book of the Sevens

[TEXT iv, 106

Monkll, there is in a rajulr's citadel in the marches the pillar,' deeply embedded, well uug in, immovable !l.nd unshakable. With this 1irsL fortress requisite is the rajah's citadel in the marches well proviried-for the protection of the- inmates and for the warding off of outsiders.

Monks, there is the moat, both deep and wide. With this second requeiee ... is it well provided ...

There is the road going round the citadel. With this third requisita ... is it well provided ....

There IS the great armoury of spear and sword.2 With this fourth requisite . . . is it well provided. . . .

There is the large body of troops st.ationed in the citadel, that is to say: mahouts, horsemen, charioteers, bowmen, standa.rd-bearers, billeting officers, sold iers of the S11Pply corps, noted rajahs' 80n8, storm troops, men as brave as mighty nigas,S valiants, warriors in cuirasses and home-born slaves." With this fifth requisite , .. is it well provided ....

There is the gate-keeper,501ever, intelligent, wise. who refuses entra.nceto the unknown, but admits thos« hp. knows, Wit,h this sixth requisite , .. is it, well provided ....

T'hen, monks, there is in the rajah's citadel in the marches the rampart, both high and wide, covered with a coat of plaster. With this seventh requisite is the raja.h's citadel well provid~d-for the protection of the inmates and for the wsrding off of outaiders,

With these seven fortress requisites is it 'Well provided.

And what are the four kinds of auppl.ies i. can obtain at will, easily and without trou ble ?

- __ '---_._-------

1 The city 01 KusavatI had such Ito pillsr, see D, ii, l71. It is a symbol of stability; -see D. i. l4, 5C; S, iii, 200.

I Jet'flniyfl'1) (? javelin). Gamy, reads: d!.eMn;Y~l}, glossing: singleedged anddOllble-edged weapons, evidently deriving it from ,\IJiUi.

• MaJ.d·ll.(lgii, Niiga 'U\:"'n. ,.u .. k<: , d""HJn or el~l'lunL (1 dr .. guu); !lee H. Parke~l., A n";enl ,(Jeyv,.,., p, ra f.

(This list I ex tended I recurs at I). i , 5]; M'il, 33l. D,A, i, \.561 i~ much the aame 3S A,A. Rhys Davids Itt Diai. i, i}H translates some terms differently,

• This p:L!lsagp is generally used in 3irnilc--e.~., Do ii, 83; iii. 101; A. r, 1114.

VJI, VIt, 63]

The Groot Chapter

71

There are in ehe raja.h's citadel in the marches great stores of grass, wood and wa.ter, Ior the convenience of the inmates, for their comfort, for their well-being and for the warding of!: of ontsiders.

There are great stores of rice and corn for the convenience of the inmates .• , .

There are great atores of sesame, beans, vetches and cereals, for the convenience of the inmates ..•.

Then, monks, there are in the rajah's citadel in the marches great stores of medicaments, that is to say: ghee, fresh butter, oil, honey, sugar and salt,' for the convenience of the inmates, for their comfort, for their well-being and for the warding off of outsiders.

These are the four kinds of supplies it can obtain at will. easily and without trouble,

Verily, monks, when a rajah's citadel in the marches is well provided with these seven requisites and can obtain at will, easily and without trouble these four kinds of supplies, it is said to be one which ca.nnot he undone by outside foe or perfidious ally.

In just the same way, monks, when an Ariyan disciple is p08SeSSE'.rl of the Beven good t.hings2 and can obtain at will, easily and without trouble four musings, highly mental, bringing comfort. here 1I0'W,3 the Ariyan disciple is said to be one who cannot be undone hy Mara, undone by the Evil One.

Of what Beven good things is he possessed 1

Just us a. rajah's citadel ill the marches has the pillar, deeply embedded, well dug in, immovable and unshakable, for the protection of the inmates and for the warding off of outsiders; even. 50, monks, an Arlya.D disciple has fAith; he believes in the tathagata'~ awakening: Of IL truth he is the Exalted On«, arahant , th~ fully awake, a.bounding in wisdom and righteous-

1 Of. th,di.t" .. t D. i, 141: J. i, 227.; Mil. W6,

& This set recurs !L.t M. i, 356, in detsil : sa a. list a.t D. ii.i, 252, 282; M. i.ii, 23: cf. below VII, 'the Recital.' (8adrlhamma.: Comy, SuddAamma, which Ia probably the more correct tra.dition.)

a This is a, stock pa.Rsage; cJ. D. iii, H3; .M, i, 33; {3. ii, 278; A. ii, 23 a.nd passim.

72

The Book of the Sevens

[TEXT iv, 109

ness, the well-gone, the world-knower, the incomparable tamer of tamable men, the teacher, awake among devas anti men, the Exalted One P With faith as a I,jJ]ar," the Ariyan disciple abandons unrighteous ways, he makes righteousnesa become: he abandons what is blameworthy, he makes blameleeaneas become; he bears himself in purencas. Of j,his first good thing is he possessed.

Just as the citadel has a moat, both deep and wide, for the protection of the inmates ... ; even so, monks, an Ariyan disciple is oonscientious s he is ashamed of misconductinz him-

• . . 0

self In deed, word and thought; ashamed of falling into evil and

unrighteous ways. With conscientiousness as a moat, the Ariyan disciple abandons unrighteous ways and makes righteousness become. . .. Of this second good thing is he possessed.

Just as the citadel has a road going round it, both high lind wide, for the protection of the inmates ... ; even 80, monks. an Ariyan disciple has fear of blame; he fears to he blamed for misconduct, in d~erl, word and thought, he_ fears the blame of having f:!.llen into evil and unrighteous ways. With the fear of Marne as an encircling road, t.he Ariysn disciple a bandons unrighteous wayi! and makes righteousness become. . .. Of this third good thing iii he possessed.

Just as the citadel has a great a.rmo'U'!'y of spear and sword, for the protection of the inmates .. , ; even 30, monks, a n Ariyan disciple has ileaI'd much, and there i:; a reta.ining,a storing of things heard. 'I'hose Dbaromas, lovely in the be· ginning, lovely in the middle and lovely in the end, which set forth in meaning and detail the godly life wholly fulfilled, perfectly pure, even those are learned by him, resolved UPOll, made !!lllliliar 11Y speech, pondered over in mind, well penetrated by right view . .J With learning as an armoury, the Ariya,n disciple abandolllEl unrighteous ways and makes

I OJ. above, p, 2, for this and the two followillg qualities.

I The text reads ~addh{jsiko for scddbesico, P_ F1_ I). ~nggp!ltJ! SfJdAJl.(i. yikQ, but the context requires ~(Uldll£hiko, Comy. !l.JAO 80, observing:

Sadd)w:I)eJihittho"-fl.bha!! klltva. ct. SnA. 143.

3 Hiri. 4 Cj. above, p. 4.

VII, VlI. 63]

The Great Ohapter

73

rigbteoUllne5B become ... ' Of th.is fourth good thing i .. he

poseeseed. .

Just a~ t,he citadel has a 1l1rge body of troops stationed

therein, that is to r;ay: mahouts, cavalry, charioteers, bowmen and so forth" for the protection of the inmates . . .; e-ven so, monks, an Ariyan diseiple abides sbirred in energy to be rid of unrighteou8ne~s; to follow righteous things, abcadfnat, fum in advance, he lays not aside the yoke of righteousnesa.1 With energy as an armed force, the .ArryaiLI disciple a.bandone unrighteous ways and makes righteousness become. . •• Of this fifth good thing is he possessed.

Just as the citadel has a gate-keeper, clever, intelligent and wise, who refuses entrance to the unknown, but admits those he knows, for the protection of the inmates ... ; even so, monks, an Ariysn disciple has mindfulness and is endowed in the highest degree with. mindfulness and discrimination;' he remembers and calls to mind things done and said long a.go. With mindfulness as a gate-ke~per, the Ariyan disciple abandons unrighteous ways and makes righteousness become .... Of this sixth good thing is he poseesaed.

.Iust all the rajah's citadel in the marches has a. rampart, both high and wide, covered with a coat of plaster, for the protection of the inmates II.Tld for the warding of! of outsiders: even so" monks, the Ariyan disciple il:1Il.~ wisdom, endowed is he with wisdom as to the way of growth and decay, with Ariyan penetration of the way t-o the utter destruction of ilP With wi edam SSIl coat of plaster, th" Ariyan disciple abandons unrighteous way,a, he makes righteousness become: he abandons what is blameworthy, he makes blamelessness become; he bears himself in purene68. Of this eeverrth g'ood thing is he possessed.

Of these seven good thingl! i~ he posseseed.

Wha.t (OUI musings, highly mental, bringing comfort here now, can he obtain at will, easily and wi thout trouble 1

Just all in a rajah's citadel in the marches there are great, stores of grass, wood and water, for the eonvenience of the

---- - -- -------------- -------

t Of. above, p. 2.

74

The Book oj the Sevens

[TEXT iv, III

inmate~, for their comfort, for their well-being and for the wanliug off of outsiders ; even 80, monks, an Ariyan disciple, aloof from sense desires, aloof from evil ideas, enters and abides ill. the first musing, wherein applied- and sustained thought WOlk8, which is born of solitude and is full of joy and ease-for his own convenience, for his own comfort, for his own well-being and for faring to the C001.~

Just as in the citadel there are great stores of rice and corn for the convenience of the inmates .. ; even so, monks, an Ariyan disciple, 1!uppreSBing applied and sustained thought, enters and 1\ bides in the second musing, which 18 self-evolved, born of concentration, full of joy and ease, free from applied and suatained thought, wherein the mind becomes calm. and onepointed-for his own convenience ... and for faring to the cool.

Just as the citadel has 'gTeatstores of seeame. beans, vetches and othercereals, for the convenience of the inmates ... ; even BO, monks, an .Ariyan disciple, dwelling free from the fervour of ';Pilt, .rlet.li.r.h€'{'1, mindful and self-posaessed, enters and abides in the third musing, experiencing .that hodily PIl8f., whereof the Axiyruns declare: " He that is detached and mindfIlII dwelleth at ease.' '-for his own convenience ... and for faring to the cool.

Just as in the rajah's oitcdcl in the marches there arc great stores of medicaments, that is to 6ay; ghee, fresh butter, oil, honey, sugar· and salt-for the convenience of the inmates, for their eomfort., for their well-being and for the warding off ')f outsiders; even 80, monks, an Ariya.n disciple, by puuiug away ease and by pu.ting awa.y ill, bythe passing away 01 hapl'ine8b and misery he was wont to led, enters and abides in the

. _-----_ .. _ .. _.----

I A.A. Q!1 A. i, ::13 (I quote Vism. tr8l. 165); Applied thi.nking. as a lifting 01 tho mind. on to the object, i~ likened to the movement. or .. big bird in the sky, taking the ,dnol with both wing!; "nJ keepillg them steadily in rs Hne. Sustained thinking. on the other hand, should be understoo I aa like the movement of the flying bird fl"ppillg its wings to take the wind.

I Ol:kaml1nilyrl nibMnJ1.'l;fll." lit. descending (or entering) into Nibbana. ct. below, p. 150.

vrr, VII, 63]

The Oreal Ohapter

75

fourth musing, which is the utter purity of mindfulness, wbkh comes of detachment and is free from ill and ease aJjkc,-for his own convenience, for his own comfort, for his, own wellbeing and for faring to the cool.

These are the four musings, highlymental, bringing comfort here now, he can obtain at will], easily and without trouble,

Monks, when an Anyan disciple is possessed of these seven sood thinzs and can obtain at will, easily and without ~roubk these four musings .... this Ariyan disciple is said to be one who eannot be undone by Mitra,. undone by the Evil One.'

§ iv (64). Dh,a,rnma-w1..8e.l

'Monks, endowed with these seven qualities, a monk is

worthy of offerings is the world's peerless. field for merit.?

With wha.t seven?

Monks, herein a monk is a Dhamma-knowor, moaningknower, sell-kuower, measurc-knower, time-knower, u,Bsemblyknower, noble or bnec pcrson-kn.owcr.S

And howis a, monk a Dhnmma·knower ?

Herein, monks, a. monk knows Dhamma; the .sayings, psalm>'l, ca.techisms, SOilg~, solernnit.ies, speeches, bin-h-lltories, marvels and runes . .j Unless he kuow (th;~ ninefold division) .. he should not be called a Dhamma-knower,

And how is he a meaning-knower ~

Herein; monks, a monk knows the meaning of this and that speech: Such is the meaning of this speech, such of that. Unless he know ... (each meaning), he should not be called a knower of the meaning; but because he knows: Such is the meaning of this speech, such of tha.t+-therefore he is called! a knower of the meaning. Such is the knower of Dhamma, the knower of the meaning .

1 Dhamm' I1n:iiu. • Above, p. Ii,

., ThiS li~~ r"",UI·~ a.t D. iii, 2['2, 283. At A. iii, 148 (G.s. iii, 114) fh·~ u" 01 " Taja coJckatoaUi ...

~ Ttris 1i~t, l''''f'lll'~ !lot M. i, 1:~3: A. ii , 7. 103, 178; iii, 86. 177. 361:

Vin. iii, 8.. The terms are explained and examples are given oI esoh by Buddha.gbosa at D.A. i, 23/. See E;q.oOSii.or 33.

The Book 0/ the Sevens

[TEXT iv, 1I4

And how is he a self-knower ~

Herein, monks, a monk knows of self: Thus far am I in faith, in virtue, in learning, in self-surrender,' in wisdom and in ready speech.! Unless he know this ... he should not be caned a self-knower; but because he knows of self: Thus far am I in faith, in virtue and so forth-therefore he is called a self-knower. Such is a knower of Dhamma, of the meaning and of self.

And how is he a measure-knower 1

Herein, monks, a monk knows measure in accepting the requisites, that is to Bay: the robe, alms, lodging and medicaments. Unless he know this . . . he should not be called a knower of measure; but because he knows measure in accepting the requiaites . . . therefore he is called a knower of measure. Such is a knower of Dhamms, of the meaning, of self and of measure,

And how is he. a time-knower 1

Herein, monks, 11 monk knows the time thus: This is the cime for l'eaitatioIl, this for qu-estioning, this for effort,S this for SGlitude.4 Unless he know this .. _ he should not be called Il. bimc-knower ; but because he knows the time for recitation, for questioning and so Iorth, tberefore he is called a time-knower .• Such i~ a. knower of Dh"mma, of the meaning, Qf ~eH,of measure and of time.

Awl bow ishe an assembly-knower 1

Herein, monks, a monk knows assemblies thusrThia is 11.11 assembly of nobles, this of brahmans, this of householders, this of recluses;" there, one should approach in such a way, stand thus, sit, speak and be silent BO. Unless be know this ... he should not be called a knower of aseemblies ; but because he knows an assembly of nobles, all assembly of brahmens and

1 Gaga.

• So Mrs. Rhys Davids at Budd. l'syclwlvgy, p. 2:;. 'I'htalist, without

"ready speech,' recurs at A. I, 210; in, 80; 11(. iii, 99; if· D. iii, 104. s Y <>ga.1.sa. Gomy.!fOfle ka .... ma') pakkh"pa/fI48tJa.

t Other four .. re gi ... en Ilt A. ii, 14,0.

• Thie list reeurs at D. iii. 236: A. i i, 133, extended todev!Io8; c/. below, p.205.

VII, VII, 64J

The Grea; Ohapw

'7

so forth, therefore he is called a knower of assemblies. Such is a. knower of Dhamma, of the meaning, of self, of measure, of proper times and of aasembllee,

And how is hea noble and base person-knower P

Herein, monks" persons are known to a monk in two ways:

Of two persons, one desires to see the Ariyans, the other does not. This one, who has no desire to see the Ariyans, is to be blamed for that reason; but the other, because he desires to Bee the Ariyans, is to be commended. Of two, who desire to see the Ariya.na, one desires to hear Saddhemma, the other does not. The latter is to be blamed for that reason, the former is to be commended. Of two, who d-esire to hear Saddhamma, one listens to Dhamma with ready ear, the other does not. The la.tter is to be blamed, the former is to be commended, Of two, who listen to Dhamma with ready ear, one, having heard it, is mindful of Dhamma, the other is not. The latter is to be blamed, the former is to be. commended. Of two, who, having heard it, are mindful of Dhamms , one tests the truth of the doctrines he has learnt, the other does not, The latter is to be blamed, the, former is to be commended. Of two, who test the truth of the doctrines learnt, one knowing the letter and the spirit, walks in conformity with Dhamma, the other does not. The lll.tt!"r is to h~ hlamer], the fOTInf'J ia to hl1 eornrnended.s Of two perron!!, who, knowing the. letter and the, spirit, walk in conformity with Dhamma, one conforms for his own benefit, hut not for others; the other conforms both for his own benefit and for the benefit of others. The person, who conforms for ibis own benefit and not for others, is to he bla.med for that reason. The peraon, who conforms both for his own benefit and for the benefit. of others, is to be commended lor tha.t reason. Thus, monks, persons arc known to a monk in two ways: and thus a, monk is a knowez o£ noble and base perwns.s

, P1l(J(Jalaparoparaiiihl. por.op6.= at' paeouaro. m eans high!l.nd 1(>'11'.

Camy. Tikkha·mw1.u-bMioo1). acute and 'soft' 8t~.te. Sn.A. 350. the good and thenot good. l~id. 607, .Hi1Wppa~tia7), the low lind the lofty. , These terms of right' enIowment ' constantly recur--e.g., below

p. 261; A. i,35; iii, I7tl; M. ii, 113. 3 0;: below, p. 149; d. ii,. n.

78

The Book of tho Sevens

[TEXT iv. 117

Verily, monks, endowed with these seven qualities, a monk is worthy of of!erings ... is the world's peerless field for merit.'

§ y (65). TA~ Celestial Cural Tree.

. Monks, what time the Celestial Coral Tree. the Kovilara Paricchattaka.! of the devas of the Thirty is sere in leaf, thQse devas greatly rejoice: " The Celestial Coral Tree is sere in leaf! Ere long now there will be leaf-fall !"

What time the leaves are falling, they greatly rejoice: " Falling are now the leaves! Shortly, now, will burgeon every bud,"2

wbat time the bUG,S appear, "hey greatly rejoice: "Now the buds appear! Soon the shoots win set !"

\V1:.at time the shoots are set, they greatly rejoice: "Now the shoots are set !Soon will the blossoms form !"

What time the blossoms form, they greatly rejoice: "Now the blossoms fonn! Soon like the red lotus will thte flowers he shaped ~"3

What. t.ime t.hp. flowers are shaped like the red lotus, they gTeatly rejoice: "ShRped 1 ike the red lot.us are the flowers! Soon the flowers will be in full bloom !"

What time the Kovijara Pariceliat.takn Tree. of the deva.s of the Thirty is in full bloom, those d evas sport for four divine months at the foot of the Celest.ial Tree, dallying urid indulging in the five plcasuroe of the sell~C8.4

When the Celestial Tree is in full bloom, ita effulgence pervades full fifty leagueB, The perfume is blown before t.he wind a. hundred leagues. Thie is the power of the Kovilara Paricchactaka Tree.

,_-_---------,-------- - ------

1 This is the tree which shed it-s flowers on the rieath- bed of the Buddha, D. i i, 137, It is somerimes cal led 'tho> Urnbrnlla Tree.' See D .. 4.. ii , 649.

• The Corny. observes that the leaves and. f!OW€fS come out at the

same rime.

3 Which, as the Q:lJ:omentatcr remM'b, has it.Ei heart c10sM but it~ outer petals wide open.

4 Cf. K.8. i, 9. C()mg. adds that this period is equs] to twelve thcusa.nd human yean.

vn, VU, 65]

The Great Chapter

79

In just Lhe same way, monks, what time the AriY!tll disciple minds him to gu forth {lOW the home into the homeless life, the Ariyan disciple is sere in leaf,! like the Celestial Coral Tree of the devas of the Thirty.2

What time the Ariy&n disciple has hia hair and beard shaved off and donned the yellow robe and gone forth from home into M16 homeless lifes is his fall of leaf, like the Celestial Coral Tree ....

What time, aloof from sense desires . . . he enters and abides in the first musing ... his buds appear, like the Celestial Coral Tree. . . .

\\7JIa.t time, suppressing active thought . . . he enters and abides in the second musing ... hie shoots set, like the Celestial Coral Tree ....

What time, dwelling free from the fervour of zeat, detached ... he enters and abides in the third musing ... his blossoms form, like the Celestial Coral Tree. . . .

¥lhat time, by putting away ill and ease ... he enters and abides in the fourth musing ... his flowers are of the red lotus shape, like tile Celestial Coral Tree. . . .

What time the Ariyan, disciple. by destroying the cankers .. ' , enters and abides in full realization ... his flowers are in full bloom, like the Celestial Coral Tree of the devas of the Thirty.

Then the earth devas utter a shout: "This reverend sir called 80 and so, living the life of faith. of such a reverend one, gone forth from such lI. village or market-town, hal> destroyed the cankers ... and dwelll~ in full realization ... !"

Hearing the shout of the p.uth clevllR, the cnmpany of the Four Royal deVR.R ... the devllR of the Thirty ... t.he Yams devll.~ ... the Tusita devas ... the devas who delight in creating ... the devas who have power over others' creatinns _ . _ and the de-vas of Brahmii's retinue

. 1 The ten reads dttl~Mtl, but lower dawn, d .• devlina!l ta. Corny.

Mtla:na!1 va·ti, det'ana!i ".:il'a. ~ Of. It. 75.

• This.s .. "took p"as(lgc, D. i, 00; M. ii, 67; A. i, 107, u, ,208 a.nd passim,

80

The Book oj the Sevens

[TEXT iv, IIg

roll back the cry;l "This reverend sir, living the life of faith, gone forth from such a village or from such a. market-town into the homeless life, has, by the destruction. of the cankers, entered and there abides ill that state of emancipation of the mind and wisdom which is free of the cankers, having come to know and realize this state fully for himself, E\VEll in this present life."2

Thus in an instant, thus in a moment, the Bound soars up to Brahrna's heaven,

This if! the progressive power-of a monk who has de~troyed the cankers.'

§ vi (66). Whom should a monk respect?

Now there arose in the mind of the venerable 8ariputta,as be sat alone in seclusion, this reflection: 'If a monk would abandon unrighteous ways, if he would make righteousness become, 'whom should he respect, whom should he revere and on whom should he rely r

Then t-hought the venerable 011e: 'Let a monk respect, revere. Il.Tlr1 ff'ly on i,he Teacher, if he would abandon unrighteous ways and mltke righteousness become. Let him respect, revere and rely on Dhamma . . . the Order . . . the tra.ining ... concentration ... and earm;Rt,nFI!~. L~t him. respect, revere and rely on goodwlil1, if he wnu ld a bandon unrighteousness ways and make righteousnes!! bE'come.'1

Thought he: 'TJhese things ill me have been cleared ann purified. What if I were to go and tell them to the Exalted One!' They will become both purified within me and bEtter reckoned so .. !; For, just as (I mun might come upon a gold ring,6 of pure and st,eriing q ual ity, and think: "Th is ri ng of m inc i~ of pure and sterling gold, but what if I were to go and show it to the gol.d~mith8! My ring of gold, passed" by them, will

1 qj. above, p. (18; .. IsD Vift. I, 12; iii, 18.

I CJ. above, P .. B. ' AnubMva. • Cf, !Io hove, pp. 16, 48 .

• The text runs: ParilW!ldw)' c;evt! b."",,,.i,,_nii pari,n"ldh:c,..a.nk,'W1a tw-<i ca. Corny- observes; They will be purifIed to a. greAter melllamfL

,I Nikkha, on this WOf':! Rf'.f'I K.R. i i, 158 n.

'7 K amnuiragaio. Comy, K arr.mar'ud'.dh4nagaro : go,ne through !lo refiner' 8 crucible.

VH, vn, 66J

The Great Ohapter

81

be hoth purified and better reckoned so!"; even so, when I have gone and told the Exalted One, these things in me will be both purified and better reckoned so.'

Then, indeed, the venerable 8iiIiputta, at eventide, arose from seclusion and approached the Exalted One. And having come, he sahrted the Exalted One and sat down at one side and sa.id :

, Lord, as I sat alone jn seclusion, this reflection arose in my mind: "Whom should a monk respect, whom. should he revere and on whom should he rely, if he would abandon unrighteous ways and make righteousness become?" And I thought: "He should respect, revere and rely on the Teacher, Dhamma, the, Order, the training, concentration, earnestness and goodwill. These things art cleared and purified within me, but if I were to speak ahout them to the Exalted One, they would be both purified and better reckoned S0. Just as if a- man were to find a gold ring , .. find Were to take it to the goldsmiths, it would be both purified and better reckoned so, after being passed DY them: even so these conditions in me after I have ,~pok"n of t.hem to t1lf~ Exn1tf'd One.'"

'We.1! done I Well done I sariputta,.... A monk should respect, revere and rely on the Teacher, Dharnma, the Order, the training, concentration, earnestness and gondwill, if he, would abandon unrighteous WHyS and make righteousness become.'

When he had t.hus spohn, the venerable Siiriputta sa.id : 'lord, in its fullness, I know the ulCll.ning of what the Exalted One baa said in brief.

That 0. monk should lack veneration for the Teacher, hut should venerate Dhamma, such a. thing is not possible. He who lacks venerat-ion for the Teacher, lacks veneration also for Dhamma.

That a monk should lack venerat.ion for the Teacher and

Dhainma ..•

the Tea~,her, Dhamma and t.he OJ-tltJr ...

~he Teacher, Dhu.wma, t,hl\ OrtIer and the tr!l.iuillg •

the Teacher, Dharnma the Order, the training and eonccntra,tiOll ••.

82

The Book of the Bevens

[TEXT iv, I24

the I'eacber, Dhemma, the Order, the training, coneentration and earnestness, but should venerate goodwill, such a thing is not possible. He who lacks veneration for the Teacher, Dhamma, the Order, the training, concentration and.earnestness, lacks veneration also for goodwill.

(Bo also, lord, in the opposite cases, iha: a 11'l!lnk shotl.ld ve'11£'fat e the Teacher, b'Ut slwv1il not Vim.erau Dhomma, st1.Ch a thi1l9 is not possi/;le.1)

Thus, lord, in its fullness, I understand the Exalted One's speech.'

. 'Well done! We]! donel Sariputta. Well have you grasped the meaning of what J said in brief, even in its fullness !' (AlId the Exalted One confirmed, word for W01"d, oll that the venerable 8ariputta had said} adding,~) 'Thus is the meaning of my speech to be regarded.'

§ vii (67). Malcing-bewmefl

, Monks, although a wish such as this may arise in the heart of a mor-k, as he lives without applying himself to makingbecome: " Ob that my heart might be freed oftbe cankers and be without attachment l' '-yet his heart is not so freed. And what is the reason? Let it be said: " It is lack of makingbecome." Making what 'become 1 The fOUI arisings of mindfulness, the four right ~fforts, the four bases of psychic power, the five controlling faculties, the five powers, the seven parts in awakening and the eightfold Ariyan Wlly.3

Monks, it is just as if a. sit.hng of eight or ten or a dozen hen's" eggs were not fully sat upon, nor fully warmed, nor fully made to become; and although such a wish as this might come" to that ben; " Oh that, my chick€ might break the eggshells with the spiked claws of their feet or with their beaks

- ------------------_._-

! TrJ'" text r"rB~.t,< in filii

2 Bhdvami; Be", DhS. trsl .. 261. This sutta recurs at S. iii, J52 (K.S_

iii, 1291.

J See Dial, i i, 128 J. for full !Idaila; also K.S. v; below, p, 139_ • The text reads Ic1tk.fcu11ya for kuk'fwl'1/(i.

o lte~.diI!g: "ppnjj'YY" fOTUppajjh.<yya.

VII, vrr, fi7J

The Great Chapt~r

and bills, and hatch! out safely !"-yet it is not possible for those chicks to break the shells with their claws and beaks and to batch out safely. And. what is the reasont It ill because, monks, those hen's eggs have not been fully ~at on, nor fully warmed, nor fully made to become.

In just t.he same way, monks, although a wish such as this might arise in the heart of a monk, as he lives without applying himself to making-become: "Oh that my heart might be freed of the cankers and be without attachment !'l_yet his heart isnct 80 freed. And what ia the reason 1 Let it be said: " It is lack of making-become.' Making what become 1 The four arisings of mindfulness ... the eightfold Ariyan Way.

Monks, altho-ugh such a wish as thi8 might not arise in the heart of a monk, all he lives applying himself to makingbecome . . . yet his heart is freed from the cankers and at.taf'lIrntmt.2 And why 1 Let it be said: "It is due to mfl.king-heeome." M!l.king what become ~ Tllfl, four nriRingl! of mindfulness .. _ the eightJoM Ariyan Way

Monks, it is just as if eight or ten or a dozen hen's eggs were fully sat upon, fuHy warmed and fully made to become; although .any such wi!lh might not come to the, hen _ _ _ yet those chicks .. _ would. hat-l'h out safely. And 'Why 1 Because the eggs were __ . fully made to become.

In just the same W[l,y, monks, although a monk might :not express such a. wish, his heart would be freed nom the cankers !1l1d from attachment ... because of hiB making-become the four arisings of mindfulness, the four right effort~, the four bases of psychic power, the five controlling faculties, the five powers, the seven parts inewskeuiug and the tligLtCold Ariyan Way.

Monb, jUtlt UI:! a carpenter or Ii carpenter's apprentice, inepecting t.Le handle of his adze, sees thereon the marka of his finger,s and thumb, nor kIlOW~ Low much of the adze-handle

1 Tn" text reads "bA,i",ibbijjitu,). Oi>my_ -n;Mioijjitu'J from "';!J1l1I5, so at A .. i v, 176; cJ..M. i, 539. P.E_D .. 1IiUijjhitu?/ froro.";VYADH. See S,B.IJ. xi, 234. The simile recurs at If. i, 11)4.357; Vin.. i i i, :'I: below, p. 120_ See alsc Dial. ii, se n.

I ThiB is quoted at En.A_ US.

84

The Book of the Sevens

[TEX! iv, T27

was worn away that day, nor the previous day, nor at any time, yet knows just when the wearing away has reached the end of wearing away; even so, monks, a monk intent upon making-become knows not to what extent the cankers were worn away that day, nor the previous day, I10][' at allY time, yet knows just when the wearing away has' reached t.he en.d of wearing away.

Monks,:" just as in. an. ocean-going ship, rigged with mast and stavs, after it bas sailed the seas lor six months and is beached on the shore for the winter, the stays, affected by wind and heat, rained upon in the rainy season, easily weaken and rot away; even 80, monks, in a monk, abiding intent upon makingbecome, the fetters easily weaken and rot away.'

§ viii (68) .. The fire/l

ThuB have I heard: Once the EY9.1ted One was on an a.lms, round among the Kos~lcsc,4 with e. great following of monks.

1 Atlr.a khVii.sM Hi7;U khiJ;W7l.te 'va t"id1:hl!l 'Mti. At K.S. iii, Ux. cit.: , But he knows the wearing away of it just by ita wearing away.' I take it JIS kh-'i~'aJZte.

l Thi" "iill,l~ recur-a at K.S. iii, loc, oit., ",nd v, 40. Gorny. explains thus: The occori is the mesaBS¢; the ahip 'the skiver; the voyage the timE' .~pent hy Il. monk going about with III preceptor; the thinness of the ship's st3ys., eaten away by the sea water, is like thereduced sta.w of the monk's 'retters' brought Il.00U t by ord.ination, reci.tabion, qUMtioning and so forth. The time the ship is Leached is like th~ time n.e dwells alone in the foraat, practising musing. The daily drying of ~he stays by the wind and heat is like t.he ""tlledng uf 100.<t and craving by ilUlight .. nd knowledge; t~e nightly smking by the wint .. r rs, in j" like the l!k>€l'ing of the hel'rt in the jl>}' and glll.dnFlq~ of musing: t.he weakened state of the stays, dried by day and drenched by night, is I ike the weakened 8tato o{ the' fetters,' due to insight and knowledge. The storm of the rainy sea.son is like the knowledge of the Way to arshantsbip , the ahip's rottenness is like the attainment of the fruit of arahantehlp ; t·ile time and place u( the rotting oC the ..w.ys .. re lik e th" desbruct.ion of the' fcttc..s ' in the lile of the [(.""'''ant; the s ct.ua l breroking IIp of the ship is l~ke thr- piu,,~inJ away to the cool, without remainder, of the arahant.

• The O<:m!Y. observes ,hat the meaning of this Butta. is expanded. in the comment on the Ciila.c.cMra-sangMla.8UlLa; 000 A. i, lIJ; A.A.

},63.. • Above. P. 111..; Bwldh, ImI,. 3~7.

vn, VII, 68]

The Great ChapfR:r

85

And on reaching the high road, the Exalted One saw in a certain spot a great fiery mass, burning, blazing, flaming. At the sight, he stepped down on the road and Bat down at the foot of a tree, ona scat which was ready.

So seated, he addressed the monks thus:

r Se.e" ye, monks, that great burning, blazing, flaming, fiery mass l'

, Yes, 10m.'

, Vfhat think ye, monks, which of the twain were better:

That one should sit or lie beside that great burning, blazing, flaming, fiery mass caressing it; or, that ODe should sit or lie beside some maid, whose hands and feet are soft and fair,2 of noble birth or brshman birth or yeoman birth," caressing hed'

, Surely lord, it were better to sit or lie and caress Borne maid of noble, brahman or yeoman birth, whose hands and feet are 80ft. and fair. III indAeil, lord, were it to sit or lie and eareRS that great burning, blaxing, flaming, fipty mass.'

, Monks, I declare unto you, I protest unto you, it were better for a wicked man4 of evil nature, unclean and of suspicious" conduct, full of secret actions, no recluse though vowed thereto, unchaste though vowed to chastity, rotten to the core, lustfu'l and vile--to sit or lie and earees that great. burning, hlazing, flaming, ficry1IlI16S. And! why? Onac,oount· of thi.s, monks, he may suffer d eatb or iII amounting to death; but not for that reason, on the breaking up of bhe body after death, would he arIse in the untoward way, the ill way, ~h~ a byss, hell. But when a wicked man of evil nat.ure, unclean and fJ[ suepicious conduct . , , lustful and vile, sits or lies caressing some maid of noble, brahman or yeoman birth, whose Ieet and hands are soft and fair, he does so to his harm and ill lor many a clay; for, on the breaking up of the body after death, he is reborn ,. in hell.

1 c:r. hsm, 54.; res.d th1'lre A. i v, 128 for 124. , Taluna: mru1),!l.

) This is a stock eet, eJ. A. i i, 205; J:f, i, 88.

j 'I'his stock phrase recurs at A. i, 108, J2i3; Vin. i i, 236; A. ii, 239: v« 52; rJ. Ud.A. 297; below, jJ. 138.

, 011 8an.i;a$llara, suaplcioue, see S,B.B. xx, 300 n.; K.S. i, Ul n.

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[TEXT iv, 129

¥lhat think ye, monks, which 01 the twain were better:

That a strong man, with stout horse-hair rope, should bind andcrush hoth one's legs, so that the rope cut the skin, then tile underskin, then the flesh, then the tendons, then the bones and stay touching the marrow;' or, that one should enjoy the salutations of wealthy nobles, wealthy brahmens, wealthy yeomen l'

, Surely, lord, it were better to enjoy the salutations of the

wealthy .. " III indeed were it, lord. that. a strong man

should bind and crush one's legs, " to the marrow.'

'Monks, I declare unto you, I protest unto you, it were bettE',r for a wicked man ... that a strong man should bind and crush hot.h his legs with rope, so that it cut the skin, the underskin, the flesh, ths tendons. the bones and stay touching the marrow. And why 1 On account of this, monks. he may suffer death or ill amounting to death ; hut. not for that reason, on the breaking up of the body . . . would he be reborn •.. in hell. But when a wicked man ... enjoys t.he salutations of wealthy nobles, wealthy brabmans, wealthy yeomen, he does so to his harm and ill for many a day; for, on thp. bXel>king up of the body after death, he is reborn ... in hell.

Wha.t think ye, monks, which ·of the twain were better:

Thllt lit strong man, with sharpened. sword, cleaned in oil, should smite one on the rumpj? or, that one should enjoy the obeisance 01 the wtlll.lt..hy .. , .1

• Surely, lord, it were better to enjoy the obeisance of the wealthy. . .. III indeed were it to be smitten on the rump .... .'

• Monks, I declare unto you . . . it were better Ior a wicked man ... that a strong man should, with sharpened sword, cleaned in oil" smite him on the rump. And why ~ On account of this he may suffer death or ill amounting to death; but not for that reason would he be reborn . . . in hell. But when a. wicked man enjoys the obeisance of the wealthy ...

1 Thiaphrese recur" ",t 8. ii, 238 (K.B. ii, 161); Vin. i, 83,

I P~i!l. Comy. 1tramlJjjlui., the middle of the breast, Vwn, 1,111.. 62, pierce the breast, The context requires perhaps a stronger term tha.n 'smite'; possibly B«. visualized stabbing. Cl Dhp.A. i, ISO.

VII, VII, 68J

The Great Chapter

87

he does BO to hie harm awl ill for UHtuy a day; for after

death, he IS reborn ... Inhell,

"'llat think ye, monks, which of the twain were better; That a strong man should wrap one's body around wish redhot iron plates, luminous, glowing and fiery; or, that one should enjoy' the robe, a gift of fait.h, Z of the wealthy ... 1'

• Surely. lord, it were better to enjoy the ro be, a gift of faith,

of the wealthy , III indeed Were it to be wrapt in red-

hot iron plates '

, Mon.ks, I declare unto you ... it. were better for a wicked man ... that a strong man should wrap his body around with red-hot iron plates, luminous, glowing and fiery. And why? On account of this he may suffer death or in amounting to death; but net for that reason would he he reborn ... in helL But when a wicked man ... enjoys the robe, a gift of Iaitb, of the wealthy . . . he does so to his harm ano ill for many a day; for ... after death, he is reborn ... in hell.

What think ye, monks, which of tee twain were better; That a strong man with a. red-hot iron spike} luminous, glowing and fiery, should open one's mouth and should thrust ther~ill a red-hot copper ball. luminous, glowing and fiery, sothat it burn the lips, burn the tongue, burn the throat, burn the belly and take along with it the intestmes and the bowels and pass om, through the anus; or, that one should enjoy the alms, a gilt of faith, of the wealthy ... ~'

'Surely, lord, it were bettBr to enjoy the alms, R. gift of faith, of the wealthy. . .. III indeed were. it to have a rerlhot copper ball thrust into o:ne's mouth .... '

, Monks, I declare unto you. . it were better for a wicked man. . that a strong man should open his mouth with a red-hot spike ... and should thrust therein a red-hot copper ball ... whichwould burn his lips ... and pass out through the a nua. And why 1 On thiB account he tna"y suffer death Of ill amounting to death; but not for that reason would he be reborn ... in hen. But when a wicked. man ... enjoys

1 Parihlt1tiijiiyya. , 8adilh,i.deyyav: see D. i, 5 f.; D.A. i, 81.

a Sanku;, Viml. tr8Z. 62, tweezers,

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The Book oj the Sevens

[TEXT iv, 132

he does so to his ll.i~~)1- dt'll.tn he is

the ahus, a gih of {,j,iLL, vI j,h, wealt.hy harm and ill l!)l' l.tHLll_\' a d a'y; f ur reborn ... in hell.

"'hat think ye, monks, which of the, twain were Letter:

That a strong man should seize one by the head or by l.he shoulders and should force one to sit or lie on a red-hot iron couch or red-hot iron bed, luminous, glowing and fiery; or, that, one should enjoy the couch or bed, a gift of faith, of the wealthy'{ .. _'

, Surely lord, it were better to enjoy the couch or bed, a gift of faith, of the wealthy. . .. III indeed were it to be forced to sit or lie on a red-hot iron couch or bed ... .'

, }lonks, I declare unto you ... it Were better for a wicked man ... that a strong man should seize him by the bead OF by the shoulders and should force him to sit or lie on a redhot iron couch or bed. .\.nd why ~ On account of this he may suffer death or il] amounting to death; but not for that reason would he be reborn ... in hell. But when a wicked man •.. enjoys It couch or bed, a gift of faith, of the wea.lthy .. _ he does so to his harm and ill for many a day; for ••• after fiFat.h hp. is reborn ... in hell.

What think YP, monks, which or the twain were better:

That n strong man ~hrlUld .~pizp one feet upmost and head down and should hurl one intn ,''L md.-hot r.oppp.r cauldron. luminous, glowing and fiery, and tlmrr, hf'.ing boiled, to be whirled now ur, now down, 1!-0w eross"wllYS:, I~h bubbling scum j! or, that onesliould enjoy the lodging, a gift of faith, of wcult.hy nobles, wealthy br ahrnana or wealthy yeonwn ~,

'Surely, lord, it. were b"tter to enjoy the lodging, a. gift of fil,ith, ofwealtJIY nobles, wco.lthy brabmalls or wealthy yeomen. HI indeed were it, lord, that a st.rong man flhould seize one feet "pmGst arid head clown and should hurl one into a red-hot I;opper cauldron, luminous, glowing and fiery, where, beiug boiled, one would be whirled now u}", now down , now crossways, like. bubbling scuur.'

\ Phenwlr/",'!uJ.,1!lj ~I'" N, iii, Wi,. c/ "iii. :Fi;'~ A,. i, 141. Com.y. '.\ 1)liLhk. 11",.-1'; ).oil,:,,] up, a'l'l'{'a"'s,' Cdd.-hil.,fI, th is verbal dl·rivJ,. ti \'t' uf \/dlh j" )e'lt IjuLl-.-ed by r.r:».

The Gree: Ohapter

VII, \'11,68]

89

'Monks, I declare unbo you, I p'Nte!)t unto you, it were better Ior il wicked man of evil nature, unclean and of suspici ous conduct, Iull of secret actions, no recluse tLUllgh vowed thereto, unchaste though vowed to chastity, rotten tu the core, lustful and vile-to be seized feet upmost and head UOWll by a strong man and hurled into a red-hot copper cauldron, luminous, glowing and fiery, where, being boiled, he would be whirled now up,. now down, now cross-ways, like bubbling scum, And why? On account of this he may suffer death or ill amounting to death: but not for that reason, on the breaking up of the body after death, would he arise in the untoward way, the ill way, the abyss, hell. But when a wicked man of evil nature, unclean and of suspicious conduct ... luatfu] and vile, enjoys the lodging, a gift of faith, of wealthy nobles, wealthy brahmaus or wealthy yeomen, he does so to his harm and in for many a day; for, on the breaking up of the body after death, he is reborn ... in hell,

Wherefore, monks, train yourselves thuswise:

Of whomsoever we enjoy the requisites, that i~ to say: the robe, alms, lodging am1 rnerl iearnerrts=-unto them such services win become very fruitful, very prcfitahle ; Rnll unto us also this going forth will not become a barren thing, hut fruitful, with issue.! Train yourselves in this way, monks l

Monks, lor one who can see his own weal, to strive earllestly2 i.o; well worth while; for one who Can sec another's weal, to str ive earnestly is well worth while; for one who can sea the w\:i:tl LuLh of self and others, to st.rive earnestly is well worth while.'

Thus spake the Exalted OllC.

Now while this exposition WlIS u~iug delivered, from the mouths of as many as sixty monks hut bluud gu;;heu £Q~th.3

I This passage recurs at ilL i, 271, 281; c/. i, 33;. $, u, 29 (K.S, ii, 24).

TIJe text reads pa~ikldTtjlw.~· for ·l;l>amv·

~ App''tmccJ<o1U1. wmpMeJ.,uy, the last r~corded word" of thE' Ru(]'rlhJJ. \w.rro I1pparwj,Jilrm m7l-.prIJh.tha; see D. ii, lii6,

3 In this way NiitlLputta, the Jain leader, is reported a.a dying: see "~L i,3H7 (P. lJiai. j, 27fl'l; ~('" Jl il. HJ4,. where thi; H\ltt", is refcrro:d to, <1Ed A, v, p. i x; c]. KS. i, 167,

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[TEXT iv, 135

Siny more. gave up the training and returned to the lower life, saying: 'Hard is the task of the Exalted One ~ Very hard is the task of the Exalted One l' Butthe hearts of sixty others became without' attachment and freed from the cankers.

§ ix (69), Bright-Eyes.

• In bygone days, monks, there arose a. teacher named Bright-Eyes,2 a course-setter, frood of ullluetful pusaions. Now he had many hundreds o] diBcipl~3 GO whom he taught the doctrine of fellowahlp In Brahma's 'World. And thoae who inclined not their ihearw towald8 the teacher's doctrine, on the breaking up of the body alter death, arose in the untoward way, the ill way, the abyss, hell; buL those who inclined their hearL~ to hit;! doctrine, on the breaking up oj the body afLer death, arose-in heaven, that bappy place of faring on.

In bygone days, monks, there were teachers named MaimedMute .. " Spoke- Rim ... , Tiner ... j Mahout .. " LightWard •.. ,\Vh~el-WIight .. , .3

(And eech. of them taught similar doariee«; and their di$ciples Jared awmiing to the imlin.at10n of their heosts.;

Now what. think ye, monks, were an evil-minded man to revile and defame these seven teachers of old, course-setters, freed from all lustful passions, surrounded by ma.ny hundreds of disciples, would he beget much demerit l'

'Yea, lord.'

'Indeed, monks, he would! .: .. but the evil-minded man, who reviles and defames a person of vision;' he for that begets much more demerit. And why is that ~

--_._._-------

l Corny. observes that when the blaster had preached this discourse, he preached the sutta €IIlLed the Lesser Snap of the Fingers, A. i, W.

• Ct. above. p.68. These seven teachcrs uf old are no doubt pr",,,iou3 rebirth" of tho Bodbicatvo. Hero llu. me.kca no comment. See G.S. i i i , 21:\4. Til.tlwkarrJ, 11 sus.lly rPIlOf'.rArl 'fnl'ri.nUlJ,pr'

3 Cj. J. i, 411, ii, 60; Vism.237.

( The t,ext repeats ill Iull,

s DiNh.isztnpanna1j. Here the Corny. is s ilen t. but e<d A. iii. 372, . .:ta&ana.samp::tnna D, ~olripl!-nna!/' {e}. diUhapa.da above, p, G7 1/.'; sec Dial. iii, 200 1".

VI!, VII, 69J

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91

I declare, monks, he digs not 90 great a pitl for himself in reviling outsiders as in reviling hie fellows in the godly life. \Vherdore, monks, twin yo thus:

Nob unt,o U~ ahaH there come evil thoughts about our fellows ill the godly life. Thus must ye train yourselvee, monks !'

§ X (70). Wheel- Wright.

~'Long f\'gD, monks, there Wi.S ll< teacher named WheelWright, fl. course-setter, freed of 0.11 Ius t£u I passions, fbT,d he had many hundreds of d ieciples. Now this was the doetrine that he taught his disciples:

" Short is the life oj ma n, 0 bra.hman, insignificent, trifling, fraught with much in, with much trouble. By mantra-sa awaken (the people)! Do 15()vu! Li ve the godly life! For the, born there is no immortality."

Just asa dropof dew' on the tip of a blade of grass, when the SlID gets up, straightway dries up and lasts not a while; even so, brahman, like a dew-drop is the life of man, insignificant, trifling, fraught with much ill and trouble .. By mantras awaken the people! Do good 1 Live the godly life! For the born there is no immortality.

Just as a bubble" appears on the water when the sky-deva rains down big drops, but straightway bursts and lasts not a while; even BO, brahman, like a water-bubble is the life oE man, insignificant, trifling, fraught with much ill and trouble.

.. For the born there is no immortality,

1 See G.S. iii, 2M n., here 38 well Uanli1), without comment; H.e. go. 2 This autta is referred to at Vum.237.

J .MantdYrl bod/IabOOry. G(}my. paii:iw.y1. jrlni!.abba1J {(;}. Yv.A. 262).

The whole passage down lu """"''-'''('''':;1 recurs at I), ii, 246 f.; .. t Dial. ii, 2n, Rhp Davids tr a nsI"t..s, We must learn by wisdom. See M.rs_ Rhya Da.vids' C.oiamn- 82 J. For examples of bra.hmsn mantras see S,B.E. xv, 18£1, Upa,ni8hiui-ll. OJ. [ Cwinthi.'11W, xv,3!l.

" Amara(laV; Dial., loc. cit.: ';rh~re is no escaping death.

S ['J. J. iv, 122; Vi.mI. 231, 633; Sn.A. 458 {e/. Viam, 238, quotation , not traced' with En.A. 45\J).

e OJ. S. iii, 141 (K.S, iii, UIl). V .... m. 633; ",180 Dhp. 170; l'Wm. 100.

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[TEXT iv, 137

J ust as the line' 01 a st ick on water straightway varushes anti lasts not a while; even 80, bralnuan, like tbe line (II a stick on water is the life of man, insigniflcaut, t.Jifiillg, Iraught with ill and trouble. . .. For the born there is no immortality.

Just ail a mountain river," winding here and there, swiftly flowing, taking ail along with it," never for a moment.' or for an instant or for a second pauses," but rushes OIl, swirls along and sweeps forward; even so, brahman, like a mountain river is the life of man, inaignificant, tr ifling, fraught with ill and trouble ... , For the born there ia no immortality.

Just as a strong man might fashion a gobe of spittle on the tip of his tongue and spit it out with utmost ease; even so, brahman, like a spittle-gob is the life of man, insignificant, trifling, fraught with ill and trouble. . .. For the born there is no immortality.

Just as a lump of meat,? thrown into an iron pot, heated the livelong day, straightway splits up and lasts not a. while; even so, brahman, like a lump of meat is the life of man, insignificant, trifling, fraught wi th ill and trouble, _ ,. For the born there is no immortality.

Juat IlR a cow," about to be slaughtered, being led to the shambles, each timp.~ she raises her foot iii nearer to destruction, nearer to death; even so, brihmHD, like n doomed cow iii the life .of man, insignifimnt., triiling, fraught with much

I Cf . .I. i, 48 (W1>rren's Buddhism. 401; Vilil ... 633. }[r. John St.il l, in his Jungle Twe, p. US, quotes tlLifl s imi.luas having ber-n . carved in gnLnit.c 'bj' a S:nh .. vleee king; a .. nd in a letter to rue he flr,ltL-s: Lin 1)0]00·

nar uwa, on '" pil lar near the Archceologica l Commissioner's bUIlg,lio"'_'

~ OJ. A.iii,M, V{sm, 231 (tr~l. 2il5);J. v , 445.

J Harahdrini. Corny, inatanocs trees, reeds, burnboos.

, Khano va layo vci 1n1l.hldto Vii; the Chinese traveller, Hiuen TiiMLg (or Yuan UIl1'.'Mlg:', has the following note on these periods: The shortest portion of time is called i1 kshana; J~U kshanas make a- taksnana; 50 of thC8e ms ke a tava (".j<; I; 3U of lI.~"e .nu.k,u ~ ""ahar"',; [) vi tlu.,.,,, 'Hal", .. kala; 6 of thC3C ID",kc ~ du.y and night. H ..... l'B R'CM'M 71. ceo Oh;k!ers, m".huUD.

Ii .4ramali, ii and .,/ RAM; d. viramati, P,E.lJ. omits. ; ct. M. iii, 3(X, (i.Dial. ii , 326;; J. i, 3J.

C]. Vi,.;m . .ftiB; also M. i, 453, iii, 300; S, i v, liJO.

• Proverbs vii, ~:;, ' )'ar, nod. eoa : ya~ yal) {Va.

The areal Chapter

93

vrr, VII, 70 J

ill and much trouble. By manbrae awaken the people I Do good! Live the godly life! For the born there is no Immortality. "

Nuw a.t ~h<tl. Lime, monks, the span of man's life was IsiKt.y thousand years and at five hundred! year8 girh were ripe to wed, Then man had but six affiictioll5, to wit ; cold a.nd heat, hunger and thirst, and twofold excrement." Yet though such was the longevity, such the duration and such the freedom from affliction of the people, the teacher, Wheel-Wright, taughta this doctrine to his disciples: "Short is the life 01 mall, 0 brahman, insignificant and trifling, fraught with much ill, much trouble. By mantras awaken the people! Do good ! Live the godly life! For th.e born there is no immortality."

And now, monks, if a man. would speak truly, he should say: " Short is the [iie of man, insignificant !hnd trifling, fraught with ill and trouble. By wisdoms awaken the 'People! Do good! Live the godly life! For the born there is no immortality. "

For toda.y, monks, he who lives long lives but a hundred years ora little more. And though a man live a hundred years, be lives but three hundred seasons=a hundred seasons of winter, HI hundred seasons of summer and IJ" hundred seasons of rain,"

And though he live three hundred seasons, he lives but twelve hundred months-four hundred months of' winter, four hundred months of summer and four hundred months of min.

l This WaS the life-span during the age of the Buddha Vess.bhu; 800 D, ii, 3; but at D. iii, 75 it is ~a.id tha.t girh were msrrtageable at 50d when men's ltre-span was 80,000 )~r a.

~ Thialist r'ecur's at A. 'Y, 88, no, which 3CC for '" fuller Jist of dieeesea. 5 The uxt reads liuulltl1.i, with ilL iiP."Ji..

, MaTlliiya.. as before: but we here have it in its specialised Buddhlst sense; cJ. the brahman and Buddhi.st. meanings of yaiiiia .

S Winter is from November to M(l.rch; summer is f:rl)m M!l.rch to June; July \0 October is the rainy aesson; Bee Q. oj M. ii, lli!; j·T.ring Jt'OOrlia 102 fwd 219, According to the UPJ"'~ !LeI .... r e Ilv .. sco.sOIla; the ",bove thr"" and .pring and ,mtumn; aeo S,n.E. i, 25; %v,331.

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[TEXT iv, 139

AIId though he live twelve hundred months, be lives but four and tweut.y hundred fortnights=eight hundred fortnights of winter, eight hundred fortnights of summer and eight hundred Iortnigh ts of rain.

And though he Jive [01Jr and twenty hundred fortnights, he lives but six and thirty thousand days'<-twelve thousand days of winter, twelve thousand days of summer and twelve thousand days of rain.

And though he live six and thirty thousand days, be eats but two and seventy thousand meals-four and twenty thousand meals in winter, four and twenty thousand meals in summer and four and twenty thousand meals in the rainy season. This includes mother's milk and foodless times.z Here by foodless times is meant : A~itated, he eats no food; grieved, he eat,s no food; ill, he eats no food: fasting, he eats no food; and Dot getting any, he eats no food.

Thus, monks, I account the life of man who 1 iVf>~ Il. hundred years/l his life-spau, the seasons, the year~:' the months, the fortnights, the days," the days and nightl!,e meal-times and foodless times.

Monks, the work to be done by II. teaeher fot his disciples, seeking thp.ir good, by compassion, because of compaseion, that hlLR been done for you by me.

Monks, at the foot of these trees, in bh.ese empty places (make ye your habitations)! MUise, monks! De not, 810\,Lful l Let there be no occasion for you to reproach yourselves afterwards. ~ This is our command to you. ''1'

1 &lui. lit. night. : Bhaijlll1iaraya, foodprcvcntion.

'" V MBa. ' Sa.mxuciara. 5 Rntti_

• OJ. similar series 8.B.E. xxi, 89 (Sa.ddJiamma-P~~rika}.

7 These last two paragraphs recur at M. i, 46; A. iii, 87; 8. v, 157; M. ii,. 266. For the second h.a.1f of the lsst, peragraph see D. ii, 1.55 (the Buddha'. Ie •• t wonl~)i A. ii, 79.

VII, VIII, 71}

The Discipline

95

CHAPTER VIII.-THE DISCIPLINE.l § i (7l). SkU'leil in the Jucipline (a).

, Monks, possesse.d of seven qualities, a monk is skilled in

the discipline. Of whitt saven 1 ..

H'3 knows what is an offenee;z he knows wli at. 111 not; he

knows what is 0. trifling offence; he knows what is .Q ~Il.Vfl one ;

he is VirtUOUIl he abides restra.ined by the l'e.t:ra.mt of the

, . d

obliga.tions, perfect in beha.viout and ~o.nduct, B0e~ng .anger

ill the smallesb fault, a.ccepting the ka.mlng, be trams hl.nne1£ accordantly;3 a,t will, easily a.nd without trouble, he o.ttame to the Iour HlLU,.l!lgS, wholly mental, bringing comfort bot~ he~e and now; by deatroyillg the cankers, he ellte~a a~d a buIeo In the emancipation 01 the heart and wi~om. wh.lch 1S can~erles~, and thia state he knows and realizes for hiwl:ldf, even In this

life." k '

Verily, monks, possessed of these seven qualitiea, a mons 16

skilled in the discipline.'

§ ji (72). The same (b).

< ••• (Osher) sevell qualities. . . . ., .

He knows what is an offence; what is not; what IS trrdmg; what is grave; both5 Obligations have been properly and fully handed down to him, sectioned, regulated an,d resolved into Butta and into detail; at wm . . . he attams to th.e four musings . . , ; . . . he enters and abides in ema.nCIpation ....

• • • thp..Rf! are the seven ,

• V' 31._ .... """'.

1 The text hail' Vi'lU!ya,Mf1(1O.' the Comy. ~1U1va+lUlUro."",",,"-'

S Apalti. Gorny . .AI such: see D1J8. tfo5i. Me; Gllild.eril 8.V •..

I Thill recurs at D. iii, 78; A. iii, US; It. 96; Ud. 36; V~n. 11,95, and

pau1m.

• Abo .... e, p. 8. ]88

• Corny. Of monk snd nun. This pt'!8~g" recurs at below, p. ;

Vin. i, 65; 4 .. v. 71.

96

The. Book oj Ow 81!11enS

[TKXT iv, 111

§ iii (73). Tlte same (0). .. (Other) seven, ...

He knows (the four relat,ing to offences]; he is firmly Bet in the discipline and is irrefutable ;' ... he attains to the four musings ... ; ... he abides in emancipation,

• . . these are "he seven. . . .'

§ iv (74). Thesame (d) .

. . (Ot.her) seven. . . .

. lIe knows (the four . . , ): he calls to mind divers dwellings III the past, to wit: one birth, two hirths, ... he recalls the feat~reand detail of each;:': with the deva-eye sublime, sur-

passIng the eye of man he sees the faring on of man,

according to his deeds; he abides in emancipation ....

these are the seven .'

§§ v-vii i (75-8). The il!u.~tri{Jn,~.

• Monks, possessed of seven qualieies, a monk, sk.illed j,1J the di~iplinc, is illustrious, 3 Of what seven l'

(Replies as jar §§ 71-74: re~ped/I:'vely,4)

§ ix (79). The message,

Now the venerable Upali? came to the Exalted One, saluted and sat down at one side. So seated, be said : "Well were it fo~ me, lord, if the Exa,lted One 'Were to expound Dhamma brIefly to me, so that, having heard it, I might a bide resolute, alone, secluded, earnest and zealous.'

• The doctrines, Upali, of which you may know: "These

~--.-~ ... ----- ._-------------

I Vi1ll.lye thtlo Iwti a.stlljhiro (the text reads .h.ro); a.t Vi,.. i i, 96; t'inaye cheko lwti 1Ma:vMro.

I ~hi. p""""ge recura at D. r, 13; 8. ii, 121.; M. i, 22; A. i, 164, and

p1IAMm_ Below, p. 121 Jf. , SQMali,

" The ~xt repeate in lull,

~ Presumabfy tile Up51i (there are several) who rcciWi Vinaya rules at the first Council.

VII, VIII. 79J

The Dismpline

97

doctrines lead one [lot to couiplete we&rinessL (of the world). nor to dispassion, nor to emlillg, norto calm, nor to knowledge, nor to the awakening, nor to the Guol"-regaro them definitely as not Dhamma, [lot the discipline, not the word of the Teacher. But the doctrines of which you may know; "Th,e8e doctrine" lead one to complete weariness, dispassion, ending, calm, knowledge, the awakening, the cool "2-regard thew unreservedly as Dhsmma, the discipline, the word of the I'eacher.'

§ x (80). Tlu settUmmt of diapmu.

• Monks, there are thMe seven ways8 for settling disputes, for composing and calming disputes, which arise from time to time.

What seven 1

The rule of settling, face to face, may be 118ed; the rule of appeal to coneoicncet may be used; the rule for those who have been clear-minded. may be used; the rule for confession may be u5ed; the rule for the majority vote of the chapter may be used; .he rule for a. specific offence may be used ; and ,the rule for covering, aH with grass, ma.y be used.

Mom. these art: the seven wa.ys for settling disputes, for composing and eahuing disputes, which a.rille from time to time.'5

1 The text reads -niMidhdya lor ·nib!r~daya.

• Thill is a. stock phrase: ~CIl D. t, 189; H, 2M; .&. i, 30; iii, S3; Yo liltS i Ud. 36,. and pa4~im.

a DMtllmd; cJ. D. iii, 254 (where d.M.mma is omitted); A. i, 99; for Instaneea of each see M. ii, 247-50 (P . .D1al, ii, 141); Vin. 'i'em. ill. pp.I-65.

I Sati, or introspection.

6 The .Manorathapilwnl C10S6S its comments on the SatkJka N~ with thi,B sutta, It is posatble, thereron, t;h .. L the Lo.lJowiDg !ootiOD may be II. la.te int.erpollltion. but, on the oiller hand, slmilAr euttu ocour at the end of esch 1ap<l!a.

98

The Book oj the Sevens

[TEXT iv, 144

THE RECITAL ..

I

§ 1. The breaking up.

< Monks, by the breaking up of seven conditions, one becomes a monk.' Of what seven ?

The view of inflividualit.y2is broken up; perplexit.y is broksn up; the delusion that virtue and ritual suffice is broken up; lust is broken up; ha tred is broken up; infatua.tion is broken up; and conceit is broken 'Jp.

Monks, by the breaking up of these seven conditions, one becomes II. monk.'

§§ 2-8. Other conditions.

, MUllkB, by the quieting of seven conditions, one becomes a recluse .... 3

By the rejection. of seven conditions, one becomes a brahman .... 4

By the purging of seven conditions, Due becomes a. purified man .... "

By the washing away of seven conditions, one becomes a cleansed man .... Il

By the understan.ding of seven conditions, one beeomes perfect in knowledge .... 7

1 Here, and in the following suttas, there is & play on the 'Words, which is to be found elsewhere, both in Canonical and Commentaria! liter .. ture, and which it. I:; i mposs ib.e to render in translatdon. 'I'hus heN> tb .. punning worda are /;hinnatkl ond bhikkhu, which 1>1"" etymo· logically no more al lied than ~,n' rn-()h>n nnd brotber ; ef.K-8- v, 147 n_:

Rd. I 70; «s» 477. ConditiunB=dhamm.a, 2 Se." K.S. iii, 86 n.

a Samuaua and samllJ:W:; set) Dhp. 2,65; S.n.E. x, 66, Ni.1265.

• BaJvilaJ;ta and In'iilmuL1,m; Bee Sn. 519; Vin. I, 3; Ull. 3; DlIp, 388; Mit. 225; s-:» 404.

~ N W8tdlatta ",nd I3OUhik".; See .Jf. i , 2W.

~ Ni'l)halnll;r, ,"""I W/,h,j./Hka; see Sn_ 52L; BnA_ 428 ~ Ninhaya; rihOllihd;. cf. 8n .. 646; Dh1) , 422,

? VwitaUa .. nd ""d.ayli; see Sn. 101)(); ('j. Yin. i, 3.

VII, I, 8)

The Recital

99

By the !lluying-a.!!, an enemy-of seven conditions, one becomes an Ariysn ...• 1

By warding off seven condi t.ions, one becomes all Ara.bant.2

What seven!

The view of individuality is warded off ; perplexity is warded off ; the deluaion that virtue and ritual suffice is warded off; lust is ward!ed off; hatred is warded oft; infatuation is warded off; and conceit is warded off.

Monka, by warding off these seven conditions, One becomes an Arahant.'

§ 9. Bad rzualit;R.8.

, Monks, there are seven bad qualities. What, Beven ~ Unbelief lack ofconBCientiou:me8l!, offear of blame, of' learning, indolence, carelessness ill attention and want of wisdom.

Verily, monks, these are the seven bad qual itiee,"

§ 10. Good qooW,ies.

• Monks. there are these seven good qualities. Wbat seven ~

Faith, eonaeientiousnesa, fear of blame, learning, strenuous energy, mindfulness and wisdom."

Verily, monks, these are the seven. .. .'

II

§ 1. Persons wD'T'thy of ofJe-tings. ~

'Monks, there are these seven persons, worthy of offerings, " the world's peerless field for merit. What seven 1 Monks, herein a monk abides seeing the impermanence

1 AnhaIa& a.nd rL'-'~a· P.E.D. obeerves that thia i. to be om.ittod.

AI. M. i, 2BO :th~ d<ifiniti~n of both afiya; a.nd a,aM ia the Sll.me, viz. .4raka'!lsa hmUi papakri. 'I'renckner gives no other reading a.t 553. At D . .A!. i, H6 on arakav we' read: drahuW ari11{l7 aranaik.a ~taJta pa«ayddinay arakatta pdpakar<¥fJ.8 rahab/l..arn. Bes ides, its inclusion makes lip the ten auttas for the chapter. Cf. ExpoaiM' 452; T'l'.A. 106.

l ArakaUct and a;raM. a Cf. M. iii, 21; above, p. 71 ff.

" OJ. a. bove, liP, 8 snd 41/1., where the iorlilul" ia given in £ull.

100

The Book oj the Sevens

[TEXT iv, I46

of the eye. life.

(So abiding)

and attains emancipation ... in this

.. a t,tamH emancipation and death at the

same time .

(So abiding) destroyethe five lower fetters and becomes

completely cool after an in t.erva.l, . . .

(So abiding) . becomes completely cool after lessening

his period. . . ~

{So a.biding) becomes completely cool without (karmic)

residue ....

(So a.biding) .. , becomes completely cool with some (karmic) residue. . . .

(So abiding) ... becomes part of the upward stream, bound for the highest. ...

Monks, these are the seven.

§§ 2-520. Ot/uJr worthy persons.

, Mon~sol.t,here are these (other) persons, worthy.

Herein a monk abides seeing impermanence, ill, no self, destruction, decay, dispassion, ending and renunciation (each 1n seven degrees oj perfection, in re8pe-Ct or)

The eye The ear 'I'he nose The tongue The touch 'rh" mind

sbapes visual (!onsciou;;ne~s visual contact.

Bound" suditory cOlk~ciom;ne'8 "mlitcory contact.

odours olfactory consciousnsss olfactory contact.

tastes gustatory consciousness gus tatory contact.

tangtbles Lll.dile consciousness tactile contact

rncnto l "b.to" repr<)'·uut.o.l,i,·" cognibion mental contact.

Feelings Percept.ions Intentions Cravinga Rdlections Dalibe~M,irmR

')

( sprung from

J

I, vis ual con tact. auditory contact. , olfactory contact.

l gu~tIl.tory contact. tactile contact. mental ;,ontact.

He abides seeing impermanence, ill, no self, destruction, decay, dispassion, ending and renunciation (each, in sewn degrees oj perfection) in respect of:

VU, n, 5:2oJ

The Recital

101

The body aggregate.

The feelings agwegatc. The perceptions aggregat.e . The syntheees aggregate.

The eouscicusaess aggrega.te.'l

III.

§ 1. The u~8l.andiWJ oj paseio«.

, Monks, for the complete understanding of passion) Beven qualities must be made-to-become. mat seven?

The part in awakening that is mindfulness; the part in awakening that is investigation of Dhamma ; the p.art in awakening that is energy; the part in awakening that is zest.; the part in a wakening that is tranquillity; the part in awakening that is ooncentration ; and the part in awakening that is poise."

Monks, for the complete understanding of passion, these seven qualities must be cultiv~ted.'

§ 2. The same. (Other) seven qllilliti ... s ...

The thought of impermanence, of no snlf, of foulness, of da.nger, of abandoning, of dispassion, and of enning.

... tbese seven., '

§ 3_ Thfl .~nm.e. (Other) seven qualities ....

The thought of foulness, ur death, Qf revulsion from food,

1 The Burmese iMS. M_ adds ,U) UrUri'lu! and observes that this cbul"Jlter consists of 528 suttas. There appear, however, to be ax 6 x 10 1I1lttas in respect of the six. senses and their derivat.ives, and 8 X 5 Blltta.S in respect of the five aggtegates, therefore 520 in all. So 3,&10 different peraons, worthy of offerings, are stated. These sets recur in many plaees in the lPitak1'.s. See :Stchf'.roo,t~ky'. The Central Conceptiot» 0/ B1Milthi..om.

I Be<> K.S. v, 51 if. Tbe text does not gi ve the seven limbs in full.

Above, § 24.

102

The Book of the Seoene

[TEXT iv. 148 ~f ~il!lIfIection for all worldly things, of impennanence, of ill In lInpermll.Thence, and of no selfin ill.'

..• these seven,

§§4-30. OJ passion.

b" For t,hl' comprehension .. - the exhaustion ... the 8. andonment ... the destruction , .. the decay of ... t,h~ freedom from desire for . . . the cessation of . . . the qUIttance ... th<:l renunciation of pllGsion, these (aforesaid three sets of) seven quulit.ics must be cultivated.'

§§31·5lU. OJ other conditions.

• Of hatred . . . of illusion . . . Of a'»-", er • if .

~.'7f " 0 enmtty

. '. o] hypo~y . . . of malice... of en1JY... of

G1!a1"'loe .': • of ~eceit.. . of craftiness. ; . oj obstiruroy . . .' of. 1.m_petwmty . . . oj pride... oj arrogance... of tnloxuatwn . . . oj indolence.

For the underatanding ... comprflhRm,inn ... erlaua.

tion ... abandonment ... _ destruction , .. decay of .

ire,edom from desire for. . . cessation of ... quittance .

and renunciation of (the above COnditions), tb~fJe (afo-resaid three sets of) seven qualifies must be cultivated.

.T~m s?ake the Exa.lted One and, gladutheart, thoee monks reJoiced In the word of the Blessed One.'

'I'liE SEFl'ION OJ<' 1:iE.VENS IS E~DED.

'--- _ .... _--------

1 Ab.Jve, p, 27; Dial, iii, 263; A. ii" 79; T, 31)9. See a.s. iii, 201 n.

THE BOOK OF THE RIGHTS (ATTHAKA-NIPtil A)

CRAPTER I.-ON AMITY. § ii (I). Amity.

ThU8 have I heard : Once the Exalted One was dwelling near Sivatthi, a.t Jeta. Grove, in Anathapir:IIJika.'s Park. There the Eulted One addressed the monks, saying: 'Monks.'

• y~, lord,' they replicd , and the Exalted One said:

, Monk~, 1y the release ,of thc heart through amity, practised, made become, made much of, ma.de a vehicle and a. basis, exercised, augmented and set going,' eight advantage,s are to be expected. What eight 1

Happy one sleeps: happy ODe awakes; one sees no bed dreams; one is dear to humans; one is dellor to D.on·humana;2 devas guard one; neither :fire, nor poison, nor BWOrU lIofiwta one; and though on.e penetrate not the beyond, one reaches the Brahma-world. a

Monks, by the release of the heart through amity, practieed, made become, made much of, made a vehicle= and a basis, exercised, augmented and set going, these eight advantages are to be expected.

5Who makes unbounded amity become, Mindful,. he sees th' attachments all destroyed, The fetters W6fi.r sway. If, p'lll'B in heart,

1 ThiB stock phrase !'eClU'B at D. ii, 103; M. iii, 97; 8. 1,116; below,

p. 206, and pMSim.

I .A. manu.a&i1Ul!J.

" Eleven sdvsntagee are given at..4. v, 342;;';'00 Y'Wm. 311 (lrsi. US); r;f. &ijj.Q J. ii, 61; Mil, 198. Camy. h.ere rcE"r.; to A .• let. cit.

, y tii"'l>aJdy~. Oomy. Y ut!ay<ituuadwya kntnya.

, Theile verse!! recur ILt It, 21. On the aacrtfices see Mrs. Rhys Dsvida at K.8. I, 102; BOO also Q. of 1f. Ii, 16. The list recura st zt. i i, 42 and 871. 303.

103