Aṇguttara-Nikāya
III. Tika Nipāta
XII. Āpāyika Vagga
The Book of the Gradual Sayings
or
More-Numbered Suttas
III. The Book of the Threes
XII. The Downfall
Sutta 119
Dutiya Soceyya Suttaṃ
Purity (b)
Translated from the Pali by
F.L. Woodward, M.A.
Copyright The Pali Text Society
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Once the Exalted One was dwelling near Sāvatthī.
There the Exalted One addressed the monks, saying:
"Monks."
"Yes, lord," they replied,
and the Exalted One said:
"Monks, there are these three forms of[1] purity.
What three?
Purity of body,
purity of speech,
purity of mind.
§
2. And of what sort is purity of body?
Herein a monk abstains from taking life,
from stealing,
from sinful[2] living.
This is called 'purity of body.'
■
3. And of what sort is purity of speech?
Herein a certain one
abstains from falsehood,
slander,
bitter speech,
idle babble.
This is called
'purity of speech.'
■
4. And of what sort is purity of mind?
Herein a monk, if he have some personal sensual desire, is aware:
'There is in me personal sensual desire.'
If there be no personal sensual desire, is aware:
'There is in me no personal sensual desire.'
Also he is aware of how the arising of sensual desire not yet arisen comes about,
and how it is abandoned when arisen,
and how in the future there is no such arising.
-◦-
5. If he have some personal malevolence, he is aware:
'There is within me personal malevolence.'
If there be no personal malevolence, is aware:
'There is in me no personal malevolence.'
Also he is aware of how the arising of malevolence not yet arisen comes about,
and how it is abandoned when arisen,
and how in the future there is no such arising.
-◦-
6. If he have some personal sloth-and-torpor, he is aware:
'There is within me personal sloth-and-torpor.'
If there be no personal sloth-and-torpor, is aware:
'There is in me no personal sloth-and-torpor.'
Also he is aware of how the arising of sloth-and-torpor not yet arisen comes about,
and how it is abandoned when arisen,
and how in the future there is no such arising.
-◦-
7. If he have some personal excitement-and-flurry, he is aware:
'There is within me personal excitement-and-flurry.'
If there be no personal excitement-and-flurry, is aware:
'There is in me no personal excitement-and-flurry.'
Also he is aware of how the arising of excitement-and-flurry not yet arisen comes about,
and how it is abandoned when arisen,
and how in the future there is no such arising.
■
8. If he have some personal doubt-and-wavering, he is aware:
'There is within me personal doubt-and-wavering.'
If there be no personal doubt-and-wavering, is aware:
'There is in me no personal doubt-and-wavering.'
Also he is aware of how the arising of doubt-and-wavering not yet arisen comes about,
and how it is abandoned when arisen,
and how in the future there is no such arising.
This is called 'purity of mind.'"
He who is pure in body, speech, and mind,[3]
Sinless and clean and blessed with purity, -
"Sin-washer"[4] is the name men give to him.
[1] Here the higher morality of the monk is dealt with.
[2] Abrahmacariya, taken later as unchastity, but cf. K.S. i, 53, 61.
[3] Gāthās at Itiv. 56 (except the last word). Cf. Sn. 521.
[4] Niṇhāta-pāpakaṇ = sabbe pāpe nahāpetvā dhovetvā ṭhitaṃ. Comy. Sn. taṃ ahaṃ nhātako; Itiv. sabba-pahāyinaṃ and niṇhāta-p. in next §.
