English
That axe-like ill-spoken word is born in the mouth of the person who is born, it is born. That ill-spoken word is born in the mouth, but a well-sharpened weapon is not born in the mouth in this way. Just as deadly poison is not born in the mouth, ill-spoken words cast a person into the lower realms, just as a well-sharpened weapon does not cast one into the lower realms, and deadly poison does not cast one into the lower realms. 92. Whoever praises the blameworthy, or blames the praiseworthy; That one gathers misfortune with their mouth, and with that misfortune finds no happiness. Slight is this misfortune, the loss of wealth in dice; Even with all one's possessions, and oneself, this is a far greater misfortune; Whoever corrupts their mind towards the Noble Ones. A hundred thousand nirabbudas, thirty-six and five abbudas; The one who slanders the Noble Ones goes to hell, having set their speech and mind on evil. This discourse is also called a discourse leading to defilement. Whatever person praises a blameworthy, ill-behaved, immoral individual, that praising person gathers misfortune with their mouth. With that misfortune, they find no happiness. Whatever well-behaved, virtuous individual is praiseworthy, and whatever person blames that well-behaved or virtuous individual, that blaming person gathers misfortune with their mouth. With such misfortune, one finds no happiness. Even when one loses all wealth in gambling, that loss of wealth, that misfortune, is slight. But if a person defiles their mind towards the Sugatas, the misfortune that befalls that person, that very misfortune is far greater. Why? Because the time a person who slanders the Noble Ones, having set their speech and mind, goes to a woeful hell, that time is equal to the time when "a hundred thousand nirabbudas, and thirty-six nirabbudas, and five abbudas are counted." Therefore, it is said, it is far greater. "Whoever is devoted to the quality of greed... ...you will surely go to a precipice for a long time." – This Sutta too is called a Sutta leading to defilement. The person who is devoted to the quality of greed, repeatedly engaged in it, that person abuses others with words, is faithless, miserly, unknowing, not knowing the advice of the Buddhas, envious, and devoted to slander. Evil-mouthed, crooked-mouthed, deceptive, unreal, ignoble, destroyer of beings, destroyer of the Buddhas, evil-doer, wrong-doer, lowest of men, vilest of men, misfortune, ill-luck, degenerate son, you are a hell-being. Here and now, do not be talkative. Do not scatter dust upon yourself for your own harm. You, the wrong-doer, slander the holy ones, the Arahants. You commit many evil deeds. Having done so, you will surely go for a long time to the structureless precipice, to hell, to the nether world, it is said. Various Suttas leading to defilement have been explained by the teacher, and understood by us. Because it is to be asked, "Which Sutta leads to wholesome tendencies?", it is said, "Among these, which Sutta leads to wholesome tendencies?" "Among these" means: among those sixteen Suttas leading to defilement and so on, which Sutta is called the Sutta leading to wholesome tendencies? "Mind precedes all mental states... ...like a shadow that never leaves." This is the Sutta leading to wholesome tendencies. due to its occurrence as an expounder and indicator in the sphere of the portion of merit, is called a discourse pertaining to latent tendencies. The meaning is clear. 93. ‘‘Mahānāma the Sakyan said to the Blessed One…pe… a non-evil passing away’’ – this discourse too, due to its occurrence as an expounder and indicator in the sphere of the portion of merit pertaining to latent tendencies, is called a discourse pertaining to latent tendencies. The meaning is clear. ‘‘Beings desire happiness, who does not harm with a stick; Seeking his own happiness, he obtains happiness in the next world.’’ – This discourse too is called a discourse pertaining to latent tendencies. The meaning is clear. ‘‘If cattle are crossing…pe… if the king is righteous’’ – this discourse too is called a discourse pertaining to latent tendencies. The meaning is clear. 94. ‘‘The Blessed One was dwelling at Sāvatthī…pe… thus he understands’’ – this discourse too is called a discourse pertaining to latent tendencies. The meaning is clear. If one were to ask, ‘‘Why does the Blessed One wander in the countryside?’’ The Buddhas, the Blessed Ones, wander in the countryside for seven reasons. Which seven? For the sake of disciplining those who are to be trained who have gone to other lands, for the sake of arousing zeal in those who are there, for the sake of preventing disciples from constant dwelling in one place, for the sake of showing their own non-attachment to constant dwelling there, for the sake of making those lands into shrines because they are places where the Fully Enlightened One has dwelt, for the sake of generating a flood of merit for many beings through seeing, approaching, and so on, and for the sake of appeasing calamities such as drought – for these seven reasons, the Buddhas, the Blessed Ones, wander in the countryside. Thus, the reason for wandering in the countryside should be understood. ‘‘Having offered a single flower, for a thousand crores of aeons; Among devas and humans, with the remainder, he attained final Nibbāna.’’ – This discourse too is called a discourse pertaining to latent tendencies. ‘‘A thousand crores of aeons’’ means a thousand crores of existences. ‘‘Under a green, shining Bodhi tree, a tree that had grown up; I gained a single perception directed towards the Buddha, mindful. ‘‘Today, thirty aeons from then, I do not know a bad destination; The three knowledges are realized, the latent tendency of that perception.” This discourse is also called a discourse on latent tendencies. “It shines green” means “it shines with a green light.” “I obtained” means “I obtained.” “To Kosala city for alms… (etc.)… the result is inconceivable.” This discourse is also called a discourse on latent tendencies. The foremost person, the compassionate one, the destroyer of craving, the sage, the Fully Awakened One, before his meal, entered Kosala city to receive alms. There was a man who had a garland adorned with all kinds of flowers, a flower garland, in his hand. This man saw the Fully Awakened One, who was honored by gods and humans, preceded by the community of monks, entering Kosala city by the royal road. Seeing him, he was delighted and his mind became clear. Having cleared his mind, he approached the Fully Awakened One. Having approached, this man, being joyful, offered that fragrant, beautiful, delightful garland to the Fully Awakened One with his own hands. Then, from the mouth of the Buddha, from the opening of his speech, from his utterance, a flame-colored, thousand-rayed light, a splendor, a radiance, emerged, like lightning emerging from a cloud. Thus, a thousand-rayed light emerged from his mouth, and having circled the head of the Kinsman of the Sun three times clockwise, it revolved and vanished into his crown. Ananda, seeing this amazing, wonderful, hair-raising miracle, adjusted his outer robe over one shoulder and said this: “Great Sage, what is the cause of this smile? Please explain that cause; there will be a light of Dhamma.” The Blessed One, whose knowledge always extends to all phenomena, the sage who removes doubt, that Blessed One spoke to the doubting, wavering Elder Ananda thus: “Ananda, that man who cleared his mind towards me, that man will not go to a bad destination for eighty-four thousand eons. Among the gods, he will rule a divine kingdom, enjoying divine splendor. Among humans, in every land, he will be a king, a lord of men. That man, finally, having gone forth, and having realized the Dhamma, will become a Paccekabuddha named Vaṭaṃsaka, free from passion.” To the Tathagata or in Fully Awakened Ones, or in Solitary Buddhas, or in the disciples of that Tathāgata, when the mind is serene, there is no small offering. Buddhas are thus immeasurable, so many, unthinkable. The Buddha-Dhamma, the Buddha-qualities, are thus immeasurable, so many, unthinkable. The result, the fruit of merit, for those who are serene in the unthinkable, is thus immeasurable, so many, unthinkable— this is what is meant by the explanation. 96. “Here, monks, I know a certain person… …this too is an meaning spoken by the Blessed One, thus have I heard.” This Sutta is also called a Sutta leading to wholesome tendencies. Monks, here, in this teaching, I thus know a certain person, by my mind, by encompassing the mind and consciousness of a certain person, with the Buddha-eye, in such a way, by which manner, this person has entered upon whatever path of practice, such as giving, and has ascended whatever path, such as insight, and maintains, carries on that path of practice and path. If this person were to die at this very time, then, just as one lays down a brought-in object, so too, by that path of practice, by that path, he would be placed in heaven. For what reason? Monks, because the mind of that person is serene, made clear, therefore he would be placed. Here, in the teaching, or in the world, certain beings, persons, after the breaking up of the body, after death, are reborn in a good destination, the heavenly world, due to mental serenity— thus I know, the Blessed One spoke this meaning. There, in that meaning, this verse, spoken by way of summary, “Knowing the serene mind… …he is reborn in heaven,” is said. This too is an meaning spoken by the Blessed One, thus have I heard, is the explanation. “A boat covered with gold… …such a one, those who have done merit obtain.” This Sutta is also called a Sutta leading to wholesome tendencies. O goddess, you stand having ascended a boat covered with gold, adorned with golden ornaments. You enter the lotus pond, the divine lotus pond. You pluck a lotus with your hand.