The Compilation

Eights

There are, friends, eight-part Dhammas
consummately taught by the Bhagava,
that #1-Consummately-Awakened-One,
an Arahant who knows and sees.
In this situation,
let us all gather together as one,
undivided,
so that this Best of Lives
will stay on track
and stand for a long time
as a benefit to the many,
as a pleasure for the many,
out of compassion for the world,
for the benefit and pleasure of dieties and man.
What are these eights?

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Eight Mistakes:

Mistaken view,
mistaken principles,
mistaken speech,
mistaken works,
mistaken lifestyle,
mistaken self-control,
mistaken satisfactions,
mistaken high-getting.

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Eight Consummates:

High view,
high principles,
high speech,
high works,
high lifestyle,
high self-control,
high mindedness,
high getting high.

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Eight individuals worthy of receivings:

The Streamwinner,
and the one who has taken on the job of seeing the benefits of streamwinning for himself;

the once-returner
and the one who has taken on the job of seeing the benefits of once-returning for himself;

the non-returner
and the one who has taken on the job of seeing the benefits of once-returning for himself;

the arahant
and the one who has taken on the job of seeing the benefits of arahantship for himself.

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Eight foundations of lazyness:

Here friends, a beggar has some work that needs to be done. In this case he thinks: 'There is some work that needs to be done by me, but this work surely will result in a body get'n tired. Well then! I will just lie down.' So lying down, he does not energize get-up-and-go for the attaining of the unattained, for the accomplishment of what should be accomplished, for the seeing with his own eyes what can be seen with one's own eyes. This is the first foundation of lazyness.

Again, additionally friends, a beggar has finished some work. In this case he thinks: 'I have finished this work, this work sure has resulted in a body get'n tired. Well then! I will just lie down.' So lying down, he does not energize get-up-and-go for the attaining of the unattained, for tthe accomplishment of what should be accomplished, for the seeing with his own eyes what can be seen with one's own eyes. This is the second foundation of lazyness.

Again, additionally friends, a beggar has some Way to go. In this case he thinks: 'I have some ways to go, this Way surely will result in a body get'n tired. Well then! I will just lie down.' So lying down, he does not energize get-up-and-go for the attaining of the unattained, for the accomplishment of what should be accomplished, for the seeing with his own eyes what can be seen with one's own eyes. This is the third foundation of lazyness.

Again, additionally friends, a beggar has gone some ways. In this case he thinks: 'I have come some ways, this Way sure has resulted in a body get'n tired. Well then! I will just lie down.' So lying down, he does not energize get-up-and-go for the attaining of the unattained, for the accomplishment of what should be accomplished, for the seeing with his own eyes what can be seen with one's own eyes. This is the fourth foundation of lazyness.

Again, additionally friends, a beggar walking his beggar's rounds in village or market town does not get either rough or excellent food sufficient to fulfill his needs. In this case he thinks: 'I have walked my beggar's rounds in village and market town and have not got either rough or excellent food sufficient to fulfill my needs, this surely has got'n a body tired and unfit for work. Well then! I will just lie down.' So lying down, he does not energize get-up-and-go for the attaining of the unattained, for the accomplishment of what should be accomplished, for the seeing with his own eyes what can be seen with one's own eyes. This is the fifth foundation of lazyness.

Again, additionally friends, a beggar walking his beggar's rounds in village or market town does get either rough or excellent food sufficient to fulfill his needs. In this case he thinks: 'I have walked my beggar's rounds in village and market town and have got either rough or excellent food sufficient to fulfill my needs, thus my belly has become heavy like the sixth month, methinks. This surely has got'n a body tired and unfit for work. Well then! I will just lie down.' So lying down, he does not energize get-up-and-go for the attaining of the unattained, for the accomplishment of what should be accomplished, for the seeing with his own eyes what can be seen with one's own eyes. This is the sixth foundation of lazyness.

Again, additionally friends, a beggar is experiencing some slight sickness. In this case he thinks: 'Some slight sickness has arisen in me, this being the case, it is proper that I lie down. Well then! I will just lie down.' So lying down, he does not energize get-up-and-go for the attaining of the unattained, for the accomplishment of what should be accomplished, for the seeing with his own eyes what can be seen with one's own eyes. This is the seventh foundation of lazyness.

Again, additionally friends, a beggar has recovered from sickness, has been recovered from that sickness for a while. In this case he thinks: 'I have recovered from sickness, have recovered from sickness recently, this being the case a body is debilitated and unfit for work. Well then! I will just lie down.' So lying down, he does not energize get-up-and-go for the attaining of the unattained, for the accomplishment of what should be accomplished, for the seeing with his own eyes what can be seen with one's own eyes. This is the eighth foundation of lazyness.

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Eight foundations for get-up-and-go:

Here friends, a beggar has some work that needs to be done. In this case he thinks: 'There is some work that needs to be done by me, and this will not make it easy to investigate the Buddha's system. Well then! Let me energize get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with my own eyes what can be seen with one's own eyes!' So he energizes get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with his own eyes what can be seen with one's own eyes. This is the first foundation for get-up-and-go.

Again, additionally friends, a beggar has finished some work. In this case he thinks: 'I have finished this work, but because of this work I could not investigate the Buddha's system. Well then! Let me energize get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with my own eyes what can be seen with one's own eyes!' So he energizes get-up-and-go for the attainment of the unattained, the accomplishment of what shold be accomplished, the seeing with his own eyes what can be seen with one's own eyes. This is the second foundation for get-up-and-go.

Again, additionally friends, a beggar has some Way to go. In this case he thinks: 'I have some trip to make, this trip will not make it easy to investigate the Buddha's system. Well then! Let me energize get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with my own eyes what can be seen with one's own eyes!' So he energizes get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with his own eyes what can be seen with one's own eyes. This is the third foundation for get-up-and-go.

Again, additionally friends, a beggar has made some trip. In this case he thinks: 'I have made this trip and because of this trip I could not investigate the Buddha's system. Well then! Let me energize get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with my own eyes what can be seen with one's own eyes!' So he energizes get-up-and-go for the attainment of the unattained, the accomplishment of what shold be accomplished, the seeing with his own eyes what can be seen with one's own eyes. This is the fourth foundation for get-up-and-go.

Again, additionally friends, a beggar walking his beggar's rounds in village or market town does not get either rough or excellent food sufficient to fulfill his needs. In this case he thinks: 'I have walked my beggar's rounds in village and market town and have not got either rough or excellent food sufficient to fulfill my needs, this body surely has got'n light and fit for work. Well then! Let me energize get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with my own eyes what can be seen with one's own eyes!' So he energizes get-up-and-go for the attainment of the unattained, the accomplishment of what shold be accomplished, the seeing with his own eyes what can be seen with one's own eyes. This is the fifth foundation for get-up-and-go.

Again, additionally friends, a beggar walking his beggar's rounds in village or market town does get either rough or excellent food sufficient to fulfill his needs. In this case he thinks: 'I have walked my beggar's rounds in village and market town and have got either rough or excellent food sufficient to fulfill my needs, thus a body has become powerful and fit for work. Well then! Let me energize get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with my own eyes what can be seen with one's own eyes!' So he energizes get-up-and-go for the attainment of the unattained, the accomplishment of what shold be accomplished, the seeing with his own eyes what can be seen with one's own eyes. This is the sixth foundation for get-up-and-go.

Again, additionally friends, a beggar is experiencing some slight sickness. In this case he thinks: 'Some slight sickness has arisen in me and I know if it gets established it might get worse. Well then! Let me energize get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with my own eyes what can be seen with one's own eyes!' So he energizes get-up-and-go for the attainment of the unattained, the accomplishment of what shold be accomplished, the seeing with his own eyes what can be seen with one's own eyes. This is the seventh foundation for get-up-and-go.

Again, additionally friends, a beggar has recovered from sickness, has been recovered from that sickness for a while. In this case he thinks: 'I have recovered from sickness, have recovered from sickness recently, and I know this sickness might return. Well then! Let me energize get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with my own eyes what can be seen with one's own eyes!' So he energizes get-up-and-go for the attainment of the unattained, the accomplishment of what shold be accomplished, the seeing with his own eyes what can be seen with one's own eyes. This is the eighth foundation for get-up-and-go.

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Eight foundations for giving:

One gives when approached.
One gives when afraid.
One gives thinking: 'He gave to me.'
One gives thinking: 'He will give to me.'
One gives thinking: 'Giving is something that is well done.'
One gives thinking: 'I cook, they don't cook, it is not proper that one who cooks not give to one who does not cook.'
One gives thinking: 'Because of this gift I will get an excellent reputation throughout the land.'
One gives to prepare, nourish and equip the heart.

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Eight rebirths from gifts:

Here, friends, someone gives a Shaman or Brahman eats or vestments or vehicle or garlands, scents, and ointments, bedding and habitat, lamps and wicks and oil and such; this done with a mind to a return. He sees a Khattiya of great store or a Brahman of great store or a householder of great store living well-endowed, surrounded by and enjoying the five strings of pleasure. In this case he thinks: 'O! If only at the breakup of the body at death I might arise reborn among Khattiyas of great store or Brahmans of great store or householders of great store!' And he sets his heart on, fixes his mind on, and develops his mind for that. Thus with his mind let loose on the low, not being developed further, just there is where he returns to rebirth. This I say of the ethical not of the unethical; the aspirations of the ethical, friends are successful because of their clarity.

Again, additionally friends, here someone gives a Shaman or Brahman eats or vestments or vehicle or garlands, scents, and ointments, bedding andhabitat, lamps and wicks and oil and such; this done with a mind to a return. He hears something like: 'The Gods of The Four Great Kings are long-lived, distinguished, and have much pleasure.' In this case he thinks: 'O! If only at the breakup of the body at death I might arise reborn among The Gods of The Four Great Kings!' And he sets his heart on, fixes his mind on, and develops his mind for that. Thus with his mind let loose on the low, not being developed further, just there is where he returns to rebirth. This I say of the ethical not of the unethical; the aspirations of the ethical, friends are successful because of their clarity.

Again, additionally friends, here someone gives a Shaman or Brahman eats or vestments or vehicle or garlands, scents, and ointments, bedding andhabitat, lamps and wicks and oil and such; this done with a mind to a return. He hears something like: 'The Gods of The Thirty-and-Three are long-lived, distinguished, and have much pleasure.' In this case he thinks: 'O! If only at the breakup of the body at death I might arise reborn among The Gods of The Thirty-and-Three!' And he sets his heart on, fixes his mind on, and develops his mind for that. Thus with his mind let loose on the low, not being developed further, just there is where he returns to rebirth. This I say of the ethical not of the unethical; the aspirations of the ethical, friends are successful because of their clarity.

Again, additionally friends, here someone gives a Shaman or Brahman eats or vestments or vehicle or garlands, scents, and ointments, bedding andhabitat, lamps and wicks and oil and such; this done with a mind to a return. He hears something like: 'The Yama Gods are long-lived, distinguished, and have much pleasure.' In this case he thinks: 'O! If only at the breakup of the body at death I might arise reborn among The Gods of The Yama Gods!' And he sets his heart on, fixes his mind on, and develops his mind for that. Thus with his mind let loose on the low, not being developed further, just there is where he returns to rebirth. This I say of the ethical not of the unethical; the aspirations of the ethical, friends are successful because of their clarity.

Again, additionally friends, here someone gives a Shaman or Brahman eats or vestments or vehicle or garlands, scents, and ointments, bedding andhabitat, lamps and wicks and oil and such; this done with a mind to a return. He hears something like: 'The Gods of Delight are long-lived, distinguished, and have much pleasure.' In this case he thinks: 'O! If only at the breakup of the body at death I might arise reborn among The Gods of Delight!' And he sets his heart on, fixes his mind on, and develops his mind for that. Thus with his mind let loose on the low, not being developed further, just there is where he returns to rebirth. This I say of the ethical not of the unethical; the aspirations of the ethical, friends are successful because of their clarity.

Again, additionally friends, here someone gives a Shaman or Brahman eats or vestments or vehicle or garlands, scents, and ointments, bedding andhabitat, lamps and wicks and oil and such; this done with a mind to a return. He hears something like: 'The Gods of Creation are long-lived, distinguished, and have much pleasure.' In this case he thinks: 'O! If only at the breakup of the body at death I might arise reborn among The Gods of Creation!' And he sets his heart on, fixes his mind on, and develops his mind for that. Thus with his mind let loose on the low, not being developed further, just there is where he returns to rebirth. This I say of the ethical not of the unethical; the aspirations of the ethical, friends are successful because of their clarity.

Again, additionally friends, here someone gives a Shaman or Brahman eats or vestments or vehicle or garlands, scents, and ointments, bedding andhabitat, lamps and wicks and oil and such; this done with a mind to a return. He hears something like: 'The Gods of with Power over Other's Creations are long-lived, distinguished, and have much pleasure.' In this case he thinks: 'O! If only at the breakup of the body at death I might arise reborn among The Gods with Power over Other's Creations!' And he sets his heart on, fixes his mind on, and develops his mind for that. Thus with his mind let loose on the low, not being developed further, just there is where he returns to rebirth. This I say of the ethical not of the unethical; the aspirations of the ethical, friends are successful because of their clarity.

Again, additionally friends, here someone gives a Shaman or Brahman eats or vestments or vehicle or garlands, scents, and ointments, bedding andhabitat, lamps and wicks and oil and such; this done with a mind to a return. He hears something like: 'The Gods of the Brahma World are long-lived, distinguished, and have much pleasure.' In this case he thinks: 'O! If only at the breakup of the body at death I might arise reborn among The Gods of The Brahma World!' And he sets his heart on, fixes his mind on, and develops his mind for that. Thus with his mind let loose on the low, not being developed further, just there is where he returns to rebirth. This I say of the ethical not of the unethical; the aspirations of the ethical, friends are successful because of their clarity.

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Eight Assemblies:

Assemblies of Nobles,
assemblies of Brahmans,
assemblies of householders,
assemblies of shamen,
assemblies of The Four Great Kings,
assemblies of the Three and Thirty,
assemblies of Mara,
Assemblies of Brahma.

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Eight Worldly Dhammas:

Gain and loss,
honor and dishonor,
praise and blame,
pleasure and pain.

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Eight Areas of Mastery:

Perceiving the personally material one sees external materiality as limited, whether beautiful or ugly. Having so perceived, this is mastered thinking: "I know, I see."

Perceiving the personally material one sees external materiality as unbounded whether beautiful or ugly. Having so perceived, this is mastered thinking: "I know, I see."

Perceiving the personally immaterial one sees external materiality as limited, whether beautiful or ugly. Having so perceived, this is mastered thinking: "I know, I see."

Perceiving the personally immaterial one sees external materiality as unbounded whether beautiful or ugly. Having so perceived, this is mastered thinking: "I know, I see."

Perceiving the personally immaterial one sees external materiality as deep-blue, deep-blue-colored, characterized by deep-blue, having a deep-blue luster — in the same way as the so-called flax flower is deep-blue, deep-blue-colored, characterized by deep-blue, having a deep-blue luster — in the same way as Benares muslin burnished on both sides is deep-blue, deep-blue-colored, characterized by deep-blue, having a deep-blue luster - even so one perceives the personally immaterial and sees external materiality as deep-blue, deep-blue-colored, characterized by deep-blue. Having so perceived, this is mastered thinking: "I know, I see."

Perceiving the personally immaterial one sees external materiality as golden, golden-colored, characterized by a golden color, having a golden luster — in the same way as the so-called kanikara-flower is golden, golden-colored, characterized by a golden color, having a golden luster — in the same way as Benares muslin burnished on both sides is goldend, golden-colored, characterized by a golden color, having a golden luster - even so one perceives the personallly immaterial and sees external materiality as golden, golden-colored, characterized by a golden color, having a golden luster. Having so perceived, this is mastered thinking: "I know, I see."

Perceiving the personally immaterial one sees external materiality as blood-red, blood-red-colored, characterized by blood-redness, having a blood-red luster — in the same way as the so-called Midday-Flower is blood-red, blood-red colored, characterized by blood-redness, having a blood-red luster — in the same way as Benares muslin burnished on both sides is blood-red, blood-red-colored, characterized by blood-redness, having a blood-red luster. Having so perceived, this is mastered thinking: "I know, I see."

Perceiving the personally immaterial one sees external materiality as white, white-colored, characterized by whiteness, having a white luster — in the same way as the so-called healing star is white, white-colored, characterized by whiteness, having a white luster - in the same way as Benares muslin burnished on both sides is white, white colored, characterized by whiteness, having a white luster. Having so perceived, this is mastered thinking: "I know, I see."

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Eight Releases:

Seeing the materiality of material.
This is the first release.

Perceiving the personally immaterial one sees external materiality.
This is the second release.

Thinking "How pure!" he intends to get that.
This is the third release.

Elevating himself above all perceptions of materiality, allowing perceptions of resistance to subside, not scrutinizing perceptions of diversity, thinking: 'Un-ending is space.' he enters into and makes a habitat of the Space-dimension.
This is the fourth release.

Elevating himself completely above the Space-dimension, thinking: 'Un-ending is consciousness.' he enters into and makes a habitat of the Consciousness-dimension.
This is the fifth release.

Elevating himself completely above the Consciousness-dimension, thinking: 'There is nothing.' he enters into and makes a habitat of the No-thing-there dimension.
This is the sixth release.

Elevating himself completely above the No-thing-there-dimension he enters into and makes a habitat of the Dimension of Neither-perception-nor-non-perception.
This is the seventh release.

Elevating himself completely above the Dimension of Neither-perception-nor-non-perception, he enters into and makes a habitat of the ending of perception and sense experience.
This is the eighth release.

These then, friends,
are those eight-part Dhammas
consummately taught by the Bhagava,
that #1-Consummately-Awakened-One,
an Arahant who knows and sees.
In this situation,
let us all gather to gether as one,
undivided,
so that this Best of Lives
will stay on track
and stand for a long time
as a benefit to the many,
as a pleasure for the many,
out of compassion for the world,
for the benefit and pleasure of dieties and man.