Khuddaka
Nikaya
---o0o---
Itivuttaka
This Was Said by the Buddha
Translated
from
the
Pali
by
Thanissaro
Bhikkhu
Read
an
alternate
translation
by
John
D.
Ireland
(excerpts
only).
---o0o---
Itivuttaka
50-80
The
Group
Of
Threes
§
50.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
roots
of
what
is
unskillful.
Which
three?
Greed
as
a
root
of
what
is
unskillful,
aversion
as
a
root
of
what
is
unskillful,
delusion
as
a
root
of
what
is
unskillful.
These
are
the
three
roots
of
what
is
unskillful."
Greed,
aversion,
delusion
destroy
the
self-same
person
of
evil
mind
from
whom
they
are
born,
like
the
fruiting
of
the
bamboo.
§
51.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
properties.
Which
three?
The
property
of
form,
the
property
of
formlessness,
&
the
property
of
cessation.*
These
are
the
three
properties."
Comprehending
the
property
of
form,
not
taking
a
stance
in
the
formless,
those
released
in
cessation
are
people
who've
left
death
behind.
Having
touched
with
his
body
the
deathless
property
free
from
acquisitions,
having
realized
the
relinquishing
of
acquisitions,
fermentation-free,
the
Rightly
Self-awakened
One
teaches
the
state
with
no
sorrow,
no
dust.
Note:
*The
property
of
form
corresponds
to
the
experience
of
the
form
of
the
body
as
present
in
the
first
four
levels
of
jhana
(see
Glossary).
The
property
of
formlessness
corresponds
to
the
formless
experiences
based
on
the
fourth
level
of
jhana:
the
sphere
of
the
infinitude
of
space,
the
sphere
of
the
infinitude
of
consciousness,
the
sphere
of
nothingness,
and
the
sphere
of
neither
perception
nor
non-perception.
The
property
of
cessation
is
the
experience
of
the
total
cessation
of
stress.
§
52.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
feelings.
Which
three?
A
feeling
of
pleasure,
a
feeling
of
pain,
a
feeling
of
neither
pleasure
nor
pain.
These
are
the
three
feelings."
Centered,
mindful,
alert,
the
Awakened
One's
disciple
discerns
feelings,
how
feelings
come
into
play,
where
they
cease,
&
the
path
to
their
ending.
With
the
ending
of
feelings,
a
monk
free
of
want
is
totally
unbound.
§
53.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
feelings.
Which
three?
A
feeling
of
pleasure,
a
feeling
of
pain,
a
feeling
of
neither
pleasure
nor
pain.
A
feeling
of
pleasure
should
be
seen
as
stressful.
A
feeling
of
pain
should
be
seen
as
an
arrow.
A
feeling
of
neither
pleasure
nor
pain
should
be
seen
as
inconstant.
When
a
monk
has
seen
a
feeling
of
pleasure
as
stressful,
a
feeling
of
pain
as
an
arrow,
and
a
feeling
of
neither
pleasure
nor
pain
as
inconstant,
then
he
is
called
a
monk
who
is
noble,
who
has
seen
rightly,
who
has
cut
off
craving,
destroyed
the
fetters,
and
who
--
from
the
right
breaking-through
of
conceit
--
has
put
an
end
to
suffering
&
stress."
Whoever
sees
pleasure
as
stress,
sees
pain
as
an
arrow,
sees
peaceful
neither-pleasure-nor-pain
as
inconstant:
he
is
a
monk
who's
seen
rightly.
From
that
he
is
there
set
free.
A
master
of
direct
knowing,
at
peace,
he
is
a
sage
gone
beyond
bonds.
§
54.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
searches.
Which
three?
The
search
for
sensuality,
the
search
for
becoming,
the
search
for
a
holy
life.
These
are
the
three
searches."
Centered,
mindful,
alert,
the
Awakened
One's
disciple
discerns
searches,
how
searches
come
into
play,
where
they
cease,
&
the
path
to
their
ending.
With
the
ending
of
searches,
a
monk
free
of
want
is
totally
unbound.
§
55.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
searches.
Which
three?
The
search
for
sensuality,
the
search
for
becoming,
the
search
for
a
holy
life.
These
are
the
three
searches."
Sensual
search,
becoming-search,
together
with
the
holy-life
search
--
i.e.,
grasping
at
truth
based
on
an
accumulation
of
viewpoints:
through
the
relinquishing
of
searches
&
the
abolishing
of
viewpoints
of
one
dispassionate
to
all
passion,
and
released
in
the
ending
of
craving,
through
the
ending
of
searches,
the
monk
is
devoid
of
perplexity
&
desire.
§
56.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
fermentations.
Which
three?
The
fermentation
of
sensuality,
the
fermentation
of
becoming,
the
fermentation
of
ignorance.
These
are
the
three
fermentations."
Centered,
mindful,
alert,
the
Awakened
One's
disciple
discerns
fermentations,
how
fermentations
come
into
play,
where
they
cease,
&
the
path
to
their
ending.
With
the
ending
of
fermentations,
a
monk
free
of
want
is
totally
unbound.
§
57.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
fermentations.
Which
three?
The
fermentation
of
sensuality,
the
fermentation
of
becoming,
the
fermentation
of
ignorance.
These
are
the
three
fermentations."
His
fermentation
of
sensuality
ended,
his
ignorance
washed
away,
his
fermentation
of
becoming
exhausted:
one
totally
released,
acquisition-free,
bears
his
last
body,
having
conquered
Mara
along
with
his
mount.
§
58.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
cravings.
Which
three?
Craving
for
sensuality,
craving
for
becoming,
craving
for
non-becoming.
These
are
the
three
cravings."
Bound
with
the
bondage
of
craving,
their
minds
smitten
with
becoming
&
non-,
they
are
bound
with
the
bondage
of
Mara
--
people
with
no
safety
from
bondage,
beings
going
through
the
wandering-on,
headed
for
birth
&
death.
While
those
who've
abandoned
craving,
free
from
the
craving
for
becoming
&
non-,
reaching
the
ending
of
fermentations,
though
in
the
world,
have
gone beyond.
§
59.
This was said by the Blessed One, said by the Arahant, so I have heard:
"Endowed
with
three
qualities
a
monk
has
passed
beyond
Mara's
domain
and
shines
like
the
sun.
Which
three?
There
is
the
case
where
a
monk
is
endowed
with
the
aggregate
of
virtue
of
one
beyond
training
[i.e.,
an
Arahant],
the
aggregate
of
concentration
of
one
beyond
training,
the
aggregate
of
discernment
of
one
beyond
training.
Endowed
with
these
three
qualities
a
monk
has
passed
beyond
Mara's
domain
and
shines
like
the
sun."
Virtue,
concentration,
discernment:
one
in
whom
these
are
well-developed,
passing
beyond
Mara's
domain,
shines,
shines
like
the
sun.
§
60.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
grounds
for
meritorious
activity.
Which
three?
The
ground
for
meritorious
activity
made
of
generosity,
the
ground
for
meritorious
activity
made
of
virtue,
and
the
ground
for
meritorious
activity
made
of
development
[meditation].
These
are
the
three
grounds
for
meritorious
activity."
Train
in
acts
of
merit
that
bring
long-lasting
bliss
--
develop
generosity,
a
life
in
tune,
a
mind
of
good-will.
Developing
these
three
things
that
bring
about
bliss,
the
wise
reappear
in
a
world
of
bliss
unalloyed.
§
61.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
eyes.
Which
three?
The
eye
of
flesh,
the
divine
eye
[clairvoyance],
&
the
eye
of
discernment.
These
are
the
three
eyes."
The
eye
of
flesh,
the
eye
divine,
the
eye
of
discernment
unsurpassed:
these
three
eyes
were
taught
by
the
Superlative
Person.
The
arising
of
the
eye
of
flesh
is
the
path
to
the
eye
divine.
When
knowledge
arises,
the
eye
of
discernment
unsurpassed:
whoever
gains
this
eye
is
--
from
all
suffering
&
stress
--
set
free.
§
62.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
faculties.
Which
three?
The
faculty
of
'I
am
about
to
know
what
is
not
yet
finally
known,'
the
faculty
of
final
knowledge,
the
faculty
of
one
who
has
finally
known.*
These
are
the
three
faculties."
For
a
learner
in
training
along
the
straight
path:
first,
the
knowledge
of
ending;
then,
immediately,
gnosis;
then,
from
the
ending
of
the
fetter
--
becoming
--
there's
the
knowledge,
the
gnosis
of
one
released
who
is
Such:**
'My
release
is
unshaken.'
One
consummate
in
these
faculties,
peaceful,
enjoying
the
peaceful
state,
bears
his
last
body,
having
conquered
Mara
along
with
his
mount.
Notes:
*According
to
the
Commentary,
the
first
of
these
faculties
corresponds
to
the
first
noble
attainment,
the
path
to
stream-entry;
the
second,
to
the
next
six
attainments,
ranging
from
the
fruition
of
stream-entry
to
the
path
to
Arahantship;
and
the
third,
to
the
highest
attainment,
the
fruition
of
Arahantship.
**
Such (tadi):
see
the
note
to §44.
§
63.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
times.
Which
three?
Past
time,
future
time,
&
present
time.
These
are
the
three
times."
Perceiving
in
terms
of
signs,
beings
take
a
stand
on
signs.
Not
fully
comprehending
signs,
they
come
into
the
bonds
of
death.
But
fully
comprehending
signs,
one
doesn't
construe
a
signifier.
Touching
liberation
with
the
heart,
the
state
of
peace
unsurpassed,
consummate
in
terms
of
signs,
peaceful,
enjoying
the
peaceful
state,
judicious,
an
attainer-of
wisdom
makes
use
of
classifications
but
can't
be
classified.*
Note:
*At
first
glance,
the
verses
here
do
not
bear
much
relationship
to
the
prose
introduction.
However,
if
they
are
viewed
in
the
context
of
M.2
(see
the
note
to §16),
their
relationship
becomes
clear:
the
person
who
applies
appropriate
attention
to
the
notion
of
past,
present,
and
future
time
does
not
define
him
or
herself
in
those
terms,
and
so
does
not
cling
to
any
sense
of
self
in
those
terms.
Without
clinging,
one
is
liberated
from
birth
and
death.
§
64.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
kinds
of
misconduct.
Which
three?
Bodily
misconduct,
verbal
misconduct,
mental
misconduct.*
These
are
the
three
kinds
of
misconduct."
Having
engaged
in
bodily
misconduct,
verbal
misconduct,
misconduct
of
mind,
or
whatever
else
is
flawed,
not
having
done
what
is
skillful,
having
done
much
that
is
not,
at
the
break-up
of
the
body,
the
undiscerning
one
reappears
in
hell.
Note:
*See
the
note
to §30.
§
65.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
kinds
of
good
conduct.
Which
three?
Bodily
good
conduct,
verbal
good
conduct,
mental
good
conduct.
These
are
the
three
kinds
of
good
conduct."
Having
abandoned
bodily
misconduct,
verbal
misconduct,
misconduct
of
mind,
&
whatever
else
is
flawed,
not
having
done
what's
not
skillful,
having
done
much
that
is,
at
the
break-up
of
the
body,
the
discerning
one
reappears
in
heaven.
§
66.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
kinds
of
cleanliness.
Which
three?
Bodily
cleanliness,
verbal
cleanliness,
mental
cleanliness.
These
are
the
three
kinds
of
cleanliness."
Clean
in
body,
clean
in
speech,
clean
in
awareness
--
fermentation-free
--
one
who
is
clean,
consummate
in
cleanliness,
is
said
to
have
abandoned
the
All.
§
67.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
forms
of
sagacity.
Which
three?
Bodily
sagacity,
verbal
sagacity,
&
mental
sagacity.
These
are
the
three
forms
of
sagacity."
A
sage
in
body,
a
sage
in
speech,
a
sage
in
mind,
fermentation-free:
a
sage
consummate
in
sagacity
is
said
to
be
bathed
of
evil.
§
68.
This was said by the Blessed One, said by the Arahant, so I have heard:
"Anyone
whose
passion
is
unabandoned,
whose
aversion
is
unabandoned,
whose
delusion
is
unabandoned
is
said
to
have
gone
over
to
Mara's
camp,
has
come
under
Mara's
power.
The
Evil
One
can
do
with
that
person
as
he
likes.
But
anyone
whose
passion
is
abandoned,
whose
aversion
is
abandoned,
whose
delusion
is
abandoned
is
said
not
to
have
gone
over
to
Mara's
camp,
has
thrown
off
Mara's
power.
With
that
person,
the
Evil
One
cannot
do
as
he
likes."
One
whose
passion,
aversion,
&
ignorance
are
washed
away,
is
said
to
be
composed
in
mind,
Brahma-become,
awakened,
Tathagata,
one
for
whom
fear
&
hostility
are
past,
one
who's
abandoned
the
All.
§
69.
This was said by the Blessed One, said by the Arahant, so I have heard:
"Anyone
--
monk
or
nun
--
in
whom
passion
is
unabandoned,
aversion
is
unabandoned,
&
delusion
is
unabandoned,
is
said
not
to
have
crossed
the
ocean
with
its
waves,
breakers,
&
whirlpools,
its
monsters
&
demons.*
Anyone
--
monk
or
nun
--
in
whom
passion
is
abandoned,
aversion
is
abandoned,
&
delusion
is
abandoned,
is
said
to
have
crossed
the
ocean
with
its
waves,
breakers,
&
whirlpools,
its
monsters
&
demons.
Having
crossed
over,
having
reached
the
far
shore,
he/she
stands
on
high
ground,
a
brahman."
One
whose
passion,
aversion,
&
ignorance
are
washed
away,
has
crossed
over
this
ocean
with
its
sharks,
demons,
dangerous
waves,
so
hard
to
cross.
Free
from
acquisitions
--
bonds
surmounted,
death
abandoned
--
he
has
abandoned
stress
with
no
further
becoming.
Having
gone
to
the
goal
he
is
undefined,**
has
outwitted,
I
tell
you,
the
King
of
Death.
Notes:
*See §109.
**See §63.
§
70.
This was said by the Blessed One, said by the Arahant, so I have heard:
"I
have
seen
beings
who
--
endowed
with
bodily
misconduct,
verbal
misconduct,
&
mental
misconduct;
who
reviled
noble
ones,
held
wrong
views
and
undertook
actions
under
the
influence
of
wrong
views
--
at
the
break-up
of
the
body,
after
death,
have
re-appeared
in
the
plane
of
deprivation,
the
bad
destination,
the
lower
realms,
in
hell.
It
is
not
from
having
heard
this
from
other
priests
&
contemplatives
that
I
tell
you
that
I
have
seen
beings
who
--
endowed
with
bodily
misconduct,
verbal
misconduct,
&
mental
misconduct;
who
reviled
noble
ones,
held
wrong
views
and
undertook
actions
under
the
influence
of
wrong
views
--
at
the
break-up
of
the
body,
after
death,
have
re-appeared
in
the
plane
of
deprivation,
the
bad
destination,
the
lower
realms,
in
hell.
It
is
from
having
known
it
myself,
seen
it
myself,
realized
it
myself
that
I
tell
you
that
I
have
seen
beings
who
--
endowed
with
bodily
misconduct,
verbal
misconduct,
&
mental
misconduct;
who
reviled
noble
ones,
held
wrong
views
and
undertook
actions
under
the
influence
of
wrong
views
--
at
the
break-up
of
the
body,
after
death,
have
re-appeared
in
the
plane
of
deprivation,
the
bad
destination,
the
lower
realms,
in
hell."
With
mind
wrongly
directed,
speaking
wrong
speech,
doing
wrong
deeds
with
the
body:
a
person
here
of
little
learning,
a
doer
of
evil
here
in
this
life
so
short,
at
the
break-up
of
the
body,
undiscerning,
reappears
in
hell.
§
71.
This was said by the Blessed One, said by the Arahant, so I have heard:
"I
have
seen
beings
who
--
endowed
with
bodily
good
conduct,
verbal
good
conduct,
&
mental
good
conduct;
who
did
not
revile
noble
ones,
who
held
right
views
and
undertook
actions
under
the
influence
of
right
views
--
at
the
break-up
of
the
body,
after
death,
have
re-appeared
in
the
good
destination,
the
heavenly
world.
It
is
not
from
having
heard
this
from
other
priests
&
contemplatives
that
I
tell
you
that
I
have
seen
beings
who
--
endowed
with
bodily
good
conduct,
verbal
good
conduct,
&
mental
good
conduct;
who
did
not
revile
noble
ones,
who
held
right
views
and
undertook
actions
under
the
influence
of
right
views
--
at
the
break-up
of
the
body,
after
death,
have
re-appeared
in
the
good
destination,
the
heavenly
world.
It
is
from
having
known
it
myself,
seen
it
myself,
realized
it
myself
that
I
tell
you
that
I
have
seen
beings
who
--
endowed
with
bodily
good
conduct,
verbal
good
conduct,
&
mental
good
conduct;
who
did
not
revile
noble
ones,
who
held
right
views
and
undertook
actions
under
the
influence
of
right
views
--
at
the
break-up
of
the
body,
after
death,
have
re-appeared
in
the
good
destination,
the
heavenly
world.
"
With
mind
rightly
directed,
speaking
right
speech,
doing
right
deeds
with
the
body:
a
person
here
of
much
learning,
a
doer
of
merit
here
in
this
life
so
short,
at
the
break-up
of
the
body,
discerning,
reappears
in
heaven.
§
72.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
properties
for
escape.
Which
three?
This
is
the
escape
from
sensuality:
renunciation.*
This
is
the
escape
from
form:
formlessness.
And
as
for
whatever
has
come
into
being,
is
fabricated
&
dependently
co-arisen,
the
escape
from
that
is
cessation.
These
are
the
three
properties
for
escape."
Knowing
the
escape
from
sensuality,
&
the
overcoming
of
forms
--
ardent
always
--
touching
the
stilling
of
all
fabrications:
he
is
a
monk
who's
seen
rightly.
From
that
he
is
there
set
free.
A
master
of
direct
knowing,
at
peace,
he
is
a
sage
gone
beyond
bonds.
Note:
*Renunciation
here
means
the
first
level
of
jhana,
which
is
attained
when
one
is
secluded
from
sensual
passion
and
unskillful
mental
qualities.
On
formlessness
and
cessation,
see
the
note
to §51.
§
73.
This was said by the Blessed One, said by the Arahant, so I have heard:
"Formless
phenomena
are
more
peaceful
than
forms;
cessation,
more
peaceful
than
formless
phenomena."
Those
beings
headed
to
forms,
and
those
standing
in
the
formless,
with
no
knowledge
of
cessation,
return
to
further
becoming.
But,
comprehending
form,
not
taking
a
stance
in
formless
things,
those
released
in
cessation
are
people
who've
left
death
behind.
Having
touched
with
his
body
the
deathless
property
free
from
acquisitions,
having
realized
relinquishing
of
acquisitions,
fermentation-free,
the
Rightly
Self-awakened
One
teaches
the
state
with
no
sorrow,
no
dust.
§
74.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
types
of
sons
&
daughters
existing
in
the
world.
Which
three?
One
of
heightened
birth,
one
of
similar
birth,
one
of
lowered
birth.
"And
how
is
a
son
or
daughter
of
heightened
birth?
There
is
the
case
where
a
son
or
daughter's
parents
have
not
gone
to
the
Buddha
for
refuge,
have
not
gone
to
the
Dhamma
for
refuge,
have
not
gone
to
the
Sangha
for
refuge.
They
do
not
abstain
from
taking
life,
from
stealing,
from
sexual
misconduct,
from
false
speech,
from
fermented
&
distilled
liquors
that
cause
heedlessness.
They
are
unprincipled
&
evil
by
nature.
However,
their
son
or
daughter
has
gone
to
the
Buddha
for
refuge,
has
gone
to
the
Dhamma
for
refuge,
has
gone
to
the
Sangha
for
refuge.
He/she
abstains
from
taking
life,
from
stealing,
from
sexual
misconduct,
from
false
speech,
from
fermented
&
distilled
liquors
that
cause
heedlessness.
He/she
is
principled
&
admirable
by
nature.
This
is
called
a
son
or
daughter
of
heightened
birth.
"And
how
is
a
son
or
daughter
of
similar
birth?
There
is
the
case
where
a
son
or
daughter's
parents
have
gone
to
the
Buddha
for
refuge,
have
gone
to
the
Dhamma
for
refuge,
have
gone
to
the
Sangha
for
refuge.
They
abstain
from
taking
life,
from
stealing,
from
sexual
misconduct,
from
false
speech,
from
fermented
&
distilled
liquors
that
cause
heedlessness.
They
are
principled
&
admirable
by
nature.
Their
son
or
daughter
has
also
gone
to
the
Buddha
for
refuge,
has
gone
to
the
Dhamma
for
refuge,
has
gone
to
the
Sangha
for
refuge.
He/she
abstains
from
taking
life,
from
stealing,
from
sexual
misconduct,
from
false
speech,
from
fermented
&
distilled
liquors
that
cause
heedlessness.
He/she
is
principled
&
admirable
by
nature.
This
is
called
a
son
or
daughter
of
similar
birth.
"And
how
is
a
son
or
daughter
of
lowered
birth?
There
is
the
case
where
a
son
or
daughter's
parents
have
gone
to
the
Buddha
for
refuge,
have
gone
to
the
Dhamma
for
refuge,
have
gone
to
the
Sangha
for
refuge.
They
abstain
from
taking
life,
from
stealing,
from
sexual
misconduct,
from
false
speech,
from
fermented
&
distilled
liquors
that
cause
heedlessness.
They
are
principled
&
admirable
by
nature.
However,
their
son
or
daughter
has
not
gone
to
the
Buddha
for
refuge,
has
not
gone
to
the
Dhamma
for
refuge,
has
not
gone
to
the
Sangha
for
refuge.
He/she
does
not
abstain
from
taking
life,
from
stealing,
from
sexual
misconduct,
from
false
speech,
from
fermented
&
distilled
liquors
that
cause
heedlessness.
He/she
is
unprincipled
&
evil
by
nature.
This
is
called
a
son
or
daughter
of
lowered
birth."
The
wise
hope
for
a
child
of
heightened
or
similar
birth,
not
for
one
of
lowered
birth,
a
disgrace
to
the
family.
These
children
in
the
world,
lay
followers,
consummate
in
virtue,
conviction;
generous,
free
from
stinginess,
shine
forth
in
any
gathering
like
the
moon
when
freed
from
a
cloud.
§
75.
This was said by the Blessed One, said by the Arahant, so I have heard:
"These
three
types
of
persons
can
be
found
existing
in
the
world.
Which
three?
One
like
a
cloud
without
rain,
one
who
rains
locally,
and
one
who
rains
everywhere.
"And
how
is
a
person
like
a
cloud
without
rain?
There
is
the
case
where
a
person
is
not
a
giver
of
food,
drink,
clothing,
vehicles,
garlands,
scents,
ointments,
beds,
dwellings,
or
lights
to
any
priests
or
contemplatives,
to
any
of
the
miserable,
the
homeless,
or
beggars.
This
is
how
a
person
is
like
a
cloud
without
rain.
"And
how
is
a
person
one
who
rains
locally?
There
is
the
case
where
a
person
is
a
giver
of
food,
drink,
clothing,
vehicles,
garlands,
scents,
ointments,
beds,
dwellings,
&
lights
to
some
priests
&
contemplatives,
to
some
of
the
miserable,
the
homeless,
&
beggars,
and
not
to
others.
This
is
how
a
person
one
who
rains
locally.
"And
how
is
a
person
one
who
rains
everywhere?
There
is
the
case
where
a
person
gives
food,
drink,
clothing,
vehicles,
garlands,
scents,
ointments,
beds,
dwellings,
&
lights
to
all
priests
&
contemplatives,
to
all
of
the
miserable,
the
homeless,
&
beggars.
This
is
how
a
person
one
who
rains
everywhere.
"These
are
the
three
types
of
persons
who
can
be
found
existing
in
the
world."
Not
to
contemplatives,
to
priests,
to
the
miserable,
nor
to
the
homeless
does
he
share
what
he's
gained:
food,
drinks,
nourishment.
He,
that
lowest
of
people,
is
called
a
cloud
with
no
rain.
To
some
he
gives,
to
others
he
doesn't:
the
intelligent
call
him
one
who
rains
locally.
A
person
responsive
to
requests,
sympathetic
to
all
beings,
delighting
in
distributing
alms:
"Give
to
them!
Give!"
he
says.
As
a
cloud
--
resounding,
thundering
--
rains,
filling
with
water,
drenching
the
plateaus
&
gullies:
a
person
like
this
is
like
that.
Having
rightly
amassed
wealth
attained
through
initiative,
he
satisfies
fully
with
food
&
drink
those
fallen
into
the
homeless
state.
§
76.
This was said by the Blessed One, said by the Arahant, so I have heard:
"Aspiring
to
these
three
forms
of
bliss,
a
wise
person
should
guard
his
virtue.
Which
three?
[Thinking,]
'May
praise
come
to
me,'
a
wise
person
should
guard
his
virtue.
[Thinking,]
'May
wealth
come
to
me,'
a
wise
person
should
guard
his
virtue.
[Thinking,]
'At
the
break-up
of
the
body,
after
death,
may
I
reappear
in
a
good
destination,
in
heaven,'
a
wise
person
should
guard
his
virtue.
Aspiring
to
these
three
forms
of
bliss,
a
wise
person
should
guard
his
virtue."
Intelligent,
you
should
guard
your
virtue,
aspiring
to
three
forms
of
bliss:
praise;
the
obtaining
of
wealth;
and,
after
death,
rejoicing
in
heaven.
Even
if
you
do
no
evil
but
seek
out
one
who
does,
you're
suspected
of
evil.
Your
bad
reputation
grows.
The
sort
of
person
you
make
a
friend,
the
sort
you
seek
out,
that's
the
sort
you
yourself
become
--
for
your
living
together
is
of
that
sort.
The one
associated
with,
the
one
who
associates,
the
one
who's
touched,
the
one
who
touches
another
--
like
an
arrow
smeared
with
poison
--
contaminates
the
quiver.
So,
fearing
contamination,
the
enlightened
should
not
be
comrades
with
evil
people.
A man
who
wraps
rotting
fish
in
a
blade
of
kusa
grass
makes
the
grass
smelly:
so
it
is
if
you
seek
out
fools.
But
a
man
who
wraps
powdered
incense
in
the
leaf
of
a
tree
makes
the
leaf
fragrant:
so
it
is
if
you
seek
out
the
enlightened.
So,
knowing
your
own
outcome
as
like
the
leaf-wrapper's,
you
shouldn't
seek
out
those
who
aren't
good.
The
wise
would
associate
with
those
who
are.
Those
who
aren't
good
lead
you
to
hell.
The
good
help
you
reach
a
good
destination.
§
77.
This was said by the Blessed One, said by the Arahant, so I have heard:
"This
body
falls
apart;
consciousness
is
subject
to
fading;
all
acquisitions
are
inconstant,
stressful,
subject
to
change."
Knowing
the
body
as
falling
apart,
&
consciousness
as
dissolving
away,
seeing
the
danger
in
acquisitions,
you've
gone
beyond
birth
&
death.
Having
reached
the
foremost
peace,
you
bide
your
time,
composed.
§
78.
This was said by the Blessed One, said by the Arahant, so I have heard:
"It
is
in
accordance
with
their
properties
that
beings
come
together
&
associate
with
one
another.
Beings
of
low
dispositions
come
together
&
associate
with
beings
of
low
dispositions.
Beings
of
admirable
dispositions
come
together
&
associate
with
beings
of
admirable
dispositions.
In
the
past,
it
was
in
accordance
with
their
properties
that
beings
came
together
&
associated
with
one
another
....
In
the
future,
it
will
be
in
accordance
with
their
properties
that
beings
will
come
together
&
associate
with
one
another
....
And
now
at
present,
it
is
in
accordance
with
their
properties
that
beings
come
together
&
associate
with
one
another.
Beings
of
low
dispositions
come
together
&
associate
with
beings
of
low
dispositions.
Beings
of
admirable
dispositions
come
together
&
associate
with
beings
of
admirable
dispositions."
The
underbrush
born
of
association
is
cut
away
by
non-association.
Just as
one
riding
a
small
wooden
plank
would
sink
in
the
great
sea,
so
does
even
one
of
right
living
sink,
associating
with
the
lazy.
So
avoid
the
lazy,
those
with
low
persistence.
Live
with
the
noble
ones
--
secluded,
resolute,
absorbed
in
jhana,
their
persistence
constantly
aroused
:
the
wise.
§
79.
This was said by the Blessed One, said by the Arahant, so I have heard:
"These
three
things
lead
to
the
falling
away
of
a
monk
in
training.
Which
three?
There
is
the
case
where
a
monk
in
training
enjoys
activity,*
delights
in
activity,
is
intent
on
his
enjoyment
of
activity.
He
enjoys
chatter,
delights
in
chatter,
is
intent
on
his
enjoyment
of
chatter.
He
enjoys
sleep,
delights
in
sleep,
is
intent
on
his
enjoyment
of
sleep.
These
are
the
three
things
that
lead
to
the
falling
away
of
a
monk
in
training.
"These
three
things
lead
to
the
non-falling
away
of
a
monk
in
training.
Which
three?
There
is
the
case
where
a
monk
in
training
doesn't
enjoy
activity,
doesn't
delight
in
activity,
isn't
intent
on
his
enjoyment
of
activity.
He
doesn't
enjoy
chatter,
doesn't
delight
in
chatter,
isn't
intent
on
his
enjoyment
of
chatter.
He
doesn't
enjoy
sleep,
doesn't
delight
in
sleep,
isn't
intent
on
his
enjoyment
of
sleep.
These
are
the
three
things
that
lead
to
the
non-falling
away
of
a
monk
in
training."
Enjoying
activity,
delighting
in
chatter,
enjoying
sleep,
&
restless:
he's
incapable
--
a
monk
like
this
--
of
touching
superlative
self-awakening.
So
he
should
be
a
man
of
few
duties,
of
little
sloth,
not
restless.
He's
capable
--
a
monk
like
this
--
of
touching
superlative
self-awakening.
Note:
*Activity
=
work
of
various
sorts,
such
as
construction
work,
robe-making,
etc.
§
80.
This was said by the Blessed One, said by the Arahant, so I have heard:
"There
are
these
three
kinds
of
unskillful
thinking.
Which
three?
Thinking
concerned
with
not
wanting
to
be
despised;
thinking
concerned
with
gains,
offerings,
&
tribute;
thinking
concerned
with
an
empathy
for
others.*
There
are
three
kinds
of
unskillful
thinking."
Fettered
to
not
wanting
to
be
despised;
to
gains,
offerings,
respect;
to
delight
in
companions:
you're
far
from
the
ending
of
fetters.
But
whoever
here,
having
abandoned
sons,
cattle,
marriage,
intimates:
he's
capable
--
a
monk
like
this
--
of
touching
superlative
self-awakening.
Note:
*According
to
the
Commentary,
this
refers
to
a
monk's
tendency
to
be
overly
intimate
with
lay
people,
overly
susceptible
to
the
rises
and
falls
in
their
fortunes,
"happy
when
they
are
happy,
sad
when
they
are
sad,
busying
himself
with
their
affairs."
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