English
he speaks words that create concord. He abandons harsh speech, he abstains from harsh speech; that speech which is gentle, pleasing to the ear, affectionate, going to the heart, courteous, beloved by many, agreeable to many, such speech he speaks. He abandons idle chatter, he abstains from idle chatter, speaking at the right time, speaking what is factual, speaking what is meaningful, speaking of the Dhamma, speaking of the Vinaya; he speaks words that are a treasure, with reasons, with limits, connected with benefit. "He abstains from harming seeds and plants. He eats once a day, abstaining from food at night, refraining from untimely food. He abstains from seeing dancing, singing, music, and shows. He abstains from wearing garlands, perfumes, and ointments, and from adornment and beautification. He abstains from high and luxurious beds. He abstains from accepting gold and silver. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting male and female slaves. He abstains from accepting goats and sheep. He abstains from accepting chickens He abstains from receiving pigs and fowls. He abstains from receiving elephants, cattle, horses, and mares. He abstains from receiving fields and lands. He abstains from engaging in messages and errands. He abstains from buying and selling. He abstains from cheating with scales, weights, and measures. He abstains from bribery, deception, fraud, and crookedness. He abstains from cutting, killing, binding, robbery, plunder, and violence. He is content with robes to protect his body, and almsfood to protect his stomach. Wherever he goes, he goes carrying only these. Just as a bird, a winged creature, wherever it flies, flies with only its burden of wings; even so, a monk is content with robes to protect his body, and almsfood to protect his stomach. Wherever he goes, he goes carrying only these. Endowed with this noble aggregate of virtue, he experiences an inner blameless happiness. Seeing a form with the eye, he is not a perceiver of its general appearance, nor of its specific features. For if he were to dwell with the eye-faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in upon him. He practices for its restraint; he guards the eye-faculty; he undertakes the restraint of the eye-faculty. Hearing a sound with the ear… smelling an odor with the nose… tasting a flavor with the tongue… touching a tangible with the body… cognizing a mental object with the mind, he is not a perceiver of its general appearance, nor of its specific features. For if he were to dwell with the mind-faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in upon him. He practices for its restraint; he guards the mind-faculty; he undertakes the restraint of the mind-faculty. Endowed with this noble restraint of the faculties, he experiences an inner unmolested happiness. He acts with clear comprehension when going forward and returning, he acts with clear comprehension when looking ahead and looking around, he acts with clear comprehension when bending and stretching, he acts with clear comprehension when wearing his outer robe He is mindful in wearing robes, he is mindful in eating, drinking, chewing, tasting, he is mindful in urinating and defecating, he is mindful in walking, standing, sitting, sleeping, waking, speaking, and remaining silent. Endowed with this noble aggregate of virtue, (endowed with this noble contentment,) endowed with this noble restraint of the senses, endowed with this noble mindfulness and clear comprehension, he resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle thicket, an open space, a heap of straw. After his meal, having returned from his alms round, he sits down, cross-legged, holding his body erect, and establishing mindfulness in front of him. He abandons covetousness for the world, he dwells with a mind free from covetousness, he purifies his mind from covetousness. He abandons ill will and hatred, he dwells with a mind free from ill will, compassionate for all living beings, he purifies his mind from ill will and hatred. He abandons sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful, clearly comprehending, he purifies his mind from sloth and torpor. He abandons restlessness and remorse, he dwells unagitated, with his mind inwardly peaceful, he purifies his mind from restlessness and remorse. He abandons doubt, he dwells having overcome doubt, without perplexity regarding wholesome states, he purifies his mind from doubt. Having abandoned these five hindrances, the defilements of the mind that weaken wisdom, quite secluded from sensual pleasures… …he enters and dwells in the fourth jhāna. With his mind thus concentrated, purified, clarified, unblemished, devoid of defilement, pliable, workable, steady, immovable, he directs it to the knowledge of recollecting past lives… …to the knowledge of the passing away and reappearance of beings… (with his mind thus concentrated, purified, clarified, unblemished, devo purified of defilements, pliant and workable, attained to imperturbability) he directs his mind to the knowledge of the destruction of the taints. He understands, as it actually is: ‘This is suffering.’ He understands, as it actually is: ‘This is the origin of suffering.’ He understands, as it actually is: ‘This is the cessation of suffering.’ He understands, as it actually is: ‘This is the path leading to the cessation of suffering.’ He understands, as it actually is: ‘These are the taints.’ He understands, as it actually is: ‘This is the origin of the taints.’ He understands, as it actually is: ‘This is the cessation of the taints.’ He understands, as it actually is: ‘This is the path leading to the cessation of the taints.’ When he knows and sees thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of existence, his mind is liberated from the taint of ignorance. With liberation comes the knowledge: ‘Liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being.’ Thus, bhikkhus, this person is not devoted to self-mortification, nor to the practice of self-affliction, nor to the affliction of others, nor to the practice of afflicting others. Being neither self-afflicting nor other-afflicting, he is, in this very life, cooled, extinguished, become cool, experiencing happiness, dwelling with a mind that has become divine. These, bhikkhus, are the four types of persons existing, found in the world.” The Eighth. 9. Craving Sutta 199. The Blessed One said this: “Bhikkhus, I will teach you craving, the net, the river, the widespread, the clinging, by which this world is devastated, enveloped, become like a tangled skein of thread, become like a bird’s nest, become like muñja grass and pabbaja grass, and does not pass beyond the lower realms, the bad destinations, the downfall, saṃsāra. Listen to it, pay careful attention; I will speak.” “Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this: “And what, bhikkhus, is that craving, the net, the river, the widespread, the clinging, by which this world is devastated, enveloped, become like a tangled skein of thread, Born as a sugar-cane shoot, become a muñja grass sprout, does one not transcend the lower realms, misery, ruin, cyclic existence? These eighteen, monks, are ways of craving based on the internal; eighteen ways of craving based on the external. Which are the eighteen ways of craving based on the internal? Monks, when there is "I am," there is "I am thus," there is "I am so," there is "I am otherwise," there is "I am not," there is "I am existent," there is "I will be," there is "I will be thus," there is "I will be so," there is "I will be otherwise," there is "I might also be," there is "I might also be thus," there is "I might also be so," there is "I might also be otherwise," there is "I shall be," there is "I shall be thus," there is "I shall be so," there is "I shall be otherwise." These are the eighteen ways of craving based on the internal. Which are the eighteen ways of craving based on the external? Monks, when there is "By this, I am," there is "By this, I am thus," there is "By this, I am so," there is "By this, I am otherwise," there is "By this, I am not," there is "By this, I am existent," there is "By this, I will be," there is "By this, I will be thus," there is "By this, I will be so," there is "By this, I will be otherwise," there is "By this, I might also be," there is "By this, I might also be thus," there is "By this, I might also be so," there is "By this, I might also be otherwise," there is "By this, I shall be," there is "By this, I shall be thus," there is "By this, I shall be so," there is "By this, I shall be otherwise." These are the eighteen ways of craving based on the external. Thus, eighteen ways of craving based on the internal, eighteen ways of craving based on the external. These are called, monks, thirty-six ways of craving. Thus, so. Thirty-six movements of craving concerning past formless things. Thirty-six movements of craving concerning future formless things. Thirty-six movements of craving concerning present formless things. Thus, one hundred and eight movements of craving come to be. "This, monks, is that craving, a net, a river, spread out, a sticky creeper. By which this world is confused, enveloped, like a tangled ball of thread, like a tangled skein of thread, like muñja grass and pabbaja reeds. It does not transcend the lower realms, bad destinations, ruin, the cycle of rebirth." The Ninth. 10. The Discourse on Affection "Monks, these four affections arise. Which four?