Altogether Happy!

Tathâgata is born into the world, a fully Enlightened One, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the world, unsurpassed as a guide to erring mortals, a teacher of gods and men, a Blessed Buddha. He, by himself, thoroughly understands, and sees, as it were, face to face this universe–the world below with all its spirits, and the worlds above, of Mara and of Brahma–and all creatures, Samanas and Brâhmans, gods and men, and he then makes his knowledge known to others. The truth doth he proclaim both in its letter and in its spirit, lovely in its origin, lovely in its progress, lovely in its consummation: the higher life doth he make known, in all its purity and in all its perfectness.

47. ‘A householder (gahapati), or one of his children, or a man of inferior birth in any class, listens to that truth. On hearing the truth he has faith in the Tathâgata, and when he has acquired that faith he thus considers with himself:

‘”Full of hindrances is household life, a path defiled by passion: free as the air is the life of him who has renounced all worldly things. How difficult is it for the man who dwells at home to live the higher life in all its fulness, in all its purity, in all its bright perfection! Let me then cut off my hair and beard, let me clothe myself in the orange-coloured robes, and let me go forth from a household life into the homeless state!”

48. ‘Then before long, forsaking his portion of wealth, be it great or be it small; forsaking his circle of relatives, be they many or be they few, he cuts off his hair and beard, he clothes himself in the orange-coloured robes, and he goes forth from the household life into the homeless state.

49. ‘When he has thus become a recluse he passes a life self-restrained according to the rules of the Pâtimokkha; uprightness is his delight, and he sees danger in the least of those things he should avoid; he adopts and trains himself in the precepts; he encompasses himself with holiness in word and deed; he sustains his life by means that are quite pure; good is his conduct, guarded the door of his senses; mindful and self-possessed, he is altogether happy!’

From: The Tevigga Sutta, Translated and edited by F. Max Müller, 1881

http://www.sacred-texts.com/bud/dob/dob-13in.htm

He who can curb his wrath as soon as it arises, as a timely antidote will check snake’s venom that so quickly spreads, — such a monk gives up the here and the beyond, just as a serpent sheds its worn-out skin. He who entirely cuts off his lust as entering a pond one uproots lotus plants, — such a monk gives up the here and the beyond, just as a serpent sheds its worn-out skin. He who entirely cuts off his craving by drying up its fierce and rapid flow, — such a monk gives up the here and the beyond, just as a serpent sheds its worn-out skin. He who entirely blots out conceit as the wind demolishes a fragile bamboo bridge, — such a monk gives up the here and the beyond, just as a serpent sheds its worn-out skin. He who does not find core or substance in any of the realms of being, like flowers which are vainly sought in fig trees that bear none, — such a monk gives up the here and the beyond, just as a serpent sheds its worn-out skin.

From: “Uraga Sutta: The Serpent” (Sn 1.1), translated from the Pali by Nyanaponika Thera. Access to Insight (BCBS Edition), 29 August 2012, http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.01.nypo.html .

BARRENNESS AND BONDAGE
KETOKHILA-SUTTA
continued

15. ‘And who has become free from the five kinds of spiritual barrenness?’

‘In the first place, O Bhikkhus, when a brother does not doubt in the Teacher (Satthâ), is not uncertain regarding him, has confidence in him, and has faith in him; then his mind does incline to zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth towards zeal, exertion, perseverance, and struggle, he has become free from this first spiritual barrenness.

16. ‘And further, O Bhikkhus, when a brother does not doubt in the System of Belief (Dhamma), is not uncertain regarding it, has confidence in it, and has faith in it; then his mind does incline to zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth towards zeal, exertion, perseverance, and struggle, he has become free from this second spiritual barrenness.

17. ‘And further, O Bhikkhus, when a brother does not doubt in the Brotherhood (Sangha), is not uncertain about it, has confidence in it, and has faith in it; then his mind does incline to zeal, exertion, perseverance, and struggle.

http://www.sacred-texts.com/bud/sbe11/sbe1107.htm

• I go for refuge in the Buddha
• I go for refuge in the Dharma
• I go for refuge in the Sangha

BARRENNESS AND BONDAGE
KETOKHILA-SUTTA
continued

8. ‘And who has not broken through the five kinds of spiritual bondage?’

‘In the first place, O Bhikkhus, when a brother has not got rid of the passion for lusts (kâme), has not got rid of the desire after lusts, has not got rid of the attraction to lusts, has not got rid of the thirst for lusts, has not got rid of the fever of lust, has not got rid of the craving after lusts.–

‘Whatsoever brother, O Bhikkhus, has not got rid of the passion for lusts, has not got rid of the desire after lusts, has not got rid of the attraction to lusts, has not got rid of the thirst for lusts, has not got rid of the fever of lust, has not got rid of the craving after lusts, his mind does not incline to zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this first spiritual bondage.

9. ‘And further, O Bhikkhus, when a brother has not got rid of the passion for a body[1] (kâye), has not got rid of the desire after a body, has not got rid of the attraction to a body, has not got rid of the thirst for a body, has not got rid of the fever of a body, has not got rid of the craving after a body.–

‘Whatsoever brother, O Bhikkhus, has not got rid of the passion for a body, has not got rid of the desire after a body, has not got rid of the attraction to a body, has not got rid of the thirst for a body, has not got rid of the fever of a body, has not got rid of the craving after a body, his mind does not incline to zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this second spiritual bondage.

10. ‘And further, O Bhikkhus, when a brother has not got rid of the passion for a form (rûpe), has not got rid of the desire after a form, has not got rid of the attraction to a form, has not got rid of the thirst for a form, has not got rid of the fever of a form, has not got rid of the craving after a form.–

‘Whatsoever brother, O Bhikkhus, has not got rid of the passion for a form, has not got rid of the desire after a form, has not got rid of the attraction to a form, has not got rid of the thirst for a form, has not got rid of the fever of a form, has not got rid of the craving after a form, his mind does not incline to zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this third spiritual bondage.

p. 227

11. ‘And further, O Bhikkhus, a brother may have eaten enough and to satiety, and begins to follow after the case of sleep, the ease of softness, the ease of sloth.

‘Whatsoever brother, O Bhikkhus, when he has eaten enough and to satiety, begins to follow after the ease of sleep, the ease of softness, the ease of sloth, his mind does not incline to zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this fourth spiritual bondage.

12. ‘And further, O Bhikkhus, a brother may have adopted the religious life in the aspiration of belonging to some one or other of the angel hosts’, and thinking to himself: “By this morality, or by this observance, or by this austerity, or by this religious life, I shall become an angel, or one of the angels!”–

‘Whatsoever brother, O Bhikkhus, may have adopted the religious life in the aspiration of belonging to some one or other of the angel hosts, and thinking to himself: “By this morality, or by this observance, or by this austerity, or by this religious life, I shall become an angel, or one of the angels!” his mind does not incline to zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this fifth spiritual bondage.

‘It is such a one, O Bhikkhus, who has not broken through the five kinds of mental bondage.

http://www.sacred-texts.com/bud/sbe11/sbe1107.htm

BARRENNESS AND BONDAGE.
KETOKHILA-SUTTA.

Then the Blessed One spake:

2. ‘Whatsoever brother, O Bhikkhus, has not quite become free from the five kinds of spiritual barrenness[1], has not altogether broken through the five kinds of mental bondage[2]–that such a one should reach up to the full advantage of, should attain to the full growth in, to full breadth in, this doctrine and discipline[3]–that can in no wise be!’

————————

3. ‘And who has not become free from the five kinds of spiritual barrenness?’

‘In the first place, O Bhikkhus, when a brother

p. 224

doubts in the Teacher (Satthâ), is uncertain regarding him, has not confidence in him, and has not faith in him; then is his mind not inclined towards zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this first spiritual barrenness.

4. ‘And further, O Bhikkhus, when a brother doubts in the System of Belief (Dhamma), is uncertain regarding it, has not confidence in it, has not faith in it; then is his mind not inclined towards zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this second spiritual barrenness.

5. ‘And further, O Bhikkhus, when a brother has doubt in the Brotherhood (Sangha), is uncertain about it, has no confidence in it, has no faith in it; then is his mind not inclined towards zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this third spiritual barrenness.

6. ‘And further, O Bhikkhus, when a brother has doubt in the System of Self-culture (Sikkhâ), is uncertain about it, has no confidence in it, has no faith in it; then is his mind not inclined towards zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this fourth spiritual barrenness.

7. ‘And further, O Bhikkhus, when a brother is angry with his fellow-disciples, discontented with

p. 225

them, excited against them, barren towards them, the mind of the brother, O Bhikkhus, thus angry with his fellow-disciples, discontented with them, excited against them, barren towards them does not incline towards zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this fifth spiritual barrenness.

‘It is such a one, O Bhikkhus, who is not free from the five kinds of spiritual barrenness.’

http://www.sacred-texts.com/bud/sbe11/sbe1107.htm

THE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS
DHAMMA-KAKKA-PPAVATTANA-SUTTA
-continued-

21. ‘So long, O Bhikkhus, as my knowledge and insight were not quite clear, regarding each of these four noble truths in this triple order, in this twelvefold manner–so long was I uncertain whether I had attained to the full insight of that wisdom which is unsurpassed in the heavens or on earth, among the whole race of Samanas and Brâhmans, or of gods or men.

22. ‘But as soon, O Bhikkhus, as my knowledge

p. 153

and insight were quite clear regarding each of these four noble truths, in this triple order, in this twelvefold manner–then did I become certain that I had attained to the full insight of that wisdom which is unsurpassed in the heavens or on earth, among the whole race of Samanas and Brâhmans, or of gods or men.

23. ‘And now this knowledge and this insight has arisen within me. Immovable is the emancipation of my heart. This is my last existence. There will now be no rebirth for me!’

————————

24. Thus spake the Blessed One. The company of the five Bhikkhus, glad at heart, exalted the words of the Blessed One. And when the discourse had been uttered, there arose within the venerable Kondañña the eye of truth, spotless, and without a stain, (and he saw that) whatsoever has an origin, in that is also inherent the necessity of coming to an end[1].

————————

25. And when the royal chariot wheel of the truth had thus been set rolling onwards by the Blessed One, the gods of the earth gave forth a shout, saying:

‘In Benâres, at the hermitage of the Migadâya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One–that wheel which not by any Samana or Brâhman, not by any god, not by any Brahma or Mâra, not by any one in the universe, can ever be turned back!’

[1. It is the perception of this fact which is the Dhammakakkhu, the Eye of Truth, or the Eye for Qualities as it might be rendered with reference to the meaning of Dhamma in the words that follow. They are in Pâli yam kiñki samudaya-dhammam, sabbam tam nirodha-dhammam, literally, ‘whatever has the quality of beginning, that has the quality of ceasing.’]

This translation is made from a transcript of the text as found in the very beautiful Ceylon MS. on silver plates, now in the British Museum[1]…. This text belongs to the Anguttara Nikâya. M. Léon Feer has lithographed the Samyutta treatment in his ‘Textes tirés du Kandjour[2],’ together with the text of the corresponding passage in the Lalita Vistara, and the Tibetan translation from that poem.
http://www.sacred-texts.com/bud/sbe11/sbe1104.htm

THE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS
DHAMMA-KAKKA-PPAVATTANA-SUTTA
-continued-

12. ‘That this was the noble truth concerning the origin of sorrow, though it was not among the doctrines handed down, there arose within me the eye; but there arose within me the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

13. ‘And again, O Bhikkhus, that I should put away the origin of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

14. ‘And again, O Bhikkhus, that I had fully put away the origin of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

15. ‘That this, O Bhikkhus, was the noble truth concerning the destruction of sorrow, though it was not among the doctrines handed down; but there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

16. ‘And again, O Bhikkhus, that I should fully realise the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

17. ‘And again, O Bhikkhus, that I had fully realised the destruction of sorrow, though the noble

p. 152

truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

18. ‘That this was the noble truth concerning the way which leads to the destruction of sorrow, was not, O Bhikkhus, among the doctrines handed down; but there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

19. ‘And again, O Bhikkhus, that I should become versed in the way which leads to the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

20. ‘And again, O Bhikkhus, that I had become versed in the way which leads to the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

This translation is made from a transcript of the text as found in the very beautiful Ceylon MS. on silver plates, now in the British Museum[1]…. This text belongs to the Anguttara Nikâya. M. Léon Feer has lithographed the Samyutta treatment in his ‘Textes tirés du Kandjour[2],’ together with the text of the corresponding passage in the Lalita Vistara, and the Tibetan translation from that poem.
http://www.sacred-texts.com/bud/sbe11/sbe1104.htm

THE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS
DHAMMA-KAKKA-PPAVATTANA-SUTTA
-continued-

9. ‘That this was the noble truth concerning sorrow, was not, O Bhikkhus, among the doctrines handed down, but there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

10. ‘And again, O Bhikkhus, that I should comprehend that this was the noble truth concerning sorrow, though it was not among the doctrines banded down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

11. ‘And again, O Bhikkhus, that I had comprehended that this was the noble truth concerning sorrow, though it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

This translation is made from a transcript of the text as found in the very beautiful Ceylon MS. on silver plates, now in the British Museum[1]…. This text belongs to the Anguttara Nikâya. M. Léon Feer has lithographed the Samyutta treatment in his ‘Textes tirés du Kandjour[2],’ together with the text of the corresponding passage in the Lalita Vistara, and the Tibetan translation from that poem.
http://www.sacred-texts.com/bud/sbe11/sbe1104.htm

THE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS
DHAMMA-KAKKA-PPAVATTANA-SUTTA
-continued-

7. Now this, O Bhikkhus, is the noble truth concerning the destruction of suffering.

‘Verily, it is the destruction, in which no passion remains, of this very thirst; the laying aside of, the getting rid of, the being free from, the harbouring no longer of this thirst.

‘This then, O Bhikkhus, is the noble truth concerning the destruction of suffering.

8. ‘Now this, O Bhikkhus, is the noble truth concerning the way[1] which leads to the destruction of sorrow. Verily! it is this noble eightfold path[2]; that is to say:

[1. Patipadâ. 2. Ariyo atangiko Maggo.]

p. 150

Right views;
Right aspirations;
Right speech;
Right conduct;
Right livelihood;
Right effort;
Right mindfulness;
and Right contemplation.

This then, O Bhikkhus, is the noble truth concerning the destruction of sorrow.

This translation is made from a transcript of the text as found in the very beautiful Ceylon MS. on silver plates, now in the British Museum[1]…. This text belongs to the Anguttara Nikâya. M. Léon Feer has lithographed the Samyutta treatment in his ‘Textes tirés du Kandjour[2],’ together with the text of the corresponding passage in the Lalita Vistara, and the Tibetan translation from that poem.
http://www.sacred-texts.com/bud/sbe11/sbe1104.htm

THE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS
DHAMMA-KAKKA-PPAVATTANA-SUTTA
-continued-

5. ‘Now[1] this, O Bhikkhus, is the noble truth concerning suffering.

‘Birth is attended with pain[2], decay is painful, disease is painful, death is painful. Union with the unpleasant is painful, painful is separation from the pleasant; and any craving that is unsatisfied, that too is painful. In brief, the five aggregates which spring from attachment (the conditions of individuality and their cause)[3] are painful.

‘This then, O Bhikkhus, is the noble truth concerning suffering.

6. ‘Now this, O Bhikkhus, is the noble truth concerning the origin of suffering.

‘Verily, it is that thirst (or craving), causing the renewal of existence, accompanied by sensual delight, seeking satisfaction now here, now there–that is to say, the craving for the gratification of the passions, or the craving for (a future) life, or the craving for success (in this present life)[4].

This translation is made from a transcript of the text as found in the very beautiful Ceylon MS. on silver plates, now in the British Museum[1]…. This text belongs to the Anguttara Nikâya. M. Léon Feer has lithographed the Samyutta treatment in his ‘Textes tirés du Kandjour[2],’ together with the text of the corresponding passage in the Lalita Vistara, and the Tibetan translation from that poem.
http://www.sacred-texts.com/bud/sbe11/sbe1104.htm