English
Perhaps it's the renunciant's doing.’ This, monks, is the eighth drawback of entering the royal inner palace. Furthermore, monks, the king, having dispatched the army at the proper time, makes it return from the middle of the road. To those that displeasure arises in them thus: 'The king is indeed associated with the recluse. Perhaps this is the recluse's doing.' This, bhikkhus, is the ninth danger in entering the royal inner palace. "Furthermore, bhikkhus, the royal inner palace is full of the trampling of elephants, the trampling of horses, the trampling of chariots, and alluring sights, sounds, smells, tastes, and tactile objects, which are not suitable for a recluse. This, bhikkhus, is the tenth danger in entering the royal inner palace. These, bhikkhus, are the ten dangers in entering the royal inner palace." The Fifth. 6. The Sakkasutta 46. At one time the Blessed One was dwelling among the Sakyas in Kapilavatthu, at the Nigrodha Park. Then a number of Sakyan lay followers, on that Uposatha day, approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. To the Sakyan lay followers sitting to one side, the Blessed One said this: "Do you, Sakyas, observe the Uposatha endowed with eight factors?" "Sometimes, Venerable Sir, we observe the Uposatha endowed with eight factors, sometimes we do not observe it." "For you, Sakyas, that is a loss, that is ill-gained, that you, in such a life full of sorrow and fear, a life full of the fear of death, sometimes observe the Uposatha endowed with eight factors, sometimes do not observe it. "What do you think, Sakyas? Here, if a man, by any occupation, without incurring demerit, were to earn half a kahāpaṇa a day. Would it be right to say that he is a skilled man, endowed with energy?" "Yes, Venerable Sir." "What do you think, Sakyas? Here, if a man, by any occupation, without incurring demerit, were to earn a kahāpaṇa a day. Would it be right to say that he is a skilled man, endowed with energy?" "Yes, Venerable Sir." "What do you think, Sakyas? Here, if a man, by any occupation, without incurring demerit, were to earn two kahāpaṇas a day... were to earn three kahāpaṇas... were to earn four kahāpaṇas... he might earn… he might earn five kahāpaṇas… he might earn six kahāpaṇas… he might earn seven kahāpaṇas… he might earn eight kahāpaṇas… he might earn nine kahāpaṇas… he might earn ten kahāpaṇas… he might earn twenty kahāpaṇas… he might earn thirty kahāpaṇas… he might earn forty kahāpaṇas… he might earn fifty kahāpaṇas… he might earn a hundred kahāpaṇas. Is it fitting to say, ‘He is a skilled person, endowed with energy’?” “Yes, venerable sir.” “What do you think, Sakkas? Could that person, earning a hundred kahāpaṇas, a thousand kahāpaṇas each day, and depositing what he earns, living for a hundred years, with a lifespan of a hundred years, acquire a great mass of wealth?” “Yes, venerable sir.” “What do you think, Sakkas? Could that person, for the sake of wealth, because of wealth, on account of wealth, experience unalloyed happiness for one night, or one day, or half a night, or half a day?” “No, venerable sir.” “For what reason?” “Because, venerable sir, sensual pleasures are impermanent, empty, false, of a deceptive nature.” “Here, Sakkas, my disciple, living for ten years, diligent, ardent, resolute, practicing as I have instructed, might experience unalloyed happiness for a hundred years, or a hundred centuries, or a hundred millennia. And he would be a Once-returner, or a Non-returner, or an assured Stream-enterer. Let ten years stand aside, Sakkas. Here, my disciple, living for nine years… eight years… seven years… six years… five years… four years… three years… two years… one year, diligent, ardent, resolute, practicing as I have instructed, might experience unalloyed happiness for a hundred years, or a hundred centuries, or a hundred millennia. And he would be a Once-returner, or a Non-returner, or an assured Stream-enterer. Let one year stand aside, Sakkas. A year. Here, my disciple, for ten months, diligent, ardent, resolute, living, practicing as I have instructed, would dwell, experiencing unalloyed happiness for even a hundred years, for even a hundred hundreds of years, for even a hundred thousands of years. And he would be either a Once-returner, or a Non-returner, or an assured Stream-enterer. Let them remain, O Sakka, the ten months. Here, my disciple, for nine months... eight months... seven months... six months... five months... four months... three months... two months... one month... half a month, diligent, ardent, resolute, living, practicing as I have instructed, would dwell, experiencing unalloyed happiness for even a hundred years, for even a hundred hundreds of years, for even a hundred thousands of years. And he would be either a Once-returner, or a Non-returner, or an assured Stream-enterer. Let it remain, O Sakka, the half month. Here, my disciple, for ten days and nights, diligent, ardent, resolute, living, practicing as I have instructed, would dwell, experiencing unalloyed happiness for even a hundred years, for even a hundred hundreds of years, for even a hundred thousands of years. And he would be either a Once-returner, or a Non-returner, or an assured Stream-enterer. Let them remain, O Sakka, the ten days and nights. Here, my disciple, for nine days and nights... eight days and nights... seven days and nights... six days and nights... five days and nights... four days and nights... three days and nights... two days and nights... one day and night, diligent, ardent, resolute, living, practicing as I have instructed, would dwell, experiencing unalloyed happiness for even a hundred years, for even a hundred hundreds of years, for even a hundred thousands of years. And he would be either a Once-returner, or a Non-returner, or an assured Stream-enterer. For them, O Sakka, it is a loss, for them it is ill-gained, who among you, in such a life fearful of sorrow, in a life fearful of death, sometimes observe the Uposatha endowed with eight factors, sometimes do not observe it. "This Indeed, venerable sir, we from today onwards will observe the Uposatha endowed with eight factors. The Sixth. 7. The Discourse to Mahāli At one time the Blessed One was dwelling in Vesālī, in the Great Wood, in the Gabled Hall. Then Mahāli the Licchavi approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Mahāli the Licchavi said to the Blessed One: “What, venerable sir, is the cause, what is the reason for the performance of unwholesome kamma, for the arising of unwholesome kamma?” “Greed, Mahāli, is the cause, Greed is the reason for the performance of unwholesome kamma, for the arising of unwholesome kamma. Hatred, Mahāli, is the cause, Hatred is the reason for the performance of unwholesome kamma, for the arising of unwholesome kamma. Delusion, Mahāli, is the cause, Delusion is the reason for the performance of unwholesome kamma, for the arising of unwholesome kamma. Unwise attention, Mahāli, is the cause, Unwise attention is the reason for the performance of unwholesome kamma, for the arising of unwholesome kamma. Wrongly directed mind, Mahāli, is the cause, Wrongly directed mind is the reason for the performance of unwholesome kamma, for the arising of unwholesome kamma. This, Mahāli, is the cause, This is the reason for the performance of unwholesome kamma, for the arising of unwholesome kamma.” “But what, venerable sir, is the cause, what is the reason for the performance of wholesome kamma, for the arising of wholesome kamma?” “Non-greed, Mahāli, is the cause, Non-greed is the reason for the performance of wholesome kamma, for the arising of wholesome kamma. Non-hatred, Mahāli, is the cause, Non-hatred is the reason for the performance of wholesome kamma, for the arising of wholesome kamma. Non-delusion, Mahāli, is the cause, Non-delusion is the reason for the performance of wholesome kamma, for the arising of wholesome kamma. Wise attention, Mahāli, is the cause, Wise attention is the reason for the performance of wholesome kamma, for the arising of wholesome kamma. Rightly directed k Oh, Mahāli, mind is the cause, a rightly directed mind is the condition for the doing of good deeds, for the carrying out of good deeds. This, Mahāli, is the cause, this is the condition for the doing of good deeds, for the carrying out of good deeds. If these ten things, Mahāli, did not exist in the world, then here would not be known unrighteous conduct, uneven conduct, or righteous conduct, even conduct. But because, Mahāli, these ten things exist in the world, therefore it is known unrighteous conduct, uneven conduct, or righteous conduct, even conduct. The Seventh. 8. The Discourse on the Frequent Reflections of a Monk. 48. "These ten things, monks, should be frequently reflected upon by one who has gone forth. Which ten? ‘I have entered a different state,’ this should be frequently reflected upon by one who has gone forth; ‘My life is dependent on others,’ this should be frequently reflected upon by one who has gone forth; ‘My deportment should be different,’ this should be frequently reflected upon by one who has gone forth; ‘Does my mind blame me regarding my morality?’ this should be frequently reflected upon by one who has gone forth; ‘Do my wise fellow monks, after examining, not blame me regarding my morality?’ this should be frequently reflected upon by one who has gone forth; ‘Separation and severance from all that is dear and pleasing to me,’ this should be frequently reflected upon by one who has gone forth; ‘I am the owner of my kamma, heir to my kamma, born of my kamma, related to my kamma, supported by my kamma. Whatever kamma I shall do, good or bad, of that I shall be the heir,’ this should be frequently reflected upon by one who has gone forth; ‘How do my days and nights pass?’