增壹阿含經

XXI. CHAPTER ON THE THREE JEWELS

1. Thus have I heard:

At one time the Buddha was dwelling in the kingdom of Shravasti, in Jeta Grove, Anathapindika’s Park.

At that time the Blessed One addressed the bhikshus:

“There are three virtues of taking refuge. What are the three? Namely, taking refuge in the Buddha is the first virtue; taking refuge in the Dharma is the second virtue; and taking refuge in the Sangha is the third virtue.

“What is called the virtue of taking refuge in the Buddha? Among all beings—those with two legs, four legs, or many legs; those with form or without form; those with perception or without perception, up to the Akanishtha Heaven, the highest heaven of the form realm—the Tathagata is the most honored and supreme, without peer. From the cow comes milk; from milk comes cream; from cream comes butter; and from butter comes ghee.

Among these, ghee is the most honored and supreme, with nothing comparable to it. So too, among all beings—those with two legs, four legs, or many legs; those with form or without form; those with perception or without perception, up to the Akanishtha Heaven, the highest heaven of the form realm—the Tathagata is the most honored and supreme, without peer. When beings serve the Buddha, theirs is the foremost virtue of service.

Having attained this foremost virtue, they immediately enjoy blessings among devas or human beings. This is called the foremost virtue.

“What is called the virtue of taking refuge in the Dharma? Among all phenomena—conditioned by outflows or free from outflows, conditioned or unconditioned, free from desire and free from defilement, culminating in cessation and nirvana—the Dharma of nirvana is the most honored and supreme, with nothing equal to it. From the cow comes milk; from milk comes cream; from cream comes butter; and from butter comes ghee.

Among these, ghee is the most honored and supreme, with nothing comparable to it. So too, among all phenomena—conditioned by outflows or free from outflows, conditioned or unconditioned, free from desire and free from defilement, culminating in cessation and nirvana—the Dharma of nirvana is the most honored and supreme, with nothing comparable to it. When beings serve the Dharma, theirs is the foremost virtue of service.

Having attained this foremost virtue, they immediately enjoy blessings among devas and human beings. This is called the foremost virtue.

“What is called the virtue of taking refuge in the noble assembly? Among all the great groups and assemblies formed by sentient beings, the Tathagata’s Sangha is the most honored and supreme, with nothing comparable to it. From the cow comes milk; from milk comes cream; from cream comes butter; and from butter comes ghee. Among these, ghee is the most honored and supreme, with nothing comparable to it. So too, among all the great assemblies in which sentient beings gather, the noble assembly—that is, the Tathagata’s Sangha—is the most honored and supreme, with nothing comparable to it. This is the foremost virtue of service. Having attained this foremost virtue, one immediately enjoys blessings among devas and human beings. This is called the foremost virtue.”

The Blessed One then spoke these verses:

Foremost is service to the Buddha,

The most honored, surpassed by none;

Next is service to the Dharma,

Free from desire and all entanglement;

Reverently honoring the noble sages,

The finest field of merit.

Such a person has foremost wisdom

And is first to enjoy blessings.

Whether among devas or humans,

Amid the assembly, theirs is the right path;

They also obtain the most wondrous seat

And naturally drink the nectar of immortality,

Their body clothed in seven-jeweled robes.

They are honored by everyone,

Their precepts wholly complete,

Their faculties without defect.

They also attain an ocean of wisdom

And gradually reach the realm of nirvana.

For one who has these Three Refuges,

Progress toward the path is not difficult.

When the bhikshus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

2. Thus have I heard:

At one time the Buddha was dwelling in the kingdom of Shravasti, in Jeta Grove, Anathapindika’s Park.

At that time the Blessed One addressed the bhikshus:

“There are these three meritorious actions. What are the three? Giving is a meritorious action, impartiality is a meritorious action, and contemplation is a meritorious action.

“What is meant by saying that giving is a meritorious action? Suppose a person opens their heart and gives to shramanas, brahmins, the utterly impoverished, the solitary, and those without anyone upon whom to rely. Those who need food are given food; those who need water are given water. Clothing, food, beds, medicines for treating illness, incense, flowers, and lodging are provided according to bodily needs, without attachment or stinginess. This is called the meritorious action of giving.

“What is meant by saying that impartiality is a meritorious action? Suppose a person does not kill, does not steal, always possesses a sense of shame, does not give rise to evil thoughts, and does not take what has not been given. They delight in giving to others and harbor no greed or stinginess.

Their speech is gentle and does not wound the hearts of others. They do not engage in sexual misconduct with another person’s wife or husband, cultivate pure conduct themselves, and remain content with their own wife or husband. They also do not speak falsely, always resolve to be sincere, and utter no deceptive words.

Such a person is respected by the people of the world and neither exaggerates nor diminishes the truth. They also abstain from intoxicants and always know to avoid disorderly conduct. Moreover, they pervade one direction with a mind of loving-kindness, and likewise the second, third, and fourth directions; the eight directions, above and below, are entirely filled with it, without limit or measure, boundless and incalculable.

With this mind of loving-kindness they embrace all beings, enabling them to dwell in peace. They further pervade one direction with minds of compassion, sympathetic joy, and equanimity, and likewise the second, third, and fourth directions; the eight directions, above and below, are entirely filled with them, without limit or measure, boundless and incalculable. They fill all these realms with compassion, sympathetic joy, and equanimity.

This is called the meritorious action of impartiality.

“What is meant by saying that contemplation is a meritorious action? Here, a bhikshu cultivates the awakening factor of mindfulness, with an intention free from desire, an intention free from examination, an intention directed toward complete cessation, and an intention directed toward deliverance. He cultivates the awakening factor of discerning the Dharma, the awakening factor of mindfulness, the awakening factor of energy, the awakening factor of concentration, and the awakening factor of equanimity, with an intention free from desire, an intention free from examination, an intention directed toward complete cessation, and an intention directed toward deliverance. This is called the meritorious action of contemplation. Thus, bhikshus, there are these three meritorious actions.”

The Blessed One then spoke these verses:

Giving and impartiality,

A loving mind, equanimity, and contemplation—

These are the three domains

With which the wise associate.

Here they enjoy these rewards,

And in heaven it is likewise.

Because these three domains exist,

Birth in heaven is assured beyond doubt.

“Therefore, bhikshus, you should seek skillful means to reach these three domains. Thus, bhikshus, you should train in this way!”

When the bhikshus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

3. Thus have I heard:

At one time the Buddha was dwelling in the kingdom of Shravasti, in Jeta Grove, Anathapindika’s Park.

At that time the Blessed One addressed the bhikshus:

– There are three causes and conditions by which consciousness enters a womb. What are the three? Here, bhikkhus, the mother has desire, and the father and mother come together in one place and lie together, but if the consciousness from outside is not yet directed there, conception does not occur. If consciousness wishes to enter but the father and mother do not have intercourse, conception does not occur. If, furthermore, the mother has no desire, although the father and mother come together in one place, and at that time the parents have desire but the mother is not sufficiently ardent, conception does not occur. If the father and mother come together in one place and the mother’s desire is strong, but the father is not sufficiently ardent, conception does not occur. If the father and mother are together in one place, but the father suffers from an illness of wind and the mother from an illness of cold, conception does not occur. If the father and mother are together in one place, but the mother suffers from an illness of wind and the father from an illness of cold, conception does not occur. If, at another time, the father and mother come together in one place, but the father’s body has somewhat excessive water, while the mother does not have this illness, conception does not occur. If, at another time, the father and mother come together in one place, and the father has the signs of being able to have children but the mother does not, conception does not occur. If, at another time, the father and mother come together in one place, and the mother has the signs of being able to have children but the father does not, conception does not occur. If, at another time, neither the father nor the mother has the signs of being able to have children, conception does not occur. If, at another time, the consciousness-spirit approaches the womb but the father is away, conception does not occur. If, at another time, the father and mother should be together in one place but the mother has gone far away, conception does not occur. If, at another time, the father and mother should be together in one place, but the father’s body is afflicted by a grave illness when the consciousness-spirit approaches, conception does not occur. If, at another time, the father and mother should come together in one place and the consciousness-spirit approaches, but the mother’s body is afflicted by a grave illness, conception does not occur. If, at another time, the father and mother should come together in one place and the consciousness-spirit approaches, but the bodies of both father and mother are afflicted by illness, conception does not occur.

Furthermore, bhikkhus, if the father and mother come together in one place, neither parent is ill, the consciousness-spirit approaches, and both parents have the signs of being able to have children, then conception occurs. These are the three causes and conditions by which one enters a womb. Therefore, bhikkhus, seek the means to cut off these three causes and conditions. Thus, bhikkhus, you should train yourselves!

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

4. Thus have I heard:

At one time, the Buddha was dwelling in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the Blessed One addressed the bhikkhus:

– If sentient beings wish to arouse a mind of loving-kindness and possess pure and sincere faith, they should establish their parents, brothers, household clansmen, families, friends, and acquaintances in three places so that they remain unwavering. What are the three? They should arouse a joyful mind toward the Tathagata, a mind that remains unwavering: the Tathagata, the Worthy One, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons, the Teacher of Devas and Humans, called the Buddha, the Blessed One.

They should also direct their minds toward the true Dharma, the Dharma well taught by the Tathagata, unobstructed and exceedingly subtle and wondrous, through which the fruit is attained. Thus should the wise study and understand it. They should also direct their minds toward this noble Sangha.

The Tathagata’s noble Sangha is entirely harmonious and without disorder, accomplished in Dharma, accomplished in precepts, accomplished in samadhi, accomplished in wisdom, accomplished in liberation, and accomplished in the knowledge and vision of liberation. The noble Sangha consists of the four pairs, the eight classes, and the twelve noble and worthy ones. This is the Tathagata’s noble Sangha, worthy of reverence and honor.

It is the unsurpassed field of merit in the world. Bhikkhus who train in these three things will attain great fruits of recompense. Thus, bhikkhus, you should train yourselves!

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

5. Thus have I heard:

At one time, the Buddha was dwelling in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the bhikkhu Kopali went to the Blessed One, bowed his head in homage, and sat to one side.

Then that bhikkhu said to the Blessed One:

– The bhikkhus Sariputra and Maudgalyayana have acted very wickedly and have committed evil deeds.

The Blessed One said:

– Do not speak so! You should arouse a joyful mind toward the Tathagata. The deeds of the bhikkhus Maudgalyayana and Sariputra are wholly wholesome and contain no evil.

Two or three times, the bhikkhu Kopali said to the Blessed One:

– The Tathagata speaks truthfully and without falsehood, but the bhikkhus Sariputra and Maudgalyayana have acted very wickedly and possess no roots of goodness.

The Blessed One said:

– You are a foolish man! Because you do not believe the Tathagata’s words, you claim that the bhikkhus Sariputra and Maudgalyayana have acted very wickedly. Now that you have committed this evil deed, before long you will undergo its recompense.

Then, while that bhikkhu was still seated there, poisonous boils appeared on his body. At first they were as large as mustard seeds, then gradually as large as beans, then as amalaka fruits, then almost as large as grapes, and finally as large as fists. Blood and pus flowed profusely. His body disintegrated, his life ended, and he was reborn in the Lotus Hell.

When the Venerable Mahamaudgalyayana heard that Kopali had died, he went to the Blessed One, bowed his head in homage, and sat to one side. After a short while, the Venerable One withdrew from his seat and said to the Buddha:

– Where has the bhikkhu Kopali been reborn?

The Blessed One said:

– After his life ended, that man was reborn in the Lotus Hell.

The Venerable Maudgalyayana then said to the Blessed One:

– I now wish to go to that hell and teach and transform him.

The Blessed One said:

– Maudgalyayana, there is no need for you to go there.

Maudgalyayana again said to the Blessed One:

– I wish to go to that hell and teach and transform him.

The Blessed One then remained silent and did not reply. In the time it takes a strong man to bend and extend his arm, the Venerable Maudgalyayana disappeared from Sravasti and immediately arrived in the great Lotus Hell. At that very moment, the bhikkhu Kopali’s body was being burned by fire, and a hundred oxen were plowing across his tongue.

The Venerable Maudgalyayana sat cross-legged in midair and snapped his fingers to draw that bhikkhu’s attention. The bhikkhu looked up and asked:

– Who are you?

The Venerable Maudgalyayana replied:

– Kopali, I am a disciple of the Buddha Sakyamuni. My name is Maudgalyayana, and my clan name is Kolita.

When the bhikkhu saw Maudgalyayana, he immediately uttered these evil words:

– Now that I have fallen into this evil realm, am I still unable to escape seeing you before me?

As soon as he had spoken these words, a thousand oxen began plowing across his tongue. Seeing this, the Venerable Maudgalyayana became even more sorrowful and felt remorse. He immediately disappeared and returned to the country of Sravasti. He went to the Blessed One, bowed his head in homage, and stood to one side. The Venerable One then related the entire matter to the Blessed One.

The Blessed One said:

– I told you earlier that there was no need to go there and see that evil man. The Blessed One then spoke this verse:

When a person is born,

An axe lies within his mouth;

That which hews down his own body

Is this evil speech.

“He defeated me; I defeated him”;

Both are equally good.

Having committed evil deeds,

One falls into an evil realm.

This is the worst of evils,

Whether conditioned existence ends or does not end:

To do evil toward the Tathagata—

This person’s offense is the gravest.

Thirteen thousand

And sixty-one ash-filled hells;

Those who slander the noble ones fall there,

Because of what body and mouth have done.

The Blessed One then addressed the bhikkhus:

– You should train in three qualities to perfect your conduct. What are the three? Perform wholesome deeds with the body, speak wholesome words with the mouth, and think wholesome thoughts with the mind. Thus, bhikkhus, you should train yourselves!

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

6. Thus have I heard:

At one time, the Buddha was dwelling in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the Blessed One addressed the bhikkhus:

– If a bhikkhu perfects three qualities, he will skillfully attain happiness and ease in the present life, advance courageously and diligently, and completely end the outflows of existence. What are the three? Here, a bhikkhu’s faculties are tranquil, he knows moderation in eating and drinking, and he does not abandon walking meditation.

What is a bhikkhu whose faculties are tranquil? Here, when a bhikkhu sees a form with the eye, he does not give rise to perceptions of attachment; there is no recollective consciousness, and the eye faculty is purified. On that basis, he seeks liberation and constantly guards the eye faculty. When the ear hears sounds, the nose smells odors, the tongue tastes flavors, the body knows tangible objects, or the mind knows dharmas, he does not give rise to perceptions of attachment; there is no recollective consciousness, and the mind faculty is purified. On that basis, he seeks liberation and constantly guards the mind faculty. Such is a bhikkhu whose faculties are tranquil.

What is a bhikkhu who knows moderation in eating and drinking? Here, a bhikkhu reflects on where his food and drink have come from. He does not seek to become plump and fair, but wishes only to maintain the four great elements of his body intact: "Now I should eliminate old sensations and not allow new ones to arise, so that my body may have the strength to cultivate the path and the holy life may not be cut short." It is like a man or woman whose body develops a poisonous sore and who applies medicinal ointment to it.

The reason for applying ointment to the sore is to make it heal. So too are bhikkhus who know moderation in eating and drinking. Here, a bhikkhu reflects on where his food has come from.

He does not seek to become plump and fair, but wishes only to maintain the four great elements of his body intact: "Now I should eliminate old sensations and not allow new ones to arise, so that my body may have the strength to cultivate the path and the holy life may not be cut short." It is like a heavily laden cart: the reason grease is applied to the wheel axles is so that the cart may carry its heavy load and reach its destination.

A bhikkhu is likewise: knowing moderation in eating and drinking, he reflects on where his food has come from. He does not seek to become plump and fair, but wishes only to maintain the four great elements of his body intact: "Now I should eliminate old sensations and not allow new ones to arise, so that my body may have the strength to cultivate the path and the holy life may not be cut short." Such is a bhikkhu who is moderate in eating and drinking.

What is a bhikkhu who does not neglect walking meditation? Here, during the first and last watches of the night, a bhikkhu constantly remembers to practice walking meditation without neglecting the proper times, and always remembers to establish mindfulness upon the factors of the path. During the day, whether walking or sitting, he contemplates the wondrous Dharma, dispelling the skandhas and the hindrances.

During the first watch of the night, whether walking or sitting, he contemplates the wondrous Dharma, dispelling the hindrances. During the middle watch of the night, he lies down on his right side, contemplating and fixing his mind upon that luminous state. During the last watch of the night, he rises and, whether walking or sitting, contemplates the profound Dharma, dispelling the skandhas and the hindrances.

Such is a bhikkhu who does not neglect walking meditation.

If a bhikkhu's faculties are tranquil, he knows moderation in eating and drinking, does not neglect walking meditation, and always remembers to establish mindfulness upon the factors of the path, that bhikkhu will attain two fruits and, in this very life, attain the state of a non-returner. It is like a skilled charioteer who, traveling upon a level and proper road, drives a chariot drawn by four horses without obstruction: he will surely reach his desired destination, and of this there can be no doubt.

This bhikkhu is likewise. If his faculties are tranquil, he is moderate in eating and drinking, does not neglect walking meditation, and always remembers to fix his mind upon the factors of the path, that bhikkhu will attain two fruits and, in this very life, bring the outflows to an end and attain the state of a non-returner.

When the bhikkhus had heard the Buddha's teaching, they rejoiced and respectfully put it into practice.

7. Thus have I heard:

At one time, the Buddha was staying in the country of Shravasti, in Jeta's Grove, Anathapindika's Park.

At that time, the Blessed One said to the bhikkhus:

– There are three grave illnesses. What are the three? Wind is a grave illness, phlegm is a grave illness, and cold is a grave illness. Bhikkhus, these are the three grave illnesses. Yet there are three good medicines for treating these three grave illnesses. For illness caused by wind, ghee is a good medicine, and ghee should be taken as food. For illness caused by phlegm, honey is a good medicine, and honey should be taken as food. For illness caused by cold, oil is a good medicine, and oil should be taken as food. Bhikkhus, these three grave illnesses have these three good medicines. In the same way, bhikkhus, there are also three kinds of grave illness. What are the three? They are sensual desire, anger, and delusion. Bhikkhus, these are the three grave illnesses. Yet these three grave illnesses also have three kinds of good medicine. What are the three? When sensual desire arises, treat it with the contemplation of impurity and contemplate the path of impurity. Treat the grave illness of anger with loving-kindness and contemplate the path of the mind of loving-kindness. Treat the grave illness of delusion with wisdom and the path of dependent origination. Bhikkhus, these three grave illnesses have these three good medicines. Therefore, bhikkhus, you should seek skillful means to obtain these three medicines. Thus, bhikkhus, you should train yourselves in this way!

When the bhikkhus had heard the Buddha's teaching, they rejoiced and respectfully put it into practice.

8. Thus have I heard:

At one time, the Buddha was staying in the country of Shravasti, in Jeta's Grove, Anathapindika's Park.

At that time, the Blessed One said to the bhikkhus:

– There are three evil actions. What are the three? They are evil bodily action, evil speech, and evil thought. Bhikkhus, these are the three evil actions. You should seek skillful means to cultivate the three wholesome actions. What are the three? To counter evil bodily action, cultivate wholesome bodily action. To counter evil speech, cultivate wholesome speech. To counter evil thought, cultivate wholesome thought.

The Blessed One then spoke these verses:

Restrain evil bodily action,

And cultivate wholesome bodily action.

Remember to abandon evil bodily action;

You should train in wholesome bodily action.

Restrain evil speech,

And cultivate wholesome speech.

Remember to abandon evil speech;

You should train in wholesome speech.

Restrain evil thought,

And cultivate wholesome thought.

Remember to abandon evil thought;

You should train in wholesome thought.

Wholesome indeed is bodily action!

So too is verbal action;

Wholesome indeed is mental action!

All are likewise so.

Guard speech and purify the mind;

Purify these three accumulated actions,

And reach the unconditioned abode of the sages.

Thus, bhikkhus, you should abandon the three evil actions and cultivate the three wholesome actions. Thus, bhikkhus, you should train yourselves in this way!

When the bhikkhus had heard the Buddha's teaching, they rejoiced and respectfully put it into practice.

9. Thus have I heard:

At one time, the Buddha was staying in the country of Shravasti, in Jeta's Grove, Anathapindika's Park.

At that time, many bhikkhus, when it was time, put on their robes, took up their bowls, and entered the city to seek alms. The bhikkhus then thought: "We are going into the city to seek alms, but it is still early. We should now go together to visit the brahmins of other teachings." The bhikkhus then went to the brahmins of other schools. After exchanging greetings, they sat down to one side. A brahmin then asked the ascetics:

– The ascetic Gautama often teaches doctrines concerning sensual desire, form, feeling, and perception. How do such doctrines differ from ours? What we discuss is also what the ascetic teaches, and what the ascetic teaches is also what we discuss. His teaching of the Dharma is the same as our teaching of the Dharma, and his instruction is the same as our instruction.

After hearing these words, the bhikkhus neither approved nor disapproved. They rose from their seats and departed, thinking together: "We should take this matter and ask the Blessed One about it."

After the bhikkhus had finished their meal, they went to the Blessed One, bowed down before him, and sat to one side. The bhikkhus then reported to the Blessed One the entire matter, from beginning to end, concerning the brahmin's question and the circumstances surrounding it. The Blessed One said to the bhikkhus:

– If those brahmins ask you this, you should reply to their question by asking: What gratification is there in sensual desire? What fault is there in it, such that sensual desire should be abandoned? What gratification is there in form, what fault is there in it, and why should form be abandoned? What gratification is there in feeling, what fault is there in it, and why should feeling be abandoned? If you answer their question with these words, those brahmins will fall silent and be unable to reply. Even if they speak, they will be unable to comprehend this profound meaning; their delusion will only increase, and they will fall to the margins. Why is this? Because it is not within their sphere. Furthermore, bhikkhus, among Mara and the devas of Mara, Shakra, Brahma, the Four Heavenly Kings, ascetics, brahmins, humans, and nonhumans, no one can understand this profound meaning except the Tathagata, the Perfectly and Fully Awakened One, and the Tathagata's noble assembly; this does not include those who receive instruction from me.

What is the gratification in sensual desire? It is the five sensual desires. What are the five? When the eye sees forms, eye-consciousness arises, and one greatly delights in and longs for what the world regards as pleasurable; when the ear hears sounds, the nose smells odors, the tongue tastes flavors, and the body contacts tangible objects, one greatly delights in and longs for what people of the world regard as pleasurable. If, furthermore, feelings of pain and pleasure arise amid these five sensual desires, that is the gratification in sensual desire.

What is the danger in sensual desire? Suppose a man of noble family learns various skills to earn his livelihood: he may learn farming, the writing of letters and memorials, all manner of trades, calculation, stratagems, carving, the conveying of messages from one place to another, or service to the king. His body does not escape cold or heat; he endures toil and hardship and has no freedom.

He labors painfully in this way to acquire wealth and establish his livelihood. This is a great danger in sensual desire. The suffering and distress experienced in this present life because of such attachment and affection all arise from sensual craving.

Yet afterward, though the man has labored diligently and painfully, he may fail to acquire any wealth. He then becomes immeasurably sorrowful, anxious, and afflicted, and thinks to himself: “I have expended all this effort and exhausted so many expedients, yet have acquired no property.” Considering the matter in this way, he should resolve to distance himself from it. This is why sensual desire should be abandoned.

Furthermore, that man of noble family may employ such means and acquire wealth. Having acquired it, he must then constantly devise many ways to safeguard it, fearing that the king may order it confiscated, that robbers may steal it, that floods may carry it away, or that fire may burn it. He further thinks: “If I bury and conceal it, I fear that later I may forget where it is. If I invest it for profit, I fear the undertaking may fail. Or an evil son may be born into my household and squander all my wealth.” This is a great danger in sensual desire. All such calamities arise from sensual desire as their root.

Furthermore, that man of noble family constantly gives rise to the thought of protecting his wealth, yet afterward it may still be seized by the king, plundered by robbers, swept away by floods, or consumed by fire. What he buried and concealed may also fail to be preserved; what he invested for profit may yield no return; or an evil son may be born into his household and dissipate his wealth, so that of ten thousand he cannot recover even one. He then becomes overwhelmed by sorrow, anxiety, and anguish, beats his breast, and cries aloud: “All the wealth that once belonged to me has now been entirely lost!”

He consequently becomes dazed and confused, his mind bewildered. This is a great danger in sensual desire. Because sensual desire is the root, one cannot reach the unconditioned.

Furthermore, because sensual desire is the root, people don armor, take up weapons, and attack one another. Having attacked one another, they may confront formations of elephants, cavalry, infantry, or chariots. They see horses battling horses, elephants battling elephants, chariots battling chariots, and infantry battling infantry. They cut and shoot one another, or stab and hew one another with spears. Considered in this way, sensual desire is a great danger. Such calamities arise because sensual desire is their root.

Furthermore, because sensual desire is the root, people don armor and take up weapons, whether at the city gates or upon the city walls. They shoot and cut one another, stab one another with spears, crush one another’s heads with iron wheels, or hurl fragments of iron at one another. Enduring such suffering and anguish, very many people die.

Furthermore, sensual desire changes, is impermanent, and continually transforms without cease. People do not understand that sensual desire is changing and impermanent. This is called a great danger in sensual desire.

What does it mean to abandon sensual desire? If a person is able to cultivate the path and eliminate sensual craving, that is the relinquishment of sensual desire. There are ascetics and brahmins who do not understand the great danger in sensual desire, nor do they understand the cause of relinquishing sensual desire.

They do not truly understand the conduct proper to ascetics and brahmins. Since they do not understand the conduct proper to ascetics and brahmins, they are not ascetics or brahmins, nor can they personally realize complete attainment and dwell at ease therein. Those ascetics and brahmins who discern and understand that sensual desire is a great danger and are able to abandon it, who know things as they truly are without falsity, know that an ascetic possesses the conduct proper to an ascetic and a brahmin possesses the conduct proper to a brahmin.

They personally realize attainment and dwell at ease therein. This is the abandonment of sensual desire.

What is the gratification in form? Suppose one sees daughters of the kshatriya clans, daughters of brahmin clans, or daughters of eminent householders, fourteen, fifteen, or sixteen years of age, neither tall nor short, neither stout nor thin, neither too fair nor too dark, of peerless beauty, rarely encountered in the world. Upon seeing such beauty, a person gives rise to a perception of delight. This is the gratification in form.

What is the great danger in form? Furthermore, suppose that later one sees that woman at eighty, ninety, or even one hundred years of age. Her appearance has changed; her youth and prime have passed; her teeth have fallen out; her hair has turned white; her body is begrimed and repulsive; her skin hangs loose and her face is wrinkled; her spine is bent; she trembles; her body resembles a dilapidated cart; her figure sways; and she walks supported by a staff. What do you think, bhikkhus? The beauty once seen has afterward changed. Is this not a great danger?

The bhikkhus replied:

– Indeed it is, Blessed One!

The Blessed One said to the bhikkhus:

– This is the great danger in form. Furthermore, suppose one sees that young woman lying gravely ill upon a bed, unable to rise even to urinate or defecate. What do you think, bhikkhus? Her beauty was once beheld, but now she has come to this affliction. Is this not a great danger?

The bhikkhus replied:

– Indeed it is, Blessed One.

The Blessed One said:

– Bhikkhus! This is the great danger in form. Furthermore, bhikkhus, suppose one sees that young woman’s body break up and her life end, and she is carried to the charnel ground. What do you think, bhikkhus? Her beauty was once beheld, but now it has changed, while perceptions of pain and pleasure arise in relation to it. Is this not a great danger?

The bhikkhus replied:

– Indeed it is, Blessed One.

The Blessed One said:

– This is the great danger in form. Furthermore, suppose one sees that young woman after she has been dead for one day, two days, three days, four days, five days, or as many as seven days. Her body is swollen, putrefying, and foul-smelling, and its fluids are scattered everywhere. What do you think, bhikkhus? She once possessed beauty, but now she has changed in this way. Is this not a great danger?

The bhikkhus replied:

– Indeed it is, Blessed One.

The Blessed One said:

– This is the great danger in form. Suppose one sees that young woman being devoured by crows, kites, and vultures competing for her flesh; or being seen and devoured by foxes, jackals, or other wild beasts; or being devoured by worms, insects, and tiny crawling, flying, and writhing creatures. What do you think, bhikkhus? She once possessed beauty, but now she has changed in this way, while perceptions of pain and pleasure arise in relation to it. Is this not a great danger?

The bhikkhus replied:

– Indeed it is, Blessed One.

The Blessed One said:

– This is the great danger in form. Furthermore, suppose one sees that young woman’s body half eaten by worms and crows, with her intestines, stomach, blood, and flesh filthy and impure. What do you think, bhikkhus? She once possessed beauty, but now she has changed to this state, while perceptions of pain and pleasure arise in relation to it. Is this not a great danger?

The bhikkhus replied:

– Indeed it is, Blessed One!

The Blessed One said:

– This is the great danger in form. Furthermore, suppose one sees that the blood and flesh of the young woman’s body are gone, leaving only a skeleton with its bones still joined together. What do you think, bhikkhus? She once possessed beauty, but now she has changed to this state, while perceptions of pain and pleasure arise in relation to it. Is this not a great danger?

The bhikkhus replied:

– Indeed it is, Blessed One.

The Blessed One said:

– This is the great danger in form. Furthermore, suppose one sees that the blood and flesh of the young woman’s body are gone, leaving only sinews binding the bones together like a bundle of firewood. What do you think, bhikkhus? She once possessed beauty, but now she has changed in this way, while perceptions of pain and pleasure arise in relation to it. Is this not a great danger?

The bhikkhus replied:

– Indeed it is, Blessed One.

The Blessed One said:

– This is the great danger inherent in form. Furthermore, suppose one were to see that young woman's body as a skeleton fallen apart, its bones scattered here and there: the bones of the feet in one place and the bones of the hands in another; the thighbones in one place and the arm bones in another; the ribs in one place and the shoulder blades in another; the neck bones in one place and the skull in another. What do you think, bhikkhus? She was once beautiful, but now she has changed in this way. Could one conceive of suffering or pleasure therein? Is this not a great danger?

The bhikkhus replied:

– Indeed it is, Blessed One.

The Blessed One said:

– This is the great danger inherent in form. Furthermore, suppose one were to see that young woman's bones bleached white, the color of a dove. What do you think, bhikkhus? She was once beautiful, but now she has changed to this state. Could one conceive of suffering or pleasure therein? Is this not a great danger?

The bhikkhus replied:

– Indeed it is, Blessed One.

The Blessed One said:

– This is the great danger inherent in form. Furthermore, suppose one were to see that young woman's skeleton after countless years, decayed and disintegrated until it had become the same color as the earth. What do you think, bhikkhus? She was once beautiful, but now she has changed to this state. Could one conceive of suffering or pleasure therein? Is this not a great danger?

The bhikkhus replied:

– Indeed it is, Blessed One.

The Blessed One said:

– This is the great danger inherent in form. Furthermore, form is impermanent and subject to change; it cannot endure for long and possesses no stability. This is the great danger inherent in form.

What is escape from form? It is to be able to become dispassionate toward form and eliminate all confused perceptions. This is freedom from form.

There are ascetics and brahmins who cling to form and are attached to form, who neither understand its great danger nor become dispassionate toward it, and who do not know it as it truly is. These are not ascetics or brahmins. Among ascetics, they do not know the conduct of an ascetic; among brahmins, they do not know the conduct of a brahmin.

They cannot personally realize it and abide at ease therein. There are ascetics and brahmins who do not cling to form or become attached to it, who clearly understand its great danger and are able to become dispassionate toward it. Thus, among ascetics, they know the conduct of an ascetic; among brahmins, they know the conduct of a brahmin.

They personally realize it and abide at ease therein. This is freedom from form.

What is called the gratification in feeling? Here, when a bhikkhu experiences a pleasant feeling, he knows, “I am experiencing a pleasant feeling.” When he experiences a painful feeling, he knows, “I am experiencing a painful feeling.” When he experiences a feeling that is neither pleasant nor painful, he knows, “I am experiencing a feeling that is neither pleasant nor painful.” When he experiences a pleasant feeling associated with eating, he knows, “I am experiencing a pleasant feeling associated with eating.” When he experiences a painful feeling associated with eating, he knows, “I am experiencing a painful feeling associated with eating.” When he experiences a feeling associated with eating that is neither painful nor pleasant, he knows,

“I am experiencing a feeling associated with eating that is neither painful nor pleasant.” When he experiences a painful feeling not associated with eating, he knows, “I am experiencing a painful feeling not associated with eating.” When he experiences a pleasant feeling not associated with eating, he knows for himself, “I am experiencing a pleasant feeling not associated with eating.” When he experiences a feeling not associated with eating that is neither painful nor pleasant, he knows for himself, “I am experiencing a feeling not associated with eating that is neither painful nor pleasant.”

Furthermore, bhikkhus, when one experiences a pleasant feeling, at that time one does not experience a painful feeling, nor does one experience a feeling that is neither pleasant nor painful. At that time, one experiences only a pleasant feeling. When one experiences a painful feeling, at that time one does not experience a pleasant feeling, nor does one experience a feeling that is neither painful nor pleasant; one experiences only a painful feeling. Furthermore, bhikkhus, when one experiences a feeling that is neither painful nor pleasant, at that time one experiences neither a pleasant nor a painful feeling, but only a feeling that is neither painful nor pleasant.

Furthermore, feeling is an impermanent phenomenon subject to change. Having understood that feeling is an impermanent phenomenon subject to change, one knows that feeling is a great danger.

What is escape from feeling? It is to be able to become dispassionate toward feeling while amid feelings and eliminate all confused perceptions. This is freedom from feeling.

There are ascetics and brahmins who cling to feeling and are attached to feeling, who neither understand its great danger nor become dispassionate toward it, and who do not know it as it truly is. These are not ascetics or brahmins. Among ascetics, they do not know the conduct of an ascetic; among brahmins, they do not know the conduct of a brahmin. They cannot personally realize it and abide at ease therein. There are ascetics and brahmins who do not cling to feeling or become attached to it, who clearly understand its great danger and are able to become dispassionate toward it. Thus, among ascetics, they know the conduct of an ascetic; among brahmins, they know the conduct of a brahmin. They personally realize it and abide at ease therein. This is freedom from feeling.

Furthermore, bhikkhus, if ascetics or brahmins do not understand painful feeling, pleasant feeling, and feeling that is neither painful nor pleasant as they truly are, yet teach others and cause them to practice, this is improper. If there are ascetics or brahmins who are able to become dispassionate toward feeling and know it as it truly is, and who also exhort and instruct others to become dispassionate toward it, this is proper. This is freedom from feeling.

Bhikkhus, I have now taught attachment to sensual desire, the gratification in sensual desire, the great danger of sensual desire, and how it may be abandoned. I have also taught attachment to form, the gratification in form, the great danger of form, and that one should become dispassionate toward form. I have taught attachment to feeling, the gratification in feeling, the great danger of feeling, and that one should become dispassionate toward feeling. I have now fully explained what the Tathagatas must practice and establish. Always remember to sit in meditation beneath trees or in secluded places, contemplating deeply without negligence. This is my instruction.

When the bhikkhus had heard the Buddha's teaching, they rejoiced and respectfully put it into practice.

10. Thus have I heard:

At one time, the Buddha was dwelling in the country of Sravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Blessed One addressed the bhikkhus:

– There are three things that are unstable and three essentials. What are the three? The body is unstable, life is unstable, and wealth is unstable. These, bhikkhus, are the three unstable things. Here, bhikkhus, regarding these three unstable things, one should seek the means to accomplish three stable things. What are the three? With the unstable body, one should seek stability; with unstable life, one should seek stability; and with unstable wealth, one should seek stability.

How does one seek stability with the unstable body? Through humility, reverence, and timely inquiries after others' well-being. This is seeking stability with the unstable body.

How does one seek stability with unstable life? Here, if a virtuous man or virtuous woman abstains throughout life from killing living beings, does not wield knives or clubs, always possesses a sense of shame, has a compassionate heart, and is mindful of all sentient beings; abstains throughout life from stealing, is constantly mindful of giving, and harbors no thought of stinginess; abstains throughout life from sexual misconduct and does not commit adultery with another's spouse; abstains throughout life from false speech, is always mindful of sincerity, and does not deceive the people of the world—this is seeking stability with unstable life.

How does one seek stability with unstable wealth? If a virtuous man or virtuous woman is always mindful of giving to ascetics, brahmins, and the poor and distressed; gives food to those who need food and drink to those who need drink; and provides clothing, food and drink, beds and bedding, medicines for illness, houses, gates, city walls, and every other requisite to those in need—this is seeking stability with unstable wealth.

Thus, bhikkhus, by means of these three unstable things, one should seek these three stable things.

The Blessed One then spoke this verse:

Knowing the body is unstable,

And life likewise insecure,

While wealth is subject to decline,

One should seek what is enduring.

A human body is very hard to obtain,

And life does not endure for long;

Wealth is subject to decay and loss,

So rejoice in giving it away.

When the bhikkhus had heard the Buddha's teaching, they rejoiced and respectfully put it into practice.

First: meritorious deeds.

Three causes, three kinds of peace, Qu.

Three nights, illness, evil conduct,

Removal of suffering, and instability.

XXII. THE CHAPTER ON OFFERINGS

1. Thus have I heard:

At one time, the Buddha was dwelling in the country of Sravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Blessed One addressed the bhikkhus:

– There are three persons whom people of the world should honor with offerings. Who are the three? The Tathagata, the Worthy One, the Perfectly Enlightened One, should be honored with offerings by the people of the world. An arhat who has exhausted the outflows, a disciple of the Tathagata, should be honored with offerings by the people of the world. A wheel-turning sage king should be honored with offerings by the people of the world.

For what reason does the Tathagata deserve to be honored with offerings by the people of the world?

The Tathagata is one who subdues those not yet subdued, brings to submission those not yet submissive, delivers those difficult to deliver, liberates those not yet liberated, brings to nirvana those not yet in parinirvana, grants protection to those without protection, gives sight to the blind, and assists the sick. He is the foremost Honored One. Among Maras and heavenly Maras, devas and humans in the world, he is the highest and most exalted field of merit, worthy of reverence and honor. He serves as a guide, enabling people to know the right path, and expounds the Way to instruct those who do not yet know it. For this reason, people of the world should make offerings to him.

For what further reason are the influx-exhausted arhats, disciples of the Tathagata, worthy of offerings from the people of the world?

Bhikkhus, you should know: Influx-exhausted arhats have crossed beyond the source of birth and death, will receive no further existence, and have attained the unsurpassed Dharma. Lust, anger, and delusion have been completely extinguished in them, never to remain again; they are fields of merit for the world. For this fundamental reason, influx-exhausted arhats are worthy of offerings from the people of the world.

And for what reason is a wheel-turning sage king worthy of offerings from the people of the world?

Bhikkhus, you should know: A wheel-turning sage king governs and transforms others according to the Dharma. He himself does not kill living beings and also teaches others not to kill living beings; he himself does not steal and also teaches others not to steal; he himself does not engage in sexual misconduct and also teaches others not to engage in sexual misconduct; he himself does not speak falsely and also teaches others not to speak falsely; he himself does not engage in divisive speech, causing quarrels between one party and another, and also teaches others not to engage in divisive speech; he himself is free from envy, anger, and delusion and also teaches others not to cultivate these qualities; he himself practices right view and also teaches others not to practice wrong view.

For this reason, on this fundamental basis, a wheel-turning sage king is worthy of offerings from the people of the world.

When the bhikkhus had heard the Buddha's teaching, they rejoiced and respectfully practiced it.

2. Thus have I heard:

At one time, the Buddha was dwelling in the kingdom of Sravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Blessed One said to the Venerable Ananda:

“There are three roots of goodness that can never be exhausted and that gradually lead to nirvana. What are the three? Planting merit in relation to the Tathagata—this root of goodness can never be exhausted. Planting merit in relation to the true Dharma—this root of goodness can never be exhausted. Planting merit in relation to the noble Sangha—this root of goodness can never be exhausted. These, Ananda, are the three roots of goodness that can never be exhausted and that lead to nirvana. Therefore, Ananda, seek skillful means to acquire this inexhaustible merit. Thus, Ananda, you should train in this!”

When the Venerable Ananda had heard the Buddha's teaching, he rejoiced and respectfully practiced it.

3. Thus have I heard:

At one time, the Buddha was dwelling in the kingdom of Sravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Blessed One said to the bhikkhus:

“There are these three kinds of feeling. What are the three? They are pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.

Bhikkhus, you should know: pleasant feeling is associated with the underlying tendency toward sensual craving; painful feeling is associated with the underlying tendency toward anger; and neither-painful-nor-pleasant feeling is associated with the underlying tendency toward delusion. Therefore, bhikkhus, seek skillful means to extinguish these underlying tendencies. Thus, you should exert yourselves and personally cultivate the Dharma that ought to be cultivated, thereby attaining the incomparable Dharma.

Bhikkhus, you should know: after my passing into nirvana, there will be bhikkhus who, mindful of exerting themselves, cultivate this Dharma and attain the incomparable Dharma. They will be foremost among the sravakas.

“Bhikkhus, how should you exert yourselves, cultivate personally, attain the Dharma to be cultivated, and attain the incomparable Dharma?

“Here, bhikkhus, contemplate the body internally, contemplate the body externally, and contemplate the body both internally and externally, abiding at ease therein. Contemplate feelings internally, contemplate feelings externally, and contemplate feelings both internally and externally, abiding at ease therein. Contemplate mind internally, contemplate mind externally, and contemplate mind both internally and externally, abiding at ease therein.

Contemplate dharmas internally, contemplate dharmas externally, and contemplate dharmas both internally and externally, abiding at ease therein. Thus, bhikkhus, diligently cultivate this Dharma for yourselves and attain the incomparable Dharma. Bhikkhus who practice this Dharma are the foremost disciples among the sravakas.

Thus, bhikkhus, you should train in this!”

When the bhikkhus had heard the Buddha's teaching, they rejoiced and respectfully practiced it.

4. Thus have I heard:

At one time, the Buddha was dwelling in the kingdom of Sravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Blessed One said to the bhikkhus:

“There are three things that are good when concealed but not good when exposed. What are the three? Women are good when concealed but not good when exposed. Brahmanical spells are good when concealed but not good when exposed. Actions based on wrong view are good when concealed but not good when exposed. These, bhikkhus, are the three things that are good when concealed but not good when exposed. There are also three things that are good when revealed but not good when concealed. What are the three? The sun is good when revealed but not good when concealed. The moon is good when revealed but not good when concealed. The Tathagata's words of Dharma are good when revealed but not good when concealed.

“These, bhikkhus, are the three things that are good when revealed but not good when concealed.”

The Blessed One then spoke these verses:

Women and incantations,

Wrong views and unwholesome conduct—

These are three worldly dharmas

Most excellent when concealed.

The sun and moon shine far and wide;

The Tathagata's true words of Dharma—

These are three worldly dharmas

Foremost when clearly revealed.

“Therefore, bhikkhus, clearly reveal and make manifest the Dharma of the Tathagata; do not allow it to be concealed. Thus, bhikkhus, you should train in this!”

When the bhikkhus had heard the Buddha's teaching, they rejoiced and respectfully practiced it.

5. Thus have I heard:

At one time, the Buddha was dwelling in the kingdom of Sravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Blessed One said to the bhikkhus:

“These are the three conditioned marks of conditioned phenomena. What are the three? They are knowing whence they arise, knowing that they will change, and knowing that they will completely cease.

“What does it mean to know whence they arise? It means that they are born, grow, and take shape as the five skandhas, while the faculties and ayatanas are sustained. This is knowing whence they arise.

“What does complete cessation mean? It means death: the life span passes away and does not remain; there is impermanence; the skandhas disintegrate; one separates from one's family; and the faculty of life is severed. This is complete cessation.

“What does change mean? The teeth fall out, the hair turns white, physical strength becomes exhausted, age declines, and the body grows feeble. This is the phenomenon of change. Bhikkhus, these are the three conditioned marks of conditioned phenomena. You should know these three conditioned marks and distinguish them well. Thus, bhikkhus, you should train in this!”

When the bhikkhus had heard the Buddha's teaching, they rejoiced and respectfully practiced it.

6. Thus have I heard:

At one time, the Buddha was dwelling in the kingdom of Sravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Blessed One said to the bhikkhus:

“A foolish person has three marks, three qualities upon which one cannot rely. What are the three? Here, a foolish person thinks about what should not be thought about, discusses what should not be discussed, and cultivates what should not be practiced.

“How does a foolish person think about what should not be thought about? Here, a foolish person continually thinks about three kinds of mental conduct. What are the three? Here, a foolish person gives rise to envy regarding the possessions and women of others. With thoughts of malicious words in mind, he then gives rise to envy, thinking: ‘May what belongs to that person become mine.’ Thus does a foolish person think about what should not be thought about.

“How does a foolish person discuss what should not be discussed? Here, a foolish person commits four faults of speech. What are the four? Here, a foolish person constantly delights in false speech, frivolous and embellished speech, harsh speech, and divisive speech that causes disputes between one party and another. Thus does a foolish person commit the four faults of speech.”

How does a foolish person commit evil deeds? Here, a foolish person commits evil bodily deeds, constantly entertaining thoughts of killing, stealing, and sexual misconduct. Thus does a foolish person commit evil deeds. Thus, bhikkhus, a foolish person possesses these three modes of conduct. A deluded fool cultivates these three things.

Furthermore, bhikkhus, there are three things that a wise person should remember to cultivate. What are the three? Here, a wise person reflects upon what ought to be reflected upon, discusses what ought to be discussed, and, when good should be done, cultivates the good.

How does a wise person reflect upon what ought to be reflected upon? Here, a wise person reflects upon the three modes of mental conduct. What are the three? Here, a wise person is neither envious, angry, nor deluded, but constantly practices right view and does not give rise to covetous thoughts upon seeing another person's possessions. Thus does a wise person reflect upon what ought to be reflected upon.

How does a wise person discuss what ought to be discussed? Here, a wise person fulfills the four modes of verbal conduct. What are the four? Here, a wise person does not speak falsely, nor does he instruct others to speak falsely; when he sees someone speaking falsely, his mind takes no delight in it. Thus does a wise person guard his speech. Furthermore, a wise person does not engage in frivolous speech, harsh speech, or divisive disputes, nor does he instruct others to engage in frivolous speech, harsh speech, or divisive disputes. Thus does a wise person fulfill the four modes of verbal conduct.

How does a wise person fulfill the three modes of bodily conduct? Here, a wise person reflects upon bodily conduct and does not violate others. Furthermore, a wise person does not himself kill living beings, nor does he instruct others to kill; when he sees someone killing, his mind does not rejoice.

He does not himself steal, nor does he instruct others to steal; when he sees someone stealing, his mind does not rejoice. Nor does he engage in sexual misconduct; when he sees another woman, lustful thoughts do not arise in his mind, nor does he instruct others to engage in sexual misconduct. If he sees an elderly woman, he regards her as his mother; one of middle age, as his elder sister; and one who is young, as his younger sister.

His mind makes no distinctions of high or low. Thus does a wise person fulfill the three modes of bodily conduct. These are the deeds of a wise person.

Thus, bhikkhus, there are these three conditioned characteristics. Therefore, bhikkhus, you should always keep far away from the three characteristics of a foolish person and never, even for a moment, abandon the three practices of a wise person. Thus, bhikkhus, you should train yourselves!

Then the bhikkhus, having heard the Buddha's teaching, rejoiced and respectfully put it into practice.

7. Thus have I heard:

At one time, the Buddha was staying in the country of Shravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Blessed One addressed the bhikkhus:

– There are three things that could not be known, seen, or heard, and that, throughout the course of birth and death, had never been beheld. Neither I nor you had ever seen or heard of them. What are the three? They are the precepts of the noble ones, which could not be known, seen, or heard, and which, throughout the course of birth and death, had never been beheld; neither I nor you had ever seen or heard of them. The samadhi of the noble ones and the wisdom of the noble ones likewise could not be known, seen, or heard. Now, however, both I and all of you have fully known them. We have all fulfilled the precepts of the noble ones, will no longer receive a subsequent body, and have severed the root of birth and death. Therefore, bhikkhus, remember to cultivate these three things. Thus, bhikkhus, you should train yourselves!

Then the bhikkhus, having heard the Buddha's teaching, rejoiced and respectfully put it into practice.

8. Thus have I heard:

At one time, the Buddha was staying in the country of Shravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Blessed One addressed the bhikkhus:

– There are three things that are greatly cherished and desired by people in the world. What are the three? Youth and vigor are greatly cherished and desired by people in the world. Freedom from illness is greatly cherished and desired by people in the world. Longevity is greatly cherished and desired by people in the world.

Thus, bhikkhus, there are these three things that are greatly cherished and desired by people in the world. Furthermore, bhikkhus, although these three things are greatly cherished and desired by people in the world, there are another three things that are not cherished and are not desired by people in the world. What are the three?

Though one possesses youth and vigor, one will inevitably grow old; this is not cherished and is not desired by people in the world. Bhikkhus, you should know this. Though one is free from illness, one will inevitably become ill; this is not cherished and is not desired by people in the world.

Bhikkhus, you should know this. Though one possesses longevity, one will inevitably die; this is not cherished and is not desired by people in the world. Bhikkhus, you should know this.

Therefore, bhikkhus, while you are still young and vigorous, you should seek that which does not age. While you are free from illness, you should seek the means by which illness may cease. While you possess longevity, you should seek the means by which there is no death. Thus, bhikkhus, you should train yourselves!

Then the bhikkhus, having heard the Buddha's teaching, rejoiced and respectfully put it into practice.

9. Thus have I heard:

At one time, the Buddha was staying in the country of Shravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Blessed One addressed the bhikkhus:

– It is just as great hail falls from the sky in springtime: if the Tathagata did not appear in the world, sentient beings would enter hell. So too, at that time more women than men would enter hell. Why is this? Bhikkhus, you should know that because of three things, sentient beings, upon the breakup of the body and the end of life, must enter the three evil destinies. What are the three? They are sensual desire, sloth and torpor, and restlessness. When these three things bind the mind, upon the breakup of the body and the end of life, one falls into the three evil destinies. Throughout the day, women habitually cultivate three things for their own pleasure. What are the three? Early in the morning, they bind themselves with a mind of envy; at midday, they are fettered by sloth and torpor; and in the evening, they are bound by a mind of sensual desire. Because of these causes and conditions, upon the breakup of the body and the end of life, such women are born into the three evil destinies. Therefore, bhikkhus, remember to abandon these three things.

The Blessed One then spoke this verse:

Envy, sleep, and restlessness,

Together with sensual desire, are evil things;

They lead people into hell,

Where, in the end, there is no liberation.

Therefore, one should keep far away from

Envy, sleep, and restlessness;

One should also abandon sensual desire

And not commit those evil deeds.

Therefore, bhikkhus, remember to abandon envy and be free from stinginess. Constantly practice generosity, do not indulge in sloth and torpor, practice freedom from defilement, and do not cling to sensual desire. Thus, bhikkhus, you should train yourselves!

Then the bhikkhus, having heard the Buddha's teaching, rejoiced and respectfully put it into practice.

10. Thus have I heard:

At one time, the Buddha was staying in the country of Shravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Blessed One addressed the bhikkhus:

– There are three things which, when habitually indulged in, bring no satiation and cannot lead to cessation. What are the three? Sensual desire: if a person becomes accustomed to it, he does not at first grow weary of it. Drinking intoxicants: if a person becomes accustomed to it, he does not at first grow weary of it. Sleeping and resting: if a person becomes accustomed to it, he does not at first grow weary of it. Thus, bhikkhus, if a person becomes accustomed to these three things, he does not at first grow weary of them, nor can he reach complete cessation. Therefore, bhikkhus, you should always abandon these three things and should not draw near to them. Thus, bhikkhus, you should train yourselves!

Then the bhikkhus, having heard the Buddha's teaching, rejoiced and respectfully put it into practice.

Offerings, the three wholesome roots,

Three feelings, three disclosures,

Characteristics, phenomena, three things not known,

Cherished things, springtime, and insufficiency.