English
This is the Sutta on the Share of Latent Tendencies. 96. “Here, bhikkhus, I discern with my mind, having encompassed the mind of a certain individual who has a serene mind, ‘(As this person behaves, and the path he has entered upon, and the way he has ascended) if this person were to die at this moment, he would be deposited in heaven just as he was brought there.’ For what reason? Because his mind, bhikkhus, is serene. It is due to the serenity of mind that some beings, with the breaking up of the body, after death, are reborn in a good destination, in the heavenly world.” The Blessed One spoke this meaning, and there it is said: “Knowing a certain individual here, with a serene mind; This meaning And the Buddha declared, in the presence of the bhikkhus: "If at this time, a person should make an end; He would be reborn in heaven, for his mind was gladdened. Indeed, because of mental clarity, beings go to a good destination; Just as one would lay down what was brought, so too such a one; When the body breaks up, the wise one, is reborn in heaven." "This meaning too was spoken by the Blessed One, thus have I heard." This is a discourse related to wholesome tendencies. "You stand, O woman, having boarded a golden-covered boat; You plunge into a lotus pond, you pluck a lotus with your hand. By what is your complexion like that, your power and your radiance? And all the enjoyments you desire, arise for you. O deity, tell us, being asked, of what kamma is this the fruit?" That deity, delighted, being asked by the king of devas, Being asked the question, declared to Sakka, thus have I heard: "I was on a journey, and saw a delightful stupa. There I gladdened my mind, for Kassapa, the renowned one; I worshipped with 'paddhā' flowers, delighted in him; The fruit and result of kamma, such do those who have done merit obtain." This is a discourse related to wholesome tendencies. "Talk on giving, talk on virtue, talk on heaven, talk on merit, talk on the result of merit." This is a discourse related to wholesome tendencies. "Moreover, even in dust-stupas made in dedication to the Ten-Powered Ones, having made offerings there, people rejoice in the heavens." This is a discourse related to wholesome tendencies. 97. "With bodies like devaputtas, all of beautiful form. Having moistened dust with water, one should raise a stupa for Kassapa. This, O well-gone ones, is the stupa of the Sugata, the great sage, the holder of the ten powers of Dhamma; In which these devas and humans, delighted, making offerings, are released from old age and death." This is a discourse related to wholesome tendencies. "Truly, that was noble, when I, at the stupa of the great sage; Offered four lotuses, and a garland." Today, thirty aeons ago, I do not know a bad destination; I do not go to a state of woe, having worshipped the stupa of the Teacher. This is a discourse related to the residue of karma. Of him who possesses the thirty-two marks, of the Victorious Conqueror, the Lord of the world; A hundred thousand aeons ago, joyfully, he worshipped the stupa. The merit I produced, by that merit, divine good fortune; And kingdoms were made, not coming to a state of woe. The eye of the tamer of the untamed, thus established in the teaching; All that mind of mine, obtained in the liberated mind, from being free of defilements. This is a discourse related to the residue of karma. 98. Indeed, just a leaf-plate of wild rice, I gave as an offering to a Paccekabuddha. To one with a liberated mind, flawless, without defilements, dwelling peacefully, with an unattached mind. And in him, I placed the supreme Dhamma, and in that Dhamma, I set my mind; May I have association with such dwellers, and may I never be attached to existence. As a result of that very karma, I, was born a thousand times among the Kurus; Among long-lived beings, free from possessiveness, progressing excellently, not declining. As a result of that very karma, I, was born a thousand times among the gods; Adorned with various garlands, ornaments, and perfumes, having attained a distinguished body, glorious. As a result of that very karma, I, with a liberated mind, flawless, without defilements; With these, my last body-bearers, there was association, with those, with those. This the Victorious Tathāgata directly declared, whatever a virtuous one desires, it prospers; Just as it was conceived in my mind, so has this final existence prospered. This is a discourse related to the residue of karma. In the thirty-first aeon, the Stainless Victor, the All-seeing Blessed One, Sikhī; His brother, King Sikhaṇḍī, was deeply devoted to the Buddha and the Dhamma. When the Leader of the world had attained Parinibbāna, he made a vast, great stupa; A gāvuta all around for the Great Seer, the God of gods... of that supreme man. There, a man was bringing an offering, holding a jasmine flower, delighted; One flower fell from him by the wind, I took it and gave it to him. He, with a mind full of faith, said to me, "I give this flower to you;" I took it and placed it [on the shrine], again and again remembering the Buddha. Today, thirty aeons since then, I know no suffering; Nor do I go to a woeful state, this is the fruit of stupa worship. This is the discourse on the share of latent impressions. A city named Kapila, well-divided with great roads; Crowded and prosperous, belonging to King Brahmadatta. I sold sour gruel there, in the best city of the Pañcālas; I saw the Fully Awakened One, the glorious one, standing above. Delighted, having cleared my mind, I invited the supreme man; Ariṭṭha, with the regular meal, which was available in my house. Then, the full moon of Kattika, the full moon day arrived; Taking a new pair of cloths, I offered them to Ariṭṭha. Knowing my mind was clear, the supreme man accepted; The compassionate, merciful sage, the destroyer of craving. Having done that deed, the good deed praised by the Buddha; Among gods and humans, having wandered, I passed away from there. In the city of Bārāṇasī, the only son of a rich man; I was born into a wealthy family, dearer than life itself. Then, having reached maturity, urged by a divine being; Descending from the palace, I approached the Fully Awakened One. He taught me the Dhamma, Gotama, out of compassion; Suffering, the origin of suffering, and the overcoming of suffering. The Noble Eightfold Path, leading to the cessation of suffering; The Four Noble Truths, the sage taught the Dhamma. Having heard his words, I dwelt, delighting in the teaching; I penetrated tranquility, day and night, tirelessly. Internally and externally, whatever defilements I had; All were utterly cut off, and do not arise again. The end has been reached. suffering, this is the last body; The cycle of birth and death, now there is no more renewed existence. This is a discourse conducive to the ending of defilements. 99. What then is a discourse conducive to penetration? “Up, down, everywhere released, not seeing 'I am this'; Thus released, he crossed the flood, never crossed before, for no more becoming.” This is a discourse conducive to penetration. “For one endowed with virtue, Ānanda, there is no need to intend: ‘May freedom from remorse arise in me.’ It is natural, Ānanda, that freedom from remorse arises in one endowed with virtue. For one free from remorse, Ānanda, there is no need to intend: ‘May joy arise in me.’ It is natural, Ānanda, that joy arises in one free from remorse. For one joyful, Ānanda, there is no need to intend: ‘May rapture arise in me.’ It is natural, Ānanda, that rapture arises in one joyful. For one with rapture, Ānanda, there is no need to intend: ‘May my body be tranquil.’ It is natural, Ānanda, that the body of one with rapture is tranquil. For one with a tranquil body, Ānanda, there is no need to intend: ‘May I experience happiness.’ It is natural, Ānanda, that one with a tranquil body experiences happiness. For one happy, Ānanda, there is no need to intend: ‘May concentration arise in me.’ It is natural, Ānanda, that concentration arises in one happy. For one concentrated, Ānanda, there is no need to intend: ‘May I know and see things as they really are.’ It is natural, Ānanda, that one concentrated knows and sees things as they really are. For one who knows and sees things as they really are, Ānanda, there is no need to intend: ‘May disenchantment arise in me.’ It is natural, Ānanda, that one who knows and sees things as they really are becomes disenchanted. For one disenchanted, Ānanda, there is no need to intend: ‘May dispassion arise in me.’ It is natural, Ānanda, that one disenchanted becomes dispassionate. For one dispassionate, Ānanda, there is no need to intend: ‘May liberation arise in me.’ It is natural... This is the way, Ānanda, that one, dispassionately, is liberated. By one who is liberated, Ānanda, no intention should be made, 'How might the knowledge and vision of my liberation arise?' This is the nature of things, Ānanda, that for one who is liberated, the knowledge and vision of liberation arises. This is a discourse leading to penetration. When indeed phenomena become manifest, to the ardent, meditating brahmin. Then all his doubts vanish, when he discerns phenomena with their cause. This is a discourse leading to penetration. When indeed phenomena become manifest, to the ardent, meditating brahmin; Then all his doubts vanish, when he knows the destruction of conditions. This is a discourse leading to penetration. Why do you get angry? Do not get angry! Non-anger, Tissa, is better for you; For the subduing of anger, conceit, and denigration, Tissa, the holy life is lived. This is a discourse leading to penetration. When shall I see Nanda, the forest-dweller, wearing rag-robes; living on alms from unknown sources, without longing for sensual pleasures? This is a discourse leading to penetration. What, having cut, does one sleep happily?