APPENDIX
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                          The Ariyavamsa Sutta
  
  
                              Introduction
  
      There follows a translation which is based on the Pali text (PTS), 
  Woodwards' translation in //Gradual Sayings II// and the Thai 
  translation of the Anguttara Nikaya. In this retranslation, great help 
  has been given by Ven. Nagasena Bhikkhu of Wat Benchamabopitr in 
  Bangkok.
      
      This sutta which we call the Discourse on the Noble Lineages has a 
  very celebrated history. It will be immediately obvious that its 
  content is an inspiration for the thudong bhikkhu, and for those who 
  are neither thudong nor bhikkhu, it has as its message: that of 
  contentment with a sufficiency of this world's goods while warning any 
  who cultivate this attitude to guard against pride arising, ("I am 
  pure, they are not...").
      
      The Commentary states that under the first three of the Noble 
  Lineages, all of the Vinaya Collection (of rules and regulations for 
  the Sangha) may be expounded. Under the fourth heading, which concerns 
  mental development by way of meditation and the subsequently arising 
  desire to relinquish all states connected with the unskilful 
  (//akusala//) factors, under this Lineage may be explained all the 
  Discourses (//sutta//) and Buddhist psychology (//Abhidhamma//). That 
  such expositions actually took place is attested by many references in 
  the history of Ceylon. It seems that such was the fame of this 
  Discourse, that thousands would flock from near and far to hear 
  skilled bhikkhus expound it. As the reader will see, it is a short 
  sutta but evidently during its preaching practically all topics in the 
  vast range of the Pali Canon could be brought under the headings which 
  it gives. Such preaching sometimes continued for many days and was a 
  popular subject for exposition during the rains retreat. Some traces 
  of this tradition are still to be found in Sri Lanka. (For this 
  information, se Ven. W. Rahula's "History of Buddhism in Ceylon").
      
      Long before the days of the Commentaries (c. 5th Century CE), 
  there is another possible reference to this sutta. It occurs in the 
  list of seven Dhamma passages recommended for study by bhikkhus and 
  bhikkhunis (nuns), upasakas and upasikas (lay men and women), by the 
  Emperor Asoka in his Bhabru Edict. There it is called the 
  `Aliyavasani' which many scholars equate with the Ariyavamsa Sutta. 
  That the great Emperor should have singled out this text for the study 
  of those who follow the Buddha Way, is indeed fitting and it is as 
  appropriate for their study now as it was over two thousand years ago.
      
      In Thailand at the present time, it is one of a selection of 
  Discourses and other chants which come up regularly each month for 
  chanting in temples after the evening puja. Needless to say, it is 
  highly esteemed by thudong bhikkhus, many of whom know it by heart.
      
      In the translation following, passages in brackets are 
  explanations drawn from the Commentary or from the Thai translation 
  which somewhat enlarges upon the Pali text. It is hoped that this most 
  ancient teaching upon the thudong life will be of some interest after 
  the preceding account of the Noble Lineages in the present time.
  
  
  
  
  
                   THE DISCOURSE ON THE NOBLE LINEAGE
  
  
      Thus have I heard: At one time the Lord was dwelling near Savatthi 
  at the Jeta Wood in Anathapindika's Park. Then the Lord addressed the 
  bhikkhus saying: O bhikkhus!
      
      Yes, Lord, responded those bhikkhus.
      
      Then the Lord said -- 
      
      Here, O bhikkhus, are these Four Lineages of the Noble Ones (Fully 
  Awakened Ones, Silent Buddhas and Disciples) -- foremost (among 
  lineages such as nobles, priests, merchants, etc.), (practised from) 
  days of old, traditional (to the family of Noble Ones), (handed down 
  from) time immemorial, neither separated from them now nor were they 
  separated in the past (as inseparable from the life of Noble Ones), 
  neither stained now nor shall they be reckoned impure in the future, 
  and never are they despised by wise recluses and brahmins.
      
      1. Here, O bhikkhus, a bhikkhu is content with this or that robe 
  and he speaks in praise of contentment with any kind of robe (as those 
  made up from rags cast off, oddments of cloth, corpse-wrappings, 
  etc.). He does not search for robes in an unbecoming way (by hints, 
  indications, round-about talk, or any other intimations) and if he 
  does not obtain them, he is not cast down. When he has got them, he is 
  not attached to them, is not fascinated by them, nor has he any desire 
  for them. Seeing the peril (in robes acquired by wrong means) and 
  skilled in avoiding this, he just makes use of them. Yet he does not 
  exalt himself because of his contentment with any kind of robes, 
  (thinking, I wear rag-robes, etc.), nor does he look down upon others 
  (thinking, these bhikkhus wear fine robes made up by house-holders, 
  etc.)
      
      O bhikkhus, whatever bhikkhu is skilled in this (matter of 
  contentment and in explaining to others the advantages of 
  contentment), who is not lazy (slipping thereby into luxurious 
  living), who clearly comprehends and is mindful (of the fact that he 
  wears the robes only to ward off cold, heat, the sting of fly and 
  mosquito, the touch of wind and burning sun and creeping thins, and to 
  conceal the body), then he is indeed well established in this foremost 
  Noble Lineage as handed down from time immemorial.
      
      2. Then again, O bhikkhus, a bhikkhu is content with this or that 
  almsfood and he speaks in praise of contentment with any kind of 
  almsfood (as that collected from door to door, not favouring the rich, 
  nor discriminating against the poor man's food). He does not search 
  for almsfood in an unbecoming way (by hints, by indicating his like, 
  etc.) and if he does not obtain it, he is not cast down. When he has 
  got it, he is not attached to it, is not fascinated by it, nor has he 
  any desire for it. Seeing the peril (in almsfood acquired by wrong 
  means) and skilled in avoiding this, he just makes use of it. Yet he 
  does not exalt himself because of his contentment with any kind of 
  almsfood, (thinking, I eat only almsfood and only once a day, etc.), 
  nor does he look down upon others (thinking these bhikkhus take meals 
  by invitation and eat twice before noon, etc.).
      
      O bhikkhus, whatever bhikkhu is skilled in this (matter of 
  contentment and in explaining to others the advantages of 
  contentment), who is not lazy (slipping thereby into luxurious 
  living), who clearly comprehends and is mindful (of the fact that he 
  eats almsfood not for amusement, intoxication, beauty or embellishment 
  but just enough for the support and continuance of his body, for the 
  ending of discomfort and for helping on the life of purity), then 
  indeed he is well established in this foremost Noble Lineage as handed 
  down from time immemorial.
      
      3. Then again, O bhikkhus, a bhikkhu is content with this or that 
  shelter and he speaks in praise of contentment with any kind of 
  shelter (as living at a tree-root, in the forest, or in a cave, etc.). 
  He does not search for shelters in an unbecoming way (by asking 
  supporters to provide him with spacious quarters, furnished, etc.) and 
  if he does not obtain it, he is not cast down. When he has got it, he 
  is not attached to it, is not fascinated by it, nor has he any desire 
  for it. Seeing the peril (in a shelter acquired by wrong means) and 
  skilled in avoiding this, he just makes use of it. Yet he does not 
  exalt himself because of his contentment with any kind of shelter 
  (thinking, I sleep in any place available), nor does he look down upon 
  others (thinking, these bhikkhus live in well-built, well-furnished 
  quarters, in viharas, etc.).
      
      O bhikkhus, whatever bhikkhu is skilled in this (matter of 
  contentment and in explaining to others the advantages of 
  contentment), who is not lazy, (slipping thereby into luxurious 
  living), who clearly comprehends and is mindful (of the fact that the 
  shelter is only to ward off cold, heat, the sting of fly and mosquito, 
  the touch of wind and burning sun and creeping things, and for 
  protection against adverse climatic conditions and for abiding in 
  seclusion) then he is indeed well established in this foremost Noble 
  Lineage as handed down from time immemorial.
      
      4. Then again, O bhikkhus, a bhikkhu has development (of wholesome 
  mental states) as a source of happiness and he delights in it; he has 
  abandoning (of evil mental states) as a source of happiness and he 
  delights in it. By having the happiness from development and by the 
  delight thereof; by having the happiness from abandoning and the 
  delight thereof, he does not exalt himself (thinking, I enjoy the 
  tranquillity of transic concentration, or of insight, etc.), nor does 
  he look down upon others (thinking, these bhikkhus are not striving to 
  develop the supermind or for the superwisdom -- (adhicitta, adhipanna, 
  etc.).
      
      O bhikkhus, whatever bhikkhu is skilled in this (matter concerning 
  Restraint of the Senses, the Threefold Good Conduct in thought, word 
  and action, the Four Foundations of Mindfulness, the Seven Factors of 
  Enlightenment, leading to Deliverance by Wisdom; who is therefore also 
  skilled in abandoning the Five Hindrances and who has finally rid 
  himself of the Three Roots of Unskill -- Greed, Hatred, Delusion; and 
  who can explain the Way whereby all this is accomplished for the 
  benefit of others), who is not lazy (thereby giving up striving for 
  attainment), who clearly comprehends and is mindful (that both 
  development and abandoning are practised only for the one purpose of 
  insight and Enlightenment -- never for gaining magic posers, etc.), 
  then he is indeed well established in this foremost Noble Lineage as 
  handed down from time immemorial.
      
      These, O bhikkhus, are the Four Lineages of the Noble Ones, they 
  are foremost, practised from days of old, traditional, handed down 
  from time immemorial, neither separated from the life of Noble Ones 
  now nor in the past, neither stained now nor shall they be reckoned 
  impure in future, and are never despised by wise recluses and 
  brahmins.
      
      Moreover, bhikkhus, possessing these Four Lineages of the Noble 
  Ones, a bhikkhu may dwell in the East, or in the West, in the North or 
  in the South, and in whatever place he dwells, accidie (boredom in 
  matters spiritual) cannot overpower him, but he will overcome accidie. 
  Why so? O bhikkhus, such a one is a steadfast sage who has overcome 
  both accidie (with seclusion, quietness, etc., and with skilled mental 
  states) and delight (in evil ones that arise while living in seclusion 
  and practising meditation. That is, by the contentment plus humility 
  taught in the first three Noble Lineages, the evil of accidie is 
  overcome -- a truly contented mind is never bored; and by development, 
  abandoning and humility taught in the fourth Noble Lineage, the bond 
  of delighted attachment is broken).
      
      Thus spoke the Lord. The Welfarer, the Teacher then said further:
      
            Accidie does not overpower the sage.
            (Because of its weakness) it cannot overpower him. 
            (Instead), the sage overcomes accidie,
            It is he alone who overcomes it.
            What hindrances can obstruct one for whom
            All kamma is dispelled and given up?
            Who could blame one as pure
            As ornament of Jambu gold?
            Even the gods of him speak praise!
            Even by Brahmas is he praised!
  


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