English
(11) 1. The Chapter on Enlightenment 1. Discourse on Before Enlightenment 104. "Before my enlightenment, monks, while I was yet an unenlightened Bodhisatta, this thought occurred to me: 'What is the gratification in the world? What is the danger? What is the escape?' Then, monks, this thought occurred to me: 'Whatever happiness and joy arise in dependence on the world, this is the gratification in the world. That the world is impermanent, suffering, subject to change, this is the danger in the world. The subduing of desire and lust in the world, the abandoning of desire and lust, this is the escape from the world.' And so long, monks, as I did not fully understand the gratification of the world as gratification, the danger of the world as danger, and the escape from the world as escape, as it actually is, so long, monks, I did not declare myself to have awakened to the unexcelled perfect enlightenment in the world with its devas, Māras, and Brahmās, among the generation of recluses and brahmins, devas and humans. But when, monks, I fully understood the gratification of the world as gratification, the danger of the world as danger, and the escape from the world as escape, as it actually is, then, monks, I declared myself to have awakened to the unexcelled perfect enlightenment in the world with its devas, Māras, and Brahmās, among the generation of recluses and brahmins, devas and humans. And knowledge and vision arose in me: 'Unshakable is my liberation. This is my last birth. There is now no more renewed existence.'" First. 2. First Discourse on Gratification 105. "I went in search, monks, of the gratification in the world. Whatever gratification there is in the world, that I found. As far as there is gratification in the world, that has been well seen by me with wisdom. I went in search, monks, of the danger in the world. Whatever danger there is in the world, that I found. As far as there is danger in the world..." by wisdom, it was well seen by me. I, bhikkhus, sought for the escape from the world. What is the escape in the world, that I attained. Whatever is the escape in the world, by wisdom, it was well seen by me. And as long as I, bhikkhus, did not truly understand the gratification of the world as gratification, the danger of the world as danger, the escape from the world as escape, so long, bhikkhus, I did not declare in the world with its devas, Māras, and Brahmās, among the generation with its recluses and brahmins, with its devas and humans, that I had awakened to the unsurpassed perfect self-awakening. But when I, bhikkhus, truly understood the gratification of the world as gratification, the danger of the world as danger, the escape from the world as escape, then, bhikkhus, I declared in the world with its devas, Māras, and Brahmās, among the generation with its recluses and brahmins, with its devas and humans, that I had awakened to the unsurpassed perfect self-awakening. And knowledge and vision arose in me: ‘My liberation is unshakeable; this is the last birth; there is now no more renewed existence.’” The Second. 3. The Second Discourse on Gratification 106. “If, bhikkhus, there were no gratification in the world, beings would not be enamored of the world. But because, bhikkhus, there is gratification in the world, beings are enamored of the world. If, bhikkhus, there were no danger in the world, beings would not be disenchanted with the world. But because, bhikkhus, there is danger in the world, beings are disenchanted with the world. If, bhikkhus, there were no escape from the world, beings would not escape from the world. But because, bhikkhus, there is escape from the world, beings escape from the world. And as long as, bhikkhus, beings did not truly understand the gratification of the world as gratification, the danger of the world as danger, the escape from the world as escape, so long, bhikkhus, beings, together with devas, The worlds, with Māra, with Brahmā, with the populace of ascetics and brahmins, with devas and humans, they dwelt released, disjoined, fully liberated, with a mind made boundless. And when, monks, beings truly understood the gratification of the world as gratification, the danger as danger, the escape as escape, then, monks, beings, with devas, the worlds, with Māra, with Brahmā, with the populace of ascetics and brahmins, with devas and humans, they dwell released, disjoined, fully liberated, with a mind made boundless. The third. 4. The Discourse on Ascetics and Brahmins 107. Whatever ascetics or brahmins, monks, do not truly understand the gratification of the world as gratification, the danger as danger, the escape as escape, these, monks, are not for me ascetics or brahmins. Nor are they considered ascetics among ascetics, or brahmins among brahmins. Nor do those venerable ones, having themselves realized and directly known in this very life the goal of asceticism or the goal of brahminhood, dwell therein. But whatever ascetics or brahmins, monks, truly understand the gratification of the world as gratification, the danger as danger, the escape as escape, these, monks, are indeed ascetics or brahmins. And they are considered ascetics among ascetics, or brahmins among brahmins. And those venerable ones, having themselves realized and directly known in this very life the goal of asceticism and the goal of brahminhood, dwell therein. The fourth. 5. The Discourse on Weeping 108. This weeping, monks, in the Noble Discipline, is what singing is. This madness, monks, in the Noble Discipline, is what dancing is. This childishness, monks, in the Noble Discipline, is what excessive tooth-baring laughter is. Therefore, monks, a dam against singing, a dam Ruin is in dancing. Enough for you, who delight in the Dhamma, being mindful, just a smile. The Fifth. 6. The Discourse on Insatiability 109. "Monks, there is no satisfaction in the pursuit of three things. Which three? Monks, there is no satisfaction in the pursuit of sleep. Monks, there is no satisfaction in the pursuit of drinking intoxicants. Monks, there is no satisfaction in the pursuit of sexual intercourse. Monks, there is no satisfaction in the pursuit of these three things." The Sixth. 7. The Discourse on the Unguarded 110. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. As he sat to one side, the Blessed One said to the householder Anāthapiṇḍika this: "Householder, when the mind is unguarded, bodily action is unguarded, verbal action is unguarded, mental action is unguarded. For one whose bodily action is unguarded, whose verbal action is unguarded, whose mental action is unguarded, bodily action becomes leaky, verbal action becomes leaky, mental action becomes leaky. For one whose bodily action is leaky, whose verbal action is leaky, whose mental action is leaky, bodily action becomes rotten, verbal action becomes rotten, mental action becomes rotten. For one whose bodily action is rotten, whose verbal action is rotten, whose mental action is rotten, death is not good, passing away is not good. Just as, householder, in a poorly thatched house, the peak is unguarded, the rafters are unguarded, the walls are unguarded; the peak becomes leaky, the rafters become leaky, the walls become leaky; the peak becomes rotten, the rafters become rotten, the walls become rotten. Even so, householder, when the mind is unguarded, bodily action is unguarded, verbal action is unguarded, mental action is unguarded. For one whose unguarded... For one whose bodily action is unguarded, whose verbal action is unguarded, whose mental action is unguarded, bodily action becomes leaky, verbal action becomes leaky, mental action becomes leaky. For one whose bodily action is leaky, whose verbal action is leaky, whose mental action is leaky, bodily action becomes rotten, verbal action becomes rotten, mental action becomes rotten. For one whose bodily action is rotten, whose verbal action is rotten, whose mental action is rotten, there is no good death, no good passing away. Citta, householder, when the mind is guarded, bodily action is guarded, verbal action is guarded, mental action is guarded. For one whose bodily action is guarded, whose verbal action is guarded, whose mental action is guarded, bodily action is not leaky, verbal action is not leaky, mental action is not leaky. For one whose bodily action is not leaky, whose verbal action is not leaky, whose mental action is not leaky, bodily action is not rotten, verbal action is not rotten, mental action is not rotten. For one whose bodily action is not rotten, whose verbal action is not rotten, whose mental action is not rotten, there is a good death, a good passing away. Just as, householder, in a well-thatched, peaked house, the peak is guarded, the rafters are guarded, the walls are guarded; the peak is not leaky, the rafters are not leaky, the walls are not leaky; the peak is not rotten, the rafters are not rotten, the walls are not rotten. Even so, householder, when the mind is guarded, bodily action is guarded, verbal action is guarded, mental action is guarded. For one whose bodily action is guarded, whose verbal action is guarded, whose mental action is guarded, bodily action is not leaky, verbal action is not leaky, mental action is not leaky. For one whose bodily action is not leaky For one whose body-action is uncorrupted, whose speech-action is uncorrupted, whose mind-action is uncorrupted, his body-action is pure, his speech-action is pure, his mind-action is pure. For one whose body-action is pure, whose speech-action is pure, whose mind-action is pure, his death is good, his passing away is good. The Seventh. 8. The Discourse on Corruption 111. The Blessed One said this to Anāthapiṇḍika the householder, who was sitting to one side: "Householder, when the mind is corrupted, body-action is corrupted, speech-action is corrupted,