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The Book of the Twos Chapter Four Migasira When I had gone forth in the teaching of the Buddha, while letting go, I rose up; escaping the sensual realm. Then, as the supreme one looked on, my mind was freed. My freedom is unshakable with the ending of all fetters.

The Book of the Twos Chapter One Rādha Just as rain seeps into a poorly roofed house, lust seeps into an undeveloped mind. Just as rain doesn’t seep into a well roofed house, lust doesn’t seep into a well-developed mind.

The Book of the Twos Chapter Two Sabbamitta People are attached to people; people depend on people; people are hurt by people; and people hurt people. So what’s the point of people, or those born of people? Go, abandon these people, who’ve hurt so many people.

The Book of the Ones Chapter Four Vaḍḍhamāna Like they’re struck by a sword, like their head was on fire, a mendicant should wander mindful, to give up desire for rebirth.

The Book of the Sixteens Chapter One Udāyī Awakened as a human being, self-tamed and immersed in samādhi, following the spiritual path, he loves peace of mind. He eats blameless things, he doesn’t eat blameworthy things. When he gets food and clothes, he avoids storing them up. Having severed all bonds, fetters large and small, wherever he goes, he goes without concern. A white lotus, fragrant and delightful, sprouts in water and grows there, but the water doesn’t cling to it. Just so the Buddha

The Book of the Sixes Chapter One Sabbakāmi This two-legged body is dirty and stinking, full of different carcasses, and oozing all over the place— but still it is cherished! Like a lurking deer by a trick, like a fish by a hook, like a langur by tar— they trap an ordinary person. Sights, sounds, tastes, smells, and touches so delightful: these five kinds of sensual stimulation are seen in a woman’s body. Those ordinary people, their minds full of lust, who pursue those women: they swell the hor

The Book of the Sixes Chapter One Sappadāsa In the twenty-five years since I went forth, I have not found peace of mind, even as long as a finger-snap. Since I couldn’t get my mind unified, I was racked by desire for pleasures of the senses. Wailing, with outstretched arms, I left my dwelling. Shall I … or shall I commit suicide? What’s the point of living? For how on earth can one such as me die after resigning the training? Then I picked up a razor, I sat on a cot: the razor was ready to slice

名門の家に生まれ、美しく、多くの求婚者があった。しかしそのすべてを捨てて出家した。財産も美貌も無常であると知ったからである。

The Book of the Ones Dhammadinnā One who is eager and determined would be filled with awareness. Their mind not bound to pleasures of sense, they’re said to be heading upstream.

The Book of the Fives An Unnamed Nun (2nd) In the twenty-five years since I went forth I have not found peace of mind, even for as long as a finger-snap. Failing to find peace of heart, festering with sensual desire, I cried with flailing arms as I entered a dwelling. I approached a nun in whom I had faith. She taught me the Dhamma: the aggregates, sense fields, and elements. When I heard her teaching, I retired to a discreet place. I know my past lives; my clairvoyance is purified; I encompass

The Book of the Fives Sīhā Due to irrational application of mind, I was racked by desire for pleasures of the senses. I was restless in the past, lacking control over my mind. Overcome by corruptions, pursuing perceptions of the beautiful, I gained no peace of mind. Under the sway of lustful thoughts, thin, pale, and wan, for seven years I wandered, full of pain, finding no happiness by day or night. Taking a rope I entered deep into the forest, thinking: “It’s better that I hang myself than I r

The Book of the Sixes Guttā Guttā, you have given up your child, your wealth, and all that you love. Foster the goal for which you went forth; do not fall under the mind’s control. Beings deceived by the mind, playing in Māra’s domain, ignorant, they journey on, transmigrating through countless rebirths. Sensual desire and ill will, and substantialist view; misapprehension of precepts and observances, and doubt as the fifth. O nun, when you have given up these lower fetters, you won’t come back

Bhaddiya the Dwarf (1st) So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Sāriputta was educating, encouraging, firing up, and inspiring Venerable Bhaddiya the Dwarf in many ways with a Dhamma talk. Then after being taught like this Bhaddiya’s mind was freed from defilements by not grasping. The Buddha saw what had happened. Then, understanding this matter, on that occasion the Buddha expressed this heartfelt

Clinging (2nd) So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time most of the people in Sāvatthī clung to sensual pleasures. Lustful, greedy, tied, infatuated, attached, and blinded, they lived completely addicted to sensual pleasures. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw how attached the humans were. Then, understanding this matter, on that occasion the

This is the proper conduct of a preceptor toward his student.” The second section for recitation is finished. 13. Discussion of the proper conduct toward a teacher At that time the pupils were not conducting themselves properly toward their teachers. The monks of few desires complained and criticized them, “How can the pupils not conduct themselves properly toward their teachers?” They told the Buddha. … “Is it true, monks, that the pupils are not conducting themselves properly toward their teachers?” “It’s true, sir.” … After rebuking them …

having sexual intercourse; accepting gold, silver, or money; and making a living through wrong livelihood.’ Having said this, the Teacher added: ‘Defiled by desire and ill will, Some monastics and brahmins, Those hindered by delusion, Delight in what seems lovely. Some monastics and brahmins, Deluded, they drink alcohol,

This too is very hard for them to see: the stilling of all intentional activities, the giving up of all ownership, the stopping of craving, fading away, ending, extinguishment. If I were to teach this truth, others would not understand, and that would be wearying and troublesome for me.” And spontaneously, these verses never heard before occurred to the Buddha: “What I’ve discovered with difficulty, There’s no point in making it known. For those overcome by sensual desire and ill will, This truth is hard to understand. Those who are excited by sensual desire, Obstructed by a mass of darkness, Won’t see what goes against the stream,

Enveloped in darkness, Slaves to craving that leads them on, Filling the dreaded cemeteries, They receive another life.’ It’s by speaking like this, it seems, that I’m abusing and reviling the venerable lay followers who have faith and confidence, and that I’m destroying their confidence. At another time when the Buddha was staying at Rājagaha in the Bamboo Grove, the royal court was seated together in the royal compound, having the following conversation, ‘Gold, silver, and money are allowable for the Sakyan monastics; and receive gold, silver, and money.’ On that occasion the chief Maṇicūlaka was sitting in that gathering.

Don’t be afraid of him. We’ll take your side.” Because of that, new quarrels started and existing quarrels became worse. The monks of few desires complained and criticized them, “How can the monks Paṇḍuka and Lohitaka act like this?” They told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that the monks Paṇḍuka and Lohitaka are acting like this?” “It’s true, sir.” The Buddha rebuked them,

“It’s not suitable for those foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can they act like this, causing new quarrels to start and existing quarrels to become worse? This will affect people’s confidence, and cause some to lose it.” The Buddha then spoke in many ways in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in many ways in praise of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and being energetic. After giving a teaching on what is right and proper, he addressed the monks: “Well then, monks, the Sangha should do a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. And this is how it should be done. First you should accuse the monks Paṇḍuka and Lohitaka. They should then be reminded of what they’ve done, before they’re charged with an offense. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen.