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The Sermon on Charity... Anathapindika rejoiced at the words of the Blessed One and said: "I dwell at Savatthi, the capital of Kosala, a land rich in produce and enjoying peace. Pasenadi is the king of the country, and his name is renowned among our own people and our neighbours. Now I wish to found there a vihara which shall be a place of religious devotion for your brotherhood, and I pray you kindly accept it." The Buddha saw into the heart of the supporter of orphans; and knowing that unselfish charity was the moving cause of his offer, in acceptance of the gift, the Blessed One said: "The charitable man is loved by all; his friendship is prized highly; in death his heart is at rest and full of joy; for he suffers not from repentance;
he receives the opening flower of his reward and the fruit that ripens from it. Hard is it to understand: By giving away our food, we get more strength, by bestowing clothing on others, we gain more beauty; by donating abodes of purity and truth, we acquire great treasures. There is a proper time and a proper mode in charity just as the vigorous warrior goes to battle, so is the man who is able to give. He is like an able warrior, a champion strong and wise in action. Loving and compassionate he gives with reverence and banishes all hatred, envy, and anger. The charitable man has found the path of salvation. He is like the man who plants a sapling, securing thereby the shade, the flowers, and the fruit in future years. Even so is the result of charity, even so is the joy of him who helps those that are in need of assistance; even so is the great Nirvana. We reach the immortal path only by continuous acts of kindness and we perfect our souls by compassion and charity."
Anathapindika invited Sariputta to accompany him on his return to Kosala
and help him selecting a pleasant site for the vihara.
Thus is Nirvana immediate, visible in this life, inviting, attractive, and comprehensible to the wise. The extinction of greed, the extinction of hate, the extinction of delusion: this, indeed, is called Nirvana.
The Silent Thinker...  'I am' is a vain thought; 'This am I' is a vain thought; 'I shall be' is a vain thought; 'I shall not be' is a vain thought. Vain thoughts are a sickness, an ulcer, a thorn. But after overcoming all vain thoughts, one is called 'a silent thinker.' And the thinker, the Silent One, does no more arise, no more pass away, no more tremble, no more desire. For there is nothing in him whereby he should arise again. And as he arises no more, how should he grow old again? And as he grows old no more how should he die again? And as he dies no more, how should he tremble? And as he trembles no more, how should he have desire'?
The True Goal... Hence, the purpose of the Holy Life does not consist in acquiring alms, honour, or fame, nor in gaining morality, concentration, or the eye of knowledge. That unshakable deliverance of the heart: that, indeed, is the object of the Holy Life, that is its essence, that is its goal. And those, who in the past were Holy and Enlightened Ones, those Blessed Ones also have pointed out to their disciples this self-same goal as has been pointed out by me to my disciples. And those who in the future will be Holy and Enlightened Ones, those Blessed Ones also will point out to their disciples this self-same goal as has been pointed out by me to my disciples. However, disciples, it may be that (after my passing away) you might think: 'Gone is the doctrine of our master. We have no Master more.' But thus you should not think; for the 'Law' (Dharma) and the 'Discipline' (vinaya) which I have taught you, will, after my death be your master. The Law be your isle, the Law be your refuge! Look for no other refuge! Therefore, disciples, the doctrines which I taught you after having penetrated them myself, you should well preserve, well guard, so that this Holy life may take its course and continue for ages, for the weal and welfare of the many, as a consolation to the world, for the happiness, weal and welfare of heavenly beings and men.
The Arahat, Or Holy One... And for a disciple thus freed, in whose heart dwells peace, there is nothing to be added to what has been done, and naught more remains for him to do. Just as a rock of one solid mass remains unshaken by the wind, even so neither forms, nor sounds, nor odors, nor tastes, nor contacts of any kind, neither the desired nor the undesired, can cause such a one to waver. Steadfast is his mind, gained is deliverance. And he who has considered all the contrasts on this earth, and is no more disturbed by anything whatever in the world, the peaceful One, freed from rage, from sorrow, and from longing, he has passed beyond birth and decay.
The Immutable...  Truly, there is a realm, where there is neither the solid, nor the fluid, neither heat, nor motion, neither this world, nor any other world, neither sun nor moon. This I call neither arising, nor passing away, neither standing still, nor being born, nor dying. There is neither foothold, nor development, nor any basis. This is the end of suffering. There is an Unborn, Unoriginated, Uncreated, Unformed. If there were not this Unborn, this Unoriginated, this Uncreated, this Unformed, escape from the world of the born, the originated, the created, the formed, would not be possible. But since there is an Unborn, Unoriginated, Uncreated, Unformed, therefore is escape possible from the world of the born, the originated, the created, the formed.
The Noble Truth Of The Extinction Of Suffering...  What, now, is the Noble Truth of the Extinction of Suffering? It is the complete fading away and extinction of this craving, its forsaking and abandonment, liberation and detachment from it. But where may this craving vanish, where may it be extinguished? Wherever in the world there are delightful and pleasurable things, there this craving may vanish, there it may be extinguished. Be it in the past, present, or future, whosoever of the monks or priests regards the delightful and pleasurable things in the world as impermanent (anicca), miserable (dukkha), and without a self (anattaa), as diseases and cankers, it is he who overcomes craving.
Dependent Extinction Of All Phenomena...  And through the total fading away and extinction of Craving, Clinging  is extinguished; through the extinction of clinging, the Process of Becoming is extinguished; through the extinction of the (karmic) process of becoming, Rebirth is extinguished; and through the extinction of rebirth, Decay and Death, sorrow, lamentation, suffering, grief and despair are extinguished. Thus comes about the extinction of this whole mass of suffering. Hence the annihilation, cessation and overcoming of corporeality, feeling, perception, mental formations, and consciousness: this is the extinction of suffering, the end of disease, the overcoming of old age and death.
Confidence and Right Thought...  Suppose a householder, or his son, or someone reborn in a good family, hears the law; and after hearing the law he is filled with confidence in the Perfect One. And filled with this confidence, he thinks: `Full of hindrances is household life, a refuse heap; but the homeless life (of a monk) is like the open air. Not easy is it, when one lives at home, to fulfil in all points the rules of the holy life. How if now I were to cut off hair and beard, put on the yellow robe and go forth from home to the homeless life?' And in a short time, having given up his possessions, great or little, having forsaken a large or small circle of relations, he cuts off hair and beard, puts on the yellow robe, and goes forth from home to the homeless life.
Morality...  Having thus left the world, he fulfils the rules of the monks. He avoids the killing of living beings and abstains from it. Without stick or sword, conscientious, full of sympathy, he is desirous of the welfare of all living beings. He avoids stealing, and abstains from taking what is not given to him. Only what is given to him he takes, waiting until it is given; and he lives with a heart honest and pure. He avoids unchastity, living chaste, celibate and aloof from the vulgar practice of sexual intercourse. He avoids lying and abstains from it. He speaks the truth, is devoted to the truth, reliable, worthy of confidence, no deceiver of men. He avoids tale-bearing and abstains from it. What he has heard here, he does not repeat there, so as to cause dissension there; and what he has heard there, he does not repeat here, so as to cause dissension here. Thus he unites those that are divided, and those that are united he encourages; concord gladdens him, he delights and rejoices in concord; and it is concord that he spreads by his words. He avoids harsh language and abstains from it. He speaks such words as are gentle, soothing to the ear, loving, such words as go to the heart, and are courteous, friendly, and agreeable to many. He avoids vain talk and abstains from it. He speaks at the right time, in accordance with facts, speaks what is useful, speaks of the law and the discipline; his speech is like a treasure, uttered at the right moment, accompanied by arguments, moderate and full of sense.
He takes food only at one time of the day (forenoon), abstains from food in the evening, does not eat at improper times. He leeps aloof from dance, song, music and the visiting of shows; rejects flowers, perfumes, ointment, as well as every kind of adornment and embellishment. High and gorgeous beds he does not use. Gold and silver he does not accept. He does not accept raw corn and flesh, women and girls, male and female slaves, or goats, sheep, fowls, pigs, elephants, cows or horses, or land and goods. He does not go on errands and do the duties of a messenger. He eschews buying and selling things. He has nothing to do with false measures, metals and weights. He avoids the crooked ways of bribery, deception and fraud. He has no part in stabbing, beating, chaining, attacking. plundering and oppressing.
He contents himself with the robe that protects his body, and with the alms bowl by means of which he keeps himself alive. Wherever he goes, he is provided with these two things; just as a winged bird in flying carries his wings along with him. By fulfilling this noble Domain of Morality he feels in his heart an irreproachable happiness.
And the Buddha speaks:
NIRVANA... This, truly, is Peace, this is the Highest, namely the end of all Karma formations, the forsaking of every substratum of rebirth, the fading away of craving. detachment, extinction, Nirvana. Enraptured with lust, enraged with anger, blinded by delusion, overwhelmed, with mind ensnared, man aims at his own ruin, at the ruin of others, at the ruin of both, and he experiences mental pain and grief. But, if lust, anger, and delusion are given up, man aims neither at his own ruin, nor at the ruin of others, nor at the ruin of both and he experiences no mental pain and grief.
Control of the Senses...  Now, in perceiving a form with the eye - a sound with the ear - an odour with the nose - a taste with the tongue - an impression with the body - an object with the mind, he cleaves neither to the whole, nor to its details. And he tries to ward off that which should he be unguarded in his senses, might give rise to evil and unwholesome states, to greed and sorrow; he watches over his senses, keeps his senses under control. By practising this noble 'Control of the Senses' he feels in his heart an unblemished happiness.
Mindfulness and Clear Comprehension...  He is mindful and acts with clear comprehension when going and coming; when
looking forward and backward; when bending and stretching his limbs; when wearing his robes and alms-bowl; when eating, drinking, chewing and tasting; when discharging excrement and urine: when walking, standing, sitting, falling asleep and awakening; when speaking and keeping silent. Now being equipped with this lofty 'Morality' (siila), equipped with this noble 'Control of the Senses,' and filled with this noble, 'Mindfulness and Clear Comprehension,' he chooses a secluded dwelling in the forest, at the foot of a tree, on a mountain, in a cleft, in a rock cave, on a burial ground, on a wooded table-land, in the open air, or on a heap of straw. Having returned from his alms-round, after the meal, he seats himself with legs crossed, body erect, with mindfulness fixed before him.
Absence of the Five Hindrances...  He has cast away `Lust;' he dwells with a heart free from lust; from lust he cleanses his heart. He has cast away 'Ill-will;' he dwells with a heart free from ill-will; cherishing love and compassion toward all living beings, he cleanses his heart from ill-will. He has cast away 'Torpor and Sloth;' he dwells free from torpor and sloth; loving the light, with watchful mind, with clear comprehension, he cleanses his mind from torpor and sloth. He has cast away 'Restlessness and Mental Worry;' dwelling with mind undisturbed, with heart full of peace, he cleanses his mind from restlessness and mental worry. He has cast away 'Doubt;' dwelling free from doubt, full of confidence in the good, he cleanses his heart from doubt. He has put aside these five 'Hindrances,' the corruptions of the mind which paralyse wisdom. And far from sensual impressions, far from evil things, he enters into the Four Absorptions.
Insight...  But whatsoever there is of corporeality, feeling, perception, mental formations, or consciousness: all these phenomena he regards as'`impermanent' (anicca),'`subject to pain' (dukkha), as infirm, as an ulcer, a thorn, a misery, a burden, an enemy, a disturbance, as empty and 'void of an Ego' (anattaa); and turning away from these things, he directs his mind towards the Deathless thus; 'This, truly, is Peace, this is the Highest, namely the end of all Karma formations, the forsaking of every substratum of rebirth, the fading away of craving, detachment, extinction, Nirvana. And in this state he reaches the 'cessation of passions.'
Nirvana...  And his heart becomes free from sensual passion, free from the passion for existence, free from the passion of ignorance, 'Freed am I!' - this knowledge arises in the liberated one; and he knows: 'Exhausted is rebirth, fulfilled the Holy Life; what was to be done, has been done; naught remains more for this world to do.'
For ever am I liberated. This is the last time that I'm born, no new existence waits for me. This is, indeed, the highest, holiest wisdom: to know that all suffering has passed away. This is. indeed, the highest, holiest peace: appeasement of greed, hatred and delusion.
The World - Do not follow mean things, do not live in heedlessness, do not embrace false views, do not be a world-upholder. Arise! Be not negligent! Lead a righteous life. For one who lives a righteous life dwells in peace here and hereafter. By Dharma should one lead one's life and not embrace corrupted means. For one who lives the Dharma life dwells in peace here and hereafter. Whosoever would look upon the world just as one would see a bubble and as one would view a mirage - him the King of Death finds not. Come you all and behold this world like an ornamented royal chariot, wherein the fools are deeply sunk. But for those who know - there is not bond. Who so was previously negligent but afterwards practices vigilance - he illumines the world here and now like the moon emerging from the cloud. Who, by his wholesome deeds removes the evil done - he illumines the world here and now like the moon emerging from the cloud. Blind is this world, few are they who clearly see, as the birds escaping from a net, few are they who go to Heaven. Swans fly on the path of the sun, magicians pass through the air. The wise go forth out of the world, having conquered Mara with all his troop. By him who breaks the fourth precept, who at all times speaks untruth, who regards not the world beyond, there is no evil that cannot be done. Verily, the misers go not to celestial realms. Fools do not indeed praise liberality. The wise, however, rejoice in giving and thereby become happy hereafter. Than sole sovereignty over the earth, than going to celestial worlds, than lordship over all the worlds, is the fruit of a Stream-winner.
The Enlightened One - Whose conquest is not turned into defeat, whom not even a bit of conquered passion follows - that trackless Buddha of infinite range, by which way will you lead him? Whom no entangling and poisonous passions can lead astray - that trackless Buddha of infinite range, by which way will you lead him? Absorbed in meditation practice, delighting in renunciation's peace, mindful, wise and fully Enlightened - such men even the gods hold dear. Hard is it to be born as a man, hard is the life of immortals, hard is it to hear the Truth Sublime, hard as well is the Buddha's rise. Abstention from all evil, cultivation of the wholesome, purification of the heart; this is the Message of the Buddhas. Forbearance is the highest ascetic practice, 'Nirvana is supreme;' say the Buddhas. He is not a ‘gone-forth' who harms another. He is not a recluse who molests another. To speak no ill, to do no harm, to observe the Rules, to be moderate in eating, to live in a secluded abode, to devote oneself to meditation; this is the Message of the Buddhas. Not in a rain of golden coins is satisfaction to be found, 'Of little joy, but painful are sensual pleasures;' thus the wise man clearly comprehends. Even in the heavenly pleasures he finds no satisfaction. In the destruction of all desires, the Fully-Awakened One's disciple delights. Many men in their fear betake themselves for a refuge to hills, woods, gardens sacred trees and shrines. Such a refuge is not secure, such a refuge is not supreme. To such a refuge should one not go, one is not released from all sorrow. He who takes refuge in The Buddha, the Dharma and the Sangha sees with wisdom the Four Noble Truths: suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. Such indeed is a refuge secure, such indeed is a refuge supreme. To such a refuge should one go, one is released from all sorrow. Hard to find is the Man Supreme, he is not born everywhere. But where such a wise one is born, that family thrives happily. Happy is the birth of the Buddha, happy is the preaching of the Sublime Dharma, happy is the unity of the Sangha, happy is the striving of the united ones. He who venerates those venerable ones be they the Buddhas or disciples; those who have overcome obstacles and gone beyond distress and lamentation; those who are serene and all-secure, No one is able to calculate His merit as such and such.
Hell - He who always lies goes to Hell and he who denies what he has done. These two, the men of base actions, share the same destiny in the world to come. Clad in the yellow robes, ill-behaved and uncontrolled, by evil deeds, those evil ones shall go to the realm of woe. Better for an immoral and uncontrolled man to eat a red-hot and flaming ball than to eat the alms of people in the land. Four misfortunes befall that man who, heedless, courts the neighbor’s wife: Acquisition of demerit is acquired by him, he has a bad sleep at night, ill-repute he thirdly gains, and Hell, fourthly he attains. There is a gain of demerit and evil destiny, brief is the joy of frightened couple, and the king imposes heavy punishment. Therefore let no man commit adultery. As kusa grass when wrongly grasped cuts the seizing hand, so a recluse's life when wrongly handled drags one to Hell. An act loosely performed, a vow corruptly observed, a holy life unwillingly lived - this yields not much fruit. Let one do with all one's might what ought to be performed. A loose monastic life stirs up the dust of passions all the more. Better left undone is an evil deed, for it torments one afterwards. Better done is a wholesome deed, after doing which one feels no remorse. Just as a border city is well-guarded within and without, even so do you guard yourselves. Do not let slip this opportunity. For those missing the opportunity grieve, having been consigned to Hell. Of what is not shameful they are ashamed, but of the shameful they are not ashamed. Embracing false views as such, those beings go to a woeful realm. What is not to be feared they fear, what is fearsome they fear not. Embracing false views as much, those beings go to a woeful realm. They think there is harm where there is none, and they do not see where harm exists. Embracing false views as such, those beings go to a woeful realm. Perceiving wrong as wrong, perceiving right as right, beings of such right views in a blissful realm arise.
The Elephant - As an elephant in the battlefield withstands the arrows shot from a bow, even so will I endure abuse, for people's conduct is mostly low. The tamed elephant is led to crowds. The tamed do the kings mount. The well-tamed is best among men, who endures abuse. Excellent are well-trained mules. So are thoroughbred ones from Sindhu and likewise noble fighting elephants. More excellent is the self-trained man. Surely never by those vehicles whould one go to the untrodden land as does one who is controlled though his subdued and well-trained self. The great elephant called Dhanapalaka in time of rust is uncontrollable; tied fast he refuses his food since he calls to mind the elephant wood. A sluggard, or glutton, too, rolling himself about in gross sleep like a big hog nursed on pig-wash - that foolish one endlessly comes to birth. Formerly this mind went wandering where it liked, as it wished, as it listed. I will now control it with attentiveness as the driver with his hook, the wild-elephant. Take delight in heedfulness and guard well your own minds; draw yourselves out of evil ways like an elephant sunk in the mire. If for the faring-on you can find a friend, well-behaved, prudent and wise, walk with him joyfully and mindfully, overcoming dangers (open and concealed). If for the faring-on you cannot find a friend, well-behaved, prudent and wise, fare (travel) alone as a king renouncing his conquered land And as an elephant roaming alone in the wilds. Better is it to fare alone; there is no friendship with a fool. Fare alone and commit no sin, being care-free as an elephant in the wilds. Happy is it to have a friend in need, happy is contentment with whatever betides (to happen to), happy is merit at the end of life. Happy is it to leave all-sorrow behind.  Happy is it to honor mother. Happy is it to honor father. Happy is it to honor ascetics. Happy is it to honor the Noble Ones. Happy is virtue until old age. Happy is faith that firmly stands. Happy is it to gain insight. Happy is it to commit no sin.
decay. Enwrapped in lust, beings run about, now here now there, like a captive hare. Held fast by fetters they suffer again and again for a long time. Enwrapped in lust, beings run about, now here now there, like a captive hare. So let a bhikkhu share off craving if he wishes his own passionlessness.  Released from the jungle of the household life, he turns to the bhikkhu jungle-life. Though freed from the household wilds he runs back to that very home again. Come indeed and behold such a man. Freed he turns to that bondage again. Not strong are bonds made of iron, or wood, or hemp, thus say the wise. But attachment to jeweled ornaments, children and wives is a strong tie. This is a strong bond, says the wise, down-hurling, loose but hard to untie. This too they cut off and leave the world, with no longing, renouncing the sense-pleasures.  hey who are attached to lust fall back to (craving's) streams as a spider self-spun web; this too the wise cut off and go forth, with no longing, leaving all sorrow behind. Let go the past, let go the future too, let go the present and go beyond becoming. With mind released from everything, to birth-and-decay you shall come no more. For him who is of restless mind, who is of powerful passions, who sees but the pleasurable, craving increases all the more. Indeed he makes the bond strong. He who delights in subduing thoughts, he who meditates on impurities of things, he who is ever full of mindfulness- it is he who will make an end of suffering and destroy Mara's bond. He has reached the final goal, he is fearless, without lust, without passions. He has broken the shafts of existence. Of such an arahant this body is his last. Free from craving and grasping, well versed in analytical knowledge, knowing the textual orders and their sequence, he of his last body is, indeed, called 'One of great Wisdom' and a great man. All have I overcome, all do I know, from all am I detached, all have I removed, thoroughly freed am I through the destruction of craving, having realized all by myself, whom shall I call my teacher? All gifts the gift of Truth excels. All tastes the taste of Truth excels. All delights the delight in Truth excels. All sorrows the end of craving excels. Riches ruin the fool but not those seeking the Beyond. Craving for wealth, the foolish man ruins himself by destroying others.  Weeds are the bane of fields, lust is the bane of mankind. Hence, offerings made to lust-less ones yield abundant fruit. Weeds are the bane of fields, hate is the bane of mankind. Hence, offerings made to hate-less ones yield abundant fruit. Weeds are the bane of fields, delusion is the bane of mankind. Hence offerings made to delusion-less ones yield abundant fruit. Weeds are the bane of fields, thirst is the bane of mankind. Hence, offerings made to thirst-less ones yield abundant fruit.  (Additional sayings of Buddha on next page.)
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Craving - Of the person addicted to heedless living, craving grows like creeping Maluva. Such a man jumps from life to life like in the forest a monkey craving fruit. Whosoever in the world is overcome by this craving poisonous and base, for him all sorrow increases as virana grass that is watered well. But whosoever in the world overcomes this base craving, difficult to overcome, his sorrow falls away from him as water drops from a lotus leaf. This I say unto you - good luck to you all who have assembled here. As one roots out fragrant virana grass, so dig up craving by its root. Let no Mara crush you again and again as the river flood crushing a reed. As a tree cut down sprouts forth again if its roots remain undamaged and firm, even so, while latent craving is not removed, this sorrow springs up again and again. In whom are strong the thirty-six torrents of craving flowing towards pleasurable objects, then the great flood of lustful thoughts carries off that misunderstanding man. Everywhere flow the (cravings)-streams, everywhere the creepers sprout and stand. Seeing the creepers that have sprung high do you cut their roots with your wisdom-(knife). To beings there arise wide-ranging pleasures that are moistened with lustful desires. Bent on pleasures, seeking after sexual joys, they, verily, fall prey to birth-and-
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Updated: 11/4/04