End of the Akankheyya Sutta.
1 Compare S&ma##a Phala Sutta, p. 151 ; Mahdparinibbdna Sutta II, 7 ; and Lalita Vistara, Chap. XXII, p. 442.
2 Sensuality, individuality, delusion, and ignorance.
ATETO KH ILA-SUTTA.
ICE T O K H I LA SUTTA.
The following translation has been made from a text, based on the Tumour and Phayre MSS. in the India Office, of which Dr. Morris was kind enough to allow me the use. The Suttas in the MsggAima. Nikdya are usually distin- guished by the way in which a single thought or one or two allied thoughts are stated shortly at the commence- ment, and are then elaborated and repeated through a number of consecutive and carefully-balanced paragraphs arranged in a literary form that would now be considered monotonous and tiresome in the extreme. The repetitions in the Suttas of the Digha Nik&ya are no doubt equally artificial, but the train of reasoning being longer and more varied, there is always the hope of a change in the form, or of a new departure in the thought, to sustain the reader's flagging interest.
The argument of this Sutta may be shortly stated thus. The means by which freedom from barrenness and bondage of heart can be reached are zeal and determined effort. But that zeal will be crippled in its struggle against barren- ness by want of confidence in the teacher, his doctrine, his order, or his system of self-culture, and by want of concord with the brethren. And that zeal will be crippled in its struggle against bondage by sensuality, by sloth, or by a craving after a future life in any of its various forms. If the disciple be strenuously diligent in the struggle against these things he need not fear or doubt, he will never fail, but will assuredly reach even to the supreme security of Arahatship.
When I first read this Sutta I was irresistibly reminded
of that passage in the New Testament where the exhorta-
tion to the disciple, ' giving all diligence ' to add to his faith
virtue, knowledge, temperance, patience, godliness, and brotherly kindness, is followed by the figure that these things will make him to be 4 neither barren nor unfruitful ; ' and closes with the promise that if he do these things, giving diligence to make his calling and election sure, he shall never fall, but shall enter into that everlasting kingdom which is the supreme goal of the Christian life.
The analogy is sufficiently close to throw considerable light upon our Sutta, but it touches only the barrenness. The bondage is specially Buddhistic, and is allied with the doctrine of the Sanyo^-anas, or fetters, which the pilgrim along the Noble Path has to break before he can reach the full fruit of Arahatship. It should be compared also with the fivefold bond mentioned in the Teviggu Sutta, Chap. I, §§ 26-28, the word there used being bandhanaw, as against vinibandhana/// here, and the fivefold bond being a fivefold division of our first bondage.
The ten fetters are —
1. The delusion of self (sakk&ya-di/Mi).
2. Doubt (vikikikkASL).
3. Reliance on the efficacy of rites and ceremonies
(silabbata-parimisa).
4. The bodily lusts or passions (kima).
5. Hatred, ill-feeling (patigha).
6. Desire for a future life in the worlds of form
(rupariga).
7. Desire for a future life in the formless worlds
(arupardga).
8. Pride (mho).
9. Self-righteousness (uddha££a). 10. Ignorance (avi^d).
ZETOZHILA-SUTTA.
once dwelling at Sivatthi, in the park of An&tha Pi/zafika.
There the Blessed One addressed the brethren, saying, ' Brethren ! }
' Yea, Lord ! ' said those brethren, in assent, to the Blessed One.
Then the Blessed One spake :
2. 'Whatsoever brother, O Bhikkhus, has not
quite become free from the five kinds of spiritual
barrenness \ 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
1 Pawka £etokhila\
* Pa«£a ietaso vinibandha*.
8 Dhamma-vinaye. On the disputed question as to whether this compound is a Dvanda or not, see Dr. Oldenberg, Maha* Vagga, p. x. M. Ldon Feer (' £tudes Bouddhiques,' p. 203) has taken itasTatpurusha; and it would be hazardous to say that it is never used as such. Here I think it is a Dvandva.
doubts in the Teacher (Satth&), is uncertain re-
garding 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 barren-
ness.
5. 4 And further, O Bhikkhus, when a brother
has doubt in the Brotherhood (Sangha), is. un-
certain 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 (Sik-
kh&), 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
JSTETOKHILA SUTTA.
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.'
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 (k&me), 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. —
4 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.
1 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 (k&ye),
1 It is possible that kaya may be used here in a technical sense, as the group or aggregate of qualities, apart from form, which go
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 (rfipe),
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.
to make up an individual. This paragraph would then correspond to the 7th Sawyo^ana.
JOETOKHILA SUTTA.
11. 'And further, O Bhikkhus, a brother may-
have eaten enough and to satiety, and begins to
follow after the ease 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 be-
longing 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 reli-
gious 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.
1 A##atara/tf deva-nikayaw. Compare Mahaparinibbana Sutta, Chap. I, § 1 1, Chap. II, § 9.
13. 'And whatsoever brother, O Bhikkhus, has
not quite become free from the five kinds of spiritual
barrenness, has not altogether broken through the
five kinds of mental bondage — 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 — that can in no wise be !
14. ' But whatsoever brother, O Bhikkhus, has
become quite free from the five kinds of mental
barrenness, has altogether broken through the five
kinds of spiritual bondage — that such a one should
reach up to the full advantage of, should attain to
full growth in, to full breadth in, this doctrine and
discipline — that can well be ! '
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 (SatthA), 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*
4 But whosesoever mind inclineth towards zeal,
exertion, perseverance, and struggle, he has become
free from this second spiritual barrenness,