English
2. The Chapter of the Chariot-Maker 1. The Discourse on the Well-Known (Monk) 11. Monks, a well-known monk endowed with three qualities acts for the harm of many, for the suffering of many, for the disadvantage, harm, and suffering of many people, of devas and humans. Which three? He encourages unwholesome bodily action, he encourages unwholesome verbal action, he encourages unwholesome mental states. Monks, a well-known monk endowed with these three qualities acts for the harm of many, for the suffering of many, for the disadvantage, harm, and suffering of many people, of devas and humans. Monks, a well-known monk endowed with three qualities acts for the welfare of many, for the happiness of many, for the advantage, welfare, and happiness of many people, of devas and humans. Which three? He encourages wholesome bodily action, he encourages wholesome verbal action, he encourages wholesome mental states. Monks, a well-known monk endowed with these three qualities acts for the welfare of many, for the happiness of many, for the advantage, welfare, and happiness of many people, of devas and humans. The First. 2. The Discourse on Things to Be Remembered 12. Monks, these three things are to be remembered throughout life by an anointed khattiya king. Which three? Monks, the region where an anointed khattiya king was born. Monks, this is the first thing to be remembered throughout life by an anointed khattiya king. And further, monks, the region where an anointed khattiya king was consecrated. Monks, this is the second thing to be remembered throughout life by an anointed khattiya king. And further, monks, the region where an anointed khattiya king, having completely conquered in battle, victorious in battle, dwells in that very battleground. Monks, this is the third thing for an anointed khattiya king is to be remembered for life. These, bhikkhus, are the three things to be remembered for life by a khattiya king, anointed on the head. “Even so, bhikkhus, these three things are to be remembered for life by a bhikkhu. Which three? Bhikkhus, the place where a bhikkhu, having shaved off his hair and beard, having put on saffron robes, went forth from home into homelessness. This, bhikkhus, is the first thing to be remembered for life by a bhikkhu. “Again, bhikkhus, the place where a bhikkhu understands ‘this is suffering’ as it really is, understands ‘this is the origin of suffering’ as it really is, understands ‘this is the cessation of suffering’ as it really is, understands ‘this is the path leading to the cessation of suffering’ as it really is. This, bhikkhus, is the second thing to be remembered for life by a bhikkhu. “Again, bhikkhus, the place where a bhikkhu, with the destruction of the taints, enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge in this very life. This, bhikkhus, is the third thing to be remembered for life by a bhikkhu. These, bhikkhus, are the three things to be remembered for life by a bhikkhu.” The Second. 3. The Discourse on Hope 13. “There are, bhikkhus, these three persons existing, found in the world. Which three? The hopeless, the hopeful, the one free from hope. And which, bhikkhus, is the hopeless person? Here, bhikkhus, a certain person is reborn in a low family, in a candala family, or a bamboo-worker family, or a hunter family, or a cart-maker family, or a scavenger family, poor, with little food and drink, living with difficulty, where food and clothing are obtained with difficulty. And he is ugly, unpleasant to look at, deformed, afflicted with many diseases, blind or crippled or lame or paralyzed, not obtaining food, drink, clothing, vehicles, garlands, fragrances, ointments, beds, to a lamp in a dwelling. He hears: ‘Such and such a khattiya, they say, has been anointed by khattiyas with the anointing of a khattiya.’ It does not occur to him: ‘When, oh when, will khattiyas anoint me too with the anointing of a khattiya!’ This, bhikkhus, is called a person without hope. And what, bhikkhus, is a person with hope? Here, bhikkhus, to a khattiya king, who has been consecrated by sprinkling, there is a chief son, an heir, unconsecrated, who has not yet attained stability. He hears: ‘Such and such a khattiya, they say, has been anointed by khattiyas with the anointing of a khattiya.’ It occurs to him: ‘When, oh when, will khattiyas anoint me too with the anointing of a khattiya!’ This, bhikkhus, is called a person with hope. And what, bhikkhus, is a person whose hope has vanished? Here, bhikkhus, there is a khattiya king, who has been consecrated by sprinkling. He hears: ‘Such and such a khattiya, they say, has been anointed by khattiyas with the anointing of a khattiya.’ It does not occur to him: ‘When, oh when, will khattiyas anoint me too with the anointing of a khattiya!’ For what reason? Because, bhikkhus, the hope for anointing that he had before, when unconsecrated, has subsided. This, bhikkhus, is called a person whose hope has vanished. These, bhikkhus, are the three persons existing, found in the world. Just so, bhikkhus, there are three persons existing, found among bhikkhus. Which three? Without hope, with hope, whose hope has vanished. And what, bhikkhus, is a person without hope? Here, bhikkhus, a certain person is immoral, of evil nature, impure, of suspicious conduct, with concealed deeds, not a recluse, claiming to be a recluse, not a celibate, claiming to be a celibate, inwardly rotten, leaky, born of refuse. He hears: ‘Such and such a bhikkhu, they say, by the destruction of the taints, having realized for himself with direct knowledge in this very life the taintless liberation of mind, liberation through wisdom, abides having attained it.’ It does not occur to him: – ‘When, indeed, will I too, by the destruction of the taints, abiding in the taintless liberation of mind, liberation through wisdom, having realized it for myself in this very life, dwell having attained it?’ This, bhikkhus, is called a person without hope. ‘‘And what, bhikkhus, is a person with hope? Here, bhikkhus, a bhikkhu is virtuous, of good conduct. He hears: ‘By the destruction of the taints, one dwells having attained the taintless liberation of mind, liberation through wisdom, having realized it for oneself in this very life.’ Then it occurs to him: ‘When, indeed, will I too, by the destruction of the taints, abiding in the taintless liberation of mind, liberation through wisdom, having realized it for myself in this very life, dwell having attained it?’ This, bhikkhus, is called a person with hope. ‘‘And what, bhikkhus, is a person whose hope is gone? Here, bhikkhus, a bhikkhu is an Arahant, with taints destroyed. He hears: ‘Indeed, a certain bhikkhu by the destruction of the taints, dwells having attained the taintless liberation of mind, liberation through wisdom, having realized it for oneself in this very life.’ Then it does not occur to him: ‘When, indeed, will I too by the destruction of the taints... (and so on)... dwell having attained it?’ For what reason? Because, bhikkhus, the hope for liberation that he had before, when not liberated, that has subsided. This, bhikkhus, is called a person whose hope is gone. These, bhikkhus, are the three types of persons who exist and are found among bhikkhus.’’ The Third. 4. The Discourse on the Wheel-turning Monarch 14. ‘‘Even that, bhikkhus, the Wheel-turning Monarch, righteous, a king of Dhamma, he too does not turn the wheel without a king.’’ When this was said, a certain bhikkhu asked the Blessed One: ‘‘Who, then, venerable sir, is the king of the Wheel-turning Monarch, the righteous, the king of Dhamma?’’ ‘‘The Dhamma, bhikkhu,’’ the Blessed One said. ‘‘Here, bhikkhu, the Wheel-turning Monarch, righteous, a king of Dhamma, relying solely on the Dhamma, honoring the Dhamma, respecting the Dhamma, making the Dhamma supreme... honoring the Dhamma, with Dhamma as his banner, with Dhamma as his emblem, with Dhamma as his sovereign, he provides righteous guard, protection, and security for his inner circle. Furthermore, monk, the Wheel-turning King, righteous, a king of Dhamma, relying solely on the Dhamma, respecting the Dhamma, revering the Dhamma, honoring the Dhamma, with Dhamma as his banner, with Dhamma as his emblem, with Dhamma as his sovereign, he provides righteous guard, protection, and security for the nobles, for his retinue, for the army, for the brahmins and householders, for the city and country dwellers, for the ascetics and brahmins, for the beasts and birds. That, monk, the Wheel-turning King, righteous, a king of Dhamma, relying solely on the Dhamma, respecting the Dhamma, revering the Dhamma, honoring the Dhamma, with Dhamma as his banner, with Dhamma as his emblem, with Dhamma as his sovereign, having provided righteous guard, protection, and security for his inner circle, having provided righteous guard, protection, and security for the nobles, for his retinue, for the army, for the brahmins and householders, for the city and country dwellers, for the ascetics and brahmins, for the beasts and birds, he turns the wheel solely by Dhamma. That wheel is irresistible by any hostile human being or creature. Just so, monk, the Tathāgata, Arahant, Perfectly Self-Awakened One, righteous, a king of Dhamma, relying solely on the Dhamma, respecting the Dhamma, revering the Dhamma, honoring the Dhamma, with Dhamma as his banner, with Dhamma as his emblem, with Dhamma as his sovereign, he provides righteous guard, protection, and security in regard to bodily action – ‘Such bodily action should be cultivated, such bodily action should not be cultivated.’ Furthermore, monk, the Tathāgata, Arahant, Perfectly Self-Awakened One, righteous, a king of Dhamma, relying solely on the Dhamma, respecting the Dhamma, revering the Dhamma, honoring the Dhamma, with Dhamma as his banner, with Dhamma as his emblem, with Dhamma as his sovereign,