3. “Endowed with four things, monks, a foolish, unskilled, bad man remains uprooted and destroyed, he is blameworthy, is blamed by the wise, and makes much demerit. What four? 1) Without having investigated and analysed thoroughly, he praises one who deserves dispraise, 2) he speaks dispraise of one who deserves praise, 3) he believes something that deserves scepticism, 4) he is sceptical about something that deserves to be believed. Endowed with these four things, monks, a foolish, unskilled, bad man remains uprooted and destroyed, he is blameworthy, is blamed by the wise, and makes much demerit.

“Endowed with four things, monks, a wise, skilled, good man remains not uprooted nor destroyed, he is blameless, not blamed by the wise, and makes much merit. What four? 1) Having investigated and analysed thoroughly, 2) he speaks dispraise of one who deserves dispraise, he speaks praise of one who deserves praise, 3) he is sceptical about something that deserves scepticism, 4) he is believes something that deserves to be believed. Endowed with these four things, monks, a wise, skilled, good man remains not uprooted nor destroyed, he is blameless, is not blamed by the wise, and makes much merit.

“Who blames the blameworthy, or praises the blameworthy,
Casts an unlucky throw of the dice by which he finds no happiness.

“Of little account is the unlucky throw that loses all one’s wealth,
and everything one owns including one’s own life.¹
A much unluckier throw is to harbour ill-will for the Fortunate One.

“For a hundred thousand and thirty-six nirabbuda and five abbuda,² [4]
Slanderers of the Noble Ones arise in hell,
due to wishing them ill with evil speech and thoughts.”

The Four Right Efforts

(A.ii.15)

13. “These, monks, are the four right efforts? What four? Here, monks, a monk arouses desire, exerts effort, and applies his mind to prevent the arising of evil, unwholesome states that have not yet arisen; he arouses desire, exerts effort, and applies his mind to abandon evil, unwholesome states that have arisen; he arouses desire, exerts effort, and applies his mind for the arousing of wholesome states that have not yet arisen; he arouses desire, exerts effort, and applies his mind to maintain, sustain, grow, develop, and perfect wholesome states that have arisen. These, monks, are the four right efforts.

“Those who strive rightly, overpower the realm of Māra.They are free, having transcended the fear of birth and death.

“They are delighted and happy, having conquered Namuci ³ and escaped from all of his power.”

Wrong Courses

(A.ii.18)

17. “These, monks, are the four wrong courses. What four? One takes a wrong course due to desire, due to anger, due to delusion, due to fear. These, monks are the four wrong courses.

“Due to desire, anger, delusion, or fear — whoever transgresses the truth.
Their reputation is destroyed, like the moon during its dark phase.”

Very Distant

(A.ii.50)

47. “These four, monks, are very distant. What four? The sky and the earth, monks, are very distant; this is the first. This shore of the ocean and the far shore, monks, are very distant; this is the second. Where the sun rises and where it sets, monks, are very distant; this is the third. The teaching of the wise, monks, and that of the foolish are very distant; this is the fourth.

“The sky and the earth are very distant, the far shore of the ocean is said to be very distant. Also, where the sun rises and where it sets. Farther apart than these, they say, is the teaching of the wise and the foolish.

“The friendship of the wise does not perish and is constant. “The friendship of the foolish quickly disappears. Therefore the teaching of the wise is very remote from that of the fool.”

Defilements

(A.ii.53)

50. “These four, monks, are defilements of the sun and moon, when defiled by these defilements the sun and moon do not illuminate (tapanti), do not shine (bhāsanti), do not radiate (virocanti). What four?

“Storm clouds (abbhā) are a defilement of the sun and moon, when defiled by this defilement the sun and moon do not illuminate, do not shine, do not radiate.

“Fog (mahikā) is a defilement of the sun and moon, when defiled by this defilement the sun and moon do not illuminate, do not shine, do not radiate.

“Smoke and dust are a defilement of the sun and moon, when defiled by this defilement the sun and moon do not illuminate, do not shine, do not radiate.

“Eclipse (Rāhu asurindo) is a defilement of the sun and moon, when defiled by this defilement the sun and moon do not illuminate, do not shine, do not radiate.

“In the same way, monks, there are four defilements of recluses and priests, when defiled by these defilements recluses and priests do not illuminate, do not shine, do not radiate. What four?

“There are, monks, some recluses and priests who drink spirits (surā) and wine (meraya), they do not abstain from drinking spirits and wine. This, monks, is the first defilement of recluses and priests, when defiled by this defilement some recluses and priests do not illuminate, do not shine, do not radiate.

“There are, monks, some recluses and priests who indulge in sexual relations, they do not abstain from sexual relations. This, monks, is the second defilement of recluses and priests, when defiled by this defilement some recluses and priests do not illuminate, do not shine, do not radiate.

“There are, monks, some recluses and priests who consent to using money, they do not abstain from accepting money. This, monks, is the third defilement of recluses and priests, when defiled by this defilement some recluses and priests do not illuminate, do not shine, do not radiate.

“There are, monks, some recluses and priests who make a living by a wrong-livelihood, they do not abstain from wrong-livelihood. This, monks, is the fourth defilement of recluses and priests, [54] when defiled by this defilement some recluses and priests do not illuminate, do not shine, do not radiate.

“Some recluses and priests are fenced in by lust and anger,
Surrounded by ignorance, these men delight in pleasurable forms.

“Drinking wine and spirits, indulging in sexual relations
Consenting to silver and gold, these foolish men,
Some recluses and priests, live by a wrong-livelihood.

“These defilements have been spoken about by the Buddha, kinsman of the sun
Due to these defilements, some recluses and priests,The impure, defiled, stupid ones neither illuminate nor shine.

“Covered by darkness, these slaves of craving are dragged along
They fill the dreadful cemeteries by being reborn repeatedly.”

Suppavāsā

(A.ii.62)

57. On one occasion the Blessed One was dwelling among the Koliyans at a market town named Pajjanikaṃ. Then, having dressed in the early morning, taking the almsbowl and the double-robe he approached the residence of Suppavāsā, a Koliyan’s daughter; having approached, he sat down on the prepared seat. Then Suppavāsā, with her own hand, served and satisfied the Blessed One with superior hard and soft food. Then, when the Blessed One had eaten and removed his hand from the almsbowl, Suppavāsā sat down at one side. As Suppavāsā was sitting there, the Blessed One spoke thus:–

“Suppavāsā, a female disciple of the Noble Ones, in giving food, gives the recipients four things. What four? She gives life, she gives beauty, she gives happiness, she gives strength. Having given life, she obtains celestial or human life. Having given beauty, she obtains celestial or human beauty, having given happiness, she obtains celestial or human happiness. Having given strength, she obtains celestial or human strength. Having given food, Suppavāsā, a female disciple of the Noble Ones gives the recipient these four things.

“When one gives well-prepared food, pure, superior, and tasty,
To recipients who are upright, worthy, and of excellent conduct.
That merit combined with merit, is praised as being of great fruit by those who see other realms.

“Those who recollect such offerings, dwell joyfully in this world.
Having removed the stain of miserliness from its root,
Blameless, they surely arise in a celestial abode.”

A Good Man

(A.ii.77)

73. “Monks, endowed with four qualities a bad man should be known. What four? Here, monks, a bad man discloses the faults of another even when not asked, what more needs to be said about when asked‽ When asked, he discloses their faults in full when led on by questions, without omitting any details. This, monks, is how a bad man should be known.

“Again, monks, even when asked, a bad man does not disclose the virtues of another, what more needs to be said about when not asked‽ When asked, he discloses their virtues when led on by questions, omitting the details and not in full. This, monks, is how a bad man should be known.

“Again, monks, a bad man does not disclose his own faults even when asked, what more needs to be said about when not asked‽ When asked, he discloses his own faults when led on by questions, omitting the details and not in full. This, monks, is how a bad man should be known.

“Again, monks, even when not asked, a bad man discloses his own virtues, what more needs to be said about when asked‽ When asked, he discloses his own virtues when led on by questions, without omitting any details and in full. This, monks, is how a bad man should be known.

“Monks, endowed with four qualities a good man should be known. What four? Here, monks, a good man does not disclose the faults of another even when asked, what more needs to be said about when not asked‽ When asked, he discloses their faults in part when led on by questions, [78] omitting the details. This, monks, is how a good man should be known.

“Again, monks, a good man discloses the virtues of another even when not asked, what more needs to be said about when not asked‽ When asked, he discloses their virtues in full when led on by questions, without omitting any details. This, monks, is how a good man should be known.

“Again, monks, a good man discloses his own faults even when not asked, what more needs to be said about when asked‽ When asked, he discloses his own faults in detail when led on by questions, without omitting the details. This, monks, is how a good man should be known.

“Again, monks, a good man does not disclose his own virtues even when asked, what more needs to be said about when not asked‽ When asked, he discloses his own virtues when led on by questions, omitting the details and not in full. This, monks, is how a good man should be known.

“Monks, it is like when a bride is brought into a home, whether by day or at night, she has a keen sense of shame and dread towards her mother-in-law, her father-in-law, her husband, and the household servants. Later, due to familiarity and confidence she says: ‘Get lost! What do you know‽’

“Similarly, monks, when a certain monk has gone forth from the home to homelessness, whether by day or at night, he has a keen sense of shame and dread towards the monks and nuns, the male and female lay supporters, and even towards the novices in the monastery. Later, due to familiarity and confidence he said: ‘Get lost! What do you know‽’ Therefore, monks, you should train yourselves thus: ‘We will dwell with the mind of a bride newly brought into the home.’ Thus, monks, you should train yourselves.” [79]

Unthinkable

(A.ii.80)

77. “These four, monks, are unthinkable matters, which should not be thought about; whoever tries to figure them out would only become frustrated or go mad. What four? The realm of a Buddha, monks, is unthinkable, it should not be thought about; whoever tries to figure it out would only become frustrated or go mad. The realm of absorption (jhāna), monks, is unthinkable, it should not be thought about; whoever tries to figure it out would only become frustrated or go mad. The fruition of kamma, monks, is unthinkable, it should not to be thought about; whoever tries to figure it out would only become frustrated or go mad. The world,⁴ monks, is unthinkable, it should not be thought about; whoever tries to figure it out would only become frustrated or go mad. These four, monks, are unthinkable matters, which should not be thought about; whoever tries to figure them out would only become frustrated or go mad.”

Trading

(A.ii.81)

79. Then the Venerable Sāriputta approached the Blessed One, having approached, paid homage, and having paid homage, sat down at one side. Sitting there at one side, the Venerable Sāriputta said to the Blessed One: “What is the cause, venerable sir, what is the reason, that a business started by one person ends in failure, the same business started by another person profits less than expected, that started by another profits as expected, and that started by another profits more than expected?”

“Here, Sāriputta, one person, having approached a recluse or a priest and invites him: ‘Tell me, venerable sir, what requisites you need.’ [82] He does not give what he offered. Having deceased from there and returned here, whatever business he starts ends in failure.

“Here, Sāriputta, one person, having approached a recluse or a priest and invites him: ‘Tell me, venerable sir, what requisites you need.’ He gives less than what he offered. Having deceased from there and returned here, whatever business he starts profits less than expected.

“Here, Sāriputta, one person, having approached a recluse or a priest and invites him: ‘Tell me, venerable sir, what requisites you need.’ He gives what he offered. Having deceased from there and returned here, whatever business he starts profits as expected.

“Here, Sāriputta, one person, having approached a recluse or a priest and invites him: ‘Tell me, venerable sir, what requisites you need.’ He gives more than he offered. Having deceased from there and returned here, whatever business he starts profits more than expected.

“This, Sāriputta, is the cause, this is the reason why a business started by one person ends in failure, the same business started by another person profits less than expected, that started by another profits as expected, and that started by another profits more than expected.”

Worthy of Blame

(A.ii.84)

83. “Endowed with four things, monks, one arises in hell as surely as if taken and put there.⁵ What four? Without having properly investigated and examined one speaks in praise of the blameworthy, without having properly investigated (ananuvicca)⁶ and examined (pariyogahetvā) one speaks in dispraise of the praiseworthy,⁷ without having properly investigated and examined one shows satisfaction (pasādaṃ) in a matter that does not inspire confidence, without having properly investigated and examined one shows dissatisfaction (appasādaṃ) in a matter that inspires confidence. Endowed with these four things, monks, one arises in hell as surely as if taken and put there.

“Endowed with four things, monks, one arises in heaven as surely as if taken and put there. What four? Having properly investigated and examined one speaks in dispraise of the blameworthy, having properly investigated and examined one speaks in praise of the praiseworthy, having properly investigated and examined one shows dissatisfaction in a matter that does not inspire confidence, having properly investigated and examined one shows satisfaction in a matter that inspires confidence. Endowed with these four things, monks, one arises in heaven as surely as if taken and put there.

Concentration (1)

(A.ii.92)

92. “Monks, these four individuals are found in the world. What four? Here, monks, one individual obtains mental serenity(cetosamathassa), but does not obtain the higher wisdom of insight into phenomena (adhipaññādhammavipassanāya). Here, monks, one individual obtains the higher wisdom of insight into phenomena, but does not obtain mental serenity. Here, monks, one individual does not obtain mental serenity, nor the higher wisdom of insight into phenomena. Here, monks, one individual obtains mental serenity, and the higher wisdom of insight into phenomena. Monks, these four individuals are found in the world.”

Storm Clouds (1)

(A.ii.102)

101. Thus have I heard — On one occasion the Blessed One was dwelling at Sāvatthi in Prince Jeta’s grove at the monastery of Anāthapiṇḍika. Then the Blessed One addressed the monk: “Monks.”

“Venerable sir,” the monks replied to the Blessed One.

The Blessed One said —

“Monks, there are four storm clouds. What four? One that thunders, but does not rain; one that rains, but does not thunder; one that neither thunders nor rains; one that both thunders and rains. In the same way, monks, four individuals like storm clouds are found in the world. What four? One that thunders, but does not rain; one that rains, but does not thunder; one that neither thunders nor rains; one that both thunders and rains.

“And what, monks, is an individual who thunders but does not rain? Here, monks, one individual is a talker, but not a doer.⁸ Thus, monks, one individual thunders, but does not rain. I declare, monks, that this individual is like a storm cloud that thunders, but does not rain.

“And what, monks, is an individual who rains, but does not thunder? Here, monks, one individual is a doer, but not a talker.⁹ Thus, monks, one individual rains, but does not thunder. I declare, monks, that this individual is like a storm cloud that rains, but does not thunder.

“And what, monks, is an individual who neither rains nor thunders? Here, monks, one individual is neither a doer nor a talker. Thus, monks, one individual neither rains nor thunders. I declare, monks, that this individual is like a storm cloud that neither rains nor thunders.

“And what, monks, is an individual who both rains and thunders? Here, monks, one individual is both a doer and a talker.¹⁰ Thus, monks, one individual both rains and thunders. I declare, monks, that this individual is like a storm cloud that both rains and thunders.

“Monks, these four kinds of individuals like storm clouds are found in the world.” [103]

Storm Clouds (2)

(A.ii.103)

102. “Monks, there are four storm clouds. What four? One that thunders, but does not rain; one that rains, but does not thunder; one that neither thunders nor rains; one that both thunders and rains. In the same way, monks, four individuals like storm clouds are found in the world. What four? One that thunders, but does not rain; one that rains, but does not thunder; one that neither thunders nor rains; one that both thunders and rains.

“And what, monks, is an individual who thunders but does not rain? Here, monks, one individual has thoroughly mastered the texts — discourses (suttaṃ), mixed prose and verse (geyyaṃ), expositions (veyyākaraṇaṃ), verses (gāthaṃ), inspired utterances (udānaṃ), quotations (itivuttakaṃ), birth stories (jātakaṃ), inspiring accounts (abbhutadhammaṃ), and dialogues (vedallaṃ). He or she does not know as it really is, ‘This is suffering,’ ‘This is the cause of suffering,’ This is the cessation of suffering,’ ‘This is the way of practice leading to the cessation of suffering.’ Thus, monks, this individual thunders, but does not rain. I declare, monks, that this individual is like a storm cloud that thunders, but does not rain.

“And what, monks, is an individual who rains but does not thunder? Here, monks, one individual has not thoroughly mastered the texts, but he or she knows as it really is, ‘This is suffering,’ ‘This is the cause of suffering,’ This is the cessation of suffering,’ ‘This is the way of practice leading to the cessation of suffering.’ Thus, monks, this individual rains, but does not thunder. I declare, monks, that this individual is like a storm cloud that rains, but does not thunder.

“And what, monks, is an individual who neither rains nor thunders? Here, monks, one individual has not thoroughly mastered the texts, nor does he or she know as it really is, ‘This is suffering,’ ‘This is the cause of suffering,’ This is the cessation of suffering,’ ‘This is the way of practice leading to the cessation of suffering.’ Thus, monks, this individual neither rains nor thunders. I declare, monks, that this individual is like a storm cloud that neither rains nor thunders.

“And what, monks, is an individual who both rains and thunders? Here, monks, one individual has thoroughly mastered the texts, and he or she know as it really is, ‘This is suffering,’ ‘This is the cause of suffering,’ This is the cessation of suffering,’ ‘This is the way of practice leading to the cessation of suffering.’ Thus, monks, this individual both rains and thunders. I declare, monks, that this individual is like a storm cloud that both rains and thunders. [104]

“Monks, these four individuals like storm clouds are found in the world.”

The Horse-trainer

(A.ii.112)

111. Then Kesi the horse-trainer went to the Blessed One and, on arrival, having paid homage, sat to one side. As he was sitting there, the Blessed One said to him: “You, Kesi, are known as a trainer (sārathi) of tamable horses (assadamma). How do you train a tamable horse?”

“Venerable sir, I train a tamable horse with gentleness, with harshness, with both gentleness and harshness.”

“And if a tamable horse does not submit either to a gentle training or to a harsh training or to a mild and harsh training, Kesi, what do you do?”

“If a tamable horse does not submit either to a gentle training or to a harsh training or to a gentle and harsh training, Venerable sir, then I kill it. Why is that? I think: ‘Don’t let this be a discredit to my lineage of teachers.’ The Blessed One, venerable sir, is the incomparable trainer of tamable individuals. How do you train a tamable individual?”

“Kesi, I train a tamable individual with gentleness, with harshness, with both gentleness and harshness. “In using gentleness, I teach: ‘Such is good bodily conduct. Such is the result of good bodily conduct. Such is good verbal conduct. Such is the result of good verbal conduct. Such is good mental conduct. Such is the result of good mental conduct. Such are the deities. Such are human beings.’

“In using harshness, I teach: ‘Such is bodily misconduct. Such is the result of bodily misconduct. Such is verbal misconduct. Such is the result of verbal misconduct. Such is mental misconduct. Such is the result of mental misconduct. Such is hell. Such is the animal womb. Such is the realm of the hungry ghosts.’

“In using gentleness and harshness, I teach: ‘Such is good bodily conduct. Such is the result of good bodily conduct. Such is bodily misconduct. Such is the result of bodily misconduct. Such is good verbal conduct. Such is the result of good verbal conduct. Such is verbal misconduct. Such is the result of verbal misconduct. Such is good mental conduct. Such is the result of good mental conduct. Such is mental misconduct. Such is the result of mental misconduct. Such are the deities. Such are human beings. Such is hell. Such is the animal womb. Such is the realm of the hungry ghosts.’”

“And if a tamable person does not submit either to a gentle training or to a harsh training or to a mild and harsh training, [113] what do you do?”

“If a tamable person does not submit either to a gentle training or to a harsh training or to a gentle and harsh training, then I kill him, Kesi.”

“Surely it’s not proper for the Blessed One to take life! Yet the Blessed One just said, ‘I kill him, Kesi.’”

“It is true, Kesi, that it is not proper for a Tathāgata to take life. However, if a tamable person does not submit either to a gentle training or to a harsh training or to a gentle and harsh training, then the Tathāgata does not regard him as being worth speaking to or admonishing. His knowledgeable fellows in the holy life do not regard him as being worth speaking to or admonishing. This is what it means to be totally destroyed in the Doctrine and Discipline, when the Tathāgata does not regard one as being worth speaking to or admonishing, and one’s knowledgeable fellows in the holy life do not regard one as being worth speaking to or admonishing.”

“Indeed, venerable sir, one would be totally destroyed if the Tathāgata does not regard one as being worth speaking to or admonishing, and one’s knowledgeable fellows in the holy life do not regard one as being worth speaking to or admonishing.

“It is wonderful, venerable sir, it is marvellous, venerable sir! It is as if, venerable sir, someone had set upright what had been overturned, revealed what was hidden, pointed out the path to one who was lost, brought a light into the darkness so that those with eyes can see. Thus, venerable sir, the Blessed One has explained the Dhamma in various ways. I go to the Blessed One for refuge, to the Dhamma, and to the community of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

Heedfulness

(A.ii.119)

116. “Monks, there are four occasions when heedfulness should be practised. What four? For the abandoning of bodily misconduct, bodily good conduct should be cultivated; therein one should not be heedless. For the abandoning of verbal misconduct, verbal good conduct should be cultivated; therein one should not be heedless. For the abandoning of mental misconduct, mental good conduct should be cultivated; therein one should not be heedless. For the abandoning of wrong view, right view should be cultivated; therein one should not be heedless. [120]

“Monks, when a monk has abandoned bodily misconduct, and cultivated bodily good conduct; when he has abandoned verbal misconduct, and cultivated verbal good conduct; when he has abandoned mental misconduct, and cultivated mental good conduct; when he has abandoned wrong view, and cultivated right view, then he need not fear death in future existences.”

Inspiring Places to Visit

(A.ii.120)

118. “These four inspiring places, monks, should be visited ¹¹ by the child of a good family with faith. What four? The place were the child of a good family ¹² with faith can reflect, ‘Here the Tathāgata was born.’ The place were the child of a good family with faith can reflect, ‘Here the Tathāgata awakened to the incomparable perfect enlightenment.’ The place were the child of a good family with faith can reflect, ‘Here the Tathāgata set in motion the incomparable wheel of the Dhamma.’ The place were the child of a good family with faith can reflect, ‘Here the Tathāgata passed away attaining the element of nibbāna without any remainder.’ These four inspiring places, monks, should be visited by the child of a good family with faith.”

Asokan Pillar at Lumbini

Lumbinī, Nepal

A pillar discovered in 1896 (and erected thereafter at Rummindei) is believed to mark the spot of Asoka's visit to Lumbini.

Mahābodhi Temple at Bodhgaya

Bodhgaya, India.

Dharmekh Stūpa at Sarnath

near Benares Sarnath, India.

Buddha image inside Mahāparinirvāṇa Temple

Kushinagar, India.

Buddha image inside Mahaparinirvana Temple © Creative Commons

The Peril of Waves

(A.ii.123)

122. “There are four perils, monks, to be anticipated ¹³ by one who enters the water. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, and the peril of fierce fish. These, monks, are the four perils to be anticipated one who enters the water. Similarly, monks, there are four perils to be anticipated by the son of a good family who has gone forth from household life into homelessness in this Dhamma and Vinaya. What four? The peril of waves (ūmi), the peril of crocodiles (kumbhīla), the peril of whirlpools (āvaṭṭa), and the peril of fierce fish (sussukā).¹⁴

“And what, monks, is the peril of waves? Herein, monks, one who has gone forth from household life into homelessness thinking: ‘I have fallen into birth, aging, death, grief, lamentation, pain, sorrow, and despair, I have fallen into suffering, afflicted by suffering. Perhaps the end of this mass of suffering can be attained!’ His fellow monks who have gone forth as recluses admonish and exhort him: ‘Go out [for alms] like this, return like this,¹⁵ [124] look ahead like this, look to the side like this, bend your limbs like this, stretch out your limbs like this, wear the robes and carry the almsbowl and double-robe like this.’ He thinks: ‘Formerly, when I was a layman, I used to admonish and exhort others. These who are like my sons and grandsons think they should admonish and exhort me.’ Being angry and displeased, he gives up the training and reverts to the lower life. This, monks, is a monk who has given up the training due to fear of the peril of waves. The peril of waves, monks, is a metaphor for anger and displeasure. This, monks, is called the peril of waves.

“And what, monks, is the peril of crocodiles? Herein, monks, one who has gone forth from household life into homelessness thinking: ‘I have fallen into birth, aging, death, grief, lamentation, pain, sorrow, and despair, I have fallen into suffering, afflicted by suffering. Perhaps the end of this mass of suffering can be attained!’ His fellow monks who have gone forth as recluses admonish and exhort him: ‘You may chew that, but not this; you may eat this, but not that; you may taste this, but not that; you may drink this, but not that; it is allowable to chew this, but not that; it is allowable to eat this, but not that;¹⁶ it is allowable to taste this, but not that; it is allowable to drink this, but not that; it is allowable to chew, eat, taste, or drink at the right time, but not at the wrong time.’ He thinks: ‘Formerly, when I was a layman, I used to chew, eat, taste, or drink whatever I wanted, whenever I wished to, [125] but now when householders with faith give us superior things to chew, eat, taste, or drink outside of the proper time it is as if we have our mouths closed.’ Being angry and displeased, he gives up the training and reverts to the lower life. This, monks, is a monk who has given up the training due to fear of the peril of crocodiles. The peril of crocodiles, monks, is a metaphor for stuffing the belly. This, monks, is called the peril of crocodiles.

“And what, monks, is the peril of whirlpools? Herein, monks, one who has gone forth from household life into homelessness thinking: ‘I have fallen into birth, aging, death, grief, lamentation, pain, sorrow, and despair, I have fallen into suffering, afflicted by suffering. Perhaps the end of this mass of suffering can be attained!’ Having gone forth thus, he puts on the robes ¹⁷ evenly all round early in the morning and, taking his almsbowl and double-robe, enters the village or town for alms with his body, speech, and mind unguarded, and without establishing mindfulness of the six sense-faculties. There he sees a householder or a householder’s son possessing, endowed with, and enjoying the five kinds of sensual pleasures. He thinks: ‘Formerly, when I was a layman, I used to possess, was endowed with, and enjoyed the five sensual pleasures. My family has wealth; I can enjoy that wealth and perform meritorious deeds. What if I give up the training, revert to the lower life, enjoy wealth, and perform meritorious deeds!? He gives up the training and reverts to the lower life. This, monks, is a monk who has given up the training due to fear of the peril of whirlpools. The peril of whirlpools, monks, is a metaphor for the five strands of sensual pleasures. This, monks, is called the peril of whirlpools.

“And what, monks, is the peril of fierce fishes? Herein, monks, one who has gone forth from household life into homelessness thinking: ‘I have fallen into birth, aging, death, grief, lamentation, pain, sorrow, and despair, I have fallen into suffering, afflicted by suffering. Perhaps the end of this mass of suffering can be attained!’ Having gone forth thus, he puts on the robes evenly all round early in the morning and taking his almsbowl and double-robe enters the village or town for alms [126] with his body, speech, and mind unguarded, and without establishing mindfulness of the six sense-faculties. There he sees a woman improperly dressed, scantily clad. Having seen a woman improperly dressed, scantily clad, lust defiles his mind. With his mind defiled by lust he gives up the training and reverts to the lower life. This, monks, is a monk who has given up the training due to the fear of the peril of fierce fishes. The peril of fierce fishes, monks, is a metaphor for women. This, monks, is called the peril of fierce fishes.

“These, monks, are the four perils to be anticipated by the son of a good family who has gone forth from household life into homelessness in this Dhamma and Vinaya.”

In Tandem

(A.ii.156)

170. Thus have I heard — at one time the Venerable Ānanda was dwelling at Kosambī in Ghosita’s monastery. Then the Venerable Ānanda said to the monks: “Fellow monks.”

“Yes, friend,” those monks replied to the Venerable Ānanda.

Venerable Ānanda said this:– [157]

“Whoever, friends, whether a monk or a nun declares the fruition of Arahantship in my presence, all of them do so by one or another of four paths. What four? Here, friends, a monk develops insight preceded by tranquillity (samathapubbaṅgamaṃ vipassanaṃ bhāveti). As insight is developed preceded by tranquillity, the path is born (sañjāyati). He follows that path (āsevato), develops it (bhāvayato), and makes much of it (bahulīkaroto). As that path is followed, developed, and made much of, the fetters are all abandoned, the latent tendencies are destroyed.

“Again, friends, a monk develops tranquillity preceded by insight (vipassanāpubbaṅgamaṃ samathaṃ bhāveti). As tranquillity is developed preceded by insight, the path is born. He follows that path, develops it, and makes much of it. As that path is followed, developed, and made much of, the fetters are all abandoned, the latent tendencies are destroyed.

“Again, friends, a monk develops tranquillity in tandem with insight (samathavipassanaṃ yuganaddhaṃ bhāveti). As tranquillity is developed in tandem with insight, the path is born. He follows that path, develops it, and makes much of it. As that path is followed, developed, and made much of, the fetters are all abandoned, the latent tendencies are destroyed.

“Again, friends, a monk is seized with restlessness about the Dhamma (dhammuddhaccaviggahitaṃ). After some time, friends, his mind becomes inwardly composed (santiṭṭhati), settled (sannisīdati), one-pointed (ekodi), and concentrated (samādhiyati). The path is born. He follows that path, develops it, and makes much of it. As that path is followed, developed, and made much of, the fetters are all abandoned, the latent tendencies are destroyed.

“Whoever, friends, whether a monk or a nun declares the fruition of Arahantship in my presence, all of them do so by one or another of four paths.”

To Queen Mallikā

(A.ii.202)

197. At one time the Blessed One was dwelling at Sāvatthi in Prince Jeta’s grove at Anāthapiṇḍika’s monastery. Then Queen Mallikā approached the Blessed One, and having approached, paid homage to the Blessed One and sat down at once side. Sitting at one side Queen Mallikā said to the Blessed One:– [203]

“Venerable sir, what is the cause, what is the reason that some women are ugly (dubaṇṇā), unshapely (durūpā), of evil appearance (supāpikā), poor (daliddā), with little property (appassakā),¹⁸ little wealth (appabhogā), and little influence (appesakkhā)? Venerable sir, what is the cause, what is the reason that some women are ugly, unshapely, of evil appearance, but rich, with much property, great wealth, and great influence? Venerable sir, what is the cause, what is the reason that some women are beautiful (abhirūpa), extremely (paramāya) pleasing to behold (dassanīyā pāsādikā), endowed with lotus-like complexion (vaṇṇapokkharatāya samannāgatā), but poor, with little property, little wealth, and little influence? Venerable sir, what is the cause, what is the reason that some women are beautiful, extremely pleasing to behold, endowed with lotus-like complexion, and rich, with much property, great wealth, and great influence?”

“Herein, Mallikā, a certain woman is angry (kodhanā), very irascible (upāyāsabahulā). Even if a little is said to scold her she becomes ill-tempered (kuppati), antagonistic (byāpajjati), and obdurate (patitthīyati), manifesting ill-temper (kopa), anger (dosa), and sulkiness (appaccaya). She does not give food, water, clothing, vehicles, garlands, perfumes, cosmetics, beds and chairs, dwelling-places, or lights to recluses and priests. She is envious, resentful, and grudging, envying the gains (lābha), honour (sakkāra), respect (garukāra), reverence (mānana), homage (vandana) and offerings (pūjanā) to others. After death, if she comes back to this state, wherever she is reborn [204] she is ugly, unshapely, of evil appearance, poor, with little property, little wealth, and little influence.

“Herein, Mallikā, a certain woman is angry, given to irascibility. Even if a little is said to scold her she becomes ill-tempered, antagonistic, and obdurate, manifesting ill-temper, anger, and sulkiness. However, she gives food, water, clothing, vehicles, garlands, perfumes, cosmetics, beds and chairs, dwelling-places, or lights to recluses and priests. She is not envious, resentful, and grudging, envying the gains, honour, respect, reverence, homage, and offerings to others. After death, if she comes back to this state, wherever she is reborn, she is ugly, unshapely, of evil appearance, but she is rich, with much property, great wealth, and great influence.

“Herein, Mallikā, a certain woman is not angry, not given to irascibility. Even if much is said to scold her she does not become ill-tempered, antagonistic, and obdurate, she does not manifest ill-temper, anger, and sulkiness. She does not give food, water, clothing, vehicles, garlands, perfumes, cosmetics, beds and chairs, dwelling-places, or lights to recluses and priests. She is envious, resentful, and grudging, envying the gains, honour, respect, reverence, homage, and offerings to others. After death, if she comes back to this state, wherever she is reborn, she is beautiful, extremely pleasing to behold, endowed with lotus-like complexion, but poor, with little property, little wealth, and little influence.

“Here, Mallikā, a certain woman is not angry, not given to irascibility. Even if much is said to scold her she does not become ill-tempered, antagonistic, and obdurate, she does not manifest ill-temper, anger, and sulkiness. She gives food, water, clothing, vehicles, garlands, perfumes, cosmetics, beds and chairs, dwelling-places, or lights to recluses and priests. She is not envious, resentful, and grudging, envying the gains, honour, respect, reverence, homage, and offerings to others. After death, if she comes back to this state, wherever she is reborn, she is beautiful, extremely pleasing to behold, endowed with lotus-like complexion, she is rich, with much property, great wealth, and great influence.

“This is the cause, Mallikā, this is the reason why some women are ugly, unshapely, of evil appearance, and poor, with little property, little wealth, and little influence. This is the cause, Mallikā, this is the reason why some women are ugly, unshapely, of evil appearance, but rich with much property, great wealth, and great influence. This is the cause, Mallikā, this is the reason why some women are beautiful, extremely pleasing to behold, endowed with lotus-like complexion, but poor, with little property, little wealth, and little influence. This is the cause, Mallikā, this is the reason why some women are beautiful, extremely pleasing to behold, endowed with lotus-like complexion, and rich, with much property, great wealth, and great influence.”¹⁹

When this was said, Queen Mallikā said to the Blessed One: “I assume, venerable sir, that in another birth I was angry, given to irascibility, [205] even if a little was said to scold me I became ill-tempered, antagonistic, and obdurate, manifesting ill-temper, anger, and sulkiness because, venerable sir, now I am ugly, unshapely, of evil appearance.²⁰ I assume, venerable sir, that in another birth I gave food, water, clothing, vehicles, garlands, perfumes, cosmetics, beds and chairs, dwelling-places, and lights, because, venerable sir, I am now rich, of great wealth. I assume, venerable sir, that in another birth I was not envious, resentful, and grudging, not envying the gains, honour, respect, reverence, homage, and offerings to others, because, venerable sir, now I have great influence.²¹ There are, venerable sir, in the king’s household girls of nobles, brahmins, and householders over whom I exercise authority. From today onwards, venerable sir, I will not be angry, not given to irascibility, even if much is said to scold me I will not become ill-tempered, antagonistic, and obdurate, I will not manifest ill-temper, anger, and sulkiness. I will give food, water, clothing, vehicles, garlands, perfumes, cosmetics, bedding, dwelling-places, and lights. I will not be envious, resentful, and grudging, not envying the gains, honour, respect, reverence, homage, and offerings to others.

“It is wonderful, venerable sir! It is marvellous, venerable sir! It is as if, venerable sir, someone had set upright what had been overturned, revealed what was hidden, pointed out the path to one who was lost, brought a light into the darkness so that those with eyes can see. Thus, venerable sir, the Blessed One has explained the Dhamma in various ways. I go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha. May the Blessed One regard me as a disciple who has taken refuge from today for as long as I shall live.”

One Without Faith

(A.ii.218)

202. “I will teach you about the bad man, monks, and about one inferior to the bad man; about the good man, and about one superior to the good man. Listen and pay careful attention. I will speak.”

“Very good, venerable sir.”

“And what, monks, is the bad man? Herein, monks, one is without faith (assaddho), shameless (ahiriko), reckless (anottappī),²² has little learning (appassuto),²³ is lazy (kusīto), is of confused mindfulness (muṭṭhassati), of weak wisdom (dupañño).²⁴ This, monks, is called a bad man.

“And what, monks, is one inferior to a bad man? Herein, monks, one is without faith himself and encourages lack of faith in others, one is shameless himself and encourages shamelessness in others, one is reckless himself and encourages recklessness in others, one has little learning himself and encourages lack of learning in others, one is lazy himself and encourages laziness in others, one is of confused mindfulness himself and encourages confused mindfulness in others, one is of weak wisdom himself and encourages wick wisdom in others. This, monks, is called one inferior to a bad man.

“And what, monks, is a good man? Herein, monks, one has faith, shame, dread, great learning, vigorous energy, is mindful, is wise. This, monks, is called a good man.

“And what, monks, is one superior to the good man? Herein, monks, one has faith himself and encourages faith in others, one has shame himself and encourages shame in others, one has dread himself and encourages dread in others, one is of great learning himself and encourages great learning in others, one has vigorous energy himself and encourages vigorous energy in others, one is mindful himself and encourages mindfulness in others, one is wise himself and encourages wisdom in others. This, monks, is called one superior to a good man.”

Seven Volitional Actions

(A.ii.219)

203. “I will teach you about the bad man, monks, and about one inferior to the bad man; about the good man, and about one superior to the good man. Listen and pay careful attention. I will speak.”

“Very good, venerable sir.”

“And what, monks, is the bad man? Herein, monks, one kills living beings, one takes what is not given, one engages in sexual misconduct, one tells lies, one uses divisive speech, one uses harsh, abusive speech, one engages in idle-chatter.²⁵ This, monks, is called a bad man.²⁶

“And what, monks, is one inferior to a bad man? Herein, monks, one kills living beings and encourages others to kill living beings, one takes what is not given and encourages others to take what is not given, one engages in sexual misconduct and encourages others to engage in sexual misconduct, one tells lies and encourages others to tell lies, one uses divisive speech and encourages others to use divisive speech, one uses harsh, abusive speech and encourages others to use harsh, abusive speech, one engages in idle-chatter and encourages others to engage in idle-chatter. This, monks, is called one inferior to a bad man.

“And what, monks, is a good man? Herein, monks, one abstains from killing living beings, one abstains from taking what is not given, one abstains from sexual misconduct, one abstains from telling lies, one abstains from using divisive speech, one abstains from using harsh, abusive speech, one abstains from idle-chatter. This, monks, is called a good man.

“And what, monks, is one superior to the good man? Herein, monks, one abstains from killing living beings and encourages others to abstain from killing living beings, one abstains from taking what is not given and encourages others to abstain from taking what is not given, one abstains from sexual misconduct and encourages others to abstain from sexual misconduct, one abstains from telling lies and encourages others to abstain from telling lies, one abstains from using divisive speech and encourages others to abstain from to abstain from divisive speech, one abstains from using harsh, abusive speech and encourages others to abstain from using harsh, abusive speech, one abstains from idle-chatter and encourages others to abstain from idle-chatter. This, monks, is called one superior to a good man.”

The Schismatic

(A.ii.239)

243. At one time the Blessed One was dwelling at Kosambī, in the monastery of Ghosita. Then the Venerable Ānanda approached the Blessed One, and have approached, paid homage and sat down at one side. As he was sitting at one side, the Blessed One said to the Venerable Ānanda: “Is that disciplinary matter been settled yet, Ānanda?”

“How, venerable sir, could it be settled. The Venerable Anuruddha’s co-resident named Bāhiya ²⁷ keeps trying to cause a schism in the community, venerable sir, but the Venerable Anuruddha does not say even a single word about it.”

“When has the Venerable Anuruddha ever concerned himself with disciplinary matters in the midst of the community? Surely, Ānanda, whatever disciplinary matter arises, all of them should be settled by you or by Sāriputta and Moggallāna.²⁸

“Seeing these four advantages, Ānanda, an evil monk delights in schism in the community. What four? Herein, Ānanda, an evil monk is immoral (dussīlo), evil by nature (pāpadhammo), impure (asuci), of suspicious conduct (saṅkassasamācāro), secretive of his actions (paṭicchannakammanto), not a recluse (assamaṇo) though adopting the appearance of a recluse (samaṇapaṭiñño), [240] not a celibate (abrahmacārī) though adopting the appearance of a celibate, inwardly rotten (antopūti), lustful (avassuto), and depraved (kasambujātoti). It occurs to him: ‘If the monks know that I am immoral, evil by nature, impure, of suspicious conduct, secretive of my actions, not a recluse though adopting the appearance of a recluse, not a celibate though adopting the appearance of being a celibate, inwardly rotten, lustful, and depraved, if they are united they may expel me, but if they are divided they will not expel me.’ Seeing this first advantage, Ānanda, an evil monk delights in schism in the community.

“Again, Ānanda, an evil monk holds wrong-views, he is endowed with extreme views. It occurs to him: ‘If the monks know that I hold wrong views, am endowed with extreme views, if they are united they will expel me, but if they are divided they will not expel me. Seeing this second advantage, Ānanda, an evil monk delights in schism in the community.

“Again, Ānanda, an evil monk has wrong-livelihood,²⁹ he makes a living by wrong-livelihood. It occurs to him: ‘If the monks know that I have a wrong-livelihood, make a living by wrong-livelihood, if they are united they will expel me, but if they are divided they will not expel me. Seeing this third advantage, Ānanda, an evil monk delights in schism in the community.

“Again, Ānanda, an evil monk desires gains (lābha), he is desires honour (sakkāra), he desires to be unsurpassed (anavaññatti). It occurs to him: ‘If the monks know that I desire gains, honours, and to be unsurpassed, if they are united they will expel me, but if they are divided they will not expel me. Seeing this fourth advantage, Ānanda, an evil monk delights in schism in the community.

“Seeing these four advantages, Ānanda, an evil monk takes delight in schism in the community.

Lying Down

(A.ii.244)

246. “Monks, there are these four postures for lying down. What four? The posture of the hungry ghost,³⁰ the posture of the sensualist, the lion’s posture, and the posture of the Tathāgata.

“And what, monks, is the posture of the hungry ghost? As a rule, monks, hungry ghosts lie on their backs. This, monks, is called the posture of the hungry ghost.

“And what, monks, is the posture of the sensualist? As a rule, monks, sensualists sleep on their left side. This, monks, is called the posture of the sensualist.

“And what, monks is the lion’s posture? [245] The Lion, monks, the king of beasts sleeps on the right side, having placed one foot on the other, and his tail between his legs. On waking up, he stretches out the front of his body and looks at the back of his body. If, monks, the lion, the king of beasts, sees any disorderliness or spreading, then, monks, the lion, the king of beasts, is displeased. However, monks, if the lion, the king of beasts, sees no disorderliness or spreading, then, monks, the lion, the king of beasts, is pleased. This, monks, is called the lion’s posture.³¹

“And what, monks, is the posture of the Tathāgata? Herein, monks, the Tathāgata, secluded from sensual pleasures, secluded from unwholesome mental states, abides in the first absorption … the fourth absorption. This, monks, is called the posture of the Tathāgata. These, monks, are the four postures for lying down.

Reclining Buddha at Pegu

Notes:

1. Oneself (attanā), here, means losing one’s life.

“The stupid man, who, on account of false views,scorns the teaching of the Arahants, the Noble Ones, and the righteous,ripens like the fruit of the sapless reed, only for his own destruction.” (Dhp v 164)

2. An abbuda is reckoned as the time taken to remove twenty cartloads of sesame-seeds, taking one seed at the end of each century. Twenty abbuda equals one nirabbuda.

3. A synonym for Māra, which the Commentary explains as does not (na) release (muci).

4. The Commentary explains that this refers to speculations about the origin of the world and the living beings in it, etc. The closest that the Buddha came to explaining the origins of the world is in the Aggañña Sutta, but this is an evolutionary theory rather than a Creationist theory. In the Brahmajāla Sutta he explained about the origin of views regarding the world, and dismissed them all as erroneous. He repeatedly reject the pleas of Sunakkhatta to indulge in such speculations, which are not concerned with the path.

5. The PTS dictionary contains a long discussion under the head word Yathā on this term “Yathā bhataṃ nikkhitto evaṃ niraye,” with no satisfactory conclusion. Bhikkhu Bodhi translates it as “Deposited in hell as if brought there.” The meaning from the context is clear — one who does not investigate matters properly is sure to be reborn in hell.

6. Buddhists should be sceptical by nature, and query matters from all angles until they have penetrated the meaning and made sure that their view is correct. Even then, they should not be closed minded since knowledge acquired later may reveal what was previously not obvious.

7. Speaking in dispraise of the praiseworthy can be very dangerous. Not knowing that someone is a noble one, or speaking in dispraise of the Buddha and his Arahant disciples is obstructive kamma that prevents further spiritual progress. If in doubt about their virtues, one should keep quiet. If one says anything to blame or denigrate the noble ones, one should ask for forgiveness to remove the obstruction. Speaking in praise of persons or actions that are blameworthy may encourage others to fall into similar wrong-views or to do evil deeds. The first precept is broken even if one speaks in praise of killing, e.g. voting for or campaigning for the death sentence for serious crimes, or praising soldiers who kill others in battle. Even speaking in praise of bull-fighting or fishing is the unwholesome kamma of killing living beings. If one makes a thorough examination in the light of the Buddha’s teaching it will be clear that killing and cruelty are blameworthy.

8. There’s a saying, “Talk is cheap.” Having promised to do something, one should do it. If, for some reason, one is not able to fulfil one’s promise then one should say so. Those who make empty promises without a sincere intention of fulfilling them are no better than those who tell deliberate lies. See Enemies Disguised as Friends in the Siṅgāla Sutta.

9. Those who just do something to help without making any promises are good people.

10. Those who promise to help and then promptly do exactly what they promised are true friends.

11. Dassanīya, lit., should be seen. In case you cannot visit, photographs can be seen below.

12. The child of a good family (kulaputta). These places can be visited by monks and nuns, and lay people. This discourse is repeated in the Mahāparinibbāna Sutta.

13. Pāṭikaṅkhitabbāni = should be anticipated or expected.

14. Sussukā is given in the PTS dictionary as alligators, but the Commentary glosses the term as caṇḍamaccha = fierce fish — susukābhayanti caṇḍamacchabhayaṃ.

15. Newly ordained monks will be trained in the four foundations of mindfulness and reminded to practise clear comprehension when entering the village for alms.

16. There are two classes of food — hard, or food suitable for biting or chewing (khādaniya), and soft food (bhojaniya) suitable for eating. There are salts or vitamins that, once received, may be kept and then tasted or swallowed at any time. There are drinks that can drunk at the right time (between first light and midday), and others that can be drunk until just before first light on the day after receiving them. There are the five tonics (ghee, butter, oil, honey, and molasses), which once received can be consumed at any time by one who is sick (or famished), until before first light on the eighth day after receiving them. Medicines like sugar cannot be mixed with food that needs to be consumed before midday, life-time medicines like salt, cannot be mixed with either, etc. Unless a new monk is enthusiastic about undertaking the training he may find the rules very fastidious.

17. Monks have a set of three robes: a lower robe, an upper robe, and a double robe. Having dressed in the lower robe and upper robe, they carried the folded double robe over their shoulder. The robes must be worn evenly all round at the bottom, not hanging down at the front or back, and one or two hand-spans below the knee (no more than eight finger-breadths), and tied with a waist-band. The upper robe must then be arranged to cover both shoulders, and must also be even at the bottom. It need not cover the bottom of the lower robe. The lower corners of the upper robe must be tied with a toggle to prevent them being swept up by the wind, which might expose his body. The double-robe is not usually worn in hot climates, so it is folded and carried over the shoulder. A forest monk must keep all three robes near to him as they are hard to replace, and must be protected from thieves, animals, and insects. The almsbowl is usually carried in a cloth case with a strap.

18. The Commentary glosses: Dubbaṇṇāti bībhacchavaṇṇā = disgusting, dreadful. Durūpāti dussaṇṭhitā = badly formed. Supāpikāti suṭṭhu pāpikā suṭṭhu lāmikā = evil, inferior.

19. These three causes of beauty, wealth, and influence are also given in the Lesser Discourse on the Analysis of Kamma.

20. The DPPN says that Mallikā was beautiful, but this is contradicted here by her own words.

21. King Pasenadi’s first wife was Vāsabhakhattiyā, the daughter of the Buddha’s cousin, Mahānāma, from a relationship with a slave-woman. Mallikā was just sixteen when she cared for the king after he had been defeated in battle by King Ajātasattu, and was promoted to his chief queen on the very same day that she had offered rice gruel to the Buddha. Thereafter, she became the king’s favourite and confidante.

22. Lack of moral shame or conscience is called shamelessness (ahirika) and lack of fear in regard to wrong-doing is called recklessness (anottappa). See A Discourse on the Sallekha Sutta.

23. The term means literally “Having heard little.” Young people may not have heard much, but this moral defect is about lack of intelligence and inquisitiveness, rather than learning to pass exams.

24. Wisdom is the ability to differentiate between what is wholesome and unwholesome. The essence of wisdom is moral conduct, so one who is immoral is of weak wisdom.

25. The fifth of the five precepts is not included in this discourse, but the fourth precept is expanded into four kinds of wrong speech. Since the Buddha was addressing the monks, it would be superfluous to even mention abstaining for intoxicants.

26. The Pāḷi term used is “asappurisa,” which I translate as “bad man” because the Buddha is talking only to the monks. Bhikkhu Bodhi and Ajahn Thanissaro both translate it as “bad person,” as it clearly applies to women too. In other places, the word “puggala,” which is not gender-specific, is used to refer to a person of either gender.

27. A monk, fellow dweller of Anuruddha at the Ghositārāma. He seems to have taken a prominent part in the disputes of the Kosambī monks, helping them, but Anuruddha let him take his own way, not protesting at all. A.ii.239; cf. KhA.115. The Venerable Anuruddha was very devoted to seclusion and cultivating the absorptions. He was praised by the Buddha as foremost in those with the divine-eye (dibbacakkhu).

28. When Devadatta caused a schism, Sāriputta and Moggallāna were sent to bring the schismatic monks back. With his psychic powers, Moggallāna was able to read the thoughts of others.

29. See the Appendix to A Manual of the Path Factors for a list of twenty-one wrong modes of livelihood for a monk, such as medical practice, acting as a messenger, flattery, and fondling children.

30. Bhikkhu Bodhi translates this as the posture of the corpse. The implication, of course, is that monks should not lie flat on their backs like a dead person or a hungry ghost who has done their time and departed from this life.

31. Monks and meditators should lie down to sleep mindfully using the lion’s posture, lying on their right side, with one foot placed on the other. On waking, if they notice that the body is in disarray they can know that they were unmindful at the time of falling asleep. However, if the posture is well composed they should be pleased that they slept and awoke mindfully.