English
Monks, these three are bad conduct. This is action. Therein, which is result? Sixty thousand years, as such, ripened. “Monks, I have seen hells named the six sense-spheres. Monks, I have seen heavens named the six sense-spheres.” This is result. Therein, which is action and result? Just as rust arises from iron, having arisen from that, it eats away that very (iron); Thus for one who is excessively impure, one's own actions lead to a bad destination. “Just as rust arises from iron, up to one's own actions”—this is action. “Lead to a bad destination”—this is result. Right practice towards four: towards mother, towards father, towards the Tathagata, towards the disciples of the Tathagata—this is action. That which is reborn among devas—this is result. This is action and its result. 25. Therein, what is the expounded discourse? A chariot with a dark-blue pole, and a white cover, moves with one axle; See it coming, free from trouble, its stream cut, unbound; Whatever mind there is for ascetics, Householder Citta, it is seen. Thus, the meaning is expounded by this verse. There are eleven terms in the simile of the cowherd. Thus, monks, a bhikkhu is one who knows form. And he is honored with extra offerings. These eleven terms, as spoken, have their meaning expounded. Therein, what is the unexpounded meaning? Happy is seclusion for the contented, for one who has heard the Dhamma, who sees; Non-harming is happiness in the world, restraint among living beings. Happy is dispassion in the world, the overcoming of desires; The removal of the conceit 'I am', this indeed is supreme happiness. This is unexpounded. The eight thoughts of a great man. This is unexpounded. Therein, what is both expounded and unexpounded? With clear eyes, with a pleasant face, tall, straight, majestic; In the midst of the assembly of ascetics, you shine like the sun. "With clear eyes" up to "you shine like the sun" is expounded. "With clear eyes," which Bhagavan, and how is there clear-eyedness, how is there a pleasant face, how is there a tall body, how is there straightness, how is there majesty, how does he shine? This is unexpounded. The explanation of the simile of a lump of foam: just as a lump of foam, so is form; just as a bubble, so is feeling; illusion, consciousness; the five aggregates are expounded with five similes. For what reason is form like a lump of foam, and all that is cognizable by the eye, or by the four sense-bases? How is feeling like a bubble? And what is that feeling—pleasant, painful, neither-painful-nor-pleasant? Thus, this is unexpounded. Thus, both expounded and unexpounded. 26. Therein, what is knowledge? Wisdom indeed is supreme in the world, that which leads to penetration; By which one rightly understands the destruction of birth and death. These three are faculties: the faculty of knowing the unknown, the faculty of knowing, the faculty of one who knows. This is knowledge. Among these, what is to be known? Attached to desires, attached to the bond of desires, not seeing danger in the fetter; Never will those attached to the bond of fetters cross the vast, great flood. Endowed with four factors, they arise among the devas upon the breaking up of the body. The Kāpiya Sutta in the Udāna, which inspires confidence in the unerring – this is to be known. Among these, what is both knowledge and to be known? When one sees with wisdom: "All phenomena are not-self," then one becomes disenchanted with suffering. This is the path to purity. "When one sees" is knowledge. That which establishes all phenomena as not-self – this is to be known. The Four Noble Truths. Among these, three are to be known: the path truth, the aggregate of virtue, and the aggregate of wisdom. This is both knowledge and to be known. Among these, what is vision? This is the path, there is no other, for the purification of vision. Indeed, you should practice this. This is the bewilderment of Māra. An noble disciple, endowed with four factors, would declare about himself: "Hell is destroyed for me, I am a stream-enterer, not subject to falling into lower states, certain, bound for full enlightenment." This is vision. Among these, what is development? Whose faculties are well-developed, inwardly and outwardly, in all the world; That person, whose mind is attached to form-perception, does not know, being utterly deluded. Four Dhamma-footings: non-covetousness, non-ill-will, right mindfulness, right concentration. This is development. Among these, what is both vision and development? By speech, by mind, and by action, not being in conflict, having rightly understood the Dhamma; Aspiring to the state of Nibbāna, he should rightly wander in the world. What phenomena should be attended to by one wishing to realize the fruit of stream-entry? The Blessed One said: the five aggregates of clinging. This is both vision and development. Now what are the things of ripening nature? Whatever a person does, and so on. These three, monks, are good conduct. These are the things of ripening nature. Now what are the things of non-ripening nature? Form, feeling, perception, Consciousness, and also volition; "This is not I, this is not my self," Seeing thus, one becomes dispassionate. These five, monks, are aggregates – These are the things of non-ripening nature. Now what is neither ripening nor of ripening nature? "Those who practice thus, This path taught by the Buddha; They will make an end to suffering, Doers of the Teacher's instruction." Thus, both right practice and cessation, Both of these are neither ripening nor of ripening nature. Monks, I will teach you the holy life, And the fruits of the holy life. The holy life is the Noble Eightfold Path. The fruits of the holy life are stream-entry fruit up to arahantship. 29. Now what is one's own word? Not doing any evil, Accumulating skillfulness; Purifying one's own mind, This is the teaching of the Buddhas. These three, monks, are the doors to liberation. This is one's own word. Now what is another's word? There is no love like a son's, There is no wealth like cattle; There is no light like the sun's, Rivers flow to the ocean. For this reason, friend Kosiya, By a well-spoken word, victory in battle, Even Sakka, king of devas, monks, Enjoys his own fruit, and so on, should be elaborated. This is another's word. Now what is one's own word and another's word? "What has been attained and what is to be attained, Both of these are defiled by dust; For those who speak thus, there is no fault in sensual pleasures." This is another's word. And for those who, not approaching both these extremes, For them, the cycle has no designation. This is one's own word. "The one with sons rejoices in sons, The one with cattle rejoices in cattle; Indeed, attachments are a man's joy, He who is without attachments does not rejoice." – another's word. Grieves for a son He with sons, with cattle, grieves for his cattle, just so. Attachments indeed are a man's sorrow. He who is without attachments does not sorrow. — This is his own saying. This is his own saying and others' saying. 30. What then is the foundation of beings? Whatever beings have been, or will be, All will go, abandoning the body. Knowing this, the skilled one, Standing firm in the Dhamma, Should lead the holy life. These three, monks, are the teachers: The Tathāgata, the Arahant, the trainee on the path. This is the foundation of beings. What then is the foundation of Dhamma? Whatever sensual pleasure there is in the world, And whatever heavenly pleasure; These are not worth a sixteenth part Of the pleasure of the destruction of craving. These seven, monks, are the factors of awakening. This is the foundation of Dhamma. What then is both the foundation of beings and the foundation of Dhamma? The truth is hard to see all around, Penetration is hard to see by fools. For one who knows and sees, there is no delight, I say. "The truth is hard to see all around, Penetration is hard to see by fools" — This is the foundation of Dhamma. "For one who knows and sees, there is no delight" — This is the foundation of beings. The simile of the log: The near shore and the far shore of the Ganges, Or on land, Neither rising up, Nor sinking in the middle, Nor seized by humans, Nor seized by non-humans, Nor rotting within. — This is the foundation of Dhamma. "Thus, a monk will be inclined towards Nibbāna, Directed towards Nibbāna" — This is the foundation of beings. This is both the foundation of beings and the foundation of Dhamma. What then is praise? Of paths, the Eightfold is the best. Of truths, the four statements. Dispassion is the best of states. Of two-footed beings, the one with vision. These three, monks, are the foremost: The Buddha among beings, Dispassion among states, The Saṅgha among groups. This is praise. 31. What then is permitted? Restraint by body is good, Restraint by speech is good. Restraint by mind is good, Good is being restrained in all ways. A monk restrained in all ways, is released from suffering. This was allowed by the Blessed One. There are these three things to be done, monks – good conduct in body, good conduct in speech, good conduct in mind. This was allowed. Among these, what is forbidden? There is no love equal to a son. The elaboration of this is forbidden. These three things, monks, are not to be done, taught by myself having directly known them. Which three? Bad conduct in body, bad conduct in speech, bad conduct in mind. This is forbidden. Among these, what is both allowed and forbidden? One should do good with the body, one should be restrained with the body; Having abandoned bad conduct in body, one should practice good conduct in body. With the first two phrases and the fourth phrase, it is allowed. "Having abandoned bad conduct in body" – with the third phrase, it is forbidden. The Great Analysis of the Non-Immediate Drink. Here are these summary verses: