English
‘Wonderful, Venerable Sir! Amazing, Venerable Sir! How well spoken this is, Venerable Sir, by the Blessed One: “Where there is no birth, no aging, no dying, no passing away, no reappearing, I do not say that the end of the world can be known, seen, or reached by going.”’ ‘In the past, Venerable Sir, I was a seer named Rohitassa, son of Bhoja, endowed with psychic power, able to travel through the air. My speed, Venerable Sir, was such that just as a strong archer, well-trained, skilled, practiced, could easily and effortlessly shoot an arrow across a palm tree’s shadow. My stride, Venerable Sir, was such that it was like from the eastern ocean to the western ocean. Endowed with such speed, Venerable Sir, and such a stride, this desire arose in me: “I will reach the end of the world by going.” So I, Venerable Sir, apart from eating, drinking, chewing, tasting, apart from urinating and defecating, apart from sleeping and overcoming fatigue, lived for a hundred years, traveled for a hundred years, and without reaching the end of the world, I died in the midst of it. ‘Wonderful, Venerable Sir! Amazing, Venerable Sir! How well spoken this is, Venerable Sir, by the Blessed One: “Where there is no birth, no aging, no dying, no passing away, no reappearing, I do not say that the end of the world can be known, seen, or reached by going.”’ When this was said, monks, I said this to Rohitassa, the son of a deity: ‘“Where there is no birth, no aging, no dying, no passing away, no reappearing, I do not say that the end of the world can be known, seen, or reached by going.” Yet, friend, I do not say that the end of suffering can be made without reaching the end of the world. But, friend, it is in this very fathom-long body, with its perceptions and its mind, that I declare the world, I declare the origin of the world, the cessation of the world, and the path leading to the cessation of the world. By going, the world's end is never reached; And without reaching the world's end, there is no release from suffering. Therefore, indeed, the wise one, the knower of the world, the one who has reached the world's end, who has lived the holy life; Having known the end of the world, calmed, he does not long for this world or the next. Sixth. 7. Suvidūra Sutta 47. "These four things, monks, are extremely far apart. Which four? The sky, monks, and the earth; this is the first extremely far apart. This shore, monks, and the other shore of the ocean; this is the second extremely far apart. From where, monks, the sun rises and where it sets; this is the third extremely far apart. The Dhamma of the good, monks, and the Dhamma of the bad; this is the fourth extremely far apart. These, monks, are the four extremely far apart." The sky is far, and the earth is far, The other side of the ocean, they say, is far; From where the radiant sun rises, And where the light-maker sets; More distant than that, they say, Is the Dhamma of the good and the Dhamma of the bad. The gathering of the good is without trouble, However long it may last, it remains so; But quickly passes the gathering of the bad, Therefore, the Dhamma of the good is far from the bad. Seventh. 8. Visākha Sutta 48. At one time the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time, the Venerable Visakha Pañcalaputta was instructing, rousing, inspiring, and gladdening the bhikkhus in the service hall with a Dhamma talk, with a clear, articulate, meaningful, unhesitating, and unattached speech. Then the Blessed One, having arisen from seclusion in the evening, went to the service The hall he approached; having approached, he sat on the prepared seat. Having sat down, indeed, the Blessed One addressed the monks – "Who now, monks, in the service hall, the monks with a discourse on Dhamma instructs, encourages, inspires, and gladdens with a common speech, clear, not stammering, making the meaning understood, included, not dependent (on others)?" "Venerable Visākha, son of Pañcāla, sir, in the service hall, the monks with a discourse on Dhamma instructs, encourages, inspires, and gladdens with a common speech, clear, not stammering, making the meaning understood, included, not dependent (on others)." Then indeed the Blessed One said to Venerable Visākha, son of Pañcāla – "Good, good, Visākha! It is good indeed, Visākha, that you the monks with a discourse on Dhamma instruct, encourage, inspire, and gladden with a common speech, clear, not stammering, making the meaning understood, included, not dependent (on others)." "They do not know one who does not speak, a wise one mixed with fools; But they know one who speaks, teaching the deathless state. "One should speak, one should illuminate the Dhamma, one should uphold the banner of the sages; The sages have well-spoken words as their banner, for Dhamma is indeed the banner of the sages." The eighth; 9. The Discourse on Perversions "Monks, there are these four perversions of perception, perversions of consciousness, perversions of views. Which four? In the impermanent, monks, 'permanent' – this is a perversion of perception, a perversion of consciousness, a perversion of views; In suffering, monks, 'happiness' – this is a perversion of perception, a perversion of consciousness, a perversion of views; In non-self, monks, 'self' – this is a perversion of perception, a perversion of consciousness, a perversion of views; In the unattractive, monks, 'attractive' – this is a perversion of perception, a perversion of consciousness, a perversion of views. These, monks, are the four perversions of perception, perversions of consciousness, perversions of views. "Monks, there are these four non-perversions of perception, non-perversions of consciousness, non-perversions of views. Which four? In the impermanent, monks, 'imper..." Thus, it is not a perversion of perception, not a perversion of thought, not a perversion of view. In suffering, monks, it is suffering. This is not a perversion of perception, not a perversion of thought, not a perversion of view. In non-self, monks, it is non-self. This is not a perversion of perception, not a perversion of thought, not a perversion of view. In impurity, monks, it is impurity. This is not a perversion of perception, not a perversion of thought, not a perversion of view. These, monks, are the four non-perversions of perception, non-perversions of thought, non-perversions of view. Perceiving permanence in the impermanent, and happiness in suffering; and self in non-self, and beauty in the impure; Beings struck by wrong view, with minds confused, perverted in perception. They are yoked to Māra, these people are not secure from bondage; Beings go on in transmigration, bound for birth and death. But when Buddhas in the world, the light-bringers, arise; They proclaim this Dhamma, leading to the cessation of suffering. Hearing them, the wise, having regained their own minds; Saw the impermanent as impermanent, and suffering they saw as suffering. In non-self, they saw non-self, and the impure they saw as impure; By taking up right view, they transcended all suffering. These four, monks, are the defilements of the moon and sun, defiled by which defilements the moon and sun do not shine, do not radiate, do not glow. Which four? Clouds, monks, are a defilement of the moon and sun, defiled by which defilement the moon and sun do not shine, do not radiate, do not glow. Mist, monks, is a defilement of the moon and sun, defiled by which defilement the moon and sun do not shine, do not radiate, do not glow. Smoke and dust, monks, are a defilement of the moon and sun, defiled by which defilement the moon and sun do not shine, do not radiate, do not glow. Rāhu, monks, is a A stain is a defilement of the sun and moon. By that defilement defiled, the sun and moon do not burn, do not shine, do not radiate. These, bhikkhus, are the four defilements of the sun and moon. By these defilements defiled, the sun and moon do not burn, do not shine, do not radiate. Just so, bhikkhus, these are the four defilements of recluses and brahmins. By these defilements defiled, some recluses and brahmins do not burn, do not shine, do not radiate. Which four? There are, bhikkhus, some recluses and brahmins who drink liquor and intoxicants, not abstaining from drinking liquor and intoxicants. This, bhikkhus, is the first defilement of recluses and brahmins. By that defilement defiled, some recluses and brahmins do not burn, do not shine, do not radiate. There are, bhikkhus, some recluses and brahmins who engage in sexual intercourse, not abstaining from sexual intercourse. This, bhikkhus, is the second defilement of recluses and brahmins. By that defilement defiled, some recluses and brahmins do not burn, do not shine, do not radiate. There are, bhikkhus, some recluses and brahmins who accept gold and silver, not abstaining from accepting gold and silver. This, bhikkhus, is the third defilement of recluses and brahmins. By that defilement defiled, some recluses and brahmins do not burn, do not shine, do not radiate. There are, bhikkhus, some recluses and brahmins who live by wrong livelihood, not abstaining from wrong livelihood. This, bhikkhus, is the fourth defilement of recluses and brahmins. By that defilement defiled, some recluses and brahmins do not burn, do not shine, do not radiate. These, bhikkhus, are the four defilements of recluses and brahmins. By these defilements defiled, some recluses and brahmins do not burn, do not shine, do not radiate. Afflicted by lust and hatred, some recluses and brahmins; People shrouded by ignorance, dear Delighting in defilements. “They drink liquor, intoxicating drinks, They indulge in sexual intercourse; Silver and gold, The unwise accept; They live by wrong livelihood, Some recluses and brahmins. “These defilements are spoken of, By the Buddha, kinsman of the sun; By which defilements,