English
This meaning too was spoken by the Blessed One, thus have I heard. The Fourth. 5. The Sutta on the Fetter of Craving 15. This was spoken by the Blessed One, spoken by the Arahant, thus have I heard – "Monks, I do not see any other single fetter by which By which fetter bound, beings for a long time wander and transmigrate, just as this, monks, is the fetter of craving. Indeed, monks, by the fetter of craving bound, beings for a long time wander and transmigrate. This meaning the Blessed One spoke. Therein this is said: A person with craving as companion, wandering for a long time; This state and other states, does not transcend transmigration. Knowing this danger, craving as the origin of suffering; Without craving, without clinging, mindful, a monk should wander. This meaning too was spoken by the Blessed One, thus have I heard. The Fifth. 6. The First Discourse on the Learner 16. This was spoken by the Blessed One, spoken by the Arahant, thus have I heard: Monks, for a learner monk, whose mind has not attained, who is dwelling aspiring for the unexcelled security from bondage, considering an internal factor, I do not see any other single factor that is so greatly helpful as this, monks, namely, wise attention. Monks, a monk attending wisely abandons unwholesome things, develops wholesome things. This meaning the Blessed One spoke. Therein this is said: Wise attention, is the quality of a learner monk; There is no other so helpful, for the attainment of the highest goal; A monk striving wisely, will attain the destruction of suffering. This meaning too was spoken by the Blessed One, thus have I heard. The Sixth. 7. The Second Discourse on the Learner 17. This was spoken by the Blessed One, spoken by the Arahant, thus have I heard: Monks, for a learner monk, whose mind has not attained, who is dwelling aspiring for the unexcelled security from bondage, considering an external factor, I do not see any other single factor that is so greatly helpful as this, monks, namely, good friendship. Monks, a monk with good friends abandons unwholesome things, wholesome develops it." This meaning the Blessed One spoke. In that, this is said: "The monk who has good friends, respectful and reverent; doing the words of his friends, fully aware and mindful; will gradually attain the destruction of all fetters." This meaning too was spoken by the Blessed One, thus have I heard. The Seventh. 8. The Discourse on Schism in the Sangha 18. This was spoken by the Blessed One, spoken by the Arahant, thus have I heard: "One thing, monks, arising in the world, arises for the harm of many, for the unhappiness of many, for the non-welfare, harm, and suffering of many people, of devas and humans. What is that one thing? Schism in the Sangha. For when the Sangha, monks, is split, there are quarrels among themselves, and mutual abuse, and mutual ostracism, and mutual abandonment. There, those who are not yet confident do not become confident, and some of those who are confident change their minds." This meaning the Blessed One spoke. In that, this is said: "Headed for the lower realms, for hell, a kalpa-dweller is the schismatic; delighting in factions, standing on unrighteousness, he falls away from security from bondage; having split the united Sangha, for a kalpa he burns in hell." This meaning too was spoken by the Blessed One, thus have I heard. The Eighth. 9. The Discourse on the Harmony of the Sangha 19. This was spoken by the Blessed One, spoken by the Arahant, thus have I heard: "One thing, monks, arising in the world, arises for the welfare of many, for the happiness of many, for the good, welfare, and happiness of many people, of devas and humans. What is that one thing? Harmony of the Sangha. For when the Sangha, monks, is harmonious, there are no quarrels among themselves, and no mutual abuse, and no mutual ostracism, and no mutual abandonment. There, those who are not yet confident become confident... they delight, and the devoted become more numerous.” This meaning the Blessed One declared. Therein this is said: “Happy is the Sangha’s harmony, And the support of those in harmony; One who delights in harmony, righteous, Does not fall from security from bondage; Having made the Sangha harmonious, He rejoices in heaven for an eon.” This meaning too was declared by the Blessed One, thus have I heard. The Ninth. 10. Discourse on the Corrupted Mind 20. This was declared by the Blessed One, declared by the Arahant, thus have I heard: “Here, bhikkhus, I discern with my mind, having encompassed the mind of a certain individual with a corrupted mind, thus: ‘If this individual were to die at this moment, he would be cast into hell just as he was brought there.’ For what reason? Because his mind, bhikkhus, is corrupted. Due to the corruption of mind, bhikkhus, some beings here, at the breaking up of the body, after death, are reborn in a state of deprivation, a bad destination, a lower realm, hell.” This meaning the Blessed One declared. Therein this is said: “Having known a certain individual Here with a corrupted mind, The Buddha declared this meaning In the presence of the bhikkhus. “If this individual Were to die at this moment, He would be reborn in hell, For his mind is corrupted. “Just as one is brought and cast down, Even so is such a one; For due to corruption of mind, Beings go to a bad destination.” This meaning too was declared by the Blessed One, thus have I heard. The Tenth. The Second Chapter is finished. Its summary: Delusion, anger, then disparagement, Knowledge, craving, two on trainees; Division, harmony, individual, Thus is called the second chapter. 3. The Third Chapter 1. Discourse on the Serene Mind 21. This was declared by the Blessed One, declared by the Arahant, thus have I heard: “Here, bhikkhus, I discern with my mind, having encompassed the mind of a certain individual with a serene mind, thus: I understand by comprehending the mind – ‘If this person at this time were to die, he would be placed in heaven as if carried there.’ For what reason? His mind, monks, is serene. Indeed, monks, because of the serenity of mind, some beings here, with the breaking up of the body, after death, are reborn in a good destination, a heavenly world. This meaning the Blessed One declared. And there it is said thus – ‘‘Knowing the serene mind of a certain person here; This meaning was explained by the Buddha in the presence of monks. ‘‘If this person at this time were to make an end of life; He would be reborn in a good destination, for his mind is serene. ‘‘Just as one would carry and place, even so, such a one; Indeed, because of the serenity of mind, beings go to a good destination.’’ This meaning too was declared by the Blessed One, so I heard. The First. 2. The Discourse on Loving-kindness 22. This was declared by the Blessed One, declared by the Arahant, so I heard – ‘‘Monks, do not fear meritorious deeds. This, monks, is a designation for happiness, for what is desired, charming, dear, and pleasing, namely, meritorious deeds. Indeed, monks, I know well the desired, charming, dear, and pleasing result of meritorious deeds done for a long time, which I have experienced. Having cultivated the mind of loving-kindness for seven years, for seven cycles of world-contraction and expansion, I did not return to this world again. Indeed, monks, when the world contracted, I became one who went to the Ābhassara realm; when the world expanded, I was reborn in an empty Brahma-palace. ‘‘There, indeed, monks, I was a Brahma, a Great Brahma, the Vanquisher, the Unvanquished, the All-seeing, the Wielder of Power. Indeed, monks, thirty-six times I was Sakka, the lord of devas; many hundreds of times I was a king, a Wheel-turning Monarch, righteous, a king of righteousness, ruling over the four quarters, victorious, having attained stability in the countryside, endowed with the seven treasures. What then of a regional kingship! ‘‘To me, monks, this thought occurred – ‘What indeed is this of mine, k the fruit of what mother, the result of what action, that I am now so mighty, so powerful?’ To me, monks, this occurred: ‘This is the fruit of three actions for me, the result of three actions, that I am now so mighty, so powerful, namely: of giving, of taming, of restraint.’” This meaning the Blessed One spoke. Therein this is said: “One should train in merit alone, that which is future-leading, productive of happiness; And cultivate giving, and even conduct, and a mind of loving-kindness. Having cultivated these qualities, these three sources of happiness; The wise one is reborn into a world of non-affliction, of happiness.” This meaning too was spoken by the Blessed One, thus have I heard. The Second. 3. Discourse on Both Benefits 23. This was spoken by the Blessed One, spoken by the Arahant, thus have I heard: “One quality, monks, when cultivated and made much of, stands encompassing both benefits— the benefit in this present life and the benefit in the life to come. What is that one quality? Diligence in wholesome qualities. This, monks, is that one quality, when cultivated and made much of, stands encompassing both benefits— the benefit in this present life and the benefit in the life to come.” This meaning the Blessed One spoke. Therein this is said: “The wise praise diligence in meritorious actions; The diligent wise one gains both benefits. The benefit in this present life, and the benefit in the life to come; By understanding these benefits, the steadfast one is called wise.” This meaning too was spoken by the Blessed One, thus have I heard. The Third. 4. Discourse on the Heap of Bones 24. This was spoken by the Blessed One, spoken by the Arahant, thus have I heard: “For one individual, monks, wandering and transmigrating for an eon, there would be such a great skeleton, a heap of bones, a pile of bones, as this Vepulla mountain; if it were collected,