12 Lowly Arts PDF

BUDDHAWAJANA
An Anthology of Dhamma
Revealing the Hidden
“Sāriputta, suppose there were a cesspit deeper than a man’s height full of filth;
and then a man scorched and exhausted by hot weather, weary, parched, and thirsty,
came by a path going in one way only and directed to that same cesspit.
Then a man with good sight on seeing him would say:
‘This person so behaves, so conducts himself,
has taken such a path, that he will come to this same cesspit’…
… and then later on he sees that he has fallen into that cesspit and is
experiencing painful, racking, piercing feelings.”
Bhikkhu Ñāṇamoli and Bhikkhu Bodhi (trans.) (2009). The Middle Length Discourses of the Buddha:
Bhikkhu
A Translation of the Majjhima Bodhi
Nikāya. (trans.)
Boston: (2012).Publications.
Wisdom The Numerical Discourses
ISBN of the Buddha:
978-0-86171-072-0.
A Translation of the Aṅguttara Nikāya. Boston: Wisdom Publications. ISBN 978‑1‑61429‑040‑7.
BUDDHAWAJANA
An Anthology of Dhamma
Revealing the Hidden
Vol.
12
Lowly Arts
Buddhawajana Institution
Learning, Practicing, Spreading only the Words of the Tathāgata.
BUDDHAWAJANA
Vol.12 Lowly Arts
This dhamma publication is for the benefit

of educating the public and dhamma givings.
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Foreword
I would like to express my appreciation to the meritorious
intention of the book team who dedicate their effort and tenacity
in compiling, organizing and tying together many of the Tathāga-
ta’s discourses. In this “Lowly Arts” book, it presents the sources
or evidences of those newly composed discourses, forbidden by
the Tathāgata, clearly contradict the Tathāgata’s discourses.
To the bhikkhu, bhikkhunī, and lay-followers, this
dhamma book reveals the hidden, and clearly unveil what was
or was not decreed by the Tathāgata. A misguided person with
wrong view that Kamma—pleasure and suffering—are caused
by God’s creative activity and that one cannot accomplish one’s
wish by oneself. There is one of two destinations for a person with
wrong view: either hell or the animal realm.
So, for the reappearance in accordance with one’s worldly
aspiration or for gaining the ultimate liberation, one may choose to
follow the path laid out by the Tathāgata, an Arahant, a Perfectly
Enlightened One or to follow the newly composed discourse by
ascetic or brahmin of wrong views, of wrong practice. This is up
to the strength of one’s faith and faculties. This also depends on
how much dust in their eyes.
Contributing to these virtuous deeds, may the helpers of
Buddhawajana book publications and the readers have their hopes
fulfilled and become successful. May they develop the inner
wisdom and share the intended merits of attaining the ultimate
goal, Nibbāna.
With Anumodana
Venerable Bhikkhu Kukrit Sotthibalo
Preface
Threatened with sufferings and fears, people
search for different types of refuges. They take shelters
in their own beliefs or in doctrines of the ascetics with
wrong view who practice unwholesome wrong liveli-
hood. Due to their ignorance, they do not realize that
these are not a secure refuge nor a supreme refuge.
Tathāgata, His Dhamma, His Dhamma-Created
disciples called ‘Sons of the Sakyan Samaṇa’, these are
the ultimate refuge.
According to the Blessed One, the outside
ascetics, not belonging to this Noble Dhamma, ‘do
not shine, blaze and radiate’. Consequently searching
for protection in them is pointless. Success is derived
from kamma. The beliefs in wrong offerings, water
rites, talisman, consecrated amulets and rituals of the
misguided ascetics, lead to wrong view. People will be
plunged into one of the wrong views stating that ‘pleasure
or pain is caused by God’s creative activity’. They would
not cultivate the right causes taught by the Buddha. They
would not be released from the whole mass of sufferings.
Tiracchāna Vijjā, one of the books in Buddha-
wajana series, comprises of the collections of the ‘base
arts and wrong means of livelihood’ and the sources of
conformed practices, newly composed chantings which
are not the Tathāgata Gotama’s. All were declared to be
‘low, common, worldly, ignoble and unbeneficial. The
causes leads to harm, unhappiness and ruin of many
people.
The aim of the book is for the Four Communities
of Buddhists, possessing love and unwavering faith in
the Teacher, to realize the truth, to follow the complete
and pure practice according to the noble teachings
entailing the Gotama's proclaimed Dhamma with the
right meaning and phrasing.
The noble paths of Tathāgata have been compiled
in this volume for the benefit of the followers, searching
for purity, to discard, to omit and to withdraw from
the ways nonconforming to His Dhamma and Vinaya.
As stated by the Blessed One, His disciples,following
His paths, would refrain from committing transgression
even at the risk of their own lives, would undertake the
training with respect, would be endowed with faith,
would act ‘for the good, welfare and happiness of many
people, of devas and humans’ and would ultimately reach
the end of sufferings.
Disciples of Tathāgata.
Introduction
To Regard Dhamma and Discipline as Teacher
After the Buddha Passing
‘Ānanda, it may be that you will think: “The

Teacher’s instruction has ceased, now we have no
teacher!” It should not be seen like this, Ānanda, for
what I have taught and explained to you as Dhamma and
discipline will, at my passing, be your teacher…’
“Those bhikkhus, Ānanda, either now or after

I am gone, who dwell with themselves as their own
island, with themselves as their own refuge, with no
other refuge; who dwell with the Dhamma as their island,
with the Dhamma as their refuge, with no other refuge it
is these bhikkhus, Ānanda, who will be for me topmost
of those keen on the training.
“Ānanda, when there are two men living, he

under whom there occurs a breach of this good practice
—he is the last man among them. Therefore, Ānanda, I
say to you: continue this good practice instituted by me
and do not be the last man.”
Maurice Walshe (trans.) (2012). The Long Discourses of the Buddha:

A Translation of the Dīgha Nikāya. Boston: Wisdom Publications. ISBN 978-0-86171-103-1.
A Translation of the Majjhima Nikāya. Boston: Wisdom Publications. ISBN 978-0-86171-072-0.
Bhikkhu Bodhi (trans.) (2000). The Connected Discourses of the Buddha:

A Translation of the Saṃyutta Nikāya. Boston: Wisdom Publications. ISBN 978-0-86171-331-8.
Dhamma and Discipline Proclaimed by the
Tathāgata Shines When Exposed
“Bhikkhus, there are these three things that
flourish when concealed not when exposed. What three?
(1) Women flourish when concealed, not when
exposed.
(2) The hymns of the brahmins flourish when
concealed, not when exposed.
(3) And wrong views flourish when concealed,
not when exposed.
These are the three things that flourish when
concealed, not when exposed.
“Bhikkhus, there are these three things that shine

when exposed, not when concealed. What three?
(1) The moon shines when exposed, not when
concealed.
(2) The sun shines when exposed, not when
concealed.
(3) The Dhamma and discipline proclaimed by
the Tathāgata shines when exposed, not when concealed.
These are the three things that shine when
exposed, not when concealed.”
Bhikkhu Bodhi (trans.) (2012). The Numerical Discourses of the Buddha:

A Translation of the Aṅguttara Nikāya. Boston: Wisdom Publications.ISBN 978-1-61429-040-7.
How to Investigate the Originality of
the Blessed One’s Teachings
‘Suppose a monk were to say: “Friends, I heard

and received this from the Lord’s own lips: this is the
Dhamma, this is the discipline, this is the Master’s
teaching”, then, monks, you should neither approve nor
disapprove his words. ‘Then, without approving or dis-
approving, his words and expressions should be carefully
noted and compared with the Suttas and reviewed in the
light of the discipline. If they, on such comparison and
review, are found not to conform to the Suttas or the dis-
cipline, the conclusion must be: “Assuredly this is not the
word of the Buddha, it has been wrongly understood by
this monk”, and the matter is to be rejected. But where on
such comparison and review they are found to conform
to the Suttas or the discipline, the conclusion must be:
“Assuredly this is the word of the Buddha, it has been
rightly understood by this monk.” …
‘Suppose a monk were to say: “In such and such

a place there is a community with elders and distin-
guished teachers. I have heard and received this from that
community”, then, monks, you should neither approve
nor disapprove his words…
a place there are many elders who are learned, bearers
of the tradition, who know the Dhamma, the discipline,
the code of rules…”

a place there is one elder who is learned … I have heard
and received this from that elder…” But where on such
comparison and review they are found to conform to the
Suttas and the discipline, then the conclusion must be:
‘Assuredly this is the word of the Buddha, it has been
rightly understood by this monk.’
Head of Wat Na Pa Pong Saṅgha’s
Acknowledgement
For the help of the English versions

of Buddhawajana books,
I wish to offer my Abhivandana
to Venerable Bhikkhu Bodhi
with great appreciation
and I wish to extend my eminent
Anumodana to Timothy McNeill
of Wisdom Publications.
Contents
What Are Lowly Arts 1

1. Lowly Arts 2
2. The Ascetic Gotama Refrains from Such Base 7
Arts and Wrong Means of Livelihood
3. A Monk Refrains from Such Base Arts and 13
Wrong Means of Livelihood
4. The Various Kinds of Pointless Talk 20
5. The Ascetic Gotama Refrained from Pointless Talk 21
6. A Monk Refrains from Pointless Talk 22
Lowly Arts
Are Not the Wonder of Psychic Potency 25
7. Three Kinds of Wonders 26
8. The Perfectly Englighten One Prohibits Bhikkhus 28
from Boasting about a Nonexistance of State of
Further-Men in Oneself
Bhikkhu’s Ways of Conduct Toward Miracle of 35

Psychic Power and Other Kinds of Power
from Exhibiting a Wonder of Physchic Power
from Passing Judgement on People
13. The Five Great Thieves 41
A Noble Disciple Abandons Acts of Lowly Arts 45

14. A Noble Disciple Abandons Wrong Livelihood 46
Six Cases of Incapability by 53

One Accomplished by View
15. Six Cases of Incapability by 54
(First Aspect)
(Second Aspect)
(Third Aspect)
(Forth Aspect)
19. Six Benefits in Realizing 59
the Fruit of Stream-Entry
20. Three Wrong Views about Sectarian Tenets 60
That a Noble Disciple Must Abandon
A View That Whether Pleasure or Pain 61
Are All Caused by Past Deeds
Are All Caused by God’s Creative Activity
Are All Occur Without a Cause or Condition
21. Six Unsurpassed Things 64
22. Manifestation of Faith in One Endowed with Faith 70
A Noble Disciple Follows the Blessed One 75

Rules and Orders
23. The Perfectly Englighten One Ordered Bhikkhus 76
to Eat at a Single Session
24. The Noble Disciples Will Not Transgress the 79
Training Rules Even for Life’s Sake
Four Defilements of Ascetics and Brahmins 81

25. Four Defilements of Ascetics 82
and Brahmins
Unwholesome Habits Is Evil Livelihood 85

26. Unwholesome Habits Is 86
Evil Livelihood
Appendix 89
27. Words Which Should Be Studied, Learned 90
and Interrogated in the Foremost Assembly
28. Words Which Should Not Be Studied, Learned 91
29. Words That Should Be Studied and Mastered 92
(Simile of the Drum Peg)
30. Those Who Cause the Good Dhamma 94
to Disappear (First Aspect)
31. Those Who Sustain the Good Dhamma 98
(First Aspect)
32. Those Who Cause the Good Dhamma 102
to Disappear (Second Aspect)
33. Those Who Sustain the Good Dhamma 103
(Second Aspect)
34. Ten Roots of Disputes 104
35. Disciples Who Behave Towards 106
the Teacher with Hostility
and with Friendliness
36. The Difference Between the Perfectly 108
Enlightened One, and a Bhikkhu Liberated
by Wisdom
37. The Siṃsapā Grove 109
38. The Introduction of Ajjhāyaka 111
39. Recitng the Dhamma, the Basis of Liberation 114
The History of wrongful cultures those arise 117
from newly composed discourses
40. Misunderstanding regarding benefits of 118
creating Buddha Images
41. Misunderstanding Regarding Listening to 122
the Great Birth Sermon
An Arahant fully-enlightened Buddha 122
named Metteyya by Buddhavacana
An Arahant fully-enlightened Buddha 123
named Metteyya by new discourses
42. Misunderstanding Regarding Pouring Water 126
to Donate Merit
43. Misunderstanding Regarding Holy Water 128
44. Misunderstanding Regarding 130
the Benefits from Reciting Dhamma
45. Commonly Recited Dhamma, 133
the New Discourses
Sabbamaṅgalagāthā, a new discourse 133
Bāhuṃ (Buddhajayamaṅgalagāthā), 134
a new discourse
Jinapañjara Gāthā, a new discourse 135
Abhaya-parittaṃ, a new discourse 137
Atanatiya-parittaṃ, a new discourse 138
Bojjhanga-parittaṃ, a new discourse 139
Jaya-parittaṃ, a new discourse 140
Merit donation chant (Pattidāna Gāthā), 141
a new discourse
How to Make Amends for 145
Those Who Has Wrong Views
46. For Bhikkhus 146
Bhikkhus’ conducts when enter houses 149
What Should Bhikkhus Do 152
When in the Midst of the Saṅgha
47. Things Bhikkhus Should Give 153
High Consideration
Those Acting for the Hapiness or Suffering 153
of Many People (First Aspect)
Those Acting for the Hapiness or Suffering 155
of Many People (Second Aspect)
Manifestation of Bhikkhus 158
of the Perfectly Englighten One
What Makes a Bhikkhu 159
One Who Sees the Dhamma, Sees the Tathāgata 161
Manifestation of the Four Noble Lineages 162
48. For Householders 165
When One Sees One’s Transgression 165
as a Transgression, Makes Amends for
It in Accordance with the Dhamma
How to Behave Towards Bhikkhus 166
A Caṇḍāla of a Lay Follower 168
A Gem of a Lay Follower 169
Benefits of the Act of Giving 170
When Evil Bhikkhus Are Strong, 171
Well-Behaved Bhikkhus Are Weak
Ways to eliminate enemies (bad people) 173
The Monks of Kosambī 175
Epilogue 181
49. Mutual Support Between Monks, Brahmins 182
and Householders
50. Mutual Support Between Monks, Brahmins 183
and Householders
51. Reappearance in Accordance with 187
One’s Aspiration (First Aspect)
52. Reappearance in Accordance with 192
One’s Aspiration (Second Aspect)
53. Who Does Sakka Worship 196
54. Truly Propitious 198
55. Right and Wrong Refuge 199
56. The Paccorohaṇī Festival in the Noble 200
One’s Discipline (First Aspect)
57. The Paccorohaṇī Festival in the Noble 204
One’s Discipline (Second Aspect)
58. The Noble Paccorohaṇī Festival (First Aspect) 208
59. The Noble Paccorohaṇī Festival (Second Aspect) 210
What Are Lowly Arts
BUDDHAWAJANA : An Anthology of Dhamma Revealing the Hidden : Lowly Arts
Lowly Arts 01
‘Your Majesty, whereas some ascetics and

Brahmins, feeding on the food of the faithful, make
their living by such base arts, such wrong means of live-
lihood as palmistry, divining by signs, portents, dreams,
body-marks, mouse-gnawings, fire-oblations, oblations
from a ladle, of husks, rice-powder, rice grains, ghee or
oil, from the mouth or of blood, reading the finger-tips,
house- and garden-lore, skill in charms, ghost-lore,
earth-house lore, snake-lore, poison-lore, rat-lore, bird-
lore, crow-lore, foretelling a person’s life-span, charms
against arrows, knowledge of animals’ cries, …
“Whereas some ascetics and Brahmins make their

living by such base arts as judging the marks of gems,
sticks, clothes, swords, spears, arrows, weapons, women,
men, boys, girls, male and female slaves, elephants,
horses, buffaloes, bulls, cows, goats, rams, cocks, quail,
iguanas, bamboo-rats, tortoises, deer,…

living by such base arts as predicting: ‘The chiefs will
2
Revealing the Hidden : Lowly Arts
march out - the chiefs will march back’, ‘Our chiefs will
advance and the other chiefs will retreat’, ‘Our chiefs
will win and the other chiefs will lose’, ‘The other chiefs
will win and ours will lose’, ‘Thus there will be victory
for one side and defeat for the other’,…

living by such base arts as predicting an eclipse of the
moon, the sun, a star; that the sun and moon will go on
their proper course - will go astray; that a star will go
on its proper course- will go astray; that there will be
a shower of meteors, a blaze in the sky, an earthquake,
thunder; a rising, setting, darkening, brightening of the
moon, the sun, the stars; and ‘such will be the outcome
of these things’, …
“Whereas some ascetics and Brahmins make

their living by such base arts as predicting good or bad
rainfall; a good or bad harvest; security, danger; disease,
health; or accounting, computing, calculating, poetic
composition, philosophising, …

their living by such base arts as arranging the giving
and taking in marriage, engagements and divorces;
[declaring the time for] saving and spending, bringing
3
BUDDHAWAJANA : An Anthology of Dhamma
good or bad luck, procuring abortions, using spells to

bind the tongue, binding the jaw, making the hands
jerk, causing deafness, getting answers with a mirror,
a girl-medium, a deva; worshipping the sun or Great
Brahmā, breathing fire, invoking the goddess of luck, …
“Whereas some ascetics and Brahmins, feeding

on the food of the faithful, make their living by such
base arts, such wrong means of livelihood as appeasing
the devas and redeeming vows to them, making earth-
house spells, causing virility or impotence, preparing
and consecrating building-sites, giving ritual rinsings
and bathings, making sacrifices, giving emetics,
purges, expectorants and phlegmagogues, giving ear-,
eye-, nose-medicine, ointments and counter-ointments,
eye-surgery, surgery, pediatry, using balms to counter
the side-effects of previous remedies, …”
4
The Ascetic Gotama Refrains

from Such Base Arts
and Wrong Means of Livelihood 02
‘Monks, whereas some ascetics and Brahmins,

feeding on the food of the faithful, make their living
by such base arts, such wrong means of livelihood as
palmistry, divining by signs, portents, dreams, body-
marks, mouse-gnawings, fire-oblations, oblations from a
ladle, of husks, rice-powder, rice grains, ghee or oil, from
the mouth or of blood, reading the finger-tips, house- and
garden-lore, skill in charms, ghost-lore, earth-house lore,
snake-lore, poison-lore, rat-lore, bird- lore, crow-lore,
foretelling a person’s life-span, charms against arrows,
knowledge of animals’ cries, the ascetic Gotama refrains
from such base arts and wrong means of livelihood.
Thus the worldling would praise the Tathāgata.

7

iguanas, bamboo-rats, tortoises, deer, the ascetic Gotama
refrains from such base arts.

for one side and defeat for the other’, the ascetic Gotama
refrains from such base arts.

8

of these things’, the ascetic Gotama refrains from such
base arts and wrong means of livelihood.

composition, philosophising, the ascetic Gotama refrains
from such base arts and wrong means of livelihood.

9

Brahmā, breathing fire, invoking the goddess of luck, the
ascetic Gotama refrains from such base arts and wrong
means of livelihood.

the side-effects of previous remedies, the ascetic Gotama
refrains from such base arts and wrong means of live-
lihood.
10
It is, monks, for such elementary, inferior matters

of moral practice that the worldling would praise the
Tathāgata.”
11
A Monk Refrains from Such Base Arts

and Wrong Means of Livelihood 03
‘Your Majesty, whereas some ascetics and

Brahmins, feeding on the food of the faithful, make
their living by such base arts, such wrong means of live-
lihood as palmistry, divining by signs, portents, dreams,
body-marks, mouse-gnawings, fire-oblations, oblations
from a ladle, of husks, rice-powder, rice grains, ghee or
oil, from the mouth or of blood, reading the finger-tips,
house- and garden-lore, skill in charms, ghost-lore,
earth-house lore, snake-lore, poison-lore, rat-lore, bird-
lore, crow-lore, foretelling a person’s life-span, charms
against arrows, knowledge of animals’ cries.
A monk refrains from such base arts and wrong
means of livelihood. Thus he is perfected in morality.

13

iguanas, bamboo-rats, tortoises, deer.

for one side and defeat for the other’.

14
of these things’.

composition, philosophising.

Brahmā, breathing fire, invoking the goddess of luck.
15


the side-effects of previous remedies.
means of livelihood. Thus he is perfected in morality…”
‘And then, Sire, that monk who is perfected in

morality sees no danger from any side owing to his
being restrained by morality. Just as a duly-anointed
Khattiya king, having conquered his enemies, by that
very fact sees no danger from any side, so the monk, on
16
account of his morality, sees no danger anywhere. He

experiences in himself the blameless bliss that comes
from maintaining this Ariyan morality. In this way, Sire,
he is perfected in morality.’
17
In addition, Brahmajāla Sutta and Sāmaññaphala Sutta that are mentioned the bhikkhu
refrains from such base arts. Also appeared in another Suttas are:
Ambaṭṭha Sutta; the Lord said to the youth Ambaṭṭha

(The Long Discourses of the Buddha, p.111)
Soṇadaṇḍa Sutta; the Lord said to the Brahmin Soṇadaṇḍa
Kūṭadanta Sutta; the Lord said to the Brahmin Kūṭadanta
Mahāli Sutta; the Lord said to Oṭṭhaddha the Licchavi
Jāliya Sutta; the Lord said to Maṇḍissa and Jāliya, the pupil of the wooden-bowl ascetic
Mahāsīhanāda Sutta; the Lord said to the naked ascetic Kassapa
Poṭṭhapāda Sutta; the Lord said to the wanderer Poṭṭhapāda
Subha Sutta; the Venerable Ānanda said to the youth Subha, Todeyya’s son
Kevaddha Sutta; the Lord said to the householder Kevaddha
Lohicca Sutta; the Lord said to the Brahmin Lohicca
Tevijja Sutta; the Lord said to the young Brahmins Vāseṭṭha and Bhāradvāja
18
The Various Kinds of Pointless Talk 04

“Bhikkhus, do not engage in the various kinds

of pointless talk, that is, talk about kings, thieves, and
ministers of state; talk about armies, dangers, and
wars; talk about food, drink, garments, and beds; talk
about garlands and scents; talk about relations, vehicles,
villages, towns, cities, and countries; talk about women
and talk about heroes; street talk and talk by the well;
talk about those departed in days gone by; rambling
chitchat; speculation about the world and about the sea;
talk about becoming this or that.
For what reason? Because, bhikkhus, this talk is

unbeneficial, irrelevant to the fundamentals of the holy
life, and does not lead to revulsion, to dispassion, to
cessation, to peace, to direct knowledge, to enlighten-
ment, to Nibbāna.”
20
The Ascetic Gotama Refrained from

Pointless Talk 05
A Translation of the Digha Nikāya. Boston: Wisdom Publications. ISBN 978-0-86171-103-1.

on the food of the faithful, remain addicted to such
unedifying conversation as about kings, robbers,
ministers, armies, dangers, wars, food, drink, clothes,
beds, garlands, perfumes, relatives, carriages, villages,
towns and cities, countries, women, heroes, street- and
well-gossip, talk of the departed, desultory chat, specula-
tions about land and sea, talk about being and non-being,
the ascetic Gotama refrains from such conversation.”
Thus the worldling would praise the Tathāgata.’
21
A Monk Refrains from Pointless Talk 06


“Whereas some ascetics and Brahmins remain

addicted to such unedifying conversation as about kings,
robbers, ministers, armies, dangers, wars, food, drink,
clothes, beds, garlands, perfumes, relatives, carriages,
villages, towns and cities, countries, women, heroes,
street- and well-gossip, talk of the departed, desultory
chat, speculations about land and sea, talk about being
and non-being, a monk refrains from such unedifying
conversation. Thus he is perfected in morality…”
“Bhikkhus, do not engage in the various kinds

of pointless talk, that is, talk about kings, thieves, and
ministers of state; talk about armies, dangers, and
wars; talk about food, drink, garments, and beds; talk
about garlands and scents; talk about relations, vehicles,
villages, towns, cities, and countries; talk about women
and talk about heroes; street talk and talk by the well;
talk about those departed in days gone by; rambling
chitchat; speculation about the world and about the sea;
talk about becoming this or that.
22
For what reason? Because, bhikkhus, this talk is

unbeneficial, irrelevant to the fundamentals of the holy
life, and does not lead to revulsion, to dispassion, to
cessation, to peace, to direct knowledge, to enlighten-
ment, to Nibbāna.
“When you talk, bhikkhus, you should talk about:

‘This is suffering’; you should talk about: ‘This is the
origin of suffering’; you should talk about: ‘This is the
cessation of suffering’; you should talk about: ‘This
is the way leading to the cessation of suffering.’ For
what reason? Because, bhikkhus, this talk is beneficial,
relevant to the fundamentals of the holy life, and leads to
revulsion, to dispassion, to cessation, to peace, to direct
knowledge, to enlightenment, to Nibbāna.
“Therefore, bhikkhus, an exertion should be made

to understand: ‘This is suffering.’ An exertion should
be made to understand: ‘This is the origin of suffering.’
An exertion should be made to understand: ‘This is the
cessation of suffering.’ An exertion should be made to
understand: ‘This is the way leading to the cessation of
suffering.”
23
Lowly Arts
Are Not the Wonder of
Psychic Potency
Three Kinds of Wonders 07

A Translation of the Aṅguttara Nikāya. Boston: Wisdom Publications. ISBN 978-1-61429-040-7.
“There are, brahmin, these three kinds of wonders.

What three? The wonder of psychic potency, the wonder
of mind-reading, and the wonder of instruction.
(1) “And what, brahmin, is the wonder of psychic
potency? Here, a bhikkhu wields the various kinds of
psychic potency: having been one, he becomes many;
having been many, he becomes one; he appears and
vanishes; he goes unhindered through a wall, through a
rampart, through a mountain as though through space;
he dives in and out of the earth as though it were water;
he walks on water without sinking as though it were
earth; seated cross-legged, he travels in space like a
bird; with his hand he touches and strokes the moon and
sun so powerful and mighty; he exercises mastery with
the body as far as the brahmā world. This is called the
wonder of psychic potency.
(2) “And what, brahmin, is the wonder of
mind-reading? There is one who, by means of some
clue, declares: ‘Your thought is thus, such is what you
are thinking, your mind is in such and such a state.’ And
even if he makes many declarations, they are exactly so
and not otherwise.
“Again, someone does not declare [the state of
mind] on the basis of a clue, but he hears the sound of
26
people, spirits, or deities [speaking] and then declares:

‘Your thought is thus, such is what you are thinking, your
mind is in such and such a state.’ And even if he makes
many declarations, they are exactly so and not otherwise.
mind] on the basis of a mark, or by hearing the sound
of people, spirits, or deities [speaking], but he hears the
sound of the diffusion of thought as one is thinking
and examining [some matter] and then declares: ‘Your
thought is thus, such is what you are thinking, your mind
is in such and such a state.’ And even if he makes many
declarations, they are exactly so and not otherwise.
mind] on the basis of a mark, or by hearing the sound
of people, spirits, or deities [speaking], or by hearing
the sound of the diffusion of thought as one is thinking
and examining [some matter], but with his own mind
he encompasses the mind of one who has attained
concentration without thought and examination and
he understands: ‘This person’s mental activities are
so disposed that immediately afterward he will think
this thought.’ And even if he makes many declarations,
they are exactly so and not otherwise. This is called the
wonder of mind-reading.
(3) “And what, brahmin, is the wonder of instruc-
tion? Here, someone instructs [others] thus: ‘Think in
this way and not in that way! Attend to this and not to
that! Abandon this and enter and dwell in that!’ This is
called the wonder of instruction.”
27
The Perfectly Englighten One Prohibits

Bhikkhus from Boasting about a Nonexistance
of State of Further-Men in Oneself 08
‘Kevaddha, there are three kinds of miracle that I

have declared, having realised them by my own insight.
Which three? The miracle of psychic power, the miracle
of telepathy, the miracle of instruction.
‘What is the miracle of psychic power?
Here, Kevaddha, a monk displays various psychic

powers in different ways. Being one he becomes many,
being many he becomes one; he appears and disap-
pears; he passes through fences, walls and mountains
unhindered as if through air; he sinks into the ground
and emerges from it as if it were water; he walks on the
water without breaking the surface as if on land; he flies
cross-legged through the sky like a bird with wings; he
even touches and strokes with his hand the sun and moon,
mighty and powerful as they are; and he travels in the
body as far as the Brahma world. Then someone who
has faith and trust sees him doing these things.
28
‘He tells this to someone else who is sceptical and

unbelieving, saying: “It is wonderful, sir, it is marvel-
lous, the great power and skill of that ascetic …” And
that man might say: “Sir, there is something called the
Gandhāra charm. It is by means of this that that monk
becomes many …”
What do you think, Kevaddha, would not a

sceptic say that to a believer?’
‘He would, Lord.’
‘And that is why, Kevaddha, seeing the danger of

such miracles, I dislike, reject and despise them.
‘And what is the miracle of telepathy?

Here, a monk reads the minds of other beings, of
other people, reads their mental states, their thoughts and
ponderings, and says: “That is how your mind is, that is
how it inclines, that is in your heart.” Then someone who
has faith and trust sees him doing these things.
‘He tells this to someone else who is sceptical and

unbelieving, saying: “It is wonderful, sir, it is marvel-
lous, the great power and skill of that ascetic …” And
that man might say: “Sir, there is something called the
Maṇika charm. It is by means of this that that monk can
read the minds of others…”
29
What do you think, Kevaddha, would not a

sceptic say that to a believer?’
‘He would, Lord.’
And that is why, seeing the danger of such

miracles, I dislike, reject and despise them.
‘And what is the miracle of instruction?
Here, Kevaddha, a monk gives instruction as

follows: “Consider in this way, don’t consider in that,
direct your mind this way, not that way, give up that,
gain this and persevere in it.”
That, Kevaddha, is called the miracle of instruc-

tion.
‘Again, Kevaddha, a Tathāgata arises in the world,

an Arahant, fully-enlightened Buddha, endowed with
wisdom and conduct, Well-Farer, Knower of the worlds,
incomparable Trainer of men to be tamed, Teacher of
gods and humans, enlightened and blessed. He, having
realised it by his own super-knowledge, proclaims this
world with its devas, māras and Brahmās, its princes and
people. He preaches the Dhamma which is lovely in its
beginning, lovely in its middle, lovely in its ending, in
30
the spirit and in the letter, and displays the fully-perfect-

ed and purified holy life.
‘This Dhamma is heard by a householder or a

householder’s son, or one reborn in some family or
other. Having heard this Dhamma, he gains faith in the
Tathāgata. Having gained this faith, he reflects: “The
household life is close and dusty, the homeless life is
free as air. It is not easy, living the household life, to
live the fully-perfected holy life, purified and polished
like a conch-shell. Suppose I were to shave off my hair
and beard, don yellow robes and go forth from the
household life into homelessness!” And after some time,
he abandons his property, small or great, leaves his circle
of relatives, small or great, shaves off his hair and beard,
dons yellow robes and goes forth into the homeless life.
‘And having gone forth, he dwells restrained by

the restraint of the rules, persisting in right behaviour,
seeing danger in the slightest faults, observing the com-
mitments he has taken on regarding body, deed and
word, devoted to the skilled and purified life, perfected
in morality, with the sense-doors guarded, skilled in
mindful awareness and content.
‘And how, Kevaddha, is a monk perfected in

morality?
31
Abandoning the taking of life, he dwells refrain-

ing from taking life, without stick or sword, scrupulous,
compassionate, trembling for the welfare of all living
beings. Thus he is accomplished in morality.
That, Kevaddha, is called the miracle of instruc-

tion.”…
‘And he with mind concentrated, purified and
cleansed, unblemished, free from impurities, malleable,
workable, established and having gained imperturbabil-
ity, applies and directs his mind to the knowledge of the
destruction of the corruptions. He knows as it really is:
“This is suffering”, he knows as it really is: “This is the
origin of suffering”, he knows as it really is: “This is the
cessation of suffering”, he knows as it really is: “This is
the path leading to the cessation of suffering.” And he
knows as it really is: “These are the corruptions”, “This
is the origin of the corruptions”, “This is the cessation
of the corruptions”, “This is the path leading to the
cessation of the corruptions.” And through his knowing
and seeing his mind is delivered from the corruption of
sense-desire, from the corruption of becoming, from
the corruption of ignorance, and the knowledge arises
in him: “This is deliverance!”, and he knows: “Birth is
finished, the holy life has been led, done is what had to
be done, there is nothing further here.”
32
‘Just as if, Kevaddha, in the midst of the mountains

there were a pond, clear as a polished mirror, where a
man with good eyesight standing on the bank could see
oyster-shells, gravel-banks, and shoals of fish, on the
move or stationary. And he might think: “This pond
is clear as a polished mirror, where a man with good
eyesight standing on the bank could see oyster-shells,
gravel-banks,
‘And I, Kevaddha, have experienced these three

miracles by my own super-knowledge.’
(Compiler’s Note: see also at Sutta 2, verses 41-97 in The
Long Discourses of the Buddha: A Translation of the Dīgha Nikāya
by Maurice Walshe. Wisdom Publications)
33
Bhikkhu’s Ways of
Conduct Toward
Miracle of Psychic Power
and Other Kinds of Power
The Perfectly Englighten One

Prohibits Bhikkhus from Exhibiting
a Wonder of Physchic Power 09
Horner, I. B., M.A. (trans.) (1963). The Book of the Discipline Vol. V. (Cullavagga) :
A Translation of the Vinaya-Piṭaka. London: The Pali Text Society. ISBN 978-0-86013-044-4.
(The venerable Piṇḍola the Bhāradvāja, shown his psychic

power, having risen above the ground, having taken hold of that the
bowl of the (great) merchant of Rājagaha was fetched down by him,
circled three times round Rājagaha.)
Then the Lord on this occasion, in this connection, having

had the Order of monks convened, questioned the venerable Piṇḍola
the Bhāradvāja, saying:
“Is it true, as is said, Bhāradvāja, that the bowl

of the (great) merchant of Rājagaha was fetched down
by you?”
“It is true, Lord.”
“It is not suiting, Bhāradvāja, it is not becoming,

it is not fitting, it is not worthy of a recluse, it is not
allowable, it is not to be done. How can you, Bhārad-
vāja, on account of a wretched wooden bowl exhibit a
condition of further-men, a wonder of psychic power
to householders? As, Bhāradvāja, a woman exhibits
her loin-cloth on account of a wretched stamped
36
māsaka, even so by you, Bhāradvāja, was a condition

of further-men, a wonder of psychic power exhibited to
householders on account of a wretched wooden bowl. It
is not, Bhāradvāja, for pleasing those who are not (yet)
pleased nor for increasing the number of those who are
pleased, but, Bhāradvāja, it is displeasing to those who
are not pleased as well as to those who are pleased, and
it causes wavering in some”
Having rebuked him, having given reasoned talk, he
addressed the monks, saying:
“Monks, a condition of further-men, a wonder

of psychic power is not to be exhibited to householders.
Whoever should exhibit them, there is an offence of
wrong-doing.
Break, monks, this wooden bowl; having reduced

it to fragments, give them to monks as perfume to mix
with ointment. And, monks, a wooden bowl should not
be used. Whoever should use one, there is an offence of
wrong-doing.”
37

Bhikkhus from Boasting about a Nonexistance of
State of Further-Men in Oneself 10
Horner, I. B., M.A. (trans.) (1949). The Book of the Discipline Vol. I. (Suttavibhaṅga) :
A Translation of the Vinaya-Piṭaka. London: The Pali Text Society. ISBN 978-0-86013-504-3
“Whatever monk should boast, with reference

to himself of a state of further-men, sufficient ariyan
knowledge and insight, though not knowing it fully, and
saying: ‘This I know, this I see,’ then if later on, he,
being pressed or not being pressed, fallen, should desire
to be purified, and should say: ‘Your reverence, I said
that I know what I do not know, see what I do not see, I
spoke idly, falsely, vainly,’ apart from the undue estimate
of himself, he also is one who is defeated, he is not in
communion.”
38

Bhikkhus from Boasting about a Nonexistance of
State of Further-Men in Oneself 11
Horner, I. B., M.A. (trans.) (1969). The Book of the Discipline Vol. II. (Suttavibhaṅga) :
“Whatever monk should speak of a condition of

further-men to one who is not ordained-if it is a fact
there is an offence of expiation.”
39

Bhikkhus from Passing Judgement on People 12
The Lord said to the venerable Ānanda, by reason of the

female lay follower Migasālā states controversial to the Exalted One
that her father Purāṇa was celibate, living apart, abstaining from
sexual intercourse but her paternal uncle Isidatta was not celibate
but lived a contented married life. When they died, the Blessed One
also declared: ‘They attained to the state of a once-returner and have
been reborn in the Tusita group [of devas].’
“Because the Dhamma-stream carries him along.

But who can know this difference except the Tathāgata?
“Therefore, Ānanda, do not be judgmental

regarding people. Do not pass judgment on people.
Those who pass judgment on people harm themselves.
I alone, or one like me, may pass judgment on people.”
40
The Five Great Thieves 13

“Monks, there are these five great thieves to be

found in the world. What are the five?
(1) Monks, here a certain one of the great thieves

thought: ‘To be sure, will I, surrounded by a hundred or
by a thousand, wander about among villages, towns, and
the possessions of kings, slaying and causing to be slain,
destroying and causing destruction, tormenting and
causing torment.’ He, in the course of time, surrounded
by a hundred or by a thousand wanders about among
villages, towns, and the possessions of kings, slaying and
causing to be slain, destroying and causing destruction,
tormenting and causing torment. Now indeed, monks,
a certain depraved monk thought: ‘To be sure, I, sur-
rounded by a hundred or by a thousand, will make an
alms-tour among villages, towns and the possessions
of kings, honoured, respected, revered, worshipped,
esteemed, supported by householders, by those who
have gone forth into homelessness, and by the requisites
of robes, alms, bedding and medicine.’ He, in the course
of time, surrounded by a hundred, by a thousand, made
41
an alms-tour among villages, towns and the posses-

sions of kings, honoured, respected, revered, worshipped,
esteemed, supported by householders and receiving the
requisites of robes, alms, bedding and medicine for those
who go forth into homelessness. This, monks, is the first
great thief found existing in the world.
(2) Again, monks, here a certain depraved monk,

having mastered thoroughly dhamma and the discipline
made known by the tathāgata, takes it for his own. This,
monks, is the second great thief found existing in the
world.
(3) Again, monks, here a certain depraved monk,

blames a follower of the pure Brahma-life, one leading
the absolutely pure Brahma-life, for an unfounded breach
of the Brahma-life. This, monks, is the third great thief
found existing in the world.
(4) Again, monks, a certain depraved monk

favours and cajoles a householder on account of those
things which are important possessions of the Order, on
account of those things which are its important requisites,
that is to say, a park, a site for a park, a vihāra, a site for a
vihāra, a couch, a chair, a bolster, a pillow, a brass vessel,
a brass jar, a brass pot, a brass receptacle, a razor, an axe,
42
a hatchet, a hoe, a spade, a creeper, bamboo, muñja-grass,

babbaja-grass, tiṇa-grass, clay, wooden articles, earthen-
ware articles. This, monks, is the fourth great thief found
existing in the world.
(5) Monks, in the world with the devas and

including Māra, including the Brahmā-world, including
recluses and brahmins, including breathing things,
including devas and men, this is the chief great thief: he
who claims a non-existent state of further-men, which
has not become. What is the reason for this? Monks, you
have eaten the country’s almsfood by theft.”
43
A Noble Disciple
Abandons Acts of
Lowly Arts
A Noble Disciple Abandons

Wrong Livelihood 14
“Therein, bhikkhus, right view comes first. And

how does right view come first? One understands wrong
livelihood as wrong livelihood and right livelihood as
right livelihood: this is one’s right view.
“And what, bhikkhus, is wrong livelihood?
Scheming, talking, hinting, belittling, pursuing

gain with gain: this is wrong livelihood.
“And what, bhikkhus, is right livelihood?
Right livelihood, I say, is twofold: there is right

livelihood that is affected by taints, partaking of merit,
ripening in the acquisitions; and there is right livelihood
that is noble, taintless, supramundane, a factor of the
path.
“And what, bhikkhus, is right livelihood that is

affected by taints, partaking of merit, ripening in the
acquisitions?
46
Here, bhikkhus, a noble disciple abandons wrong

livelihood and gains his living by right livelihood: this
is right livelihood that is affected by taints… ripening
in the acquisitions.
“And what, bhikkhus, is right livelihood that is

noble, taintless, supramundane, a factor of the path?
The desisting from wrong livelihood, the abstain-

ing, refraining, abstinence from it in one whose mind is
noble, whose mind is taintless, who possesses the noble
path and is developing the noble path: this is right live-
lihood that is noble…a factor of the path.
“One makes an effort to abandon wrong liveli-

hood and to enter upon right livelihood: this is one’s
right effort.
Mindfully one abandons wrong livelihood,

mindfully one enters upon and dwells in right livelihood:
this is one’s right mindfulness.
Thus these three states run and circle around

right livelihood, that is, right view, right effort, and right
mindfulness.

how does right view come first?
47
In one of right view, right intention comes into

being; in one of right intention, right speech comes into
being; in one of right speech, right action comes into
being; in one of right action, right livelihood comes into
being; in one of right livelihood, right effort comes into
being; in one of right effort, right mindfulness comes
into being; in one of right mindfulness, right concentra-
tion comes into being; in one of right concentration, right
knowledge comes into being; in one of right knowledge,
right deliverance comes into being.
Thus, bhikkhus, the path of the disciple in higher

training possesses eight factors, the arahant possesses
ten factors.

how does right view come first?
In one of right view, wrong view is abolished,

and the many evil unwholesome states that originate
with wrong view as condition are also abolished, and the
many wholesome states that originate with right view as
condition come to fulfilment by development.
“In one of right intention, wrong intention is

abolished, and the many evil unwholesome states that
48
originate with wrong intention as condition are also

abolished, and the many wholesome states that originate
with right intention as condition come to fulfilment by
development.
“In one of right speech, wrong speech is abolished…
In one of right action, wrong action is abolished…
In one of right livelihood, wrong livelihood is

abolished…
In one of right effort, wrong effort is abolished…
In one of right mindfulness, wrong mindfulness

is abolished…
In one of right concentration, wrong concentra-

tion is abolished…
In one of right knowledge, wrong knowledge is

abolished…
In one of right deliverance, wrong deliverance is

abolished, and the many evil unwholesome states that
originate with wrong deliverance as condition are also
abolished, and the many wholesome states that originate
with right deliverance as condition come to fulfilment
by development.
49
“Thus, bhikkhus, there are twenty factors on the

side of the wholesome, and twenty factors on the side of
the unwholesome.
This Dhamma discourse on the Great Forty has

been set rolling and cannot be stopped by any recluse
or brahmin or god or Māra or Brahmā or anyone in the
world.
“Bhikkhus, if any recluse or brahmin thinks that

this Dhamma discourse on the Great Forty should be
censured and rejected, then there are ten legitimate de-
ductions from his assertions that would provide grounds
for censuring him here and now.
If that worthy one censures right view, then he

would honour and praise those recluses and brahmins
who are of wrong view.
If that worthy one censures right intention, then

he would honour and praise those recluses and brahmins
who are of wrong intention.
If that worthy one censures right speech, then he

who are of wrong speech.
50
If that worthy one censures right action, then he

who are of wrong action.
If that worthy one censures right livelihood, then

he would honour and praise those recluses and brahmins
who are of wrong livelihood.
If that worthy one censures right effort, then he

who are of wrong effort.
If that worthy one censures right mindfulness,

then he would honour and praise those recluses and
brahmins who are of wrong mindfulness.
If that worthy one censures right concentration,

brahmins who are of wrong concentration.
If that worthy one censures right knowledge,

brahmins who are of wrong knowledge.
If that worthy one censures right deliverance,

brahmins who are of wrong deliverance.
51
If any recluse or brahmin thinks that this

Dhamma discourse on the Great Forty should be
censured and rejected, then these are ten legitimate de-
ductions from his assertions that would provide grounds
for censuring him here and now.
“Bhikkhus, even those teachers from Okkala,

Vassa and Bhañña, who held the doctrine of non-cau-
sality, the doctrine of non-doing, and the doctrine of
nihilism, would not think that this Dhamma discourse
on the Great Forty should be censured and rejected. Why
is that? For fear of blame, attack, and confutation.”
52
Six Cases of Incapability
by One Accomplished
by View
Six Cases of Incapability by

(First Aspect) 15
“Bhikkhus, there are these six cases of incapability.

What six? One accomplished in view is
(1) incapable of considering any conditioned
phenomenon as permanent;
(2) i ncapable of considering any conditioned
phenomenon as pleasurable;
(3) i ncapable of considering any phenomenon
as a self;
(4) incapable of doing a grave act that brings
immediate result;
(5) incapable of resorting to [the belief] that
purity comes about through superstitious
and auspicious acts;
(6) i ncapable of seeking a person worthy of
offerings outside here.
These are the six cases of incapability.”
54

(Second Aspect) 16

(1) incapable of dwelling without reverence and
deference toward the Teacher;
(2) i ncapable of dwelling without reverence and
deference toward the Dhamma;
(3) i ncapable of dwelling without reverence and
deference toward the Saṅgha;
(4) incapable of dwelling without reverence and
deference toward the training;
(5) incapable of resorting to anything that should
not be relied upon;
(6) i ncapable of undergoing an eighth existence.
55

(Third Aspect) 17

(1) incapable of depriving his mother of life;
(2) incapable of depriving his father of life;
(3) incapable of depriving an arahant of life;
(4) incapable of shedding the Tathāgata’s blood
with a mind of hatred;
(5) incapable of creating a schism in the Saṅgha;
(6) incapable of acknowledging another teacher.
These are the six cases of incapability”
56

(Forth Aspect) 18

(1) incapable of resorting to [the view that]
pleasure and pain are made by oneself;
(2) i ncapable of resorting to [the view that]
pleasure and pain are made by another;
pleasure and pain are both made by oneself,
and made by another;
pleasure and pain are not made by oneself
but have arisen fortuitously;
pleasure and pain are not made by another
but have arisen fortuitously;
pleasure and pain are made neither by oneself
nor by another but have arisen fortuitously.
57
For what reason? Because the person accom-

plished in view has clearly seen causation and causally
arisen phenomena.
58
Six Benefits in Realizing

the Fruit of Stream-Entry 19
“Bhikkhus, there are these six benefits in realizing

the fruit of stream-entry. What six?
(1) One is fixed in the good Dhamma;
(2) one is incapable of decline;
(3) one’s suffering is delimited;
(4) one comes to possess knowledge not shared
by others;
(5) one has clearly seen causation;
(6) o ne has clearly seen causally arisen
phenomena.
These are the six benefits in realizing the fruit

of stream-entry.”
59
Three Wrong Views about Sectarian

Tenets That a Noble Disciple
Must Abandon 20
“Bhikkhus, there are these three sectarian tenets

which, when questioned, interrogated, and cross-ex-
amined by the wise, and taken to their conclusion, will
eventuate in non-doing. What are the three?
(1) “There are, bhikkhus, some ascetics and
brahmins who hold such a doctrine and view as this:
‘Whatever this person experiences— whether pleasure,
pain, or neither-pain-nor-pleasure—all that is caused by
what was done in the past.’
(2) There are other ascetics and brahmins who
hold such a doctrine and view as this: ‘Whatever this
person experiences—whether pleasure, pain, or neither-
pain-nor-pleasure—all that is caused by God’s creative
activity.’
(3) And there are still other ascetics and brahmins
who hold such a doctrine and view as this: ‘Whatever
this person experiences—whether pleasure, pain, or nei-
ther-pain-nor-pleasure—all that occurs without a cause
or condition.’”
60
A View That Whether Pleasure or Pain

Are All Caused by Past Deeds
(1) “Bhikkhus, I approached those ascetics and
brahmins who hold such a doctrine and view as this:
‘Whatever this person experiences—whether pleasure,
pain, or neither-pain-nor-pleasure—all that is caused
by past deeds,’ and I said to them: ‘Is it true that you
venerable ones hold such a doctrine and view?’ When I
ask them this, they affirm it. Then I say to them: ‘In such
a case, it is due to past deeds that you might destroy life,
take what is not given, indulge in sexual activity, speak
falsehood, utter divisive speech, speak harshly, indulge
in idle chatter; that you might be full of longing, have a
mind of ill will, and hold wrong view.’
“Those who fall back on past deeds as the
essential truth have no desire [to do] what should be
done and [to avoid doing] what should not be done, nor
do they make an effort in this respect. Since they do not
apprehend as true and valid anything that should be done
or should not be done, they are muddle minded, they do
not guard themselves, and even the personal designation
‘ascetic’ could not be legitimately applied to them. This
was my first legitimate refutation of those ascetics and
brahmins who hold such a doctrine and view.”
61

Are All Caused by God’s Creative Activity
(2) “Then, bhikkhus, I approached those ascetics

and brahmins who hold such a doctrine and view as this:
pain, or neither-pain-nor-pleasure—all that is caused
by God’s creative activity,’ and I said to them: ‘Is it true
that you venerable ones hold such a doctrine and view?’
When I ask them this, they affirm it. Then I say to them:
‘In such a case, it is due to God’s creative activity that you
might destroy life … and hold wrong view.’
“Those who fall back on God’s creative activity as

the essential truth have no desire [to do] what should be
done and [to avoid doing] what should not be done, nor
do they make an effort in this respect. Since they do not
apprehend as true and valid anything that should be done
or should not be done, they are muddle-minded, they do
not guard themselves, and even the personal designation
‘ascetic’ could not be legitimately applied to them. This
was my second legitimate refutation of those ascetics and
brahmins who hold such a doctrine and view.”
62

Are All Occur Without a Cause or Condition
(3) “Then, bhikkhus, I approached those ascetics

and brahmins who hold such a doctrine and view as this:
pain, or neither-pain-nor-pleasure—all that occurs
without a cause or condition,’ and I said to them: ‘Is it
true that you venerable ones hold such a doctrine and
view?’ When I ask them this, they affirm it. Then I say
to them: ‘In such a case, it is without a cause or condition
that you might destroy life … and hold wrong view.’
“Those who fall back on absence of cause and

condition as the essential truth have no desire [to do]
what should be done and [to avoid doing] what should
not be done, nor do they make an effort in this respect.
Since they do not apprehend as true and valid anything
that should be done or should not be done, they are mud-
dle-minded, they do not guard themselves, and even the
personal designation ‘ascetic’ could not be legitimately
applied to them. This was my third legitimate refutation
of those ascetics and brahmins who hold such a doctrine
and view.”
63
Six Unsurpassed Things 21

“Bhikkhus, there are these six unsurpassed things.

What six? (1) The unsurpassed sight, (2) the unsurpassed
hearing, (3) the unsurpassed gain, (4) the unsurpassed
training, (5) the unsurpassed service, and (6) the unsur-
passed recollection.
(1) “And what, bhikkhus, is the unsurpassed

sight? Here, someone goes to see the elephant-gem, the
horse-gem, the jewel-gem, or to see various sights; or
else they go to see an ascetic or brahmin of wrong views,
of wrong practice. There is this seeing; this I do not deny.
But this seeing is low, common, worldly, ignoble, and un-
beneficial; it does not lead to disenchantment, dispassion,
cessation, peace, direct knowledge, enlightenment, and
nibbāna. When, however, one of settled faith, of settled
devotion, decided, full of confidence, goes to see the
Tathāgata or a disciple of the Tathāgata: this unsurpassed
sight is for the purification of beings, for the overcoming
of sorrow and lamentation, for the passing away of pain
and dejection, for the achievement of the method, for the
64
realization of nibbāna. This is called the unsurpassed

sight. Such is the unsurpassed sight.
(2) “And how is there the unsurpassed hearing?

Here, someone goes to hear the sound of drums, the
sound of lutes, the sound of singing, or to hear various
sounds; or else they go to hear the Dhamma of an ascetic
or brahmin of wrong views, of wrong practice. There
is this hearing; this I do not deny. But this hearing is
low, common, worldly, ignoble, and unbeneficial; it
does not lead to disenchantment, dispassion, cessation,
peace, direct knowledge, enlightenment, and nibbāna.
When, however, one of settled faith, of settled devotion,
decided, full of confidence, goes to hear the Tathāgata
or a disciple of the Tathāgata: this unsurpassed hearing
is for the purification of beings, for the overcoming of
sorrow and lamentation, for the passing away of pain
and dejection, for the achievement of the method, for the
realization of nibbāna. This is called the unsurpassed
hearing. Such is the unsurpassed sight and the unsur-
passed hearing.
65
(3) “And how is there the unsurpassed gain? Here,

someone gains a son, a wife, or wealth; or they gain
various goods; or else they obtain faith in an ascetic or
brahmin of wrong views, of wrong practice. There is this
gain; this I do not deny. But this gain is low, common,
worldly, ignoble, and unbeneficial; it does not lead to
disenchantment, dispassion, cessation, peace, direct
knowledge, enlightenment, and nibbāna. When, however,
one of settled faith, of settled devotion, decided, full of
confidence, obtains faith in the Tathāgata or in a disciple
of the Tathāgata: this unsurpassed gain is for the pu-
rification of beings, for the overcoming of sorrow and
lamentation, for the passing away of pain and dejection,
for the achievement of the method, for the realization
of nibbāna. This is called the unsurpassed gain. Such is
the unsurpassed sight, the unsurpassed hearing, and the
unsurpassed gain.
(4) “And how is there the unsurpassed training?

Here, someone trains in elephantry, in horsemanship,
in chariotry, in archery, in swordsmanship; or they train
in various fields; or else they train under an ascetic or
brahmin of wrong views, of wrong practice. There is
this training; this I do not deny. But this training is low,
common, worldly, ignoble, and unbeneficial; it does not
66
lead to disenchantment, dispassion, cessation, peace,

direct knowledge, enlightenment, and nibbāna. When,
however, one of settled faith, of settled devotion, decided,
full of confidence, trains in the higher virtuous behavior,
the higher mind, and the higher wisdom in the Dhamma
and discipline proclaimed by the Tathāgata: this unsur-
passed training is for the purification of beings, for the
overcoming of sorrow and lamentation, for the passing
away of pain and dejection, for the achievement of the
method, for the realization of nibbāna. This is called
the unsurpassed training. Such is the unsurpassed sight,
the unsurpassed hearing, the unsurpassed gain, and the
unsurpassed training.
(5) “And how is there the unsurpassed service?

Here, someone serves a khattiya, a brahmin, a house-
holder; or they serve various others; or else they serve
an ascetic or brahmin of wrong views, of wrong practice.
There is this kind of service; this I do not deny. But this
kind of service is low, common, worldly, ignoble, and
unbeneficial; it does not lead to disenchantment, dispas-
sion, cessation, peace, direct knowledge, enlightenment,
and nibbāna. When, however, one of settled faith, of
settled devotion, decided, full of confidence, serves the
Tathāgata or a disciple of the Tathāgata: this unsur-
67
passed service is for the purification of beings, for the

overcoming of sorrow and lamentation, for the passing
away of pain and dejection, for the achievement of the
method, for the realization of nibbāna. This is called
the unsurpassed service. Thus there is the unsurpassed
sight, the unsurpassed hearing, the unsurpassed gain,
the unsurpassed training, and the unsurpassed service.
(6) “And how is there the unsurpassed recollec-

tion? Here, someone recollects the gain of a son, a wife,
or wealth; or else they recollect various kinds of gain;
or else they recollect an ascetic or brahmin of wrong
views, of wrong practice. There is this kind of recollec-
tion; this I do not deny. But this kind of recollection is
low, common, worldly, ignoble, and unbeneficial; it does
not lead to disenchantment, dispassion, cessation, peace,
direct knowledge, enlightenment, and nibbāna. When,
however, one of settled faith, of settled devotion, decided,
full of confidence, recollects the Tathāgata or a disciple
of the Tathāgata: this unsurpassed recollection is for the
purification of beings, for the overcoming of sorrow and
lamentation, for the passing away of pain and dejection,
for the achievement of the method, for the realization
of nibbāna. This is called the unsurpassed recollection.
“These, bhikkhus, are the six unsurpassed things.”
68
Having gained the best of sights, and the un-

surpassed hearing, having acquired the unsurpassed
gain, delighting in the unsurpassed training, attentive
in service, they develop recollection connected with
seclusion, secure, leading to the deathless. Rejoicing in
heedfulness, prudent, restrained by virtue, in time they
realize where it is that suffering ceases.
69
Manifestation of Faith in
One Endowed with Faith 22
‘This is the time for it, Blessed One! This is the time for it,
Fortunate One! The Blessed One should explain the manifestations
of faith. Now I will find out whether or not this bhikkhu exhibits the
manifestations of faith.’
“Then listen, Subhūti, and attend closely. I will

speak.”
(1) “Here, Subhūti, a bhikkhu is virtuous; he

dwells restrained by the Pātimokkha, possessed of
good conduct and resort, seeing danger in minute faults.
Having undertaken the training rules, he trains in them.
This is a manifestation of faith in one endowed with faith.
(2) “Again, a bhikkhu has learned much,

remembers what he has learned, and accumulates what
he has learned. Those teachings that are good in the
beginning, good in the middle, and good in the end,
with the right meaning and phrasing, which proclaim
the perfectly complete and pure spiritual life—such
70
teachings as these he has learned much of, retained in

mind, recited verbally, mentally investigated, and pene-
trated well by view. This, too, is a manifestation of faith
in one endowed with faith.
(3) “Again, a bhikkhu has good friends, good

companions, good comrades. This, too, is a manifesta-
tion of faith in one endowed with faith.
(4) “Again, a bhikkhu is easy to correct and

possesses qualities that make him easy to correct; he is
patient and receives instruction respectfully. This, too, is
a manifestation of faith in one endowed with faith.
(5) “Again, a bhikkhu is skillful and diligent in

attending to the diverse chores that are to be done for his
fellow monks; he possesses sound judgment about them
in order to carry out and arrange them properly. This,
too, is a manifestation of faith in one endowed with faith.
(6) “Again, a bhikkhu loves the Dhamma and is

pleasing in his assertions, filled with a lofty joy in regard
to the Dhamma and discipline. This, too, is a manifesta-
tion of faith in one endowed with faith.
71
(7) “Again, a bhikkhu has aroused energy for

abandoning unwholesome qualities and acquiring
wholesome qualities; he is strong, firm in exertion, not
casting off the duty of cultivating wholesome qualities.
This, too, is a manifestation of faith in one endowed
with faith.
(8) “Again, a bhikkhu gains at will, without

trouble or difficulty, the four jhānas that constitute the
higher mind and are pleasant dwellings in this very life.
This, too, is a manifestation of faith in one endowed
with faith.
(9) “Again, a bhikkhu recollects his manifold

past abodes, that is, one birth, two births, three births,
four births, five births, ten births, twenty births, thirty
births, forty births, fifty births, a hundred births, a
thousand births, a hundred thousand births, many eons
of world-dissolution, many eons of world-evolution,
many eons of world dissolution and world-evolution
thus: ‘There I was so named, of such a clan, with such
an appearance, such was my food, such my experience
of pleasure and pain, such my life span; passing away
from there, I was reborn elsewhere, and there too I was
so named, of such a clan, with such an appearance, such
was my food, such my experience of pleasure and pain,
72
such my life span; passing away from there, I was reborn

here.’ Thus he recollects his manifold past abodes with
their aspects and details. This, too, is a manifestation of
faith in one endowed with faith.
(10) “Again, with the divine eye, which is purified

and surpasses the human, a bhikkhu sees beings passing
away and being reborn, inferior and superior, beautiful
and ugly, fortunate and unfortunate, and he understands
how beings fare in accordance with their kamma thus:
‘These beings who engaged in misconduct by body,
speech, and mind, who reviled the noble ones, held
wrong view, and undertook kamma based on wrong
view, with the breakup of the body, after death, have
been reborn in the plane of misery, in a bad destination,
in the lower world, in hell; but these beings who engaged
in good conduct by body, speech, and mind, who did not
revile the noble ones, who held right view, and undertook
kamma based on right view, with the breakup of the
body, after death, have been reborn in a good destination,
in a heavenly world.’ Thus with the divine eye, which is
purified and surpasses the human, he sees beings passing
away and being reborn, inferior and superior, beautiful
and ugly, fortunate and unfortunate, and he understands
how beings fare in accordance with their kamma. This,
too, is a manifestation of faith in one endowed with faith.
73
(11) “Again, with the destruction of the taints, a

bhikkhu has realized for himself with direct knowledge,
in this very life, the taintless liberation of mind, libera-
tion by wisdom, and having entered upon it, he dwells in
it. This, too, is a manifestation of faith in one endowed
with faith.”
74
A Noble Disciple Follows
the Blessed One
Rules and Orders
The Perfectly Englighten One

Ordered Bhikkhus to Eat
at a Single Session 23
On one occasion the Blessed One addressed to bhikkhus the

benefits of eating a single session that one will be free from illness
and affliction, and will enjoy lightness, strength, and a comfortable
abiding. Bhaddāli told the Blessed One that he was not willing to do
so. Then the blessed one allowed Bhaddāli to keep the food for the
next meal. Again, Bhaddāli told the Blessed One he was not willing
to that either. Then the venerable Bhaddāli did not present himself to
the Blessed One for the whole of three-month period. Until the robe
making period bhikkhus said to Bhaddāli that his action was inap-
propriate, Bhaddāli then went to see the Blessed One.
“Venerable sir, a transgression overcame me, in that like a

fool, confused and blundering, when a training precept was being
made known by the Blessed One, when the Saṅgha of bhikkhus was
undertaking the training, I declared my refusal [to comply]. Venerable
sir, may the Blessed One forgive my transgression seen as such for the
sake of restraint in the future.”
“Surely, Bhaddāli, a transgression overcame you,

in that like a fool, confused and blundering, when a
training precept was being made known by me, when
the Saṅgha of bhikkhus was undertaking the training,
you declared your refusal to comply.
76
“What do you think, Bhaddāli? Suppose a

bhikkhu here were one liberated-in-both-ways, and I told
him: ‘Come, bhikkhu, be a plank for me across the mud.’
Would he walk across himself, or would he dispose his
body otherwise, or would he say ‘No’?”
“No, venerable sir.”
“What do you think, Bhaddāli? Suppose a bhikkhu

here were one liberated-by-wisdom… a body-witness…
one attained-to-view… one liberated-by-faith… a Dham-
ma-follower… a faith-follower, and I told him: ‘Come,
bhikkhu, be a plank for me across the mud.’ Would
he walk across himself, or would he dispose his body
otherwise, or would he say ‘No’?”
“What do you think, Bhaddāli? Were you on

that occasion one liberated-in-both-ways or one liberat-
ed-by-wisdom or a body-witness or one attained-to-view
or one liberated-by-faith or a Dhamma-follower or a
faith-follower?”
“Bhaddāli, on that occasion were you not an

empty, hollow, and mistaken?”
77
“Yes, venerable sir. Venerable sir, a transgression overcame

me, in that like a fool, confused and blundering, when a training
precept was being made known by the Blessed One, when the Saṅgha
of bhikkhus was undertaking the training, I declared my refusal to
comply. Venerable sir, may the Blessed One forgive my transgression
seen as such for the sake of restraint in the future.”
“Surely, Bhaddāli, a transgression overcame you,

in that like a fool, confused and blundering, when a
training precept was being made known by me, when
the Saṅgha of bhikkhus was undertaking the training,
you declared your refusal to comply.
But since you see your transgression as such

and make amends in accordance with the Dhamma, we
forgive you; for it is growth in the Noble One’s Disci-
pline when one sees one’s transgression as such and
makes amends in accordance with the Dhamma by un-
dertaking restraint for the future.”
78
The Noble Disciples Will Not

Transgress the Training Rules
Even for Life’s Sake 24
“Just as, Pahārāda, the great ocean is stable and

does not overflow its boundaries, so too, when I have
prescribed a training rule for my disciples, they will not
transgress it even for life’s sake.
This is the second astounding and amazing

quality that the bhikkhus see in this Dhamma and dis-
cipline because of which they take delight in it.”
(Here quoted only one of eight astounding and amazing
quality that the bhikkhus see in this Dhamma and discipline)
79
Four Defilements of
Ascetics and Brahmins
Four Defilements of Ascetics

and Brahmins 25
“So too, bhikkhus, there are four defilements of

ascetics and brahmins because of which some ascetics
and brahmins do not shine, blaze, and radiate. What
four?
(1) “There are some ascetics and brahmins who

drink liquor and wine and do not refrain from drinking
liquor and wine.
This is the first defilement of ascetics and
brahmins because of which some ascetics and brahmins
do not shine, blaze, and radiate.

indulge in sexual intercourse and do not refrain from
sexual intercourse.
This is the second defilement of ascetics and
82

accept gold and silver and do not refrain from receiving
gold and silver.
This is the third defilement of ascetics and

earn their living by wrong livelihood and do not refrain
from wrong livelihood.
This is the fourth defilement of ascetics and
“These are the four defilements of ascetics and

do not shine, blaze, and radiate.”
83
Unwholesome Habits Is
Evil Livelihood
Unwholesome Habits Is
Evil Livelihood 26
“What are unwholesome habits? They are un-

wholesome bodily actions, unwholesome verbal actions,
and evil livelihood. These are called unwholesome habits.
“And what do these unwholesome habits originate

from? Their origin is stated: they should be said to
originate from mind. What mind? Though mind is
multiple, varied, and of different aspects, there is mind
affected by lust, by hate, and by delusion. Unwholesome
habits originate from this.
“And where do these unwholesome habits cease

without remainder? Their cessation is stated: here a
bhikkhu abandons bodily misconduct and develops good
bodily conduct; he abandons verbal misconduct and
develops good verbal conduct; he abandons mental mis-
conduct and develops good mental conduct; he abandons
wrong livelihood and gains a living by right livelihood. It
is here that unwholesome habits cease without remainder.
86
“And how practising does he practise the way to

the cessation of unwholesome habits? Here a bhikkhu
awakens zeal for the non-arising of unarisen evil un-
wholesome states and he makes effort, arouses energy,
exerts his mind, and strives. He awakens zeal for the
abandoning of arisen evil unwholesome states… He
awakens zeal for the arising of unarisen wholesome
states… He awakens zeal for the continuance, non-dis-
appearance, strengthening, increase, and fulfilment by
development of arisen wholesome states, and he makes
effort, arouses energy, exerts his mind, and strives.
One so practising practises the way to the

cessation of unwholesome habits.”
87
Appendix
Words Which Should Be Studied,

Learned and Interrogated
in the Foremost Assembly 27
“But when those discourses spoken by the

Tathāgata are being recited that are deep, deep in
meaning, world-transcending, connected with emptiness,
the bhikkhus want to listen to them, lend an ear to them,
and apply their minds to understand them; they think
those teachings should be studied and learned. And
having learned those teachings, they interrogate each
other about them and examine them thoroughly, [asking]:
‘How is this? What is the meaning of this?’ [They]
disclose to [others] what is obscure and elucidate what
is unclear, and dispel their perplexity about numerous
perplexing points.
This is called the assembly trained in interroga-

tion, not in vain talk.”
90
Words Which Should Not Be Studied,

Learned 28
“But when those discourses are being recited that

are mere poetry composed by poets, beautiful in words
and phrases, created by outsiders, spoken by disciples,
they want to listen to them, lend an ear to them, and
apply their minds to understand them; they think those
teachings should be studied and learned. And having
learned those teachings, they do not interrogate each
other about them or examine them thoroughly, [asking]:
‘How is this? What is the meaning of this?’ They do not
disclose [to others] what is obscure and elucidate what
is unclear, or dispel their perplexity about numerous
perplexing points.
This is called the assembly trained in vain talk,

not in interrogation.”
91
Words That Should Be Studied and

Mastered (Simile of the Drum Peg) 29
“Bhikkhus, once in the past the Dasārahas had a

kettle drum called the Summoner. When the Summoner
became cracked, the Dasārahas inserted another peg.
Eventually the time came when the Summoner’s original
drumhead had disappeared and only a collection of pegs
remained.
“So too, bhikkhus, the same thing will happen

with the bhikkhus in the future. When those discourses
spoken by the Tathāgata that are deep, deep in meaning,
supramundane, dealing with emptiness, are being recited,
they will not be eager to listen to them, nor lend an ear
to them, nor apply their minds to understand them; and
they will not think those teachings should be studied
and mastered. But when those discourses that are mere
poetry composed by poets, beautiful in words and
phrases, created by outsiders, spoken by [their] disciples,
are being recited, they will be eager to listen to them,
will lend an ear to them, will apply their minds to under-
92
stand them; and they will think those teachings should

be studied and mastered. In this way, bhikkhus, those
discourses spoken by the Tathāgata that are deep, deep
in meaning, supramundane, dealing with emptiness, will
disappear.”
“Therefore, bhikkhus, you should train yourselves

thus: ‘When those discourses spoken by the Tathāgata
that are deep, deep in meaning, supramundane, dealing
with emptiness, are being recited, we will be eager to
listen to them, will lend an ear to them, will apply our
minds to understand them; and we will think those
teachings should be studied and mastered.’ Thus should
you train yourselves.”
93
Those Who Cause the Good Dhamma

to Disappear (First Aspect) 30
“Bhikkhus, those bhikkhus who explain non-

Dhamma as Dhamma are acting for the harm of many
people, the unhappiness of many people, for the ruin,
harm, and suffering of many people, of devas and human
beings. These bhikkhus generate much demerit and
cause this good Dhamma to disappear.”
“Bhikkhus, those bhikkhus who explain Dhamma

as non-Dhamma …
“Bhikkhus, those bhikkhus who explain non-dis-

cipline as discipline …
“Bhikkhus, those bhikkhus who explain disci-

pline as non-discipline …
“Bhikkhus, those bhikkhus who explain what has

not been stated and uttered by the Tathāgata as having
been stated and uttered by him …
94

been stated and uttered by the Tathāgata as not having
been stated and uttered by him …
“Bhikkhus, those bhikkhus who explain what

has not been practiced by the Tathāgata as having been
practiced by him …

has been practiced by the Tathāgata as not having been

not been prescribed by the Tathāgata as having been
prescribed by him …

has been prescribed by the Tathāgata as not having
been prescribed by him are acting for the harm of many
people, for the unhappiness of many people, for the
ruin, harm, and suffering of many people, of devas and
human beings. These bhikkhus generate much demerit
and cause this good Dhamma to disappear.”
“Bhante, it is said: ‘Schism in the Saṅgha, schism in the
Saṅgha.’ How is there schism in the Saṅgha?”
“Here, Ānanda,
95
(1) bhikkhus explain non-Dhamma as Dhamma,

(2) and Dhamma as non-Dhamma.
(3) They explain non-discipline as discipline, and
(4) discipline as non-discipline.
(5) They explain what has not been stated and
uttered by the Tathāgata as having been stated and
uttered by him, and
(6) what has been stated and uttered by the
Tathāgata as not having been stated and uttered by him.
(7) They explain what has not been practiced by
the Tathāgata as having been practiced by him, and
(8) what has been practiced by the Tathāgata as
not having been practiced by him.
(9) They explain what has not been prescribed
by the Tathāgata as having been prescribed by him, and
(10) what has been prescribed by the Tathāgata
as not having been prescribed by him.
On these ten grounds they withdraw and go apart.

They perform legal acts separately and recite the Pā-
timokkha separately.
96
It is in this way, Ānanda, that there is schism in

the Saṅgha”
“But, Bhante, when one causes schism in a harmonious
Saṅgha, what does one generate?”
“One generates evil lasting for an eon, Ānanda.”

“But, Bhante, what is that evil lasting for an eon?”
“One is tormented in hell for an eon, Ānanda.”
One who causes schism in the Saṅgha

is bound for misery, bound for hell,
to abide there for an eon.
Delighting in factions,
established in non-Dhamma,
he falls away from security from bondage.
Having caused schism in a harmonious Saṅgha,
he is tormented in hell for an eon.”
97
Those Who Sustain

the Good Dhamma (First Aspect) 31
“Bhikkhus, those bhikkhus who explain non-

Dhamma as non-Dhamma are acting for the welfare of
many people, for the happiness of many people, for the
good, welfare, and happiness of many people, of devas
and human beings. These bhikkhus generate much merit
and sustain this good Dhamma.”
“Bhikkhus, those bhikkhus who explain Dhamma

as Dhamma …
“Bhikkhus, those bhikkhus who explain non-dis-

cipline as non-discipline …
“Bhikkhus, those bhikkhus who explain disci-

pline as discipline …

has not been stated and uttered by the Tathāgata as not
having been stated and uttered by him …
98

been stated and uttered by the Tathāgata as having been
stated and uttered by him …

not been practiced by the Tathāgata as not having been

been practiced by the Tathāgata as having been practiced
by him …

not been prescribed by the Tathāgata as not having been
prescribed by him …

has been prescribed by the Tathāgata as having been
prescribed by him are acting for the welfare of many
people, for the happiness of many people, for the good,
welfare, and happiness of many people, of devas and
human beings. These bhikkhus generate much merit and
sustain this good Dhamma.”
“Bhante, it is said: ‘Concord in the Saṅgha, concord in the
Saṅgha.’ How is there concord in the Saṅgha?”
“Here, Ānanda,
99
(1) bhikkhus explain non-Dhamma as non-Dham-

ma, and
(2) Dhamma as Dhamma.
(3) They explain non-discipline as non-discipline,
and
(4) discipline as discipline.
uttered by the Tathāgata as not having been stated and
uttered by him, and
Tathāgata as having been stated and uttered by him.
the Tathāgata as not having been practiced by him, and
having been practiced by him.
(9) They explain what has not been prescribed by
the Tathāgata as not having been prescribed by him, and
(10) what has been prescribed by the Tathāgata
as having been prescribed by him. On these ten grounds
they do not withdraw and go apart. They do not perform
legal acts separately or recite the Pātimokkha separately.
100
It is in this way, Ānanda, that there is concord

in the Saṅgha.”
“But, Bhante, when one reconciles a divided Saṅgha, what
does one generate?”
“One generates divine merit, Ānanda.”

“But, Bhante, what is divine merit?”
“One rejoices in heaven for an eon, Ānanda.”
Pleasant is concord in the Saṅgha,

and the mutual help of those who live in concord.
Delighting in concord, established in Dhamma, one
does not fall away from security from bondage.
Having brought concord to the Saṅgha,
one rejoices in heaven for an eon.”
101
Those Who Cause the Good Dhamma

to Disappear (Second Aspect) 32
“Bhikkhus, those bhikkhus who exclude the

meaning and the Dhamma by means of badly acquired
discourses whose phrasing is a semblance [of the correct
phrasing] are acting for the harm of many people, for
the unhappiness of many people, for the ruin, harm, and
suffering of many people, of devas and human beings.
These bhikkhus generate much demerit and

cause the good Dhamma to disappear.”
102
Those Who Sustain

the Good Dhamma (Second Aspect) 33
“Bhikkhus, those bhikkhus who conform to the

meaning and the Dhamma with well-acquired discourses
whose phrasing is not [mere] semblance are acting for
the welfare of many people, for the happiness of many
people, for the good, welfare, and happiness of many
people, of devas and human beings.
These bhikkhus generate much merit and sustain

the good Dhamma.”
103
Ten Roots of Disputes 34

Bhikkhu Bodhi (trans.) (2012). The Numerical Discourses of the Buddha: A Translation of the
Aṅguttara Nikāya. Boston: Wisdom Publications. ISBN 978-1-61429-040-7.
“Bhante, why is it that arguments, quarrels, contention, and

disputes arise in the Saṅgha and bhikkhus do not dwell at ease?”
“Here, Upāli,
(3) They explain non-discipline as discipline, and
(4) discipline as non-discipline.
uttered by the Tathāgata as having been stated and uttered
by him, and
Tathāgata as not having been stated and uttered by him.
the Tathāgata as having been practiced by him, and
not having been practiced by him.
104

the Tathāgata as having been prescribed by him, and
(10) what has been prescribed by the Tathāgata as
not having been prescribed by him.
This, Upāli, is why arguments, quarrels, conten-
tion, and disputes arise in the Saṅgha and bhikkhus do
not dwell at ease.”
“Bhante, how many roots of disputes are there?”
“There are, Upāli, ten roots of disputes. What ten?

Here,
(3) They explain non-discipline as discipline, and…
the Tathāgata as having been prescribed by him, and
(10) what has been prescribed by the Tathāgata as
not having been prescribed by him.
These, Upāli, are the ten roots of disputes.”
105
Disciples Who Behave Towards

the Teacher with Hostility
and with Friendliness 35
“And how do disciples behave towards the Teacher

with hostility, not with friendliness?
Here, Ānanda, compassionate and seeking their
welfare, the Teacher teaches the Dhamma to the disciples
out of compassion: ‘This is for your welfare, this is for
your happiness.’ His disciples do not want to hear or give
ear or exert their minds to understand; they err and turn
aside from the Teacher’s Dispensation.
Thus do disciples behave towards the Teacher
with hostility, not with friendliness.
“And how do disciples behave towards the Teacher

with friendliness, not with hostility?
Here, Ānanda, compassionate and seeking their
welfare, the Teacher teaches the Dhamma to the disciples
out of compassion: ‘This is for your welfare, this is for
your happiness.’ His disciples want to hear and give ear
106
and exert their minds to understand; they do not err and

turn aside from the Teacher’s Dispensation.
Thus do disciples behave towards the Teacher
with friendliness, not with hostility.
Therefore, Ānanda, behave towards me with

friendliness, not with hostility. That will lead to your
welfare and happiness for a long time.
“I shall not treat you as the potter treats the raw

damp clay. Repeatedly restraining you, I shall speak to
you, Ānanda. Repeatedly admonishing you, I shall speak
to you, Ānanda. The sound core will stand [the test].”
107
The Difference Between

the Perfectly Enlightened One,
and a Bhikkhu Liberated by Wisdom 36
“The Tathāgata, bhikkhus, the Arahant, the

Perfectly Enlightened One, is the originator of the path
unarisen before, the producer of the path unproduced
before, the declarer of the path undeclared before. He
is the knower of the path, the discoverer of the path, the
one skilled in the path.
And his disciples now dwell following that path

and become possessed of it afterwards.
“This, bhikkhus, is the distinction, the disparity,

the difference between the Tathāgata, the Arahant, the
Perfectly Enlightened One, and a bhikkhu liberated by
wisdom.”
108
The Siṃsapā Grove 37

On one occasion the Blessed One was dwelling at Kosambī

in a siṃsapā grove. Then the Blessed One took up a few siṃsapā
leaves in his hand and addressed the bhikkhus thus:
“What do you think, bhikkhus, which is more

numerous: these few siṃsapā leaves that I have taken
up in my hand or those in the siṃsapā grove overhead?”
“Venerable sir, the siṃsapā leaves that the Blessed One has
taken up in his hand are few, but those in the siṃsapā grove overhead
are numerous.”
“So too, bhikkhus, the things I have directly

known but have not taught you are numerous, while the
things I have taught you are few.
And why, bhikkhus, have I not taught those many

things?
Because they are unbeneficial, irrelevant to

the fundamentals of the holy life, and do not lead to
revulsion, to dispassion, to cessation, to peace, to direct
knowledge, to enlightenment, to Nibbāna. Therefore I
have not taught them.
109
“And what, bhikkhus, have I taught?
I have taught: ‘This is suffering’; I have taught:

‘This is the origin of suffering’; I have taught: ‘This is the
cessation of suffering’; I have taught: ‘This is the way
leading to the cessation of suffering.’
And why, bhikkhus, have I taught this?
Because this is beneficial, relevant to the fun-

damentals of the holy life, and leads to revulsion, to
dispassion, to cessation, to peace, to direct knowledge, to
enlightenment, to Nibbāna. Therefore I have taught this.”
110
The Introduction of Ajjhāyaka 38

‘Then some of these beings thought: “Evil things

have appeared among beings, such as taking what is not
given, censuring, lying, punishment and banishment. We
ought to put aside evil and unwholesome things.” And
they did so.
“They Put Aside Evil And Unwholesome Things”

is the meaning of Brahmin, which is the first regular title
to be introduced for such people.
They made leaf-huts in forest places and

meditated in them. With the smoking fire gone out, with
pestle cast aside, gathering alms for their evening and
morning meals, they went away to a village, town or
royal city to seek their food, and then they returned to
their leaf-huts to meditate. People saw this and noted
how they meditated. “They Meditate” is the meaning
of Jhāyaka, which is the second regular title to be in-
troduced.
111
‘However, some of those beings, not being able to

meditate in leaf-huts, settled around towns and villages
and compiled books. People saw them doing this and
not meditating.
“Now These Do Not Meditate” is the meaning

of Ajjhāyaka, which is the third regular title to be in-
troduced.
At that time it was regarded as a low designation,

but now it is the higher. This, then, Vāseṭṭha, is the
origin of the class of Brahmins in accordance with the
ancient titles that were introduced for them…’
112
Recitng the Dhamma,

the Basis of Liberation 39
“Again, neither the Teacher nor a fellow monk

in the position of a teacher teaches the Dhamma to a
bhikkhu, nor does he himself teach the Dhamma to
others in detail as he has heard it and learned it, but
he recites the Dhamma in detail as he has heard it and
learned it.
In whatever way the bhikkhu recites the Dhamma

in detail as he has heard it and learned it, in just that way,
in relation to that Dhamma, he experiences inspiration
in the meaning and inspiration in the Dhamma.
As he does so, joy arises in him. When he is

joyful, rapture arises. For one with a rapturous mind,
the body becomes tranquil. One tranquil in body feels
pleasure. For one feeling pleasure, the mind becomes
concentrated.
This is the third basis of liberation, by means of

which, if a bhikkhu dwells heedful, ardent, and resolute,
114
his unliberated mind is liberated, his undestroyed taints

are utterly destroyed, and he reaches the as-yet-un-
reached unsurpassed security from bondage.”
(These one is taken from the five bases of liberation.)
115
The History of
wrongful cultures
those arise from newly
composed discourses
Misunderstanding regarding benefits

of creating Buddha Images 40
The benefits of creating Buddha Images can be found in
Vaṭṭaṅgulīrāja-jātaka which talks about the creation of the Buddha
Image from sandalwood by King Pasenadi of Kosala that
“Once upon a time the Lord journeyed from Sāvatthī to a

distant place to preach the Law. At that time King Pasenadi of Kosala,
surrounded by a great number of people, went to the great monastery
in Jetavana. Not seeing the Enlightened One, the King was filled with
disappointment and saying “this world without the Enlightened One
is without a refuge and without protector.” Once he returned home
he thought of making an image of the Buddha. When the Buddha
returned to Jetavana, having worshipped the Master the King asked
the Buddha if he will allow an image of himself to be made and the
Buddha gave permission to the King. When the Buddha image was
completed he invited the Buddha to see the image and asked what
would be the benefits of creating a Buddha image. The Buddha then
told the benefits that whoever creates a Buddha image, whether a
man or a woman, whether made of clay or of rocks, made of metal or
copper, made of wood or zinc, made of precious stone or silver or gold,
they produce great merits. As long as there is a Buddha image, this
world will not be empty. The Buddha image helps prolong the religion.
Those who build Buddha image will encounter happiness and all
their wishes will be granted. The Buddha while still a bodhisatta, not
yet fully enlightened, repaired the broken finger of a Buddha image.
118
The benefits he gained were achieving a heavenly rebirth and after

passing away from the heaven entered into a powerful kingship, he
was able to defeat an army merely by lifting and bending his finger.
Then the Buddha narrated an incident from one of his previous lives
as King Vaṭṭaṅgulī who was able to defeat an army merely by lifting
and bending his finger”.
… Out of fi fty tales in the Paññasa-jātaka, Vaṭṭaṅgulīrā-

jajātaka is the twentieth Jātaka. However, the period, the composer
and the place of the composition is still unclear. Some of the accepted
evidences have now become uncertain because new contradicted
evidences have been found…
The accepted opinion is composed by HRH Prince Damrong

Rajanubhab in the preface of the first publication of Paññasajātaka
that
“The book of Paññasajātaka consists of fifty ancient tales

told in Thailand. Bhikkhu from Chiang Mai compiled and composed
the tales in Magadhi language in around BE 2000-2200, which was
the period when Bhikkhus in this country studied from Sri Lanka and
were fluent in Magadhi language. They published books in Magadhi
language in their home town by explaining and elaborating the
Dhamma, like the Bhikkhus in Sri Lanka…”
HRH Prince Damrong Rajanubhab also spoke about this

book that
119
“… Originally the book of Paññasajātaka comprised of fifty

palm leaf manuscripts tied together. Today can only be seen in Siam,
Luang prabang and Cambodia, other than that cannot be found. It
has been told that the book was once found in Burma, they called it
Chiang mai Paññasa. However, one of the Kings in Burma said that
the book counterfeited Bhuddhavacana and ordered for them to be
burned. Thus, the Paññasajātaka can no longer be found in Burma …”
“The tales in Paññasajātaka are well known in Thailand for

example Samudaghosa tale, Sudhana-Manohara tale, Sang Thong
tale, Rathasena tale and Gavi tale…”
H.R.H. Prince Damrong Rajanubhab. (1924). “Explanation” in Paññasajātaka part 2
Bangkok: Sophonphiphatthanakorn Publication.
(Printed for the funeral of M.J.Y. Prompraopan T.C. 15 December 1924).
Phramaha Tanin Aditvaro (2003). Paññasajātaka Charpter 8-27: Review and Analytical study.
Thesis for M.A. Program in Pāli, Mahachulalongkornrajavidyalaya University.
Niyada Laosunthon. Paññasajātaka: its genesis and significance to Thai poetical works.
Krung Thep: Maekamphang, Referred in Phramaha Preecha Mahosatho (1998).
The Influence of Pāli Literature of Paññasajātaka to Thai Society.
Thesis for M.A. Program in Buddhism, Mahachulalongkornrajavidyalaya University.
Phramaha Preecha Mahosatho (1998).

The Influence of Pāli Literature of Paññasajātaka to Thai Society.
Thesis for M.A. Program in Buddhism, Mahachulalongkornrajavidyalaya University.
Anne M. Blackburn, Jeffrey Samuels, Editors Approaching the Dhamma: Buddhist Texts and
Practices in South and Southeast Asia BPS Pariyatti Editions, Onalaska, WA USA.
120
Note from researcher
The new discourses on the benefits of creating a Buddha

image are conflicted with what the Buddha has stated, uttered and
prescribed before he passed away that let the Truths and the Rules
of the Order that he had set forth and laid down be the Teacher.
He also told us to dwell with ourselves and with Dhamma as our
refuge and not with the others. Moreover, he also told the harm
of explaining what has not been stated, uttered and prescribed by
the Tathāgata as having been stated, uttered and prescribed by
him. Those are acting for the unhappiness of many people, for the
ruin, they generate much demerit and cause the good Dhamma to
disappear.
As stated in the Sutta chapter 30 page 94 of this book.
121
Misunderstanding Regarding
Listening to the Great Birth Sermon 41
An Arahant fully-enlightened Buddha named
Metteyya by Buddhavacana
The Buddhavacana in the Tipiṭaka illustrates the arising of
an Arahant fully-enlightened Buddha named Metteyya that
‘And in that time of the people with an eighty

thousand-year life-span, there will arise in the world
a Blessed Lord, an Arahant fully-enlightened Buddha
named Metteyya, endowed with wisdom and conduct,
a Well-Farer, Knower of the worlds, incomparable
Trainer of men to be tamed, Teacher of gods and humans,
enlightened and blessed, just as I am now. He will thor-
oughly know by his own super-knowledge, and proclaim,
this universe with its devas and maras and Brahmas,
its ascetics and Brahmins, and this generation with its
princes and people, just as I do now. He will teach the
Dhamma, lovely in its beginning, lovely in its middle,
lovely in its ending, in the spirit and in the letter, and
proclaim, just as I do now, the holy life in its fullness and
purity. He will be attended by a company of thousands of
monks, just as I am attended by a company of hundreds.’
This was all the Buddhavacana mentioned in the Tipiṭaka
regarding the Arahant fully-enlightened Buddha named Metteyya.
122
An Arahant fully-enlightened Buddha named

Metteyya by new discourses
… Phra Malai Kham Luang is a Buddhist literature which
does not appear in the Tipiṭaka. The period of Metteyya is found in
a scripture called “Malai sutta” which talks about a Buddhist monk
named “Malai” who was born in Lanka, attained arahant and had a
supernatural power. He was able to travel to hell, distinguish the fire
burning in hell, destroy a red-hot metal cauldron, extinguish sorrow
for hell-beings, able to travel to heaven to bestow lotus to the Cula-
mani-Shrine, converse with Phra Sri Ariya and informed that human
want to be reborn in Phra Sri Ariya era. Phra Sri Ariya instructed
Phra Malai to tell people (on earth) to always make merit, practice act
of giving and follow Buddhist precepts. Whoever listens to the story of
Phra Vessantara in the Great Birth Sermon that comprise a thousand
incantations within one day and bestow different type of lotuses, one
thousand lotuses each, they will be reborn in the Phra Sri Ariya era
as stated in the Malai sutta that
… The future Buddha, joyful to hear (this) news of human

beings in Rose-Apple Island, said ‘Sir, let everyone who wishes
to see me when I have attained Omniscience listen to a complete
recitation in one day of the Great Vessantara Birth-Story; if they
worship with a thousand lamps or a thousand lotuses, a thousand blue
lotuses, blue water-lilies, Mandara-flowers, flax-flowers, a thousand
banners, parasols, flags or vehicles, and bring everything to worship
the Teaching, they will attain arahantship along with the analytical
insights at the time of my Enlightenment (and) in my presence.
A book called Kae roi Phra Malai (tracing Phra Malai)

stated the source of Phra Malai which can be summarized as follow
123
“… Phra Malai manuscript can be found in several literary

styles. It was originated in Lanka, took over by Burma who composed
“Maleyya Sutta”. From Maleyya Sutta to Maleyyadevattheravatthu”
in Lanna and spread to Ayutthaya which led to the composition of
Maleyyavatthudipanitika in Ayutthaya. Moreover, various literatures
were composed about Phra Malai such as Phra Malai Kam Luang,
Royal literature, Phra Malai Klon Suat, folk version of Phra Malai
that talks about hell and heaven, Phra Malai tale, preacher manual
teaching hell and heaven, Sermon version of Phra Malai used in
donating merit to the deceased…
In addition, the book above also mentioned the effects of

Phra Malai Kam Luang on people’s way of living and cultures such
as teaching them to be scared of hell and to aim for heaven, pouring
water to donate merit to the deceased, listening to the Great Birth
Sermon in order to meet Phra Sri Ariya. Phra Malai is also recited
in weddings and funerals.
124
Sinlapa non , Dendao. 2010 . Kae roi Phra Malai .

Krungthep : Museum Press.
Thammathibet, Chao Fa (Prince). 2007. Phra Malai Kham Luang.
Nonthaburi : Sukhothai Thammathirat University.
Udomporn Khampiranon. 2008. A Study of Buddhist Teachings as Appeared

in the Phramalaikamluang Literature Master’s thesis of the Buddhist Studies Graduate school
Mahachulalongkornrajavidyalaya University.

A Translation of the Digha Nikāya. Boston: Wisdom Publications. ISBN 978-0-86171-103-1.
K.R. Norman. 1993. Journal of the Pali Text Society XVIII The Pali Text Society. Oxford.
125
Pouring Water to Donate Merit 42
… To pour water when making merit for the deceased came
from the Phra Malai story that he went to hell to bestow happiness
to beings in hell and those beings implore him to tell their relatives
to make merit for them as written in the Phra Malai literature that
“All of the hell beings, relieved of their suffering, were

peaceful and content. They bowed down in reverence, and asked,
“Oh, Lord, where have you come from, bringing us such happiness?”
The Thera answered, “I have come from the human realm.”
Hearing this, the group in hell was overjoyed, and they

asked him to tell [those in the human realm] about the conditions
of the place where they were. “Please, Lord, we beg you to tell our
relatives, wherever they may be.” They named cities, towns, and
regions far away. They told him the names of their fathers and where
they lived, and the names of other relatives-sons, daughters, husbands,
mothers, sisters, and brothers. “Have all of them hasten to make merit
and transfer it to us. Have them worship the Buddha, the exalted
Dhamma, and the praiseworthy Saṅgha, teacher of morality. Have
them practice generosity and send the merit to us by pouring the
water of donation. Then each of us will be delivered from suffering.”
From the story above, Thai people believe that by pouring

water while giving alms as symbolic of donation, the merit will be
transferred to the deceased. Thus, it has become a common practice
to pour water when making merit to transfer the good deeds to the
deceased and enemies from a previous life…
126
Prince Thammatibes. (2007). Phra Malai. Nonthaburi:

Sukhothai Thammathirat Open University.
Udomporn Khampiranon. (2008). A study of Buddhist Teachings as Appeared in the Phramalai

Kamluang Literature Thesis for M.A. Program in Buddhist Studies
Mahachulalongkornrajavidyalaya University.
Bonnie Pacala Brereton. (1995). Thai Tellings of Phra Malai:

Texts and Rituals Concerning a Popular Buddhist Saint.
The new discourses of Phra Malai create a wrong view

that Kamma is created by others. And for a person with wrong view,
there is one of two destinations: either hell or the animal realm. But
beings are the owners of their kamma, the heirs of their kamma;
they have kamma as their origin, kamma as their relative, kamma
as their resort; whatever kamma they do, good or bad, they are its
heirs. Happiness and sadness have contact as condition. Moreover,
he also told the harm of explaining what has not been stated, uttered
and prescribed by the Tathāgata as having been stated, uttered and
prescribed by him. Those are acting for the unhappiness of many
people, for the ruin, they generate much demerit and cause the good
Dhamma to disappear.
127
Holy Water 43
- The Suttanipāta-aṭṭhakathā
Ratana Sutta. The Buddha’s Discourse on The Three Superb Jewels And Their Intrinsic Power
Printed by: Mahendra Senanayake Sridevi Printers (Pvt) Ltd.
The making of holy water can be found in the commentary

of the Ratana Sutta which stated that
“… it was questioned that who composed this sutta, when

and where was it composed and why. It was answered thoroughly by
many ancient exegete monks in the Vesali story.
Thus, on the same day the Buddha arrived in Vesali,

Venerable Ānanda learnt, at the gate of the city, the Ratana Sutta for
averting those calamities. He recited it as Protection by taking water
in the Buddha’s bowl, going about and sprinkling it over the entire city.
The moment he uttered the word “Whatever …” (‘Yaṅ kinci …’, verse
3), the evil spirits who did not flee earlier and were living by means
of such places as rubbish heaps, walls and the like, fled through the
four gates …”
128
The commentary causes contradiction to the Buddha’s

discourses and orders that the making of holy water is a lowly art.
The Buddha prohibited Bhikkhus, including himself from doing as
mentioned in 13 Suttas. He stated that the ascetic Gotama refrains
from such lowly arts and that a monk refrains from such base in the
other sutta. He also instructed that a noble disciple abandons the
act of lowly arts. Moreover, he also told the harm of explaining what
has not been stated, uttered and prescribed by the Tathāgata as
having been stated, uttered and prescribed by him. Those are acting
for the unhappiness of many people, for the ruin, they generate
much demerit and cause the good Dhamma to disappear.
129
the Benefits from Reciting Dhamma 44
-The Jātaka-aṭṭhakathā, - The Khuddakapāṭha-aṭṭhakathā.
- The Suttanipāta-aṭṭhakathā, - The Dhammapada-aṭṭhakathā.
The new scripture stated that the Paritta have the power
to protect those who recite it like in the story of the Bodhisatta’s life
as a golden peacock. He often recited Mora Paritta which is about
worshipping the virtuous glories of past Buddhas causing him to be
safe from hunters.
In addition, the new scripture wrote that during the lifetime

of the Buddha, five hundred bhikkhus went to the forest to practice
meditation. They were harassed by the deities and were unable to
meditate so they returned to Sāvatthī. So the Buddha advised them
to recite the text of Loving-kindness and to radiate the spirit of
Love to all sentient beings. Once returned to the forest the bhikkhus
practiced the radiation of love. The deities were pleased and thus let
the bhikkhus meditate peacefully.
Other new scripture stated that the power of Paritta can help
protect those who listen to Paritta. During the lifetime of the Buddha,
Vesali was plagued by three perils of famine, devils and pestilence.
The Vesalians sought the help of the Buddha. The Buddha instructed
Venerable Ānanda to recite the discourse on Precious Jewels, then
all the perils were terminated.
Furthermore, in another new scripture it was composed that

during the lifetime of the Buddha there was a child who was going
to be eaten by a yakkha within 7 days. The Buddha then advised
130
Bhikkhus to recite the Paritta for seven nights and the Buddha himself
recited on the eighth night. The child was released from the danger
of the unhuman.
(1) The new discourses cause contradiction to the Buddha’s

discourses and orders that prohibits adding or abolishing what has
been authorized. He also instructed bhikkhus not to pay attention
to others’ discourses. This is because the Buddha’s discourses will
disappear if the new discourses are being studied. Moreover, he
also told the harm of explaining what has not been stated, uttered
and prescribed by the Tathāgata as having been stated, uttered and
prescribed by him. Those are acting for the unhappiness of many
people, for the ruin, they generate much demerit and cause the good
Dhamma to disappear.
131
(2) The new scripture of the Vinaya Piṭaka, Sutt Piṭaka

and Abhidhamma Piṭaka being used today are mostly composed
by Bhuddhaghosa and some (small part) are composed by other
Bhikkhus. This was done by rewriting the Sinhalese language
of Mahā-aṭṭhakathā, Kurundī-aṭṭhakathā and Mahāpacca-
rī-aṭṭhakathā in Magadhi language in around BE 1956 which
was during the Sixth Buddhist Council period. This led to new
commentary use nowadays including the Visuddhimagga. The com-
mentary of Khuddakapāṭha and Suttanipāta in Khuddaka Nikāya
(The Khuddakapāṭha-aṭṭhakathā and The Suttanipāta-aṭṭhakathā),
Jātaka in Khuddaka Nikāya (The Jātaka-aṭṭhakathā), Dhamma-
pada in Khuddaka Nikāya (The Dhammapada-aṭṭhakathā) those
are reference in this book are also composed by Bhuddhaghosa.
However, the composer of the commentary of Apadāna in Khuddaka
Nikāya (Apadāna-aṭṭhakathā) is still unknown.
132
Commonly Recited Dhamma,

the New Discourses 45
Sabbamaṅgalagāthā, a new discourse
Sabbamaṅgalagāthā is an incantation about auspicious.
This incantation requests for protection and luck from the Buddha
and all devas. It was composed by an ancient exegete monk as it is not
found in the sutta. It is anticipated to have been composed more than
800 years ago as it was referred to in Saddanīti scripture (Suttamālā-
suttaṃ 508) composed in Myanmar in around BE 17001. 1
Sample of Sabbamaṅgalagāthā
Bhavatu sabbamaṅgalaṃ,
Rakkhantu sabbadevatā,
Sabbabuddhānubhāvena,
Sadā sotthi bhavantu te…
1 Phra Gandhasarabhiwangsa, 2007.
133
Bāhuṃ (Buddhajayamaṅgalagāthā),
a new discourse
Bāhuṃ (Buddhajayamaṅgalagāthā) is an incantation about
The Eight Verses of the Buddha’s Auspicious Victories and citing
those words for protection and highest blessings. Those are victories
over the Great Māra, over the yakkha Ālavaka, over the great elephant
Nāḷāgiri, over the great criminal whose name was Aṅgulimāla, over
the lady Ciñca Mānavikā, over the Jain ascetic Saccaka, over the king
of serpents, Nandopananda, over the Brahmā by the name of Baka.
Some scholars presumed that the composer of this incanta-

tion was Somdet Phra Vanaratana (Buddhasirithera) who composed
Buddhajayamaṅgala Gāthā (Bāhuṃ) in the period of Somdet Phra
Boromma Trailokkanatha in BE 2006. This incantation is also
called the blessing of the lord as it was composed for the blessing
of the King’s victory (the evolution of Pāli literature of Sutta Piṭaka
composed in Thailand page 301-302). There are 9 widely recited
incantations. 1
Sample of Bāhuṃ (Buddhajayamaṅgalagāthā)
Bāhuṃ sahassamabhinimmitasāvudhantaṃ,
Grīmekhalaṃ uditaghorasasenamāraṃ,
Dānādidhammavidhinā jitavā munindo,
Tantejasā bhavatu te jayamaṅgalāni…
134
Jinapañjara Gāthā, a new discourse

Jinapañjara is the Victor’s Cage. Jinapañjara invites
blessings from the Buddha, the noble disciples and Phra Paritta to
give great blessings and protect the person who chant Jinapañjara
Gāthā from any harm. No evidence of the composer and the place
of composition can be found in the Thai history. However, evidence
is found in Myanmar history in Buddha-navama-pujaraha-vinich-
chhaya in Vinaya-samuha-vinichchhaya (volume 2 page 505-9). It
states that it was composed in Chiang Mai during King Anoradha
of Chiang Mai’s reign BE. 2121-2150. It was the period when people
commonly worshipped the nine planets. Hence, the King consulted
with elder monks and ordered the townspeople to recite Jinapañjara
Gāthā and other Gāthās instead of worshipping the nine planets
which is inconsistent with the Buddhist teachings. Thus, Jinapañjara
Gāthā was composed by an elder monk in Chiang Mai. This Gāthā
also spread to Myanmar and Sri Lanka.
There are 2 versions of Jinapañjara Gāthā commonly found

in Thailand, one being Wat Rakhangkhositaram version. 1
135
Sample of Jinapañjara Gāthā
Jayāsanāgatā buddhā
jetvā māraṃ savāhanaṃ,
Catu-sajjāsabhaṃ rasaṃ
ye piviṅsu narāsabhā…
136
Abhaya-parittaṃ, a new discourse

Abhaya-parittaṃ is an incantation about danger-free protec-
tion, composed by an ancient exegete monk by invites blessings from
the Buddha, Dhamma, and Saṅgha for protection and blessings. Phra
Paritta is found in “Bot Suat Jet Tamnan” and “Bot Suat Sipsong
Tamnan Khong Thai”. It also spread to Myanmar and Sri Lanka. It is
presumed to have been composed by an elder monk from Chiang Mai
during the same time as the composition of Jinapañjara Gāthā. As
observed from the words wishing for protection against inauspicious-
ness since it was common for people in Chiang Mai then to worship
the nine planets. Hence, a commentator composed this Gāthā to be
recited in replacement of worshipping the nine planets. This Gāthā
also appears in Paritta-ṭīkā composed in BE 2151. 1
Sample of Abhaya-parittaṃ
Yandunnimittaṃ avamaṅgalañca,
Yo cāmanāpo sakuṇassa saddo,
Pāpaggaho dussupinaṃ akantaṃ,
Buddhānubhāvena vināsamentu…
137
Atanatiya-parittaṃ, a new discourse

Atanatiya-parittaṃ found in Dīgha Nikāya: The Paṭika
Division (Maurice Walshe (trans.) (2012). The Long Discourses of the
Buddha: A Translation of the Dīgha Nikāya. Boston: Wisdom Pub-
lications. p.471-478) contains 51 Gāthās but the commonly recited
Āṭānāṭiya-parittaṃ is a modified version edited by an ancient exegete
monk. He took the first six Pāli gāthās and added other gāthās that
invite the Buddha blessings and deva’s power to protect the reciters.
The last gāthā was taken from the Dhammapada (Norman, K. R
(trans.) (2004) The Word of the Doctrine (Dhammapada): A Transla-
tion of the Khuddhaka Nikāya. Oxford: The Pali Text Society. p.36-41).
Some scholars said that an elder monk from Sri Lanka edited this
Phra Paritta (Special translated Phra Paritta, Myanmar edition
page 4-5). 1
Sample of Āṭānāṭiya-parittaṃ
Vipassissa namatthu
cakkhumantassa sirīmato,
Sikhissapi namatthu
Sabbabhūtānukampino…
138
Bojjhanga-parittaṃ, a new discourse

The seven factors of enlightenment according to Buddhava-
cana is stated in a prose by the Buddha, can be found in 14 (4) ILL
(1), 15 (5) ILL (2) and 15 (5) ILL (2) in The Great Book (Mahāvagga)
(Bhikkhu Bodhi (trans.) (2000). The Connected Discourses of the
Buddha: A Translation of the Saṃyutta Nikāya. Boston: Wisdom
Publications. p.1580-1582). However, Bojjhanga-parittaṃ commonly
recited nowadays is a prose composed by an elder Sinhalese monk
by converting the sutta into a prose (Special translated Phra Paritta,
Myanmar edition page 9). 1
Sample of Bojjhaṅga-parittaṃ
Bojjhaṅgo satisaṅkhāto
dhammānaṃ vicayo tathā,
Viriyampītipassaddhi
bojjhaṅgā ca tathāpare…
139
Jaya-parittaṃ, a new discourse

Jaya-parittaṃ is a paritta regarding the victory of the
Buddha and uses those verbal truth for protection and blessings.
Gāthā 1 – 3 explain the Buddha’s victory which was composed by
an ancient exegete monk. Gāthā 4-5-6 is Buddhawacana taken from
Aṅguttara Nikāya Pubbanhasuttaṃ (Bhikkhu Bodhi (trans.) (2012).
The Numerical Discourses of the Buddha: A Translation of the
Aṅguttara Nikāya. Boston: Wisdom Publications. p.371-372). 1
Sample of Jaya-parittaṃ
Mahākāruṇiko nātho,
Hitāya sabbapāṇinaṃ,
Pūretvā pāramī sabbā,
Patto sambodhimuttamaṃ…
140
Merit donation chant (Pattidāna Gāthā),

a new discourse
Pattidāna Gāthā is a merit donation gāthā. It is presumed
to have been composed in Thailand and in around Ayutthaya period
or Ratanakosin period. This gāthā derived from King Tilokavijaya
words for dedicating merit found in commentary scripture (Apadāna
Commentary (Apadāna-aṭṭhakathā) as the content is similar to those
commentary gāthās. 1
Sample of Pattidāna Gāthā
Puññassidāni katassa,
Yānaññāni katāni me,
Tesañ-ca bhāgino hontu,
Sattānantāppamānaka …
141
Those who wish to recite Dhamma
For those who wish to recite Dhamma, every words that

uttered by the Buddha can all be recited. However the sutta recited by
the Buddha himself when he was alone in seclusion is Idappaccayatā
and Dependent Origination. Moreover, other suttas can be chosen
from the Buddhawajana book no. 10, Reciting Dhamma.
Idappaccayatā and Dependent Origination

“Therein, bhikkhus, the instructed noble disciple attends
carefully and closely to dependent origination itself thus:
‘When this exists, that comes to be;
with the arising of this, that arises.
When this does not exist, that does not come to be;
with the cessation of this, that ceases.
That is,
with ignorance as condition, volitional formations [come to be];
with volitional formations as condition, consciousness;
with consciousness as condition, name-and-form;
with name-and-form as condition, the six sense bases;
with the six sense bases as condition, contact;
with contact as condition, feeling;
with feeling as condition, craving;
with craving as condition, clinging;
with clinging as condition, existence;
with existence as condition, birth;
142
with birth as condition, aging-and-death, sorrow lamentation,

pain, displeasure, and despair come to be.
Such is the origin of this whole mass of suffering.
But with the remainderless fading away and cessation of

ignorance comes cessation of volitional formations;
with the cessation of volitional formations, cessation of con-
sciousness;
with the cessation of consciousness, cessation of name-and-
form;
with the cessation of name-and-form, cessation of the six
sense bases;
with the cessation of the six sense bases, cessation of contact;
with the cessation of contact, cessation of feeling;
with the cessation of feeling, cessation of craving;
with the cessation of craving, cessation of clinging;
with the cessation of clinging, cessation of existence;
with the cessation of existence, cessation of birth;
with the cessation of birth, aging-and-death, sorrow, lamen-
tation, pain, displeasure, and despair cease.
Such is the cessation of this whole mass of suffering.”

143
How to Make Amends
for
Those Who Has
Wrong Views
For Bhikkhus 46
(The Blessed One and the Bhikkhus Saṅgha were honoured,

respected, esteemed, venerated, and revered, and they obtained robes,
almsfood, lodgings, and medicinal requisites. But the wanderers of
other sects were not. There was a wanderer named Susima who was
advised by his company to lead the holy life under the ascetic Gotama
to master the Dhamma and preach it to the lay people in hope that
they too will be honoured, respected, and esteemed. Once received
the ordination, the wanderer Susima asked venerable ones if they
wield the various kinds of spiritual power but was told that it is not
necessary to obtain spiritual power to attain Nibbāna. The wanderer
Susima then went to the Blessed One and reported to him the conver-
sation he had had with the bhikkhus. Then the Blessed One told the
Dhamma and the wanderer Susima attained Nibbāna,)
Then the Venerable Susima prostrated himself with his head

at the Blessed One’s feet and said:
“Venerable sir, I have committed a transgression in that I

was so foolish, so confused, so inept that I went forth as a thief of the
Dhamma in such a well-expounded Dhamma and Discipline as this.
Venerable sir, may the Blessed One pardon me for my transgression
seen as a transgression for the sake of future restraint.”
146
“Surely, Susima, you have committed a transgres-

sion in that you were so foolish, so confused, so inept
that you went forth as a thief of the Dhamma in such a
well-expounded Dhamma and Discipline as this.
Suppose, Susima, they were to arrest a bandit, a

criminal, and bring him before the king, saying: ‘Sire,
this man is a bandit, a criminal. Impose on him whatever
punishment you wish.’ The king would say to them:
‘Come, men, bind this man’s arms tightly behind his back
with a strong rope, shave his head, and lead him around
from street to street and from square to square, beating
a drum. Then take him out through the southern gate
and to the south of the city cut off his head.’ What do
you think, Susima, would that man experience pain and
displeasure on that account?”
“Yes, venerable sir.”
“Although that man would experience pain and

displeasure on that account, going forth as a thief of
the Dhamma in such a well-expounded Dhamma and
Discipline as this has results that are far more painful,
far more bitter, and further, it leads to the nether world.
147
But since you see your transgression as a transgression

and make amends for it in accordance with the Dhamma,
we pardon you for it. For it is growth in the Noble One’s
Discipline when one sees one’s transgression as a trans-
gression, makes amends for it in accordance with the
Dhamma, and undertakes future restraint.”
148
Bhikkhus’ conducts when enter houses

Bhikkhu Ñāṇamoli and Bhikkhu Bodhi (trans.) (1995). The Middle Length Discourses of the Buddha: A
Translation of the Majjhima Nikāya. Boston: Wisdom Publications. ISBN 978-0-86171-072-0.
Maurice Walshe (trans.) (2012). The Long Discourses of the Buddha: A Translation of the
Dīgha Nikāya. Boston: Wisdom Publications. ISBN 978-0-86171-103-1.
There are several ways of conduct for bhikkhus when enter

houses as appears in many Suttas. In summary they are how to eat,
how to give the blessings and how to talk on Dhamma, as examples
shown in the following Suttas.
“Then, it being morning, the Blessed One Kassapa,

accomplished and fully enlightened, dressed, and taking
his bowl and outer robe, he went with the Saṅgha of
bhikkhus to the dwelling of King Kikī of Kāsi and sat
down on the seat made ready. Then, with his own hands,
King Kikī of Kāsi served and satisfied the Saṅgha of
bhikkhus headed by the Buddha with the various kinds
of good food. When the Blessed One Kassapa, accom-
plished and fully enlightened, had eaten and had put his
bowl aside, King Kikī of Kāsi took a low seat, sat down
at one side and said: ‘Venerable sir, let the Blessed One
accept from me a residence for the Rains in Benares;
149
there will be such service to the Saṅgha.’—‘Enough,

king, my residence for the Rains has already been
provided for.’
Then the lord, rising up early and taking his bowl and robe,
came up to the dwelling of the brahmin of Verañjā. Having come up
together with the company of monks, he sat down on the appointed
seat. Then the brahmin of Verañjā, having served with his own hand
abundant food, both hard and soft, to the company of monks with
the enlightened one as their head, and having satisfied them, when
the lord had eaten and had finished his meal, he clothed him with
the threefold robes and he clothed each monk with a set of garments.
Then the lord, having instructed, roused, gladdened and delighted
the brahmin of Verañjā with talk on dhamma, rose from his seat and
departed.
And the Lord, having risen early, went with robe and bowl
and attended by his monks to Kūṭadanta’ s place of sacrifice and sat
down on the prepared seat. And Kūṭadanta served the Buddha and
his monks with the finest foods with his own hands until they were
satisfied. And when the Lord had eaten and taken his hand away
from the bowl, Kūṭadanta took a low stool and sat down to one side.
Then the Lord, having instructed Kūṭadanta with a talk on

Dhamma, inspired him, fired him with enthusiasm and delighted him,
rose from his seat and departed.
“When he has eaten, he sits in silence for a while, but he does

not let the time for the blessing go by. When he has eaten and gives the
blessing, he does not do so criticising the meal or expecting another
150
meal; he instructs, urges, rouses, and gladdens that audience with

talk purely on the Dhamma. When he has done so, he rises from his
seat and departs.
“He walks neither too fast nor too slow, and he does not go
as one who wants to get away.”
151
What Should Bhikkhus Do

When in the Midst of the Saṅgha
“In the midst of the Saṅgha, he does not engage in

rambling and pointless talk. Either he himself speaks on
the Dhamma, or he requests someone else to do so, or he
adopts noble silence.
This is the seventh cause and condition that leads
to obtaining the wisdom fundamental to the spiritual life
when it has not been obtained and to its increase, matu-
ration, and fulfillment by development after it has been
obtained.”
(These one is taken from the eight causes and conditions that
lead to obtaining the wisdom fundamental to the spiritual life when it
has not been obtained.)
“Good, bhikkhus. It is fitting for you clansmen who

have gone forth out of faith from the home life into home-
lessness to sit together to discuss the Dhamma. When
you gather together, bhikkhus, you should do either of
two things: hold discussion on the Dhamma or maintain
noble silence.”
152
Things Bhikkhus Should Give High

Consideration 47
Those Acting for the Hapiness or Suffering
of Many People (First Aspect)
“Bhikkhus, possessing three qualities, a well-

known bhikkhu is acting for the harm of many people,
for the unhappiness of many people, for the ruin, harm,
and suffering of many people, of devas and human
beings. What three?
He encourages them in discordant bodily action,

discordant verbal action, and discordant [mental]
qualities.
Possessing these three qualities, a well-known

bhikkhu is acting for the harm of many people, for the
unhappiness of many people, for the ruin, harm, and
suffering of many people, of devas and human beings.
“Bhikkhus, possessing three qualities, a well-

known bhikkhu is acting for the welfare of many people,
for the happiness of many people, for the good, welfare,
153
and happiness of many people, of devas and human

beings. What three?
He encourages them in concordant bodily action,

concordant verbal action, and concordant [mental]
qualities.
Possessing these three qualities, a well-known

bhikkhu is acting for the welfare of many people, for
the happiness of many people, for the good, welfare, and
happiness of many people, of devas and human beings.”
154
Those Acting for the Hapiness or Suffering

of Many People (Second Aspect)
“Bhikkhus, possessing five qualities, an elder

bhikkhu is acting for the harm of many people, for the un-
happiness of many people, for the ruin, harm, and suffering
of many people, of devas and humans. What five?
“(1) An elder is of long standing and has long
gone forth.
(2) He is well known and famous and has a
retinue of many people, including householders and
monastics.
(3) He gains robes, almsfood, lodgings, and
medicines and provisions for the sick.
(4) He has learned much, remembers what he has
learned, and accumulates what he has learned. Those
teachings that are good in the beginning, good in the
middle, and good in the end, with the right meaning
and phrasing, which proclaim the perfectly complete
and pure spiritual life—such teachings as these he has
learned much of, retained in mind, recited verbally,
mentally investigated, and penetrated well by view.
155
(5) He holds wrong view and has a distorted

perspective. “He draws many people away from the
good Dhamma and establishes them in a bad Dhamma.
Thinking, ‘The elder bhikkhu is of long standing and
has long gone forth,’ they follow his example. Thinking,
‘The elder bhikkhu is well known and famous and has
a retinue of many people, including householders and
monastics,’ they follow his example. Thinking, ‘The
elder bhikkhu gains robes, almsfood, lodgings, and
medicines and provisions for the sick,’ they follow his
example. Thinking, ‘The elder bhikkhu has learned
much, remembers what he has learned, and accumulates
what he has learned,’ they follow his example.
“Possessing these five qualities, an elder bhikkhu
is acting for the harm of many people, for the unhappi-
ness of many people, for the ruin, harm, and suffering
of many people, of devas and humans.
“Bhikkhus, possessing five [other] qualities, an

elder bhikkhu is acting for the welfare of many people,
for the happiness of many people, for the good, welfare,
and happiness of many people, of devas and human
beings. What five?
“(1) An elder is of long standing and has long
gone forth.
(2) He is well known and famous and has a
retinue of many people, including householders and
monastics.
156
(3) He gains robes, almsfood, lodgings, and

medicines and provisions for the sick.
(4) He has learned much, remembers what he has
learned, and accumulates what he has learned. Those
teachings that are good in the beginning … he has pen-
etrated well by view.
(5) He holds right view and has a correct per-
spective.
“He draws many people away from a bad Dhamma
and establishes them in the good Dhamma. Thinking,
‘The elder bhikkhu is of long standing and has long gone
forth,’ they follow his example. Thinking, ‘The elder
bhikkhu is well known and famous and has a retinue
of many people, including householders and monastics,’
they follow his example. Thinking, ‘The elder bhikkhu
gains robes, almsfood, lodgings, and medicines and pro-
visions for the sick,’ they follow his example. Thinking,
‘The elder bhikkhu has learned much, remembers what
he has learned, and accumulates what he has learned,’
they follow his example.
“Possessing these five qualities, an elder bhikkhu
is acting for the welfare of many people, for the happiness
of many people, for the good, welfare, and happiness of
many people, of devas and humans.”
157
Manifestation of Bhikkhus
of the Perfectly Englighten One
“Bhikkhus, those bhikkhus who are deceivers,

stubborn, talkers, imposters, haughty, and unconcentrat-
ed are not bhikkhus of mine.
They have strayed from this Dhamma and dis-

cipline, and they do not achieve growth, progress, and
maturity in this Dhamma and discipline.
But those bhikkhus who are honest, sincere,

steadfast, compliant, and well concentrated are bhikkhus
of mine.
They have not strayed from this Dhamma and

discipline, and they achieve growth, progress, and
maturity in this Dhamma and discipline.”
158
What Makes a Bhikkhu

“Bhikkhus, suppose a donkey was following right

behind a herd of cattle, [thinking]: ‘I’m a cow too, I’m
a cow too.’ But his appearance would not be like that of
the cows, his braying would not be like that of the cows,
and his footprint would not be like that of the cows. Yet
he follows right behind a herd of cattle, [thinking]: ‘I’m
a cow too, I’m a cow too.’
“So too, a bhikkhu might be following right behind

the Saṅgha of bhikkhus, [thinking]: ‘I’m a bhikkhu
too, I’m a bhikkhu too.’ But his desire to undertake the
training in the higher virtuous behavior is not like that of
the other bhikkhus; his desire to undertake the training
in the higher mind is not like that of the other bhikkhus;
his desire to undertake the training in the higher wisdom
is not like that of the other bhikkhus. Yet he follows
right behind the Saṅgha of bhikkhus, [thinking]: ‘I’m a
bhikkhu too, I’m a bhikkhu too.’
159
“Therefore, bhikkhus, you should train your-

selves thus: ‘We will have a keen desire to undertake the
training in the higher virtuous behavior; we will have a
keen desire to undertake the training in the higher mind;
we will have a keen desire to undertake the training in
the higher wisdom.’ It is in this way that you should train
yourselves.”
160
One Who Sees the Dhamma,

Sees the Tathāgata
“This was said by the Blessed One” (It §92.),
Anthologies of translated from the Pāli by Ṭhānissaro Bhikkhu.
“Monks, even if a monk, taking hold of my outer

robe, were to follow right behind me, placing his feet
in my footsteps, yet if he were to be greedy for sensual
pleasures, strong in his passions, malevolent in mind,
corrupt in his resolves, his mindfulness muddled, unalert,
uncentered, his mind scattered, & his faculties uncon-
trolled, then he would be far from me, and I from him.
Why is that? Because he does not see the Dhamma. Not
seeing the Dhamma, he does not see me.
“But even if a monk were to live one hundred

leagues away, yet if he were to have no greed for sensual
objects, were not strong in his passions, not malevolent
in mind, uncorrupt in his resolves, his mindfulness es-
tablished, alert, centered, his mind at singleness, & his
faculties well-restrained, then he would be near to me,
and I to him. Why is that? Because he sees the Dhamma.
Seeing the Dhamma, he sees me.”
161
Manifestation of the Four Noble Lineages

“Bhikkhus, there are these four noble lineages,

primal, of long standing, traditional, ancient, unadulter-
ated and never before adulterated, which are not being
adulterated and will not be adulterated, which are not
repudiated by wise ascetics and brahmins. What four?
(1) “Here, a bhikkhu is content with any kind of
robe, and he speaks in praise of contentment with any
kind of robe, and he does not engage in a wrong search,
in what is improper, for the sake of a robe. If he does not
get a robe he is not agitated, and if he gets one he uses
it without being tied to it, infatuated with it, and blindly
absorbed in it, seeing the danger in it and understand-
ing the escape from it. Yet he does not extol himself or
disparage others because of this. Any bhikkhu who is
skillful in this, diligent, clearly comprehending and ever
mindful, is said to be standing in an ancient, primal noble
lineage.
(2) “Again, a bhikkhu is content with any kind of
almsfood, and he speaks in praise of contentment with
any kind of almsfood, and he does not engage in a wrong
162
search, in what is improper, for the sake of almsfood. If

he does not get almsfood he is not agitated, and if he gets
some he uses it without being tied to it, infatuated with
it, and blindly absorbed in it, seeing the danger in it and
understanding the escape from it. Yet he does not extol
himself or disparage others because of this. Any bhikkhu
who is skillful in this, diligent, clearly comprehending and
ever mindful, is said to be standing in an ancient, primal
noble lineage.
(3) “Again, a bhikkhu is content with any kind
of lodging, and he speaks in praise of contentment with
any kind of lodging, and he does not engage in a wrong
search, in what is improper, for the sake of lodging. If he
does not get lodging he is not agitated, and if he gets it
he uses it without being tied to it, infatuated with it, and
blindly absorbed in it, seeing the danger in it and under-
standing the escape from it. Yet he does not extol himself
or disparage others because of this. Any bhikkhu who is
skillful in this, diligent, clearly comprehending and ever
mindful, is said to be standing in an ancient, primal noble
lineage.
(4) “Again, a bhikkhu finds delight in development,
is delighted with development, finds delight in abandon-
ing, is delighted with abandoning. Yet he does not extol
163
himself or disparage others because of this. Any bhikkhu

who is skillful in this, diligent, clearly comprehending and
ever mindful, is said to be standing in an ancient, primal
noble lineage.
“These, bhikkhus, are the four noble lineages,
primal, of long standing, traditional, ancient, unadulter-
ated and never before adulterated, which are not being
adulterated and will not be adulterated, which are not
repudiated by wise ascetics and brahmins.
“Bhikkhus, when a bhikkhu possesses these four
noble lineages, if he dwells in the east he vanquishes dis-
content, discontent does not vanquish him; if he dwells
in the west he vanquishes discontent, discontent does not
vanquish him; if he dwells in the north he vanquishes
discontent, discontent does not vanquish him; if he dwells
in the south he vanquishes discontent, discontent does not
vanquish him. For what reason? Because he is a steadfast
one who vanquishes discontent and delight.”
164
For Householders 48
When One Sees One’s Transgression
as a Transgression, Makes Amends for It
in Accordance with the Dhamma
(An example of King Ajātasattu who killed his own father)

…as I was, in that I for the sake of the throne deprived my
father ‘Transgression overcame me, Lord, foolish, erring and wicked
as I was, in that I for the sake of the throne deprived my father, that
good man and just king, of his life. May the Blessed Lord accept my
confession of my evil deed that I may restrain myself in future!’
‘Indeed, Sire, transgression overcame you when

you deprived your father, that good man and just king,
of his life. But since you have acknowledged the trans-
gression and confessed it as is right, we will accept it.
For he who acknowledges his transgression as such and
confesses it for betterment in future, will grow in the
Ariyan discipline.’
165
How to Behave Towards Bhikkhus

“Bhikkhus, whenever virtuous monastics come

to a home, the people there generate much merit on five
grounds. What five?
(1) When people see virtuous monastics come to

their home and they arouse hearts of confidence [toward
them], on that occasion that family is practicing the way
conducive to heaven.
(2) When people rise, pay homage, and offer a

seat to virtuous monastics who come to their home, on
that occasion that family is practicing the way conducive
to birth in high families.
(3) When people remove the stain of miserliness

toward virtuous monastics who come to their home, on
that occasion that family is practicing the way conducive
to great influence.
(4) When, according to their means, people share

what they have with virtuous monastics who come to
their home, on that occasion that family is practicing the
way conducive to great wealth.
166
(5) When people question virtuous monastics

who come to their home, make inquiries about the
teachings, and listen to the Dhamma, on that occasion
that family is practicing the way conducive to great
wisdom.
Bhikkhus, whenever virtuous monastics come to

a home, the people there generate much merit on these
five grounds.”
167
A Caṇḍāla of a Lay Follower

“Bhikkhus, possessing five qualities, a lay follower

is a caṇḍāla of a lay follower, a stain of a lay follower,
the last among lay followers. What five?
(1) He is devoid of faith;

(2) he is immoral;
(3) he is superstitious and believes in auspicious
signs, not in kamma;
(4) he seeks outside here for a person worthy of
offerings; and
(5) he first does [meritorious] deeds there.
Possessing these five qualities, a lay follower is

a caṇḍāla of a lay follower, a stain of a lay follower, the
last among lay followers.”
168
A Gem of a Lay Follower

“Bhikkhus, possessing five qualities, a lay follower

is a gem of a lay follower, a red lotus of a lay follower, a
white lotus of a lay follower. What five?
(1) He is endowed with faith;

(2) he is virtuous;
(3) he is not superstitious and believes in kamma,
not in auspicious signs;
(4) he does not seek outside here for a person
worthy of offerings; and
(5) he first does [meritorious] deeds here.
Possessing these five qualities, a lay follower is

a gem of a lay follower, a red lotus of a lay follower, a
white lotus of a lay follower.”
169
Benefits of the Act of Giving

“But here, student, some man or woman gives food,

drink, clothing, carriages, garlands, scents, unguents,
beds, dwelling, and lamps to recluses or brahmins.
Because of performing and undertaking such action, on
the dissolution of the body, after death, he reappears in
a happy destination, even in the heavenly world.
But if instead he comes back to the human state,

then wherever he is reborn he is wealthy.
This is the way, student, that leads to wealth,

namely, one gives food, drink, clothing, carriages,
garlands, scents, unguents, beds, dwelling, and lamps
to recluses or brahmins.”
170
When Evil Bhikkhus Are Strong,

Well-Behaved Bhikkhus Are Weak
“Bhikkhus, when robbers are strong, kings are

weak. At that time the king is not at ease when re-enter-
ing [his capital], or when going out, or when touring the
outlying provinces. At that time brahmins and house-
holders, too, are not at ease when re-entering [their towns
and villages], or when going out, or when attending to
work outside.
“So too, when evil bhikkhus are strong, well-be-

haved bhikkhus are weak. At that time the well-behaved
bhikkhus sit silently in the midst of the Saṅgha or they
resort to the outlying provinces. This is for the harm of
many people, for the unhappiness of many people, for
the ruin, harm, and suffering of many people, of devas
and human beings.
“Bhikkhus, when kings are strong, robbers are

weak. At that time the king is at ease when re-entering
[his capital], and when going out, and when touring the
outlying provinces. At that time brahmins and house-
171
holders, too, are at ease when re-entering [their towns

and villages], and when going out, and when attending
to work outside.
“So too, when well-behaved bhikkhus are strong,

evil bhikkhus are weak. At that time the evil bhikkhus
sit silently in the midst of the Saṅgha or they depart for
other regions. This is for the welfare of many people, for
the happiness of many people, for the good, welfare, and
happiness of many people, of devas and human beings.”
172
Ways to eliminate enemies (bad people)

Bhikkhu Bodhi (2005). In the Buddha’s words : An anthology of discourses from the Pāḷi canon.
Boston: Wisdom Publications. ISBN 978-0-86171-491-9.
(The Blessed One told the Brahmin Kūṭadanta about the

story of the King Mahāvijita calling his chaplain to instruct him on
how to make a great sacrifice.)
“The chaplain replied: ‘Your Majesty’s country

is beset by thieves. It is ravaged; villages and towns
are being destroyed; the countryside is infested with
brigands. If Your Majesty were to tax this region, that
would be the wrong thing to do. Suppose Your Majesty
were to think: “I will get rid of this plague of robbers
by executions and imprisonment, or by confiscation,
threats, and banishment,” the plague would not be
properly ended. Those who survived would later harm
Your Majesty’s realm. However, with this plan you can
completely eliminate the plague.
To those in the kingdom who are engaged in

cultivating crops and raising cattle, let Your Majesty dis-
tribute grain and fodder; to those in trade, give capital; to
those in government service assign proper living wages.
173
Then those people, being intent on their own

occupations, will not harm the kingdom. Your Majesty’s
revenues will be great; the land will be tranquil and not
beset by thieves; and the people, with joy in their hearts,
playing with their children, will dwell in open houses.’”
174
The Monks of Kosambī

Horner, I. B., M.A. (trans.) (1971). The Book of the Discipline Vol. IV. (Mahāvagga) :
A Translation of the Vinaya-Piṭaka. London: The Pali Text Society by Luzac & Company Ltd.
At that time a certain monk accused another monk that he

had fallen into an offence and did not see that offence as an offence.
He and a group of monks who took part with this monk carried out a
(formal) act of suspension against that specific monk for not seeing
the offence.
Then there were also group of monks who took the part of
the suspended monk and sided with him… . The Order of monks was
divided. They could not carry out the Observance together.
Now at that time monks, causing quarrels, causing strife,

falling into disputes in a refectory amidst the house, behaved unsuit-
ably towards one another in gesture, in speech; they came to blows… .
Having rebuked them, having given reasoned talk, the Lord

addressed the monks, saying: …
“Enough, monks; no strife, no quarrels, no con-

tention, no disputing.”
When he had spoken thus, a certain monk who spoke what
was not-dhamma spoke thus to the Lord: “Lord, let the Lord, the
dhamma-master wait; Lord, let the Lord, unconcerned, live intent on
abiding in ease here and now; we will be (held) accountable for this
strife, quarrel, contention, disputing.”
And a second time the Lord spoke thus to these monks:
175
“Enough, monks; no strife … no disputing.”

And a second time the monks who spoke what was not-dham-
ma spoke thus to the Lord: “Lord, let the Lord, the dhamma-master
wait; … we will be (held) accountable for this … disputing.”
Then the Lord addressed the monks setting Prince Dīghāvu’s

story as an example. Brahmadatta, the King of Kāsi, had done much
him mischief. He had killed the Prince’s parents. As Prince Dīghāvu
had opportunity to show his wrath by killing Brahmadatta, the King of
Kāsi, he thought of his father’s last words. ‘Do not you, dear Dīghāvu,
look far or close for, dear Dīghāvu, wrathful moods are not allayed
by wrath: wrathful moods, dear Dīghāvu, are allayed by non-wrath.’
-- [do not look far means: do not bear wrath long]
-- [do not look close means: do not hastily break with a friend]
Thus the life of Brahmadatta, the King of Kāsi, was granted

by Prince Dīghāvu.
Then Brahmadatta, the King of Kāsi gave back the Prince’s

troops and vehicles and territory and storehouses and granaries, and
he gave him his daughter.
“Now, monks, if such is the forbearance and

gentleness of kings who wield the sceptre, who wield the
sword, herein, monks, let your light shine forth so that
you who have gone forth in this dhamma and discipline
which are thus well taught may be equally forbearing
and gentle.”
176
But none of these monks listened to the Lord.

Then the Lord, having dressed in the morning, taking his
bowl and robe, entered Kosambī for almsfood; having walked for
almsfood in Kosambī, bringing back his almsbowl after his meal,
having packed away his lodging, taking his bowl and robe and
standing in the midst of the Order, he spoke these verses:
“When all in chorus bawl, none feels a fool,

nor though the Order is divided, thinks otherwise.
With wandering wits the wiseacres range all the

field of talk;
with mouths agape to full extent, what leads
them on they know not.
They who (in thought) belabour this: That man

has me abused, has hurt, has worsted me,
has me despoiled: in these wrath’s not allayed.
They who do not belabour this: That man

has me abuse, has hurt, has worsted me,
has me despoiled: in them wrath is allayed.
Nay, not by wrath are wrathful moods allayed

here (and) at any time,
but by not-wrath are they allayed: this is an
(ageless) endless rule.
177
People do not discern that here we straitened are

(in life, in time),
but they who herein do discern, thereby their
quarrels are allayed.
Ruffians who maim and kill, steal cattle, steeds

and wealth, who plunder realms; for these is
concord.
Why should there not be for you?
If one fi nd friend with whom to fare

Rapt in the well-abiding, apt,
surmounting dangers one and all,
with joy fare with him mindfully.
Finding none apt with whom to fare,

None in the well-abiding rapt,
As rajah quits the conquered realm,
fare lonely as bull-elephant in elephant jungle.
Better the faring of one alone,

there is no companionship with the foolish.
fare lonely, unconcerned, working no evil
as bull-elephant in elephant-jungle.”
178
Then the Lord, having spoken these verses as he was

standing in the midst of the Order, approached Bālakaloṇakāra
village, and the Eastern Bamboo Grove. Along the way he had met a
few of his senior disciples. Walking on tour in due course he arrived
at Pārileyya. The Lord stayed there at Pārileyya in the Guarded
Woodland Thicket at the root of the lovely sāl-tree. There was a
large bull-elephant named Pārileyya approached the Lord. Having
approached, he set out by means of his trunk drinking water for the
Lord and water for washing, and he kept the grass down.
Then the Lord set out on tour for Sāvatthī.

… Then the lay-followers of Kosambī thought: “These
masters, the monks of Kosambī, have done us much mischief; the
Lord is departing, harassed by these; come, we should neither greet
the masters, the monks of Kosambī, nor should we stand up before
them, nor should we salute them with joined palms or perform the
proper duties; we should not revere, respect, esteem or honour them,
and neither should we give them almsfood when they come (to us);
thus they, when they are neither revered, respected, esteemed nor
honoured by us, will depart unrevered, or they will leave the Order,
or they will reconcile themselves to the Lord.”
Then the monks of Kosambī, as they were not being revered,

respected, esteemed or honoured by the lay-followers of Kosambī,
spoke thus: “Come now, your reverences, let us, having gone to
Sāvatthī, settle this legal question In the Lord’s presence.” Then the
monks of Kosambī, having packed away their lodgings, taking their
bowls and robes, approached Sāvatthī.
179
Then in due course the monks of Kosambī arrived at Sāvatthī.

They agreed to stop the dispute. The monk who had been suspended
agreed that there was an offence and he had fallen. Those monks
who were taking the part of the suspended (one) restored that monk.
“Since monks, that monk has fallen and was suspended but
see and is restored well then, monks, achieve unanimity in the Order
for settling that case. And thus, monks, should it be achieved: One and
all should gather together, … If the achieving unanimity in the Order
for settling this case is pleasing to the venerable ones, they should be
silent; he to whom it is not pleasing should speak. Unanimity in the
Order for settling that case is achieved by the Order. Dissension in
the Order is put down, schism in the Order is put down. It is pleasing
to the venerable ones; therefore they are silent… . Observance may
be carried out at once, the Pātimokkha recited.”
180
Epilogue
Mutual Support Between Monks,

Brahmins and Householders 49
Bhikkhu Bodhi (2005). In the Buddha’s words : An anthology of discourses from the Pāḷi canon.
“Monks, brahmins and householders are very

helpful to you. They provide you with the requisites of
robes, almsfood, lodgings, and medicines in time of
sickness. And you, monks, are very helpful to brahmins
and householders, as you teach them the Dhamma that
is good in the beginning, the middle, and the end, with
the correct meaning and wording, and you proclaim the
spiritual life in its fulfillment and complete purity. Thus,
monks, this spiritual life is lived with mutual support for
the purpose of crossing the flood and making a complete
end of suffering.”
182
Mutual Support Between Monks,

Brahmins and Householders 50
“Bhikkhus, there are these five situations that

are unobtainable by an ascetic or a brahmin, by a deva,
Māra, or Brahmā, or by anyone in the world. What five?
(1) ‘May what is subject to old age not grow old!’:

this is a situation that is unobtainable by an ascetic or a
brahmin, by a deva, Māra, or Brahmā, or by anyone in
the world.
(2) ‘May what is subject to illness not fall ill!’:

this is a situation that is unobtainable by an ascetic … or
by anyone in the world.
(3) ‘May what is subject to death not die!’: this

is a situation that is unobtainable by an ascetic … or by
anyone in the world.
(4) ‘May what is subject to destruction not be

destroyed!’: this is a situation that is unobtainable by an
ascetic … or by anyone in the world.
183
(5) ‘May what is subject to loss not be lost!’: this

is a situation that is unobtainable by an ascetic or a
brahmin, by a deva, Māra, or Brahmā, or by anyone in
the world.
(1) “Bhikkhus, for the uninstructed worldling,

what is subject to old age grows old. When this happens,
he does not reflect thus: ‘I am not the only one for whom
what is subject to old age grows old. For all beings that
come and go, that pass away and undergo rebirth, what is
subject to old age grows old. If I were to sorrow, languish,
lament, weep beating my breast, and become confused
when what is subject to old age grows old, I would lose
my appetite and my features would become ugly. I
would not be able to do my work, my enemies would
be elated, and my friends would become saddened.’
Thus, when what is subject to old age grows old, he
sorrows, languishes, laments, weeps beating his breast,
and becomes confused. This is called an uninstructed
worldling pierced by the poisonous dart of sorrow who
only torments himself.
(2) “Again, for the uninstructed worldling, what

is subject to illness falls ill …
184

is subject to death dies …

is subject to destruction is destroyed …

is subject to loss is lost. When this happens, he does not
reflect thus: ‘I am not the only one for whom what is
subject to loss is lost. For all beings who come and go,
who pass away and undergo rebirth, what is subject to
loss is lost. If I were to sorrow, languish, lament, weep
beating my breast, and become confused when what is
subject to loss is lost, I would lose my appetite and my
features would become ugly. I would not be able to do
my work, my enemies would be elated, and my friends
would become saddened.’ Thus, when what is subject
to loss is lost, he sorrows, languishes, laments, weeps
beating his breast, and becomes confused. This is called
an uninstructed worldling pierced by the poisonous dart
of sorrow who only torments himself.”
185
Reappearance in Accordance with

One’s Aspiration (First Aspect) 51
“Householder, there are these four things that are

wished for, desired, agreeable, and rarely gained in the
world. What four?
“One thinks: ‘May wealth come to me righteous-

ly!’ This is the first thing in the world that is wished for,
desired, agreeable, and rarely gained in the world.
“Having gained wealth righteously, one thinks:

‘May fame come to me and to my relatives and precep-
tors!’ This is the second thing in the world that is wished
for, desired, agreeable, rarely gained in the world.
“Having gained wealth righteously and having

gained fame for oneself and for one’s relatives and pre-
ceptors, one thinks: ‘May I live long and enjoy a long life
span!’ This is the third thing in the world that is wished
for, desired, agreeable, rarely gained in the world.
187
“Having gained wealth righteously, having gained

fame for oneself and for one’s relatives and preceptors,
living long and enjoying a long life span, one thinks:
‘With the breakup of the body, after death, may I be
reborn in a good destination, in a heavenly world!’ This
is the fourth thing in the world that is wished for, desired,
agreeable, rarely gained in the world.
“These are the four things that are wished for,

desired, agreeable, and rarely gained in the world.
“There are, householder, four [other] things that

lead to obtaining those four things. What four?
Accomplishment in faith,
Accomplishment in virtuous behavior,
Accomplishment in generosity, and
Accomplishment in wisdom.
“And what, householder, is accomplishment in

faith?
Here, a noble disciple is endowed with faith; he
places faith in the enlightenment of the Tathāgata thus:
‘The Blessed One is an arahant, perfectly enlightened,
accomplished in true knowledge and conduct, fortunate,
knower of the world, unsurpassed trainer of persons to
188
be tamed, teacher of devas and humans, the Enlightened

One, the Blessed One.’ This is called accomplishment
in faith.
“And what is accomplishment in virtuous

behavior?
Here, a noble disciple abstains from the de-
struction of life, abstains from taking what is not given,
abstains from sexual misconduct, ab-stains from false
speech, abstains from liquor, wine, and intoxicants, the
basis for heedlessness. This is called accomplishment in
virtuous behavior.
“And what is accomplishment in generosity?

Here, a noble disciple dwells at home with a
mind free from the stain of miserliness, freely generous,
openhanded, delighting in relinquishment, devoted to
charity, delighting in giving and sharing. This is called
accomplishment in generosity.
“And what is accomplishment in wisdom?

If one dwells with a heart overcome by longing
and unrighteous greed, one does what should be avoided
and neglects one’s duty, so that one’s fame and happiness
are spoiled.
189
If one dwells with a heart overcome by ill will,

one does what should be avoided and neglects one’s duty,
so that one’s fame and happiness are spoiled.
If one dwells with a heart overcome by dullness
and drowsiness, one does what should be avoided and
neglects one’s duty, so that one’s fame and happiness
are spoiled.
If one dwells with a heart overcome by restless-
ness and remorse, one does what should be avoided and
neglects one’s duty, so that one’s fame and happiness
are spoiled.
If one dwells with a heart overcome by doubt,
one does what should be avoided and neglects one’s duty,
so that one’s fame and happiness are spoiled.
“When, householder, a noble disciple has un-
derstood thus: ‘Longing and unrighteous greed are a
defilement of the mind,’ he abandons them.
When he has understood thus: ‘Ill will is a defile-
ment of the mind,’ he abandons it.
When he has understood thus: ‘Dullness and
drowsiness are a defilement of the mind,’ he abandons
them.
When he has understood thus: ‘Restlessness and
remorse are a defilement of the mind,’ he abandons them.
190
When he has understood thus: ‘Doubt is a defile-

ment of the mind,’ he abandons it.
“When, householder, a noble disciple has under-
stood thus:
‘Longing and unrighteous greed are a defilement
of the mind’ and has abandoned them; when he has
understood thus:
‘Ill will is a defilement of the mind’ and has
abandoned it; when he has understood thus:
‘Dullness and drowsiness are a defilement of the
mind’ and has abandoned them; when he has understood
thus:
‘Restlessness and remorse are a defilement of the
mind’ and has abandoned them; when he has understood
thus:
‘Doubt is a defilement of the mind,’ and has
abandoned it, he is then called a noble disciple of great
wisdom, of wide wisdom, one who sees the range, one
accomplished in wisdom. This is called accomplishment
in wisdom.
“These are the four things that lead to obtaining

the four things that are wished for, desired, agreeable,
and rarely gained in the world.”
191
Reappearance in Accordance with

One’s Aspiration (Second Aspect) 52
“Bhikkhus, I shall teach you reappearance in ac-

cordance with one’s aspiration. Listen and attend closely
to what I shall say.”
“Here, bhikkhus, a bhikkhu possesses faith, virtue,

learning, generosity, and wisdom. He thinks: ‘Oh, that on
the dissolution of the body, after death, I might reappear
in the company of well-to-do nobles!’ He fixes his mind
on that, resolves upon it, develops it. These aspirations
and this abiding of his, thus developed and cultivated,
lead to his reappearance there. This, bhikkhus, is the
path, the way that leads to reappearance there.
“Again, a bhikkhu possesses faith…and wisdom.

He thinks: ‘Oh, that on the dissolution of the body, after
death, I might reappear in the company of well-to-do
brahmins!… in the company of well-to-do householders!’
He fixes his mind on that…
192
“Again, a bhikkhu possesses faith… and wisdom.

He hears that the gods of the heaven of the Four
Great Kings are long-lived, beautiful, and enjoy great
happiness. He thinks: ‘Oh, that on the dissolution of the
body, after death, I might reappear in the company of
the gods of the heaven of the Four Great Kings!’ He fixes
his mind on that…

He hears that the gods of the heaven of the Thirty-three…
the Yāma gods… the gods of the Tusita heaven…the
gods who delight in creating… the gods who wield
power over others’ creations are long-lived, beautiful,
and enjoy great happiness. He thinks: ‘Oh, that on the
dissolution of the body, after death, I might reappear in
the company of the gods who wield power over others’
creations!’ He fixes his mind on that…
“Again, a bhikkhu possesses faith … and wisdom.

He hears that the Brahmā of a Thousand… the Brahmā
of Two Thousand… the Brahmā of Three Thousand…
the Brahmā of Four Thousand … the Brahmā of Five
Thousand… the Brahmā of Ten Thousand… the Brahmā
of a Hundred Thousand abides resolved on pervading
a world-system of a hundred thousand worlds, and he
193
abides resolved on pervading the beings that have re-

appeared there. The bhikkhu thinks: ‘Oh, that on the
dissolution of the body, after death, I might reappear in
the company of the Brahmā of a Hundred Thousand!’
He fixes his mind on that…

He hears that the gods of Radiance…the gods of Limited
Radiance… the gods of Immeasurable Radiance… the
gods of Streaming Radiance… the gods of Glory… the
gods of Limited Glory… the gods of Immeasurable
Glory … the gods of Refulgent Glory… the gods of
Great Fruit… the Aviha gods… the Atappa gods… the
Sudassa gods… the Sudassī gods… the Akaniṭṭha gods
are long-lived, beautiful, and enjoy great happiness. He
thinks: ‘Oh, that on the dissolution of the body, after
death, I might reappear in the company of the Akaniṭṭha
gods!’ He fixes his mind on that…
“Again, a bhikkhu possesses faith… and wisdom.

He hears that the gods of the base of infinite space…
the gods of the base of infinite consciousness… the
gods of the base of nothingness… the gods of the base
of neither-perception-nor-non-perception are long-lived,
long-enduring, and enjoy great happiness. He thinks: ‘Oh,
194
that on the dissolution of the body, after death, I might

reappear in the company of the gods of the base of nei-
ther-perception-nor-non- perception!’ He fixes his mind
on that, resolves on it, develops it. These aspirations and
this abiding of his, thus developed and cultivated, lead to
his reappearance there. This, bhikkhus, is the path, the
way that leads to reappearance there.
“Again, a bhikkhu possesses faith, virtue, learning,

generosity, and wisdom. He thinks: ‘Oh, that by realising
for myself with direct knowledge, I might here and now
enter upon and abide in the deliverance of mind and
deliverance by wisdom that are taintless with the de-
struction of the taints!’ And by realising for himself
with direct knowledge, he here and now enters upon
and abides in the deliverance of mind and deliverance
by wisdom that are taintless with the destruction of
the taints. Bhikkhus, this bhikkhu does not reappear
anywhere at all.”
195
Who Does Sakka Worship 53

“Then, bhikkhus, Sakka, lord of the devas, de-

scending from the Vejayanta Palace, raised his joined
hands in reverential salutation, and worshipped the
different quarters. Then Mātali the charioteer addressed
Sakka in verse:
“‘These all humbly worship you—
Those versed in the Triple Veda,
All the khattiyas reigning on earth,
The Four Great Kings and the glorious Thirty—
So who, O Sakka, is that spirit
To whom you bow in worship?’
[Sakka:]
“‘These all humbly worship me—
Those versed in the Triple Veda,
All the khattiyas reigning on earth,
The Four Great Kings and the glorious Thirty—
But I worship those endowed with virtue,
Those long trained in concentration,
Those who have properly gone forth
With the holy life their destination.
196
“‘I worship as well, O Mātali,

Those householders making merit,
The lay followers possessed of virtue
Who righteously maintain a wife.’
[Mātali:]
“‘Those whom you worship, my lord Sakka,
Are indeed the best in the world.
I too will worship them—
Those whom you worship, Vāsava.’
[The Blessed One:]

“Having given this explanation,
Having worshipped the different quarters,
The deva-king Maghavā, Sujā’s husband,
The chief, climbed into his chariot.”
197
Truly Propitious 54
“Bhikkhus, those beings who engage in good

conduct by body, speech, and mind in the morning have
a good morning.
Those beings who engage in good conduct by

body, speech, and mind in the afternoon have a good
afternoon.
And those beings who engage in good conduct

by body, speech, and mind in the evening have a good
evening.”
Truly propitious and auspicious, a happy

daybreak and a joyful rising, a precious moment and a
blissful hour will come for those who offer alms to those
leading the spiritual life.
198
Right and Wrong Refuge 55

“XIV : Awakened” (Dhp 188-192),
Anthologies of translated from the Pāli by Ṭhānissaro Bhikkhu.
They go to many a refuge, to mountains & forests,

to park & tree shrines: people threatened with danger.
That’s not the secure refuge, not the supreme

refuge, that’s not the refuge, having gone to which, you
gain release from all suffering & stress.
But when, having gone to the Buddha, Dhamma,

& Saṅgha for refuge, you see with right discernment the
four noble truths—stress, the cause of stress, the tran-
scending of stress, & the noble eightfold path, the way
to the stilling of stress: that’s the secure refuge, that, the
supreme refuge, that is the refuge, having gone to which,
you gain release from all suffering & stress.
199
The Paccorohaṇī Festival in the Noble

One’s Discipline (First Aspect) 56
Now on that occasion, on the uposatha day, the brahmin

Jāṇussoṇī stood to one side not far from the Blessed One, with his
head washed, wearing a new pair of linen clothes, holding a handful
of wet kusa grass. The Blessed One saw him standing there and said
to him:
“Why is it, brahmin, that on the uposatha day

you stand to one side with your head washed, wearing a
new pair of linen clothes, holding a handful of wet kusa
grass? What is happening today with the brahmin clan?”
“Today, Master Gotama, is the brahmin clan’s paccorohaṇī
festival.”
“But how, brahmin, do the brahmins observe the

paccorohaṇī festival?”
“Here, Master Gotama, on the uposatha day, the brahmins
wash their heads and put on a pair of new linen clothes. They then
smear the ground with wet cow dung, cover this with green kusa grass,
and lie down between the boundary and the fire house. In the course
of the night, they get up three times, and with reverential salutation
pay homage to the fire: ‘We descend in honor of the revered one. We
200
descend in honor of the revered one.’ They offer abundant ghee, oil,
and butter to the fire. When the night has passed, they offer excellent
food of various kinds to brahmins. It is in this way, Master Gotama,
that the brahmins observe the paccorohaṇī festival.”
“The paccorohaṇī festival in the Noble One’s dis-

cipline, brahmin, is quite different from the paccorohaṇī
festival of the brahmins.”
“But how, Master Gotama, is the paccorohaṇī festival
observed in the Noble One’s discipline? It would be good if Master
Gotama would teach me the Dhamma by explaining how the pacco-
rohaṇī festival is observed in the Noble One’s discipline.”
“Well then, brahmin, listen and attend closely. I

will speak.”
(1) “Here, brahmin, the noble disciple reflects

thus: ‘The result of the destruction of life is bad both
in this present life and in future lives.’ Having reflected
thus, he abandons the destruction of life; he descends
from the destruction of life.
(2) “… ‘The result of taking what is not given is

bad both in this present life and in future lives.’ Having
reflected thus, he abandons taking what is not given; he
descends from taking what is not given.
201
(3) “… ‘The result of sexual misconduct is bad

both in this present life and in future lives.’ Having
reflected thus, he abandons sexual misconduct; he
descends from sexual misconduct.
(4) “… ‘The result of false speech is bad both in

this present life and in future lives.’ Having reflected
thus, he abandons false speech; he descends from false
speech.
(5) “… ‘The result of divisive speech is bad both

thus, he abandons divisive speech; he descends from
divisive speech.
(6) “… ‘The result of harsh speech is bad both

thus, he abandons harsh speech; he descends from harsh
speech.
(7) “… ‘The result of idle chatter is bad both in

this present life and in future lives.’ Having reflected
thus, he abandons idle chatter; he descends from idle
chatter.
202
(8) “… ‘The result of longing is bad both in this

present life and in future lives.’ Having reflected thus, he
abandons longing; he descends from longing.
(9) “… ‘The result of ill will is bad both in this

present life and in future lives.’ Having reflected thus, he
abandons ill will; he descends from ill will.
(10) “… ‘The result of wrong view is bad both

thus, he abandons wrong view; he descends from wrong
view.
“It is in this way, brahmin, that the paccorohaṇī

festival is observed in the Noble One’s discipline.”
“The paccorohaṇī festival in the Noble One’s discipline,
Master Gotama, is quite different from the paccorohaṇī festival of the
brahmins. And the paccorohaṇī festival of the brahmins is not worth a
sixteenth part of the paccorohaṇī festival in the Noble One’s discipline.
“Excellent, Master Gotama! Excellent, Master Gotama!

Master Gotama has made the Dhamma clear in many ways, as though
he were turning upright what had been overthrown, revealing what
was hidden, showing the way to one who was lost, or holding up a
lamp in the darkness so those with good eyesight can see forms. I now
go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha
of bhikkhus. Let Master Gotama consider me a lay follower who from
today has gone for refuge for life.”
203
The Paccorohaṇī Festival in the Noble

One’s Discipline (Second Aspect) 57
Now on that occasion, on the uposatha day, the brahmin

Jāṇussoṇī stood to one side not far from the Blessed One, with his
head washed, wearing a new pair of linen clothes, holding a handful
of wet kusa grass. The Blessed One saw him standing there and said
to him:
“Why is it, brahmin, that on the uposatha day

you stand to one side with your head washed, wearing a
new pair of linen clothes, holding a handful of wet kusa
grass? What is happening today with the brahmin clan?”
“Today, Master Gotama, is the brahmin clan’s paccorohaṇī
festival.”
“But how do the brahmins observe the paccoro-

haṇī festival?”
“Here, Master Gotama, on the uposatha day, the brahmins
wash their heads and put on a pair of new linen clothes. They then
smear the ground with wet cow dung, cover this with green kusa grass,
and lie down between the boundary and the fire house. In the course
of the night, they get up three times, and with reverential salutation
pay homage to the fire: ‘We descend in honor of the revered one. We
descend in honor of the revered one.’ They offer abundant ghee, oil,
204
and butter to the fire. When the night has passed, they offer excellent
food of various kinds to brahmins. It is in this way, Master Gotama,
that the brahmins observe the paccorohaṇī festival.”
“The paccorohaṇī festival in the Noble One’s dis-

cipline, brahmin, is quite different from the paccorohaṇī
festival of the brahmins.”
“But how, Master Gotama, is the paccorohaṇī festival
observed in the Noble One’s discipline? It would be good if Master
Gotama would teach me the Dhamma by explaining how the pacco-
rohaṇī festival is observed in the Noble One’s discipline.”
“Well then, brahmin, listen and attend closely. I

will speak.”
(1) “Here, brahmin, the noble disciple reflects

thus: ‘The result of wrong view is bad both in this
present life and in future lives.’ Having reflected thus,
he abandons wrong view; he descends from wrong view.
(2) “… ‘The result of wrong intention is bad both

thus, he abandons wrong intention; he descends from
wrong intention.
(3) “… ‘The result of wrong speech is bad both
thus, he abandons wrong speech; he descends from
wrong speech.
205
(4) “… ‘The result of wrong action is bad both

thus, he abandons wrong action; he descends from wrong
action.
(5) “… ‘The result of wrong livelihood is bad both
thus, he abandons wrong livelihood; he descends from
wrong livelihood.
(6) “… ‘The result of wrong effort is bad both
thus, he abandons wrong effort; he descends from wrong
effort.
(7) “… ‘The result of wrong mindfulness is bad
reflected thus, he abandons wrong mindfulness; he
descends from wrong mindfulness.
(8) “… ‘The result of wrong concentration is
bad both in this present life and in future lives.’ Having
reflected thus, he abandons wrong concentration; he
descends from wrong concentration.
(9) “… ‘The result of wrong knowledge is bad
reflected thus, he abandons wrong knowledge; he
descends from wrong knowledge.
206
(10) “… ‘The result of wrong liberation is bad

reflected thus, he abandons wrong liberation; he descends
from wrong liberation.
“It is in this way, brahmin, that the paccorohaṇī
festival is observed in the Noble One’s discipline.”
“The paccorohaṇī festival in the Noble One’s discipline,
Master Gotama, is quite different from the paccorohaṇī festival of the
brahmins. And the paccorohaṇī festival of the brahmins is not worth a
sixteenth part of the paccorohaṇī festival in the Noble One’s discipline.
“Excellent, Master Gotama! Excellent, Master Gotama!

Master Gotama has made the Dhamma clear in many ways, as though
he were turning upright what had been overthrown, revealing what
was hidden, showing the way to one who was lost, or holding up a
lamp in the darkness so those with good eyesight can see forms. I now
go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha
of bhikkhus. Let Master Gotama consider me a lay follower who from
today has gone for refuge for life.”
207
The Noble Paccorohaṇī Festival

(First Aspect) 58
“Bhikkhus, I will teach you the noble paccorohaṇī

festival. Listen … .
“And what, bhikkhus, is the noble paccorohaṇī

festival?
(1) Here, the noble disciple reflects thus: ‘The

result of the destruction of life is bad both in this
he abandons the destruction of life; he descends from
the destruction of life.
(2) ‘The result of taking what is not given…
(3) ‘The result of sexual misconduct …
(4) ‘The result of false speech …
(5) ‘The result of divisive speech …
(6) ‘The result of harsh speech …
208
(7) ‘The result of idle chatter …
(8) ‘The result of longing …
(9) ‘The result of ill will …
(10) ‘The result of wrong view is bad both in this

he abandons wrong view; he descends from wrong view.
This is called the noble paccorohaṇī festival.”
209
The Noble Paccorohaṇī Festival

(Second Aspect) 59
“Bhikkhus, I will teach you the noble paccorohaṇī

festival. Listen … .
“And what, bhikkhus, is the noble paccorohaṇī

festival?
(1) Here, the noble disciple reflects thus: ‘The

result of wrong view is bad both in this present life
and in future lives.’ Having reflected thus, he abandons
wrong view; he descends from wrong view.
(2) ‘The result of wrong intention …
(3) ‘The result of wrong speech …
(4) ‘The result of wrong action …
(5) ‘The result ofwrong livelihood …
(6) ‘The result of wrong effort …
(7) ‘The result of wrong mindfulness …
210
(8) ‘The result of wrong concentration …
(9) ‘The result of wrong knowledge …
(10) The result of wrong liberation is bad both

thus, he abandons wrong liberation; he descends from
wrong liberation. This is called the noble paccorohaṇī
festival.”
211
To Tathāgata,
the Accomplished
and Fully Enlightened One,
I bow my head in homage.
Tathāgatassa savaka
(Tathāgata’s disciple)
Dhamma Team of Wat Na Pa Pong
(Volunteers of Buddhawajana ─ The Anthology of Dhamma)
Buddhakos Foundation
Foundation of Buddhists who are firm and true to the Buddha’s words.
It began with a small group of Buddhists who had the opportunity
to hear the dhamma talks of Venerable Bhikkhu Kukrit Sotthibalo
who emphasizes the Buddhavacana (the teachings and disciplines by
the Buddha’s own words –Dhammavinaya, proclaimed by the Buddha
to be complete and pure in context and letters) in his teachings,
truly reflecting how dhammas are to be taught according to the
disciplines of Buddhism addressed by the Tathāgata to the first sixty
Arahant disciples at the Deer Park in Isipatana, a common approach
strictly followed by all disciples during the Buddha’s time.
The Buddhavacana has yielded answers to doubts and
clarity to confusions over various dhamma teachings prevailing
among Buddhist communities, all arising from one common cause,
that is the teaching and learning, to begin with, are not based on
the Buddha’s words.
With an unwavering respect for the Buddha, the Enlightened
One, as the highest master, Ven. Bhikkhu Kukrit has publicly declared
that “I do not have teachings of my own”. Hence, dedicating all his time
to serving the Buddha’s course by spreading the Buddhavacana for the
firm rooting of the Saddadhamma and the unity of all Buddhists.
By returning to the Buddhavacana as in the Buddha’s
time, there appears clarity and seamless linkages in knowledge and
understanding in the dhamma principles through to the noble paths
which are direct and achievable when practiced, with fruit that can
be verified by self. As a result, there is an ever-growing number of
Buddhists who value the Buddha’s words, creating a “Buddhavacana
Stream” - a quiet force that could become a new wave to bring back the
rightful way of learning dhamma similar to that in the Buddha’s time.
With the growth of the Buddhavacana Stream, Buddhavacana
materials, being books or CDs, which are produced and distributed
for free to the public have become of shortage because the number of
interested public has grown rapidly. Ven. Bhikkhu Kukrit, however,
has strictly followed the Buddhism disciplines drawn directly from
the Buddha’s words and spread the Buddhavacana in the most humble
way based purely on the resources available through donations of
faithful Buddhist followers only, which at times can be limited.
Since the obligation in creating a firm rooting for the
Saddadhamma does not rest only with the Buddhist Saṅgha, a group
of lay followers who recognize the importance of the Buddhavacana
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For one who sees the importance of the Buddhavacana and
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In doing so, one shall experience for self the noble paths as taught in
the Buddha’s own words, which shall lead to one’s true knowledge
in the ever-logical and interconnected dhammas of the Buddha and
the realization of the fruit and the development of a faith in the
spreading of the Buddha’s words. Such is already sufficient for one to
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10
Important Suttas
Explaining
Why Every Buddhist
Must Study Only the Tathāgata’s Words
1. Words from Singleness of Mind

“Aggivessana, . . .the Tathāgata teaches the Dhamma to others
only to give them knowledge. When the talk is finished, Aggivessana,
then I steady my mind internally, quieten it, bring it to singleness,
and concentrate it on that same sign of concentration as before, in
which I constantly abide.” ── MN-.
2. Words of Immediately Effective Dhamma

“Good, bhikkhus. So you have been guided by me with this
Dhamma, which is visible here and now (sandiṭṭhiko), immediately
effective (akāliko), inviting inspection (ehipassiko), onward leading
(opaneyyiko), to be experienced by the wise for themselves (paccattaṃ
veditabbo viññūhī). . .” ── MN-.
3. Words That Are Just So, Not Otherwise…
“From the night he fully awakened, monks, until the night
he attains final Nibbana, in this interval, whatever he speaks, talks
of, and expounds, all that is just so, not otherwise…” ── In the
Buddha’s words
4. Words That Should Be Studied and Mastered

(Simile of the Drum Peg)
“Bhikkhus, once in the past the Dasarahas had a kettle drum
called the Summoner. When the Summoner became cracked, the
Dasarahas inserted another peg. Eventually the time came when the
Summoner’s original drumhead had disappeared and only a collection
of pegs remained.
“ So too, bhikkhus, the same thing will happen with
the bhikkhus in the future. When those discourses spoken by the
Tathāgata that are deep, deep in meaning, supramundane, dealing
with emptiness, are being recited, they will not be eager to listen to
them, nor lend an ear to them, nor apply their minds to understand
them; and they will not think those teachings should be studied and
mastered. But when those discourses that are mere poetry composed
by poets, beautiful in words and phrases, created by outsiders, spoken
by [their] disciples, are being recited, they will be eager to listen to
them, will lend an ear to them, will apply their minds to understand
them; and they will think those teachings should be studied and
mastered.
In this way, bhikkhus, those discourses spoken by the
Tathāgata that are deep, deep in meaning, supramundane, dealing
with emptiness, will disappear….” ── SN
5. Words Which Should Be Studied, Learned and
Interrogated in the Foremost Assembly
“…Here, in this kind of assembly, when those discourses
are being recited that are mere poetry composed by poets, beautiful
in words and phrases, created by outsiders, spoken by disciples, the
bhikkhus do not want to listen to them, do not lend an ear to them,
or apply their minds to understand them; they do not think those
teachings should be studied and learned.
But when those discourses spoken by the Tathāgata are
being recited that are deep, deep in meaning, world-transcending,
connected with emptiness, the bhikkhus want to listen to them, lend
an ear to them, and apply their minds to understand them; they think
those teachings should be studied and learned. And having learned
those teachings, they interrogate each other about them and examine
them thoroughly, [asking]: ‘How is this? What is the meaning of
this?’ [They] disclose to [others] what is obscure and elucidate what
is unclear, and dispel their perplexity about numerous perplexing
points…” ── AN
“ And what is the assembly trained in vain talk, not in

interrogation [okkācitavinītā parisā nopaṭipucchāvinītā ]?
Here, in this kind of assembly, when those discourses spoken
by the Tathāgata are being recited that are deep, deep in meaning,
world-transcending, connected with emptiness, the bhikkhus do not
want to listen to them, do not lend an ear to them, or apply their
minds to understand them; they do not think those teachings should
be studied and learned. But when those discourses are being recited
that are mere poetry composed by poets, beautiful in words and
phrases, created by outsiders, spoken by disciples, they want to listen
to them, lend an ear to them, and apply their minds to understand
them; they think those teachings should be studied and learned. And
having learned those teachings, they do not interrogate each other
about them or examine them thoroughly, [asking]: ‘How is this?
What is the meaning of this?’ They do not disclose [to others] what
is obscure and elucidate what is unclear, or dispel their perplexity
about numerous perplexing points. This is called the assembly
trained in vain talk, not in interrogation. [okkācitavinītā parisā
nopaṭipucchāvinītā]
“And what is the assembly trained in interrogation, not in
vain talk [paṭipucchāvinītā parisā nookkācitavinītā]?
Here, in this kind of assembly, when those discourses are
being recited that are mere poetry composed by poets, beautiful
in words and phrases, created by outsiders, spoken by disciples,
the bhikkhus do not want to listen to them, do not lend an ear to
them, or apply their minds to understand them; they do not think
those teachings should be studied and learned. But when those
discourses spoken by the Tathāgata are being recited that are deep,
deep in meaning, world-transcending, connected with emptiness,
the bhikkhus want to listen to them, lend an ear to them, and apply
their minds to understand them; they think those teachings should
be studied and learned. And having learned those teachings, they
interrogate each other about them and examine them thoroughly,
[asking]: ‘How is this? What is the meaning of this?’ [They] disclose
to [others] what is obscure and elucidate what is unclear, and dispel
their perplexity about numerous perplexing points. This is called the
assembly trained in interrogation, not in vain talk [paṭipucchāvinītā
parisā nookkācitavinītā].
“These, bhikkhus, are the two kinds of assemblies. Of these
two kinds of assemblies, the assembly trained in interrogation, not
in vain talk, is foremost.” ── AN
6. Words To Be Undertook as Decreed, Not To Be Abolished

“As long as the bhikkhus do not decree anything that has not
been decreed or abolish anything that has already been decreed, but
undertake and follow the training rules as they have been decreed,
only growth is to be expected for them, not decline.” ── AN
7. Words of the Originator of the Path

“The Tathāgata, bhikkhus, the Arahant, the Perfectly
Enlightened One, is the originator of the path unarisen before, the
producer of the path unproduced before, the declarer of the path
undeclared before. He is the knower of the path, the discoverer of
the path, the one skilled in the path. And his disciples now dwell
following that path and become possessed of it afterwards.
“This, bhikkhus, is the distinction, the disparity, the
difference between the Tathāgata, the Arahant, the Perfectly
Enlightened One, and a bhikkhu liberated by wisdom.” ── SN
8. Words To Be Well Acquired by the Dhamma Heirs

and Respectfully Taught to Others
“Here, the bhikkhus learn discourses that have been well
acquired, with well set down words and phrases. When the words
and phrases are well set down, the meaning is well interpreted.
This is the first thing that leads to the continuation, non-decline,
and non-disappearance of the good Dhamma.
“Again, those bhikkhus who are learned, heirs to the heritage,
experts on the Dhamma, experts on the discipline, experts on the
outlines, respectfully teach the discourses to others. When they
have passed away, the discourses are not cut off at the root for there
are those who preserve them. This is the third thing that leads to
the continuation, non-decline, and non-disappearance of the good
Dhamma.” ── AN
(Only two of the four things that lead to the continuation,
non-decline, and non-disappearance of the good Dhamma are
mentioned here.)
9. Words That Are Conformed to the Suttas and the Discipline

‘Suppose a monk were to say: “Friends, I heard and received
this from the Lord’s own lips: this is the Dhamma, this is the
discipline, this is the Master’s teaching”, then, monks, you should
neither approve nor disapprove his words. ‘Then, without approving
or disapproving, his words and expressions should be carefully
noted and compared with the Suttas and reviewed in the light of the
discipline. If they, on such comparison and review, are found not
to conform to the Suttas or the discipline, the conclusion must be:
“Assuredly this is not the word of the Buddha, it has been wrongly
understood by this monk”, and the matter is to be rejected. But
where on such comparison and review they are found to conform
to the Suttas or the discipline, the conclusion must be: “Assuredly
this is the word of the Buddha, it has been rightly understood by
this monk.” …
‘Suppose a monk were to say: “In such and such a place there
is a community with elders and distinguished teachers. I have heard
and received this from that community”, then, monks, you should
neither approve nor disapprove his words . . .
‘Suppose a monk were to say: “In such and such a place
there are many elders who are learned, bearers of the tradition, who
know the Dhamma, the discipline, the code of rules…”
‘Suppose a monk were to say: “In such and such a place

there is one elder who is learned … I have heard and received this
f rom that elder…” But where on such comparison and review
they are found to conform to the Suttas and the discipline, then the
conclusion must be: ‘Assuredly this is the word of the Buddha, it
has been rightly understood by this monk.’ ── DN
10. Words of Dhamma and Discipline; Words to be Dwelled

with as One’s Own Island, as One’s Own Refuge
…‘Ānanda, it may be that you will think: “The Teacher’s
instruction has ceased, now we have no teacher!” It should not be
seen like this, Ānanda, for what I have taught and explained to you
as Dhamma and discipline will, at my passing, be your teacher.
…’ ── DN
“ . . . Those bhikkhus, Ānanda, either now or after I am gone,
who dwell with themselves as their own island, with themselves as
their own refuge, with no other refuge; who dwell with the Dhamma
as their island, with the Dhamma as their refuge, with no other refuge
── it is these bhikkhus, Ānanda, who will be for me topmost of
those keen on the training.” ── SN
“ . . . Ānanda, when there are two men living, he under
whom there occurs a breach of this good practice ── he is the last
man among them. Therefore, Ānanda, I say to you: continue this
good practice instituted by me and do not be the last man.” ── MN
List of Abbreviation:
AN: Bhikkhu Bodhi (trans.) (2012). The Numerical Discourses of the Buddha:
A Translation of the Aṅguttara Nikāya. Boston:
Wisdom Publications. SBN 978-1-61429-040-7.
DN: Maurice Walshe (trans.) (2012). The Long Discourses of the Buddha:
A Translation of the Dīgha Nikāya. Boston:
Wisdom Publications. ISBN 978-0-86171-103-1.
MN: Bhikkhu Ñāṇamoli and Bhikkhu Bodhi (trans.) (1995).
The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikāya.
SN: Bhikkhu Bodhi (trans.) (2000). The Connected Discourses of the Buddha:
A Translation of the Saṃyutta Nikāya. Boston:
Bhikkhu Bodhi, (2005). In the Buddha’s Words :
An Anthology of Discourses from the Pāli Canon. Boston :
Thai Royal Thai Tipiṭaka by Thai Tipiṭaka by Thai Tipiṭaka by Words of Buddha by
Tipiṭaka Saṅgha Supreme Mahamakut Mahachulalongkorn- Buddhadasa Bhikkhu
Council of Thailand Buddhist University rajavidyalaya
(45 Volumes) (45 Volumes) (91 Volumes) (45 Volumes) (5 Volumes)
1957 C.E. 2006 C.E. 1982 C.E. 1996 C.E. 1978 C.E.
Chronology of Buddhavacana
Palm Leaf Inscription

Pillars
(Afghanistan)
of Ashoka 457 C.E.
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309 B.C.
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(Thailand)
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กึ่งกลางสัน 129.6 มม. กึง่ กลางสัน132.75 มม. กึ่งกลางสัน 129.6 มม. กึง่ กลางสัน129.25 มม. กึง่ กลางสัน 130.5 มม. กึง่ กลางสัน130.25 มม.
กึ่งกลางปกหลัง สัน 9.2 มม กึ่งกลางปกหน้ สัน 9.2 มม กึ่งกลางปกหลั
า ง สัน 8.5 มม กลางปกหน้งา
กึ่งกลางปกหลั สัน 11 มม กึกึ่งกลางปกหน้
่งกลางปกหลัาง
กึ่งกลางปกหลั ง า สัน 15.5 มม กึ่งกลางปกหลั
กึ่งกลางปกหน้ า ง กึ่งกลางปกหน้ สัน 10.5 มม กึ่งกลางปกหน้า
“Bhikkhus, if any bhikkhu understands as it really is: DESTRUCTION OF DELIGHT Kamma Ānāpānasati Kāyagatāsati
As you, will have no “therein.”
BUDDHAWAJANA BUDDHAWAJANA
‘This is suffering’ ... ‘This is the origin of suffering’ ...
(Nandikkhayā rāgakkhayo)
‘This is the cessation of suffering’ ... “With the destruction of delight comes destruction of lust;
“Grain, wealth, silver, gold,
Or whatever other possessions there are, “ …I say that this is a certain body among the bodies,
‘This is the way leading to the cessation of suffering,’ (rāgakkhayā nandikkhayo) namely, in-breathing and out-breathing.
Vol. 4
Vol. 5
Vol. 3
Vol. 1
Vol. 6
Vol. 2
“Wander forth, O bhikkhus, for the welfare of the multitude, and then an ascetic or brahmin comes along—whether from the east, Now, Bāhiya, with the destruction of lust comes destruction of delight. Slaves, workers, messengers, That is why on that occasion a bhikkhu abides contemplating
for the happiness of the multitude, out of compassion for the world,
the west, the north, or the south—seeking an argument, when in the seen there will be to you just the seen,
(Nandirāgakkhayā cittam suvimuttanti vuccati) And those who live as one’s dependants: the body as a body .…”
With the destruction of delight and lust the mind is said to be well liberated.”
searching for an argument, thinking: ‘I will refute his thesis,’ Without
An taking anything
Anthology one must go,
for the good, welfare, and happiness of devas and humans. it is impossible that heAncould
Anthology of Dhamma
make that bhikkhu shake, quake, or tremble. An Anthology of Dhamma
in the heard just the heard, in the imagined just the imagined, An Anthology of Dhamma
Everything must of
be Dhamma
left behind. An Anthology
“Bhikkhus,
who do not partake
of Dhamma
they do not partake
of mindfulness
of the deathless
directed to the body.
An Anthology of Dhamma แนวเส้น หมวดธรรม 38 มม.
Revealing the Hidden Revealing thejustHidden Revealing the Hidden
A Translation of the Saṃyutta Nikāya Boston: Wisdom Publications. ISBN 978-0-86171-331-8.
Revealing the Hidden Revealing the Hidden Revealing the Hidden
BUDDHAWAJANA
BUDDHAWAJANA
BUDDHAWAJANA
BUDDHAWAJANA
BUDDHAWAJANA
BUDDHAWAJANA
Teach, O bhikkhus, the Dhamma that is good in the beginning, “Suppose, bhikkhus, there was a stone column sixteen yards long: in the cognized the cognized,
THE NOBLE EIGHTFOLD PATH “But what one has done by body, They partake of the deathless who partake of mindfulness
good in the middle, good in the end, with the right meaning and phrasing. an eight yards’ portion of it would be sunk in the ground, then, Bāhiya, as you will have no “thereby,” “. . . Now, Subhadda, in this Dhamma and discipline the Noble Eightfold Path is found, Or by speech or mind: directed to the body.”
an eight yards’ portion above ground. you will have no “therein.” แนวกึ่งกลางปกหลัง 55 มม. and in it are to be found ascetics of the first, second, third and fourth grade. This is what is truly one’s own,
Reveal the perfectly complete and purified holy life. Even if a forceful blast of wind comes along—whether from the east, Those other schools are devoid of [true] ascetics.” This one takes when one goes; “Bhikkhus, they have not pursued the deathless
the west, the north, or the south—the column would not shake,แนวกึ่งกลางปกหลัง 65 มม. Maurice Walshe (trans.) (2012). The Long Discourses of the Buddha: A Translation of the Dīghaแนวกึ This is what follows one along who have not pursued mindfulness directed to the body.
แนวกึ่งกลางปกหลัง 65 มม. There are beings with little dust in their eyes who are fallingแนวกึ
away ่งกลางปกหลัง 65 มม. ่งกลางปกหลัง 65 มม.
Nikāya.
แนวกึ่งกลางปกหลัง 65 มม. They have pursued the deathless
quake, or tremble. For what reason? As you, Bāhiya, will have no “therein,” Boston: Wisdom Publications. ISBN 978-0-86171-103-1.
Like a shadow that never departs. who have pursued mindfulness directed to the body.”
because they do not hear the Dhamma. Because it has a deep base and is securely planted. it follows that you will have no “here” THE BLESSED ONE’S WORDS
Ending of
“Therefore one should do what is good “Bhikkhus, they are heedless about the deathless
There will be those who will understand the Dhamma.” “. . . And, Ānanda, what is the good practice? It is this Noble Eightfold Path; . . . who are heedless about mindfulness directed to the body.
“Therefore, bhikkhus, an exertion should be made to understand: or “beyond” or “midway between.” As a collection for the future life.
An Anthology
An Anthology
An Anthology
An Anthology
An Anthology
An Anthology
When there are two men living, he under whom there occurs a breach of this good
Following They are not heedless about the deathless
Easy Paths
‘This is suffering.’ An exertion should be made to understand:
of Dhamma
of Dhamma
of Dhamma
of Dhamma
Merits are the support for living beings
Kamma
of Dhamma
of Dhamma
‘This is the origin of suffering.’ An exertion should be made to understand: That is just the end of Ill.’ practice—he is the last man among them.
who are not heedless about mindfulness directed to the body.”
Dhamma’s
Handbook Therefore, Ānanda, I say to you: continue this good practice instituted by me and
[When they arise] in the other world.”
Ānāpānasati
‘This is the cessation of suffering.’ An exertion should be made to understand: do not be the last man.”
The Udana, translated by Masefiled, Peter, Bhikkhu Ñāṇamoli and Bhikkhu Bodhi (trans.) (1995). The Middle Length Discourses of the Buddha:
‘This is the way leading to the cessation of suffering.’” Bhikkhu Ñāṇamoli and Bhikkhu Bodhi (trans.) (1995). The Middle Length Discourses of the Buddha: Bhikkhu Ñaṇamoli and Bhikkhu Bodhi (trans.) (1995). The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikāya. Boston: Wisdom Publications. ISBN 978-0-86171-072-0.
The Pāli Text Society, Lancaster, 2007, p.10
Trail
A Translation of the Majjhima Nikāya. Boston: Wisdom Publications. ISBN 978-0-86171-072-0. A Translation of the Majjhima Nikāya. Boston: Wisdom Publications.
the Hidden
Revealing
the Hidden
Revealing
Bhikkhu Bodhi (trans.) (2000). The Connected Discourses of the Buddha: แนวเส้น กึ่งกลางปกหน้า 104.25 มม. แนวเส้น กึ่งกลางปกหน้า 104.25 มม.
the Hidden
Revealing
the Hidden
Revealing
แนวเส้น กึ่งกลางปกหน้า 104.25 มม. แนวเส้น กึ่งกลางปกหน้า 104.25 มม.
the Hidden
Revealing
the Hidden
Revealing
แนวเส้น กึ่งกลางปกหน้า 104.25 มม. ISBN 978-0-86171-072-0. Bhikkhu Bodhi (trans.) (2012). The Numerical Discourses of the Buddha: แนวเส้น กึ่งกลางปกหน้า 104.25 มม.
“Bhikkhus, this concentration by mindfulness of

breathing, when developed and cultivated, i s p e a c e f u l
and sublime, an ambrosial pleas-
ant dwelling, and it dispe r s e s a n d
quells right on the spot evil
states
arise.
“ J u s t a s , b h i k k h u s , in the last month of
the hot season, when a mass of dust and dirt
has swirled up, a great rain cloud out o f
season disperses it and quells it
on the spot, so too concentration
by mindfulness of breathing, when
d e v e l o p e d a n d c u l t i v a t e d , i s p e a c eful
and sublime, an ambrosial pleasant dwelling, and it
disperses and quells on the spot evil unwholesome
states whenever they arise. And how is this so?
“Here, bhikkhus, a bhikkhu, having gone to
the forest, to the foot of a tree, or to an
empty hut, sits down. Having folded his legs
crosswise, s t r a i g h t e n e d h i s b o d y ,
and set up mindfulness in
f r o n t o f h i m , j u s t m i n d ful he breathes
in, mindful h e b r e a t h e s o u t . . . .
(trans.)
Connected
Buddha:
of the Sa ṃyutta
Publications.
I S B N 9 7 8 - 0 - 8 6 1 7 1 - 3 3 1 - 8 .
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and the Venerable Bhikkhu Bodhi, to whom we are deeply grateful. With their kind help, we are now able to proclaim and the Venerable Bhikkhu Bodhi, to whom we are deeply grateful. With their kind help, we are now able to proclaim and the Venerable Bhikkhu Bodhi, to whom we are deeply grateful. With their kind help, we are now able to proclaim and the Venerable Bhikkhu Bodhi, to whom we are deeply grateful. With their kind help, we are now able to proclaim and the Venerable Bhikkhu Bodhi, to whom we are deeply grateful. With their kind help, we are now able to proclaim and the Venerable Bhikkhu Bodhi, to whom we are deeply grateful. With their kind help, we are now able to proclaim
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A
สัน 9.2 มม
กึง่ กลางสัน 130 มม.
สัน 10 มม
4 สี +ทองกลาง สัน 15.5 มม
กึง่ กลางสัน 129.9 มม.
4 สี +สีทอง +ปักึ่งกลางปกหลั
ม้ ทองง
กึง่ กลางสัน 135 มม.
สัน 20 มม
4 สี +ทองกลาง สัน 8.5 มม
กึง่ กลางสัน 128.7 มม.
4 สี +ทองกลาง สัน 11 มม
กึง่ กลางสัน 140.5 มม. 4 สี +ทองกลาง สัน น10.5
กึ่งกลางสั 132มมมม. 4 สี +ทองกลาง
กึ่งกลางปกหลัง กึ่งกลางปกหน้า กึ่งกลางปกหน้ า
กึ่งกลางปกหลั ง กึ่งกลางปกหลัง กึ่งกลางปกหน้า สัน 31 มม กึ่งกลางปกหลั
กึ่งกลางปกหน้ า ง สัน 14 มม กึ่งกลางปกหน้า
กึ่งกลางปกหลัง สัน 9.4 มม กึ่งกลางปกหน้า
Now, Cunda, here effacement “Sāriputta, suppose there were a charcoal pit deeper than a man’s height full
should be practised by you: “Here, a bhikkhu masters the Dhamma: discourses,
The Foremost Householders DISCIPLES WHO BEHAVE TOWARDS TEACHER
แนวสันสีof glowing coals without flame or smoke …
ทอง 12.5 มม.
BUDDHAWAJANA BUDDHAWAJANA BUDDHAWAJANA BUDDHAWAJANA BUDDHAWAJANA

๏ Others will be cruel; ๏ Others will be avaricious; แนวสันสีทอง 12.5 มม. mixed prose and verse, expositions, verses, inspired utterances,
BUDDHAWAJANA
we shall not be cruel here we shall not be avaricious here “Sāriputta, suppose there were a cesspit deeper than a man’s height full of filth …
WITH FRIENDLINESS quotations, birth stories, amazing accounts,
Vol. 10
Vol. 12
๏ Others will kill living beings; ๏ Others will be fraudulent;
Vol. 11

“Householder, the one enjoying sensual pleasures
Vol. 9
Vol. 7
and questions-and-answers. แนว พุทsuppose there were a tree growing on uneven ground with scanty
ธวจน 25 มม.
Vol. 8
we shall abstain from killing we shall not be fraudulent here แนว พุทธวจน 25 มม.
“Sāriputta,
who seeks wealth righteously, without violence, And how do disciples behave towards the Teacher living beings here ๏ Others will be deceitful; foliage casting a dappled shadow …
and makes himself happy and pleased, with friendliness, not with hostility? ๏ Others will take what is not given; we shall not be deceitful here He An
has Anthology
followed those teachings by ear,
An Anthology of Dhamma we shall abstain from taking ๏ Others will be obstinate; of Dhamma An Anthology of Dhamma
“Sāriputta, suppose there were a tree growing on even ground with thick
แนวเส้น หมวดธรรม 38 มม. An Anthology of Dhamma An Anthology of Dhamma
and shares it and does meritorious deeds, Here, Ānanda, compassionate and seeking their welfare, what is not given hereAn Anthology of weDhamma
shall not be obstinate here แนวเส้น หมวดธรรม 38 มม. recited the
them verbally, foliage casting a deep shade …
แนวเส้น หมวดธรรม 38 มม. แนวเส้น หมวดธรรม 38 มม.
Revealing the Hidden Revealing Hidden Revealing the Hidden Revealing the Hidden Revealing the Hidden
BUDDHAWAJANA
BUDDHAWAJANA
BUDDHAWAJANA
BUDDHAWAJANA
BUDDHAWAJANA
and uses that wealth without being tied to it, infatuated with it, the Teacher teaches the Dhamma to the disciples ๏ Others will speak falsehood, maliciously,
Revealing๏ Others
the Hidden
will be arrogant; examined them with the mind,
BUDDHAWAJANA
out of compassion: ‘This is for your welfare, this is for your happiness.’ harshly and gossip; we shall not be arrogant here “Sāriputta, suppose there were a mansion, and it had an upper chamber
and blindly absorbed in it, weshallabstainfromfalse,malicious, ๏ Others will be difficult to admonish; and penetrated them well by view. plastered within and without, shut off, secured by bars, For a person with wrong view,
seeing the danger in it and understanding the escape -- His disciples want to hear and give ear harsh speech and gossip here we shall be easy to admonish here with shuttered windows, and in it there was a couch spread
แนวกึ่งกลางปกหลัง55 มม.
and exert their minds to understand; ๏ Others will be covetous; ๏ Others will have bad friends; with rugs, blankets, and sheets, with a deerskin coverlet, I say, there is one of two destinations: either
they do not err and turn aside from แนวกึ่งกลางปกหลัง 65 มม.
we shall be uncovetous here we shall have good friends here He passes away muddled in mind with a canopy as well as crimson pillows for both [head and feet] …
Just as from a cow comes milk, from milk curd, from curd butter,
แนวกึ่งกลางปกหลัง 65 มม. the Teacher’s Dispensation.
๏ Others will have ill will;
we shall be without ill will here
๏ Others will be negligent;
we shall be diligent here
แนวกึ่งกลางปกหลัง 65 มม.
and is reborn into a certain group of devas.
แนวกึ่งกลางปกหลัง 65 มม.
“Sāriputta, suppose there were a pond with clean, agreeable, cool water, hell or the animal realm.”
from butter ghee, and from ghee comes cream-of-ghee, Thus do disciples behave towards the Teacher with friendliness, ๏ Others will be restless; ๏ Others will be shameless and no fear transparent, with smooth banks, delightful, and nearby a dense wood;
which is reckoned the foremost of all these, so too, not with hostility. we shall not be restless here of wrongdoing; There, the happy ones recite passages of the Dhamma to him.
๏ Others will be angry or revengeful; we shall be shameful and afraid and then a man scorched and exhausted by hot weather, weary, Bhikkhu Bodhi (trans.) (2000). The Connected Discourses of the Buddha:
householders, this kind of person is the foremost, the best,
An Anthology
An Anthology
An Anthology
An Anthology
we shall not be angry or
An Anthology
A Translation of the Saṃyutta Nikāya. Boston: Wisdom Publications. ISBN 978‑0‑86171‑331‑8.
Therefore, Ānanda, behave towards me of wrongdoing here The arising of his memory is sluggish, parched, and thirsty, came by a path going in one way only towards that same pond.
An Anthology
of Dhamma
of Dhamma
of Dhamma
of Dhamma
of Dhamma
revengeful here ๏ Others will be of little learning;
Foremost
the preeminent, the supreme and the finest of all those persons Then a man with good sight on seeing him would say:
with friendliness, not with hostility.
Control ofwethe
of Dhamma
The
Sense Faculties
๏ Others will be contemptuous; but then that being quickly reaches distinction.”
Dhamma
shall be of great learning here ‘This person so behaves, so conducts himself, has taken such a path, that he will come
Reciting Dhamma Lowly Art

who enjoy sensual pleasures found existing in the world.” That will lead to your welfare and happiness for long time. we shall not be contemptuous here ๏ Others will be lazy; to this same pond’.
๏ Others will be domineering; we shall be energetic here
we shall not be domineering here
1
Primer
Bhikkhu Bodhi (trans.) (2012). The Numerical Discourses of the Buddha: Bhikkhu Bodhi (trans.) (2012). The Numerical Discourses of the Buddha:
Bhikkhu Ñaṇamoli and Bhikkhu Bodhi (trans.) (1995). The Middle Length Discourses of the Buddha: Bhikkhu Ñaṇamoli and Bhikkhu Bodhi (trans.) (1995). The Middle Length Discourses of the Buddha:
แนวเส้๏นOthers will be envious; Bhikkhu Ñāṇamoli and Bhikkhu Bodhi (trans.) (1995). The Middle A Translation of the Aṅguttara Nikāya. Boston: Wisdom Publications.
the Hidden
Revealing
the Hidden
Revealing
กึ่งกลางปกหน้ า 104.25 มม.
the Hidden
แนวเส้
Revealing
น กึ่งกลางปกหน้
of the าMajjhima
104.25 มม.
the Hidden
Revealing
the Hidden
Revealing
A Translation of the Majjhima Nikāya. Boston: Wisdom Publications. ISBN 978-0-86171-072-0. A Translation Nikāya. Boston: Wisdom Publications. ISBN 978-0-86171-072-0. แนวเส้น กึ่งกลางปกหน้า 104.25 มม. แนวเส้น กึ่งกลางปกหน้า 104.25 มม.
Householders
we shall not be envious here Length Discourses of the Buddha: A Translation of the Majjhima
the Hidden
Revealing
Nikāya. Boston: Wisdom Publications. ISBN 978-0-86171-072-0.

แนวเส้น กึ่งกลางปกหน้า 104.25 มม. ISBN 978-1-61429-040-7.
The English versions of Buddhawajana books are made possible courtesy of Wisdom Publications The English versions of Buddhawajana books are made possible courtesy of Wisdom Publications
(Seeing! Not Seeking)
The English versions of Buddhawajana books are made possible courtesy of Wisdom Publications The English versions of Buddhawajana books are made possible courtesy of Wisdom Publications The English versions of Buddhawajana books are made possible courtesy of Wisdom Publications
and the Venerable Bhikkhu Bodhi, to whom we are deeply grateful. With their kind help, we are now able to proclaim The English versions of Buddhawajana books are made possible courtesy of Wisdom Publications and the Venerable Bhikkhu Bodhi, to whom we are deeply grateful. With their kind help, we are now able to proclaim and the Venerable Bhikkhu Bodhi, to whom we are deeply grateful. With their kind help, we are now able to proclaim and the Venerable Bhikkhu Bodhi, to whom we are deeply grateful. With their kind help, we are now able to proclaim and the Venerable Bhikkhu Bodhi, to whom we are deeply grateful. With their kind help, we are now able to proclaim
the words of the Buddha more widely for the benefit of all. We would like to encourage our readers to make a gift and the Venerable Bhikkhu Bodhi, to whom we are deeply grateful. With their kind help, we are now able to proclaim the words of the Buddha more widely for the benefit of all. We would like to encourage our readers to make a gift the words of the Buddha more widely for the benefit of all. We would like to encourage our readers to make a gift the words of the Buddha more widely for the benefit of all. We would like to encourage our readers to make a gift the words of the Buddha more widely for the benefit of all. We would like to encourage our readers to make a gift
to Wisdom Publications, a nonprofit charitable organization, in support of the preservation of Buddhist literary culture. the words of the Buddha more widely for the benefit of all. We would like to encourage our readers to make a gift to Wisdom Publications, a nonprofit charitable organization, in support of the preservation of Buddhist literary culture. to Wisdom Publications, a nonprofit charitable organization, in support of the preservation of Buddhist literary culture. to Wisdom Publications, a nonprofit charitable organization, in support of the preservation of Buddhist literary culture. to Wisdom Publications, a nonprofit charitable organization, in support of the preservation of Buddhist literary culture.
The Foremost Householders
Dhamma Primer
Reciting Dhamma
Lowly Art
The Realms of Existence
to Wisdom Publications, a nonprofit charitable organization, in support of the preservation of Buddhist literary culture. Wisdom Publications - Advancement Wisdom Publications - Advancement
Control of the Sense Faculties
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สัน 10 มม
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พุ ท ธ ว จ น
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๏ ธรรมทาน
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ธรรมทาน เป็นเลิศ
ภิกษุทั้งหลาย !
ธรรมทาน เลิศกว่าทานทั้งหลาย
-บาลี นวก. อํ. ๒๓/๔๓๙/๒๐๙.
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14 15 16 etc.
etc.
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(1) incapable of dwelling without reverence

and deference toward the Teacher;
and deference toward the Dhamma;
and deference toward the Saṅgha;
and deference toward the training;
(5) incapable of resorting to anything
that should not be relied upon;
(6) incapable of undergoing an eighth existence.

A Translation of the Aṅguttara Nikāya. Boston: Wisdom Publications. ISBN 978‑1‑61429‑040‑7.
“For a person with wrong view,
I say, there is one of two destinations: either
hell or the animal realm.”

A Translation of the Saṃyutta Nikāya. Boston: Wisdom Publications. ISBN 978‑0‑86171‑331‑8.
The English versions of Buddhawajana books are made possible courtesy of Wisdom Publications
and the Venerable Bhikkhu Bodhi, to whom we are deeply grateful. With their kind help, we are now able to proclaim
the words of the Buddha more widely for the benefit of all. We would like to encourage our readers to make a gift
to Wisdom Publications, a nonprofit charitable organization, in support of the preservation of Buddhist literary culture.
199 Elm Street, Somerville, MA 02144, USA
+617 776 7416, ext.25
www.wisdompubs.org
Also to join Venerable Bhikkhu Bodhi in helping to feed the hungry
www.buddhistglobalrelief.org
Buddhakos Foundation Tel. +66 (0)8 2222 5790 - 94
This book is for free distribution as Dhamma gifts.
For information please contact
Visit Buddhawajana Training Center for Dhamma Retreat Courses.
Tel . +66 (0)9 2912 3657, +66 (0)8 1513 1611 and +66 (0)9 2912 3490
Follow Buddhavacana Dhamma Talks by Venerable Bhikkhu Kukrit Sotthibalo at
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BUDDHAWAJANA

This dhamma publication is for the benefit

First Printing 2015

Graphic Designer Parinya Pathawinthranont,

Produced By Buddhakos Foundation

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‘Ānanda, it may be that you will think: “The

“Those bhikkhus, Ānanda, either now or after

“Ānanda, when there are two men living, he

Maurice Walshe (trans.) (2012). The Long Discourses of the Buddha:

Bhikkhu Bodhi (trans.) (2000). The Connected Discourses of the Buddha:

“Bhikkhus, there are these three things that shine

Bhikkhu Bodhi (trans.) (2012). The Numerical Discourses of the Buddha:

‘Suppose a monk were to say: “Friends, I heard

‘Suppose a monk were to say: “In such and such

‘Suppose a monk were to say: “In such and such

For the help of the English versions

What Are Lowly Arts 1

Bhikkhu’s Ways of Conduct Toward Miracle of 35

A Noble Disciple Abandons Acts of Lowly Arts 45

Six Cases of Incapability by 53

A Noble Disciple Follows the Blessed One 75

Four Defilements of Ascetics and Brahmins 81

Unwholesome Habits Is Evil Livelihood 85

‘Your Majesty, whereas some ascetics and

“Whereas some ascetics and Brahmins make their

“Whereas some ascetics and Brahmins make their

“Whereas some ascetics and Brahmins make their

“Whereas some ascetics and Brahmins make

“Whereas some ascetics and Brahmins make

good or bad luck, procuring abortions, using spells to

“Whereas some ascetics and Brahmins, feeding

The Ascetic Gotama Refrains

‘Monks, whereas some ascetics and Brahmins,

“Whereas some ascetics and Brahmins make their

horses, buffaloes, bulls, cows, goats, rams, cocks, quail,

“Whereas some ascetics and Brahmins make their

“Whereas some ascetics and Brahmins make their

thunder; a rising, setting, darkening, brightening of the

“Whereas some ascetics and Brahmins make

“Whereas some ascetics and Brahmins make

a girl-medium, a deva; worshipping the sun or Great

“Whereas some ascetics and Brahmins, feeding

It is, monks, for such elementary, inferior matters

A Monk Refrains from Such Base Arts

‘Your Majesty, whereas some ascetics and

“Whereas some ascetics and Brahmins make their

horses, buffaloes, bulls, cows, goats, rams, cocks, quail,

“Whereas some ascetics and Brahmins make their

“Whereas some ascetics and Brahmins make their

“Whereas some ascetics and Brahmins make

“Whereas some ascetics and Brahmins make

A monk refrains from such base arts and wrong

“Whereas some ascetics and Brahmins, feeding

‘And then, Sire, that monk who is perfected in

account of his morality, sees no danger anywhere. He

Ambaṭṭha Sutta; the Lord said to the youth Ambaṭṭha

The Various Kinds of Pointless Talk 04

“Bhikkhus, do not engage in the various kinds

For what reason? Because, bhikkhus, this talk is

The Ascetic Gotama Refrained from

“Whereas some ascetics and Brahmins, feeding

Thus the worldling would praise the Tathāgata.’

What Are Lowly Arts 1

A Noble Disciple Abandons Acts of Lowly Arts 45

Four Defilements of Ascetics and Brahmins 81

Unwholesome Habits Is Evil Livelihood 85