Virtue

Translated by F. L. Woodward
Edited by Mrs. Rhys Davids

[1][than][olds] Thus have I heard:

Once the venerable Sāriputta
and the venerable Mahā-Koṭṭhita^[1]
were staying at Benares,
in Isipatana,
in the Deer-Park.

Then the venerable Mahā-Koṭṭhita,
rising at eventide from his solitude,
came to the venerable Sāriputta
and saluting him
sat down at one side.

So seated
he thus addressed the venerable Sāriputta:

"Friend Sāriputta,
what are the conditions
that should be pondered with method^[2]
by a virtuous brother?"

"The five grasping-groups, friend Koṭṭhita,
are the conditions
which should be pondered with method
by a virtuous brother,
as being impermanent,
suffering,
sick,
as an imposthume,^[3]
as a dart,^[4]
as pain,
as ill-health,
as alien,
as transitory,^[5]
empty
and soulless.

■

What five groups?

The group of body-grasping,
the group of feeling-grasping,
the group of perception-grasping,
the group of activities-grasping,
the group of consciousness-grasping.

■

By a virtuous brother, friend Koṭṭhita, these five groups of grasping should be pondered with method,
as being impermanent,
suffering,
sick,
as an imposthume,
as a dart,
as pain,
as ill-health,
as alien,
as transitory,
empty
and soulless.

■

Indeed,^[6] friend, it is possible for a virtuous brother
pondering these five groups of grasping with method,
as being impermanent,
suffering,
sick,
as an imposthume,
as a dart,
as pain,
as ill-health,
as alien,
as transitory,
empty
and soulless
to realize the fruits of stream-winning."

"But, friend Sāriputta,
what are the things that should be pondered with method
by a brother who is a stream-winner?"

[144] "By a brother who is a stream-winner, friend Koṭṭhita,
it is these same five groups of grasping
that should be pondered with method,
as being impermanent,
suffering,
sick,
as an imposthume,
as a dart,
as pain,
as ill-health,
as alien,
as transitory,
empty
and soulless.

Indeed, friend, it is possible for a brother who is a stream-winner
pondering these five groups of grasping with method,
as being impermanent,
suffering,
sick,
as an imposthume,
as a dart,
as pain,
as ill-health,
as alien,
as transitory,
empty
and soulless
to realize the fruits of once-returning."

"But, friend Sāriputta,
what are the things that should be pondered with method
by a brother who is a once-returner?

"By one who is a once-returner, friend Koṭṭhita,
it is these same five groups of grasping
that should be pondered with method,
as being impermanent,
suffering,
sick,
as an imposthume,
as a dart,
as pain,
as ill-health,
as alien,
as transitory,
empty
and soulless.

Indeed, friend, it is possible for a brother who is a once-returner,
pondering these five groups of grasping with method,
as being impermanent,
suffering,
sick,
as an imposthume,
as a dart,
as pain,
as ill-health,
as alien,
as transitory,
empty
and soulless
to realize the fruits of never-returning."

"But, friend Sāriputta,
what are the things that should be pondered with method
by one who is a never-returner?

"By one who is a never-returner, friend Koṭṭhita,
it is these same five groups of grasping
that should be pondered with method,
as being impermanent,
suffering,
sick,
as an imposthume,
as a dart,
as pain,
as ill-health,
as alien,
as transitory,
empty
and soulless.

Indeed, friend, it is possible for a brother who is a never-returner,
pondering these five groups of grasping with method,
as being impermanent,
suffering,
sick,
as an imposthume,
as a dart,
as pain,
as ill-health,
as alien,
as transitory,
empty
and soulless
to realize the fruits of arahantship."

"But what, friend Sāriputta,
are the things that should be pondered with method
by one who is arahant?"

"By one who is an arahant, friend Koṭṭhita,
it is these same five groups of grasping
that should be pondered with method,
as being impermanent,
suffering,
sick,
as an imposthume,
as a dart,
as pain,
as ill-health,
as alien,
as transitory,
empty
and soulless.

For the arahant, friend,
there is nothing further to be done,
nor is there return to upheaping of what is done.^[7]

Nevertheless, these things,
if practised and enlarged,
conduce to a happy existence
and to self-possession
even in this present life."

^[1] Cf. S. ii, 112-5.

^[2] Yoniso manasikattabbā. Cf. K.S. ii, 6, n.

^[3] Gaṇḍato, def at S. iv, 83, as at Dialog. i, 87, 'the four-element built, of parents sprung, by rice and gruel supported, by nature impermanent, liable to be broken up, crushed, shattered, to crumble away.' Comy. anto-dos'atthena (? as an inward sore).

^[4] Sallato, a synonym for kāma, S. ii, 230: A. iv, 289.

^[5] Palokato. Cf. S. iv, 53 (palujjana-dhammaṇ 'crumbling').

^[6] The text almost suggests that a further question, put here, has been omitted or lost.

^[7] N'atthi paṭicayo. The phrase is used at Ud. 35, where Comy. says pahīna-kilesānaṇ puna pahāṇe na kiccaṇ atthi, 'there is nothing to be done in striking-off for one who has put off the taints.'

Saṃyutta Nikāya 3. Khandha Vagga 22. Khandha Saṃyutta 12. Dhamma-Kathika Vagga

The Book of the Kindred Sayings 3. The Book Called the Khandhā-Vagga Containing Kindred Sayings on the Elements of Sensory Existence and other Subjects 22. Kindred Sayings on Elements 12. On Pious Converse

Sutta 122

Sīla Suttaṃ

Virtue

Saṃyutta Nikāya
3. Khandha Vagga
22. Khandha Saṃyutta
12. Dhamma-Kathika Vagga

The Book of the Kindred Sayings
3. The Book Called the Khandhā-Vagga
Containing Kindred Sayings on the Elements of Sensory Existence and other Subjects
22. Kindred Sayings on Elements
12. On Pious Converse