Anguttara Nikaya - Catukka Nipata - Punnabhisanda Vaggo

Anguttara Nikaya

006. Punnabhisandavaggo Ý Overflows of merit

1. Pathamapunnabhisandasuttam Ý The first on overflows of merit

006.01. The origin is Savatthi.

Bhikkhus, these four are overflows of merit and right conduct, promoters of heavenly bliss and happiness and they bring worldly pleasure agreeability and charm. What four?

Bhikkhus, should the bhikkhu abide in timeless concentration of the mind, wearing robes, offered by someone, to the offerer it brings overflows of merit and right conduct, promoting heavenly bliss and happiness and worldly pleasure, agreeability and charm. Bhikkhus, should the bhikkhu abide in timeless concentration of the mind, partaking whosever morsel food, it conduces to overflows of merit and right conduct, promoting heavenly bliss and happiness and worldly pleasure, agreeability and charm. Bhikkhus, should the bhikkhu abide in timeless concentration of the mind, in whosever dwelling, it conduces to overflows of merit and right conduct, promoting heavenly bliss and happiness and worldly pleasure, agreeability and charm. Bhikkhus, should the bhikkhu abide in timeless concentration of the mind, partaking whosever medicinal requisties, it conduces to overflows of merit and right conduct, promoting heavenly bliss and happiness and worldly pleasure, agreeability and charm.

Bhikkhus, it is not easy to measure the accumulation of merit of the noble disciple endowed with these four outflows of merit and right conduct, promotions of heavenly bliss, happiness and worldly pleasure, agreeability and charmÞIt becomes an immeasurable limitless mass of merit.

Bhikkhus, just as it is difficult to measure the great ocean's water as the number of vessel fulls, is this much or this much In the same manner it is not easy to measure the accumulation of merit of the noble disciple endowed with these four outflows of merit and right conduct, promotions of heavenly bliss and happiness and worldly pleasure, agreeability and charmÞIt becomes an immeasurable limitless mass of merit.

Limitless expanses of water, great lakes, the homes of fear, gems and crowds
Rivers serving men women and all the community empty themselves into the ocean
Even so the wise, giving gifts of eatables, drinks, clothes beds, seats and spreads
Accumulate flows of merit like the rivers that empty themselves into the ocean.

2. Dutiyapunnabhisandasuttam Ý The second on overflows of merit

006.02. Bhikkhus, these four are overflows of merit and right conduct, promotions of heavenly bliss and happiness and the bringers of worldly pleasure agreeability and charm. What four?

Here, bhikkhus, the noble disciple is endowed with unwavering faith in the Enlightened One. -That Blessed One is worthy, rightfully enlightened endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. Bhikkhus, this is the first overflow of merit and right conduct, the promotion of heavenly bliss and happiness and the bringer of worldly pleasure, agreeability and charm.

Again,bhikkhus, the noble disciple is endowed with unwavering faith in the Teaching, the Blessed One's Teaching is well declared, is here and now, not a matter of time, open to inspection, leading inwards and is to be realized by the wise by themselves. Bhikkhus, this is the second overflow of merit and right conduct, the promotion of heavenly bliss and happiness and the bringer of worldly pleasure, agreeability and charm.

Again, bhikkhus, the noble disciple is endowed with unwavering faith in the Community of bhikkhus. The disciples of the Blessed One have come to the right path, the straight path, the wise path, the path of mutual understanding. They are the four pairs of eight Great Men. They are suitable for hospitality, reverence, gifts and veneration with clasped hands. The noble field of merit for the world. Bhikkhus, this is the third overflow of merit and right conduct, the promotion of heavenly bliss and happiness and the bringer of worldly pleasure, agreeability and charm.

Again, bhikkhus, the noble disciple is endowed with the virtues favoured by the noble ones. Virtues that are not broken, fissured, blemished or spotted and virtues praised by the wise as conducive to concentration.

Bhikkhus, this is the fourth overflow of merit and right conduct, the promotion of heavenly bliss and happiness and the bringer of worldly pleasure, agreeability and charm.

Bhikkhus, these are the four overflows of merit and right conduct, the promotions of heavenly bliss and happiness and the bringers of worldly pleasure, agreeability and charm.

If someone's unwavering faith is established in the Thus Gone One
And if virtues favoured by the noble one's are his,
Establishing faith in the Community if he has rectified his view,
He is neither poor nor is his life useless
Therefore the wise gain right view, faith and virtues
And establish themselves in the dispensation of the Enlightened One.

3. Pathamasanvasasuttam Ý The first on living together

006.03. Once the Blessed One going from Madhura to Veranja had come to that path and many householders and their wives going from Madhura to Veranja were also on that path. The Blessed One deviating from the path sat on the prepared seat under a certain tree. The householders and their wives seeing the Blessed One seated under a tree approached the Blessed One, worshipped and sat on a side. The Blessed One addressed them.

Householders, there are four kinds of living together. What four?

A dead male lives with a dead female, a dead male lives with a godess, a god lives with a dead female and a god lives with a godess.

Householders, how does the dead male live with the dead female?

Here, householders the husband destroys living things, takes the not given, misbehaves in sexual desires, tells lies, takes intoxicant and brewd drinks, is unvirtuous with evil thoughts of miserliness and selfishness and abides scolding and abusing recluses and Brahmins. The wife too destroys living things, takes the not given, misbehaves in sexual desires, tells lies, takes intoxicant and brewd drinks, is unvirtuous with evil thoughts of miserliness and selfishness and abides scolding and abusing recluses and Brahmins. Householders, thus a dead male lives with a dead female.

Householders, how does a dead male live with a godess?

Here, householders the husband destroys living things, takes the not given, misbehaves in sexual desires, tells lies, takes intoxicant and brewd drinks, is unvirtuous with evil thoughts of miserliness and selfishness and abides scolding and abusing recluses and Brahmins. The wife abstains from destroying living things, taking the not given, misbehaving in sexual desires, telling lies, taking intoxicant and brewd drinks, is virtuous without evil thoughts of miserliness and selfishness and abides not scolding and abusing recluses and Brahmins. Householders, thus a dead male lives with a godess.

Householders, how does a god live with the dead female?

Here, householders the husband abstains from destroying living things, taking the not given, misbehaving in sexual desires, telling lies, taking intoxicant and brewd drinks, is virtuous without evil thoughts of miserliness and selfishness and abides not scolding and abusing recluses and Brahmins. The wife destroys living things, takes the not given, misbehaves in sexual desires, tells lies, takes intoxicant and brewd drinks, is unvirtuous with evil thoughts of miserliness and selfishness and abides scolding and abusing recluses and Brahmins. Householders, thus a god lives with a dead female.

Householders, how does a god live with a godess?

Here, householders the husband abstains from destroying living things, taking the not given, misbehaving in sexual desires, telling lies, taking intoxicant and brewd drinks, is virtuous without evil thoughts of miserliness and selfishness and abides not scolding and abusing recluses and Brahmins. The wife too abstains from destroying living things, taking the not given, misbehaving in sexual desires, telling lies, taking intoxicant and brewd drinks, is virtuous without evil thoughts of miserliness and selfishness and abides not scolding and abusing recluses and Brahmins. Householders, thus a god lives with a godess.

Householders, these are the four kinds of living together.
Both are unvirtuous, greedy and abusive, a dead husband living with a dead wife.
An unvirtuous greedy abusive husband lives with a generous not envying wife.
That's a godess living with a dead husband. A generous not envying husband too
Lives with an unvirtuous, greedy, abusive wife; a god with a dead female
If both husband and wife are generous, restrained and live a righteous life
Are pleasant to each other it's for an abundance of good, they live together.
Seeing both are virtuous, their enemies will be unhappy
They will lead a happy life here and enjoy heavenly sensual bliss hereafter.

4. Dutiyasamvasasuttam Ý The second on living together

006.04. Bhikkhus, there are four kinds of living together. What four?

A dead male lives with a dead female, a dead male lives with a godess, a god lives with a dead female and a god lives with a godess.

Bhikkhus, how does the dead male live with the dead female?

Here, bhikkhus the husband destroys living things, takes the not given, misbehaves in sexual desires, tells lies, takes intoxicant and brewd drinks, is unvirtuous with evil thoughts of miserliness and selfishness and abides scolding and abusing recluses and Brahmins. The wife too destroys living things, takes the not given, misbehaves in sexual desires, tells lies, takes intoxicant and brewd drinks, is unvirtuous with evil thoughts of miserliness and selfishness and abides scolding and abusing recluses and Brahmins. Bhikkhus, thus a dead male lives with a dead female.

Bhikkhus, how does a dead male live with a godess?

Here, bhikkhus the husband destroys living things, takes the not given, misbehaves in sexual desires, tells lies, takes intoxicant and brewd drinks, is unvirtuous with evil thoughts of miserliness and selfishness and abides scolding and abusing recluses and Brahmins. The wife abstains from destroying living things, taking the not given, misbehaving in sexual desires, telling lies, taking intoxicant and brewd drinks, is virtuous without evil thoughts of miserliness and selfishness and abides not scolding and abusing recluses and Brahmins. Bhikkhus, thus a dead male lives with a godess.

Bhikkhus, how does a god live with the dead female?

Here, bhikkhus the husband abstains from destroying living things, taking the not given, misbehaving in sexual desires, telling lies, taking intoxicant and brewd drinks, is virtuous without evil thoughts of miserliness and selfishness and abides not scolding and abusing recluses and Brahmins. The wife destroys living things, takes the not given, misbehaves in sexual desires, tells lies, takes intoxicant and brewd drinks, is unvirtuous with evil thoughts of miserliness and selfishness and abides scolding and abusing recluses and Brahmins. Bhikkhus, thus a god lives with a dead female.

Bhikkhus, how does a god live with a godess?

Here, bhikkhus the husband abstains from destroying living things, taking the not given, misbehaving in sexual desires, telling lies, taking intoxicant and brewd drinks, is virtuous without evil thoughts of miserliness and selfishness and abides not scolding and abusing recluses and Brahmins. The wife too abstains from destroying living things, taking the not given, misbehaving in sexual desires, telling lies, taking intoxicant and brewd drinks, is virtuous without evil thoughts of miserliness and selfishness and abides not scolding and abusing recluses and Brahmins. Bhikkhus, thus a god lives with a godess.

Bhikkhus, these are the four kinds of living together.

Both are unvirtuous, greedy and abusive, a dead husband living with a dead wife.
An unvirtuous greedy abusive husband lives wi th a virtuous, generous wife not envying,
That's a godess living with a dead male. A generous husband too lives not envying
With an unvirtuous, greedy, abusive wife; that's a god with a dead female
If both husband and wife are generous restrained and live a righteous life
Pleasant to each other it's for an abundance of good, they live together.
Seeing both are virtuous, their enemies will be unhappy
They will lead a happy life here and enjoy heavenly sensual bliss after death.

5. Pathamasamajivisuttam Ý The first on living, on equal status

006.05. At one time the Blessed One was living in the deer park in the Besakala forest among the Sumsumara peaks in the Bhagga country. The Blessed One putting on robes in the morning and taking bowl and robes approached the home of the householder Nakulapita, and sat on the prepared seat. The householder Nakulapita and his wife approached the Blessed One, worshipped and sat on a side. Then the householder Nakulapita said thus to the Blessed One.

Venerable sir, from the day I brought Nakulamata in her childhood, even as a child, I do not know of her mind looking outside, and never desiring outside bodily contacts. Venerable sir, we desire to know each other here and now, so also here after.

Then the householder's wife, Nakulamata too said thus to the Blessed One.

Venerable sir, from the day I was brought by Nakulapita in my childhood, even as a child I do not know of his mind looking outside, and never desiring outside bodily contacts. Venerable sir, we desire to know each other here and now, so also here after.

Householders, if husband and wife wish to know each other here and now, both should be endowed with the same measure of faith, virtues, benevolence, and wisdom. Then they will know each other here after as well.

Both virtuous, generous, restrained and living righteously
They are the couple who speak to each other lovingly.
Results would be abundant, the living together will be meaningful.
Enemies, of the two with equal virtues, would be unhappy
The couple will lead a happy life here and now
And enjoy heavenly sensual bliss after death.

6. Dutiyasamajivisuttam Ý Second on living on equal status

006.06. Bhikkhus, if husband and wife wish to know each other here and now, both should be endowed with the same measure of faith, virtues, benevolence, and wisdom. Then they will know each other here after as well.

Both virtuous, generous, restrained and living righteously
They are the couple who speak to each other lovingly.
Results would be abundant, the living together will be meaningful.
Enemies, of the two with equal virtues, would be unhappy
The couple will lead a happy life here and now
And enjoy heavenly sensual bliss after death.

7. Suppavasasuttam Ý To Suppavasa the daughter of the Koliyas

006.07. At one time the Blessed One was living in the country of the Koliyas in a hamlet named Sajjanela. The Blessed One putting on robes in the morning and taking bowl and robes approached the house of Suppavasa the daughter of the Koliyas and sat on the prepared seat. Suppavasa the daughter of the Koliyas with her own hands served the Blessed One with nourishing eatables and drinks. When the meal was over and the Blessed One had put the bowl aside, Suppavasa the dauaghter of the Koliyas sat on a side, the Blessed One said thus to her:

Suppavasa, she that gives nourishment to the noble disciples, gives four things to the one who accepts. What four?

Gives, life span, beauty, pleasantness and power. Giving life span becomes a gainer of life span either heavenly or human. Giving beauty becomes a gainer of beauty either heavenly or human. Giving pleasantness becomes a gainer of pleasantness either heavenly or human. Giving power becomes a gainer of power either heavenly or human.

Offering tasty, well prepared, pure nourishments,
To the accomplished, one falls to the straight path,
The knower of the worlds praise it, as the highest overflow of merit
Recalling such feelings dispel selfishness and acquire a place in heaven.

8. Sudattasuttam Ý To the householder Sudatta

006.08. The householder Anathapindika approached the Blessed One, worshipped and sat on a side. The Blessed One said thus to him:

Householder, he that gives nourishment to the noble disciples, gives four things to the one who accepts. What four?

Gives, life span, beauty, pleasantness and power. Giving life span becomes a gainer of life span either heavenly or human. Giving beauty becomes a gainer of beauty either heavenly or human. Giving pleasantness becomes a gainer of pleasantness either heavenly or human. Giving power becomes a gainer of power either heavenly or human.

Those that follow up in their conscience,
Well prepared offerings made at the right time by others too,
Offer life span, beauty, pleasantness and power
And are born with long life and fame wherever they are born.

9. Bhojanasuttam Ý Nourishments

006.09. Bhikkhus, he that gives nourishments gives four things to the one who accepts. What four?

Gives, life span, beauty, pleasantness and power. Giving life span becomes a gainer of life span either heavenly or human. Giving beauty becomes a gainer of beauty either heavenly or human. Giving pleasantness becomes a gainer of pleasantness either heavenly or human. Giving power becomes a gainer of power either heavenly or human.

Bhikkhus, he that gives nourishments gives four things to the one who accepts.

Those that follow up in their conscience,
Well prepared offerings made at the right time by others too,
Offer life span, beauty, pleasantness and power
And are born with long life and fame wherever they are born.

10. Gihisamicisuttam Ý The right course of action of laymen

006. 10. òhe householder Anathapidóika approached the Blessed One, worshipped and sat on a side. The Blessed One said thus to him:

Householder, the noble disciple endowed with four things falls to the right course of actions with laymen conducive to fame and a gain of heavenly bliss. What four?

Here, householder the noble disciple attends on the Community of bhikkhus with robes, morsel food, dwellings and requisites when ill.

Householder, the noble disciple endowed with these four things falls to the right course of actions with laymen conducive to fame and a gain of heavenly bliss.

The wise fall to the right course of action of laymen,
Offering robes, morsel food, beds and requistes when ill,
To the virtuous who have attained the highest.
Thus they increase their merit day and night
Doing good actions, they secure a place in heaven.

Anguttara Nikaya - Catukka Nipata - Rohitassa Vaggo

Anguttara Nikaya

5. Rohitassavaggo Ý Rohita, the son of gods

1. Samadhibhavanasuttam Ý Developments of concentration

005.01. Bhikkhus, these four are the developments of concentration. What four?

Here, bhikkhus, a concentration developed and made much conduces to a pleasant abiding here and now. A concentration developed and made much conduces to gain of knowledge and vision. A concentration developed and made much conduces to mindfull awareness. and a concentration developed and made much conduces to the destruction of desires.

Bhikkhus, what is the concentration developed and made much would conduce to a pleasant abiding here and now?.

Here bhikkhus, the bhikkhu secluding the mind from sensual desires ... re ... attains to the fourth higher state of mind. Bhikkhus, this concentration developed and made much would conduce to a pleasant abiding here and now.

Bhikkhus, what is the concentration developed and made much would conduce to a gain of knowledge and vision?

Here, bhikkhus, the bhikkhu attends to the perception of light and intends the perception of daylight. In the day time, intends night and in the night, intends day. Thus with an open mind develops the uncovered mind, full of light.

Bhikkhus, this concentration developed and made much would conduce to a gain of knowledge and vision.

Bhikkhus, what is the concentration developed and made much would conduce to mindfull awareness?

Here, bhikkhus, to the bhikkhu feelings arise, persist and fade knowingly,. perceptions arise, persist and fade knowingly and thoughts arise, persist and fade knowingly.

Bhikkhus, this concentration developed and made much conduces to mindfull awareness.

Bhikkhus, what concentration developed and made much would conduce to the destructin of desires?

Here, bhikkhus, the bhikkhu abides reflecting the arising and fading of the five holdling masses. This is matter, this its arising and this its fading. This is feeling, this its arising and this its fading. This is perception, this its arising and this its fading. These are determinations, this its arising and this its fading. This is consciousness, this its arising and this its fading. Bhikkhus, these four are the developments of concentration. On account of this it was stated as follows in the Parayana Vagga in reply to Puõõa's quest.

Discriminatingly considering this world and the beyond, not seeing any vacillations,

I say he has crossed over, is appeased, emancipated and without desires.

2. Panhabyakaranasuttam Ý Answering a question

005.02. Bhikkhus, these four are the ways of answering a question. What four?

Bhikkhus, there is a question to be replied directly, there is a question to be replied with counter questions, there is one to be put aside and another to be classsified and explained.

Bhikkhus, these four are the ways of answering a question.

One needs a direct reply, another an explanatory one,
The third should be counter questioned and the fourth put aside.
The bhikkhu tackling a question in these four ways is clever.
Approaches the difficult to see, by way of words and phrases
Clever in the useless and essential, penetrating the question
The wise avoid the useless and take the essential.

3. Pathamakodhasuttam Ý The first on hatefulness

005.03. Bhikkhus, these four persons are evident in the world. What four?

The one, pursuing anger and not the good Teaching, pursuing hard heartedness and not the good Teaching, pursuing gains and not the good Teaching, and pursuing hospitality and not the good Teaching.

Bhikkhus, these four persons are evident in the world.

Bhikkhus, these four persons are evident in the world. What four?

The one, pursuing the good Teaching not anger, pursuing the good Teaching not hard heartedness, pursuing the good Teaching not gains, and pursuing the good Teaching not hospitality.

Bhikkhus, these four persons are evident in the world.

The bhikkhu pursuing anger, hard heartedness, gain and hospitality,
Does not grow in the Teaching declared by the rightfully Enlightened One.
Those who pursued and now pursue the good Teaching
Grow in the Teaching declared by the rightfully Enlightened One.

4. Dutiyakodhasuttam Ý The second on hatefulness

005.04. Bhikkhus, these four are not the right Teaching. What four?

Pursuing anger and not the good Teaching, pursuing hard heartedness and not the good Teaching, pursuing gains and not the good Teaching, and pursuing hospitality and not the good Teaching.

Bhikkhus, these four are not the right Teaching.

Bhikkhus, these four areñhe right Teaching. What four?

Pursuing the good Teaching not pursuing anger, pursuing the good Teaching not hard heartedness, pursuing the good Teaching not gains, and pursuing the good Teaching not hospitality.

Bhikkhus, these four are the right Teaching.

Pursuing anger, hard heartedness, gain and hospitality, the bhikkhu,
Does not grow, like soiled seeds embedded in the well prepared field .
Those pursuing and now pursue the good Teaching
Grow in the Teaching declared by the rightfully Enlightened One.
Like the water that absorbs the medicine.

5. Rohitassasuttam Ý To Rohita the son of gods

005.05. At one time the Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. When the night was far spent, Rohitassa the son of the gods illuminated the complete Jeta's grove with a resplendent light, approached the Blessed One, worshipped, stood on a side and said:

Venerable sir, is it possible to know, see or achieve that state which has no birth, decay, death, disappearing and appearing by going to the end of the world?

Friend, I do not say that the state that has no birth, decay, death, disappearing and appearing could be known, seen or achieved by going to the end of the world.

Venerable sir, it is wonderful and surprising, these good words of the Blessed One. Friend, I do not say that the state that has no birth, decay, death, disappearing and appearing could be known, seen or achieved by going to the end of the world. Venerable sir, in the past there was a sage, the son of a villager, with psychic powers to go through the air. Venerable sir, then I had such a speed, a trained, proficient archer, with deft hands, would put down a standing palm in a very short time and without difficulty, such was my speed. Venerable sir my stride was such, putting one foot on the eastern ocean the other I put on the western ocean. Endowed with that speed and that stride, this desire arose to me. I will reach the end of the world. I travelled for a hundred years, through out my life span stopping only to eat, drink taste and enjoy. For urinating, excreting, to expel sleepiness and exhaustion and not coming to the end of the world I died on the way. Venerable sir, wonderful and surprising are these good words of the Blessed One: Friend, I do not say that the state that has no birth, decay, death, disappearing and appearing could be known, seen or achieved by going to the end of the world.

Friend, I do not say that the state that has no birth, decay, death, disappearing and appearing could be known, seen or achieved by going to the end of the world, nor do I declare the ending of unpleasantness without coming to the end of the world. Yet friend, I appoint the arising, cessation and the path leading to the cessation of the world in this fathom long body, which is conscious and perceptive

The end of the world can never be attained.
Neither is there release from unpleasantess, without coming to the end of the world
The wise knower of the worlds reached the end of the world leading the holy life.
Gone to the end of the world and quieted himself, does not desire this or the other world.

6. Dutiya Rohitassasuttam Ý The second, Rohita, the son of gods

005.06. The Blessed One at the end of that night addressed the bhikkhus: Bhikkhus, last night When the night was far spent, Rohitassa the son of the gods illuminated the complete Jeta's grove with a resplendent light, approached me worshipped, stood on a side and said:

Venerable sir, is it possible to know, see or achieve that state which has no birth, decay, death, disappearing and appearing by going to the end of the world?

Bhikkhus, then I said Friend, I do not say that the state that has no birth, decay, death, disappearing and appearing could be known, seen or achieved by going to the end of the world.

Then Rohitassa the son of the gods said: Venerable sir, it is wonderful and surprising, these good words of the Blessed One: Friend, I do not say that the state that has no birth, decay, death, disappearing and appearing could be known, seen or achieved by going to the end of the world. Venerable sir, in the past there was a sage, the son of a villager, with psychic powers to go through the air. Venerable sir, then I had such a speed, a trained, proficient archer, with deft hands, would put down a standing palm in a very short time and without difficulty, such was my speed. Venerable sir my stride was such, putting one foot on the eastern ocean the other I put on the western ocean. Endowed with that speed and that stride, this desire arose to me. I will reach the end of the world. I travelled for a hundred years, through out my life span stopping only to eat, drink taste and enjoy. For urinating, excreting, to expel sleepiness and exhaustion and not coming to the end of the world I died on the way. Venerable sir, wonderful and surprising are these good words of the Blessed One: Friend, I do not say that the state that has no birth, decay, death, disappearing and appearing could be known, seen or achieved by going to the end of the world.

Bhikkhus, then I said: Friend, I do not say that the state that has no birth, decay, death, disappearing and appearing could be known, seen or achieved by going to the end of the world, nor do I declare the ending of unpleasantness without coming to the end of the world. Yet friend, I appoint the arising, cessation and the path leading to the cessation of the world in this same fathom long body.

The end of the world can never be attained.
There's no release from unpleasantess, without coming to the end of the world either.
The wise knower of the worlds reached the end of the world leading the holy life.
Gone to the end of the world and quieted himself, does not desire this or the other world.

7. Suvidårasuttam Ý Far apart

005.07. Bhikkhus, these four things are far apart. What four?

Bhikkhus, the sky is far away from the earth, the great oceas's hither shore and the thither shore is the second, where the sun rises and where it sets and the Teaching of the mind and the teaching not concerning the mind is the fourth.

Bhikkhus, these four things are far apart.

The sky and earth are far removed, so too the two shores of the great ocean,
The sun rises and sets far away, the Teaching of the mind is different from other teachings.
The association with the mind is stable and stays as long as life lasts.
The Teaching not associated with the mind wanes quickly
Therefore the Teaching of the mind is far removed from other teachings.

8. Visakhasuttam Ý Venerable Visakha

005.08. At one time the Blessed One was living in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time venerable Visakha Panchaliputta was instructing, advising gladdening and making the hearts light of the bhikkhus in the attendence hall talking in polite language without impurities, explaining in emancipated words. Then the Blessed One getting up from his seclusion in the evening, approached the attndence hall, sat on the prepared seat and addressed the bhikkhus:

Bhikkhus, who was in the attendence hall talking in polite language without impurities, explaining in emancipated words?

Venerable sir, venerable Visakha Panchaliputta was instructing, advising gladdening and making the hearts light of the bhikkhus in the attendence hall talking in polite language without impurities, explaining in emancipated words.

The Blessed One addressed venerable Visakha Pancaliyaputta: Visakha, it is good, that you instruct, advise gladden and make the hearts light of the bhikkhus in the attendence hall talking in polite language without impurities, explaining in emancipated words.

Knows what should not be told when the wise are with the foolish,
When explaining the deathless state knows what should be told
Explaining and illustrating the Teaching the flag of the sages is raised.
Polite words are the flags of the sages, the Teaching is the flag of the sage.

9. Vipallasasuttam Ý Distortions

005.09. Bhikkhus, these four are the distortions of perceptions, thoughts and views. What four?

Bhikkhus, seeing permanence in impermanence is a distortion of perceptions, thoughts and views. Seeing pleasantness in unpleasantness is a distortion of perceptions, thoughts and views. Seeing a self where a self is lacking is a distortion of perceptions, thoughts and views. Seeing agreeability in the non agreeable is a distortion of perceptions, thoughts and views. Bhikkhus, these four are the distortions of perceptions, thoughts and views.

Sentient beings, with wrong view, unsound consciousness and scattered thoughts,
Perceive, permanence in impermanence, pleasantness in unpleasantness
A self, where there isn't one and agreeability in disagreeability.
Those sentient beings not associated with highest appeasement
Follow Death, moving in exsitences from birth to death and birth.
When the Enlightened One is born in the world and declare the Teaching,
To overcome unpleasantness, hearing it they become wise,
And rectifying their consciousness see impermanence in impermanence,
The unpleasant as unpleasant, the lack of a self and its disagreeability
Gaining right view end all unpleasantness.

10. Upakilesasuttam Ý Minor defilements

005. 10. Bhikkhus, these four defile the moon and sun and the defiled moon and sun do not warm up, shine and illuminate. What four?

Bhikkhus, dark clouds defile the moon and sun and the defiled moon and sun do not warm up, shine and illuminateòhe earth defile the moon and sun and the defiled moon and sun do not warm up, shine and illuminate. A mass of smoke defile the moon and sun and the defiled moon and sun do not warm up, shine and illuminate. òhe king of Titans defile the moon and sun and the defiled moon and sun do not warm up, shine and illuminate.

Bhikkhus, these four defile the moon and sun and the defiled moon and sun do not warm up, shine and illuminate.

In the same manner bhikkhus, these four defile recluses and Brahmins and a certain defiled recluse or Brahmin does not warm up, shine and illuminate. What four?

Bhikkhus, there are some recluses and Brahmins who take intoxicant and brewd drinks, not abstaining from them. This is the first defilement, defiled by which recluses and Brahmins do not warm up, shine and illuminate.

Bhikkhus, there are some recluses and Brahmins who indulge in sexual relations, not abstaining from them. This is the second defilement, defiled by which recluses and Brahmins do not warm up, shine and illuminate.

Bhikkhus, there are some recluses and Brahmins who accept gold and silver, not abstaining from it. This is the third defilement, defiled by which recluses and Brahmins do not warm up, shine and illuminate.

Bhikkhus, there are some recluses and Brahmins who make a wrong livelihood, not abstaining from it. This is the fourth defilement, defiled by which recluses and Brahmins do not warm up, shine and illuminate.

Bhikkhus, these four, defile recluses and Brahmins and a certain defiled recluse or Brahmin does not warm up, shine and illuminate.

Some miserable recluses and Brahmins fallen for greed and hate
Shrouded in ignorance, see agreeability in pleasure.
They take intoxicant drinks, indulge in sexual relations
Accept gold and silver and lead a wrong livelihood.
The kinsman of the sun said, these are defilements,
On account of which recluses and Brahmins do not shine.
Shrouded, in darkness, slaved to craving clinging to existences,
They increase cemeterys, stretching for future rebirth.

Anguttara Nikaya - Catukka Nipata - Cakka Vaggo

Anguttara Nikaya

004. Cakkavaggo Ý The wheel

1. Cakkasuttam Ý The wheel

004.01. Bhikkhus, these are the four wheels, endowed with which gods and men wield four wheels and before long come to great prosperity. What four?

Living in a suitable surrounding, dwelling with Great Men, seeing to the development of the self and having done merit earlier.

Bhikkhus, these are the four wheels, endowed with which gods and men wield four wheels and before long come to great prosperity.

Living in a suitable surrounding, associating Great Men
Seeing to the development of the self and having done merit earlier
They come to gain in grains, wealth, fame and happiness.

2. Sangahasuttam Ý Objects of sympathy

004.02. Bhikkhus, these four are the objects of sympathy. What four?
Giving gifts, kind language, beneficial behaviour and equality of mind.
Bhikkhus, these four are the objects of sympathy.
At the right time giving gifts, kind language, beneficial behaviour
And thinking all alike is the linchpin that makes the wheel to roll.
Do nor destroy them, in favour of mother or son or father or son.
Or to gain esteem and reverence. As long as the wise observe
These objects of sympathy, so long will they come to greatness and praise.

3. Sihasuttam Ý The Lion

004.03. Bhikkhus, the lion, king of beasts in the evening comes out of his den arouses himself, looks in the four directions, roars three times and goes in search of food. Bhikkhus, the animals who hear the lion's roar become frightened and shivering much - those living in holes enter their holes, those living in water, enter the water, those living in the forest enter the forest and birds fly away. The king's elephants securely bound in villages and hamlets, break their bonds and frightened and shivering, throw urine and excreta and run in all directions. Bhikkhus, so powerful is the lion, the king of beasts.

Bhikkhus, in like manner when the Thus Gone One is born in the world, worthy and rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the teacher of gods and men, enlightened and blessed. He declares the Teaching- This is the individual, this its arising, this its cessation and this is the path to the cessation of the individual. Bhikkhus, those gods enjoying long life born into pleasantness established long, in lofty palaces, they too hearing the Teaching become anxious and frightened and think-We being impermanent thought were permanent. Not lasting forever, we thought we would last forever. We too are impermanent, changeful, do not last forever are an embodiment of an individual. Bhikkhus, the Thus Gone One is so powerful and wields power over the world.

After enlightenment, the arising and ceasing of the individual was declared to the world,
Then the released, worthy one was the incomparable teacher to gods and men.
The noble eightfold path was also declared, to overcome unpleasantness.
Hearing this, gods enjoying long life, beauty and fame were anxious and frightened
They thought we have not gone beyond a self, so we are impermanent.

4. Aggappasadasuttam Ý The highest grace

004.04. Bhikkhus, these four are graces. What four?

Bhikkhus, of all sentient beings, feetless, two-footed, four-footed, many-footed, material, immaterial, perceptive, not perceptive and neither perceptive or non perceptive, the Thus Gone One worthy and rightfully enlightened is the foremost, it is said. Bhikkhus, those who have placed faith in the Enlightened One have placed faith in the highest for the highest results

Bhikkhus, of all compounded things, the Noble Eightfold path is foremost. Bhikkhus, those who have placed faith in the Noble Eightfold path have placed faith in the highest for the highest results

Bhikkhus, of all things compounded or uncompounded, disenchantment is foremost it is said, such as crushing intoxications, quenching thirsts, destroying all roosting places, cutting off all existences, destroying craving, disenchantment, cessation and extinction. Bhikkhus, those who have placed faith in this Teaching have placed faith in the highest for the highest results.

Bhikkhus, of all communities or crowds, the community of disciples of the Thus Gone One are foremost, such as the four doublets of the eight great men. That is the disciples of the Blessed One, the Community of bhikkhus worthy of hospitality, veneration, gifts and veneration with clasped hands, the incomparable field of merit for the world. Bhikkhus, those who have placed faith in the Community of bhikkhus have placed faith in the highest for the highest results.

The highest grace is knowing the core of the Teaching.
The highest sacrifice is faith in enlightenment.
The highest grace of the Teaching is the pleasure derived from disenchantment.
Placing faith in the Community the noble field of merit
Give the highest gifts and accure the highest merit
And acquire life span, beauty, fame, happiness and power
And developing the highest become either celestial or human and enjoy bliss.

5. Vassakarasuttam Ý Vassakara the chief minister of Magadha

004.05. At one time the Blessed One was living in the squirrels' sanctuary, in the bamboo grove in Rajagaha. The Brahmin Vassakara the chief minister of Magadha approached the Blessed One exchanged friendly greetings, sat on a side and said to the Blessed One: Good Gotama, endowed with four things we disclose a great wise man. What four?

Here, Good Gotama, he is learned. His words indicate the meanings of whatever he learned and retained. He is mindfull, remembers and recalls things done and said long ago. He is clever and not lazy in the work of a layman and knows the method to do them and superintend them in the correct way. Good Gotama, endowed with these four things we disclose a great wise man. If my words are appreciated may that be so, if they are blamed, may good Gotama blame them.

Brahmin, I neither appreciate your words nor blame them. Brahmin, I disclose the great wise man endowed with these four things. What four?

Here, Brahmin, he falls to the method, for the good and pleasantness of many, establishing many in the noble method, such as building a virtuous character with good qualities. He thinks and intends, what he wants to think and intend and not what he does not want to think and intend. Thus he becomes the master over his thoughts. Of the higher states of the mind, the pleasant abidings here and now, he becomes a gainer for nothing, an easy quick gainer. Destroying desires, releasing the mind and released through wisdom, here and now he realizes and abides. Brahmin, I neither appreciate your words nor blame them. I disclose the great wise man endowed with these four things.

It is surprising and wonderful good Gotama, I think good Gotama is endowed with these four qualities. Here, good Gotama falls to the method, for the good and pleasantness of many, establishing many in the noble method, such as building a virtuous character with good qualities. Good Gotama thinks and intends, what he wants to think and intend and not what he does not want to think and intend. Thus good Gotama becomes the master over his thoughts. Of the higher states of the mind, the pleasant abidings here and now, good Gotama becomes a gainer for nothing, an easy quick gainer. Destroying desires, releasing the mind and released through wisdom, here and now good Gotama realizing abides.

Brahmin, you speak words close to praise, yet I will tell you. Here, Brahmin, I have fallen to the method, for the good and pleasantness of many, establishing many in the noble method, such as building a virtuous character with good qualities. I think and intend, what I want to think and intend and not what I do not want to think and intend. Thus I am the master over my thoughts. Of the higher states of the mind, the pleasant abidings here and now, I am a gainer for nothing, an easy quick gainer. Destroying desires, releasing the mind and released through wisdom, here and now realizing I abide.

He told the release from the snare of death to all sentient beings,
With compassion for gods and men declared the good method.
The populace is pleased with the seen and the heard,
The Enlightened One clever in the path and non path,
Has done his duties, is without desires, bears the last body.

6. Donasuttam ÝTo the Brahmin Dona

004.06. At one time the Blessed One left Ukkaññha to go to Setavya and the Brahmin Dona too left Ukkaññha for Setavya and both were on the way to Setavya. The Brahmin Dona saw the foot prints of the Blessed One with its thousandfold spokes, circumferences and naves, complete in every way and it occured to him: It is wonderful and surprising, these foot prints are not those of a human.

The Blessed One stepping out of the main road, sat at the root of a certain tree, with legs crossed, body straight and mindfulness established in front of him. The Brahmin Dona following close after the foot steps of the Blessed One, saw the Blessed One seated under a certain tree, pleasant, inspiring confidence with appeased mental faculties and appeased mind, with the highest taming and appeasement, approached the Blessed One and said:

Good one are you a god? Brahmin, I am not a god.
Good one are you a celestial musician? Brahmin, I am not a celestial musician .
Good one are you a ghost? Brahmin, I am not a ghost
Good one are you a human? Brahmin, I am not a human

When asked good one are you a god, you said Brahmin I am not a god. When asked good one are you a celestial musician, you said Brahmin I am not a celestial musician. When asked good one are you a ghost, you said Brahmin I am not a ghost. When asked good one are you a human, you said Brahmin I am not a human. Then what indeed is the good one?

Brahmin, if the desire to be a god was not dispelled I would have become a god, it is dispelled, pulled out with the roots, made palm stumps, made things that would not arise again. Brahmin, if the desire to be a celestial musician, ... re ... a ghost, ... re ... a human was not dispelled I would have become a human, it is dispelled, pulled out with the roots, made palm stumps, made things that would not arise again.

Brahmin, blue lotuses, white lotuses or red lotuses, born and developed in the water, come out of the water and stand untouched by the water. In the same manner Brahmin I born and bred in the world abide above it untouched by the world. Brahmin, know I am enlightened.

The desire to be a god, celestial musician, a ghost to go through the air,
A human being, or birth in an egg are shattered and destroyed.
As the lotus is not soiled by mud or water, I am not soiled by the world.
Brahmin, I am the Enlightened One.

7. Aparihaniyasuttam Ý Not decreasing

004.07. Bhikkhus, endowed with four things the bhikkhu is in the vicinity of extinction, it is not possible, that he would decrease. What four?

Here, bhikkhus, the bhikkhu is virtuous, protected in the mental faculties, knows the right amount to partake and is wakeful.

Bhikkhus, how is the bhikkhu virtuous? Here, bhikkhus the bhikkhu is virtuous, restrained in the higher code of rules, conducts himself in the right behaviour, seeing fear in the slightest fault. Bhikkhus, thus the bhikkhu is virtuous.

Bhikkhus, how is the bhikkhu with protected mental faculties?

Here, bhikkhus, the bhikkhu seeing a form does not take the sign or the detail. If abiding with the faculty of the eye uncontrolled, there would be a leaking of evil demeritorious thoughts of covetousness and displeasure, he falls to the method of protecting the faculty of the eye ... Hearing a sound, ... re ... smelling a scent, ... re ... ñasting, ... re ... cognizing a touch or cognizing an idea, does not take the sign or the detail. If abiding with the faculty of the mind uncontrolled, there would be a leaking of evil demeritorious thoughts of covetousness and displeasure, he falls to the method of protecting the faculty of the mind.

Bhikkhus, thus the bhikkhu is with protected mental faculties. Bhikkhus, how does the bhikkhu know to partake the right amount of food?

Here, bhikkhus, the bhikkhu reflecting partakes food, not for play, intoxication nor to look beautiful. It is for the upkeep of this body, as a help to lead the holy life. Thus I put an end to earlier feelings and do not arouse new feelings. May it not hinder my light abiding Bhikkhus, thus the bhikkhu knows to partake the right amount of food

Bhikkhus, how is the bhikkhu wakeful?

Here, bhikkhus, the bhikkhu during the day time sits in a suitable place and purifies his mind of obstructing things. In the first watch of the night too he does the same. In the middle watch of the night he turns to his right side and keeping one foot over the other goes to sleep mindfull of the perception of rising. In the last watch of the night sitting in a suitable place he purifies his mind of obstructing things

Bhikkhus, thus the bhikkhu is wakeful.

Bhikkhus, endowed with these four things the bhikkhu is in the vicinity of extinction, it is not possible, that he would decrease.

8. Patilinasuttam Ý Withdrawing and keeping away

004.08. Bhikkhus, the bhikkhu throwing out the various truths and putting an end to desires and longings or else appeasing the bodily determination, withdraws and keeps away it is said.

Bhikkhus, how does the bhikkhu throw out the various truths?

Bhikkhus, to the bhikkhu there are various truths of various recluses and Brahmins: Such as the world is eternal or not eternal, the world is limited or not limited, the soul is the body or the soul is different from the body, the Thus Gone One is after death or the Thus Gone One is not after death. the Thus Gone One is and is not after death, the Thus Gone One neither is nor is not after death. All these are driven out, given up, vomited, thrown out and dispelled.

Bhikkhus, thus the bhikkhu throws out the various truths.

Bhikkhus, how does the bhikkhu put an end to all desires and longings?

Here, bhikkhus, the bhikkhu dispels sensual desires and longings, dispels desires and longings to be and desires and longings in the holy life are calmed

Bhikkhus, thus the bhikkhu puts an end to all desires and longings.

Bhikkhus, how does the bhikkhu appease the bodily determination?

Here, bhikkhus, the bhikkhu giving up pleasantness and unpleasantness, earlier having given up pleasure and displeasure, purifies mindfulness with equanimity to push out unpleasantness and pleasantness and abides in the fourth jhana

Bhikkhus, thus the bhikkhu appeases the bodily determination.

Bhikkhus, how does the bhikkhu withdraw and keep away?

Here, bhikkhus, the bhikkhu dispels the conceit `I be' pulls it out with the roots, makes it a palm stump, not to grow again.

Bhikkhus, thus the bhikkhu withdraws and keeps away.

Bhikkhus, the bhikkhu throwing out the various truths and putting an end to desires and longings and appeasing the bodily determination, withdraws and keeps away it is said.

To the one, disenchanted from passions and released with the destruction of craving,
All desires and the tenet of philosophical speculations are completely destroyed
That mindfull, appeased bhikkhu is calmed and not defeated
Overcoming measuring is enlightened and withdrawing keeps away.

9. Ujjayasuttam Ý To the Brahmin Ujjaya

004.09. òhe Brahmin Ujjaya approached the Blessed One, exchanged friendly greetings, sat on a side and said:

Does good Gotama praise sacrifices?

Brahmin, I do not praise all sacrifices. I do not praise a sacrifice where cattle, goats, fowl pigs and other living things are destroyed. I do not praise the destruction of living creatures. What is the reason? Noble ones or those fallen to that method do not approach such sacrifices. Brahmin, I praise sacrifices where cattle, goats, fowl pigs and other living things are not destroyed. I praise the non destruction of living creatures, such as a constant source of giving gifts and making suitable sacrifices. What is the reason? Noble ones and those fallen to that method approach such sacrifices.

Horse sacrifice, human sacrifice is a rightful snare, in amiable speech,
Unobstructed great destruction is not of great benefit.
There goats, cows and cattle are variously destroyed,
Great sages who have attained extinction do not approach such sacrifices.
A non destructive, suitable sacrifice, is approached by extinguished great sages,
The wise sacrifice there, for good results, there is no evil in that sacrifice.
Even the gods become highly pleased, in such a sacrifice.

10. Udayisuttam Ý To the Brahmin Udayi

004. 10. The Brahmin Udaya approached the Blessed One, exchanged friendly greetings, sat on a side and said:

Does good Gotama praise sacrifices?

Brahmin, I do not praise all sacrifices. I do not praise a sacrifice where cattle, goats, fowl pigs and other living things are destroyed. I do not praise the destruction of living creatures. What is the reason? Noble ones or those fallen to that method do not approach such sacrifices. Brahmin, I praise sacrifices where cattle, goats, fowl pigs and other living things are not destroyed. I praise the non destruction of living creatures, such as a constant source of giving gifts and making suitable sacrifices. What is the reason? Noble ones and those fallen to that method approach such sacrifices.

When a suitable sacrifice, at the right time is arranged without objects for sacrifice,
Those who have dispelled ignorance and realized extinction approach it.
The Enlightened One, who is clever in merit, praise it.
If intention is rightfully placed in faith or in the sacrifice,
And offered to the Community, the field of merit, with a pleasant mind
The sacrifice is made at the correct moment, with the right intention and wish.
That sacrifice is beneficial and the gods rejoice in it
The wise making such sacrifices, release their mind in faith and enjoy heavenly bliss.

Anguttara Nikaya - Catukka Nipata - Uruvela Vagga

B Anguttara Nikaya

003. Uruvelavagga

1. Pathamauruvelasuttam Ý The first in Uruvela

003.01. At one time the Blessed One was abiding in the monastery offered by Anathapindika in Jeta's grove in Savatthi. The Blessed One addressed the bhikkhus from there:

Bhikkhus, at one time before enlightenment, I was living in this Ajapala grove, on the bank of river Neranjara in this same Uruvela. When I was in seclusion this thought occured to me: It is unpleasant to live in disrespect, without order, what if I live treating with respect and honouring, a recluse or brahmin. Then it occured to me, for the completion of my incomplete virtues, I should live, treating with respect and honouring some other recluse or brahmin. In this world, together with its gods and men, Mara, Brahma and the community of recluses and brahmins, I do not see anyone more virtuous than me to treat with respect and to honour. For the completion of my incomplete concentration, I should live, treating with respect and honouring some other recluse or brahmin. In this world, together with its gods and men, Mara, Brahma and the community of recluses and brahmins, I do not see anyone more concentrated than me to treat with respect and to honour. For the completion of my incomplete wisdom, I should live, treating with respect and honouring some other recluse or brahmin. In this world, together with its gods and men, Mara, Brahma and the community of recluses and brahmins, I do not see anyone more wise than me to treat with respect and to honour. For the completion of my incomplete release, I should live, treating with respect and honouring some other recluse or brahmin. In this world, together with its gods and men, Mara, Brahma and the community of recluses and brahmins, I do not see anyone so well released like me to treat with respect and to honour

Bhikkhus, then it occured to me: What if I treat with respect and honour the Teaching realized by me and abide? Brahma Sahampati cognizing my thought process in his mind, as though a powerful man would stretch his bent arm or bend his stretched arm, disappeared from the world of Brahma and appeared before me.

Brahma Sahampati arranging his shawl on one shoulder and putting down his right knee and clasping his hands towards me said:

O! Blessed One, O! Well Gone One, it should be so! Venerable sir, those rightfully enlightened ones in the past abode treating with respect and honouring the Teaching. Those rightfully enlightened ones to come in the future too will abide treating with respect and honouring the Teaching. Now too, the Blessed One, rightfully enlightened should abide treating with respect and honouring the Teaching. Brahma Sahampati further said:

The Enlightened Ones that passed away and those to come in the future
And the rightfully Enlightened One at present, destroyers of much unpleasantness
Lived honouring the good Teaching and also should do so at present.
In the future they will do it, it is the rightful order of things.
Therefore those who love themselves, should constantly honour
The Teaching recalling the dispensation of the enlightened ones.

Saying this Brahma Sahampati worshipped the Blessed One, circumambulated him and disappeared from there. Bhikkhus, I knowing Brahma's entreaty and the suitable for me abode treating with respect and honouring the Teaching, so that the Community should be endowed with greatness and much respect.

2. Dutiyauruwelasuttam Ý The second in Uruwela

003.02. Bhikkhus, before my enlightenment, I was living in the Ajapala grove on the bank of river Neranjara in Uruwela. Then many aged brahmins, decayed and reached the end of life, approached me, exchanged friendly greetings, sat on a side and said: Good Gotama, we have heard that the recluse Gotama does not salute, attend or offer a seat to aged brahmins, decayed and reached the end of life. Good Gotama, that is not the right conduct

Bhikkhus, then it occured to me: These venerable ones do not know the elder or the attributes of an elder.

Bhikkhus, there may be elders of eighty years, ninety years or even a hundred years from birth, talking, at the improper time, not the real and the not essential. Talk that is not the Teaching and the discipline, words without a limit and location and could not be treasured. They go to the category of foolish elders.

Bhikkhus, there may be the young in the prime of life with black hair talking, at the proper time, talking the real and the essential. Talking about the Teaching and the discipline, words with a limit and location and could be treasured. They go to the category of wise elders.

Bhikkhus, these four are the attributes of an elder. What four?

Here, bhikkhus, the bhikkhu is virtuous restrained in the higher code of rules, pursuing the right course of conduct sees fear in the slightest fault and observes the precepts to train. He becomes learned and bears and treasures what he has learned. The Teaching good at the beginning, middle and the end full of meaning even in the letter explaining the pure and complete holy life. Of such a Teaching he becomes learned, bearing it in words, relaying it in mind and penetrating it to realize. He becomes a gainer for nothing, a gainer without difficulty, a quick gainer of the four higher states of mind, the pleasant abidings here and now. Desroying desires, releasing the mind from desires and released through wisdom, abides here and now having realized. Bhikkhus, these four are the attributes of an elder.

If someone is puffed up, talks much, frivolously
With undisciplined thoughts like an animal
Unkind with evil thoughts he is far from stability.
If someone is virtuous, learned and intelligent,
Wants to perceive the Teaching wisely
Has gone beyond all things unobstructed and is intelligent,
Has dispelled birth and death and gone to the end of the holy life
He is the elder without desires, I call him an elder.

3. Lokasuttam Ý The world

003.03. Bhikkhus, the Thus Gone One is thoroughly enlightened about the world. The Thus Gone One is disentangled from the world. Is enlightened about the arising of the world and has dispelled it, the cessation of the world and has realized it and the path leading to the cessation of the world and has developed it.

Bhikkhus, the Thus Gone One is enlightened about all the seen, heard, experienced, cognized, wished for and pursued by the mind by gods and men together with Mara, brahma and the community of recluses and brahmins. Therefore it is said I am Thus Gone.

Bhikkhus, from the moment of my enlightenment until I pass into final extinction, whatever I said, muttered and pointed out, is that same, not another, therefore I am Thus Gone, it is said.

Bhikkhus, as the Thus Gone One says, so he does, as he does, so he says, because he does what he says and says what he does, therefore he is Thus Gone, it is said.

Bhikkhus, to this world, together with gods and men, Mara, Brahma, the Community of recluses and brahmins, the Thus Gone One is the unconquered Lord, the all pervading one, the controller of all, therefore he is Thus Gone, it is said.

Realizing the whole world as it really is, disentangled from all the world,
Released from all bonds experiences the bliss of extinction
Desires destroyed, enlightened and doubts dispelled
Has destroyed all actions, is released without holding anything
That is the enlightened noble lion, who rolls the wheel of the Teaching
Gods and men who have taken refuge in enlightenment,
Get together and worship you as they have always done
Tamed, you are the chief to tame, appeased, the sage to appease
Released, is the foremost to release, and crossed you cross others
We always worship you, there is no compare to you in this world of gods and men.

4. Kalakaramasuttam Ý In Kalaka's monastery

003.04. At one time the Blessed One was living in Kalaka's monastery in saketa and the Blessed One addressed the bhikkhus from there. Bhikkhus, I thoroughly know whatever seen, heard, experienced, cognized and pursued by the mind, in the world of gods and men, Mara, Brahma and the community of recluses and brahmins. I do not care for them. Bhikkhus, if I said, I know whatever seen, heard, experienced, cognized and pursued by the mind, of the world of gods and men, Mara, Brahma and the community of recluses and brahmins, it will be a lie. If I said, I know and do not know them, it would also be a lie. If I said, I neither know nor not that I do not know, it would be an unqualified statement. Therefore bhikkhus, the Thus Gone One seeing, does not think a should be seen was seen, or think it was not seen. Does not think of a should be seen or of one who has seen. Hearing, does not think a should be heard was heard, or think it was not heard. Does not think of a should be heard or of one who has heard. Experiencing, does not think a should be experienced was experienced, or think it was not experienced. Does not think of a should be experienced or of one who has experienced. Cognizing, does not think a should be cognized was cognized, or think it was not cognized. Does not think of a should be cognized or of one who has cognized.

Thus, bhikkhus, the Thus Gone One is such like in things seen, heard, experinced and cognized, he is highly qualified in those things and there is not a more noble and exalted state evident, it is said.

Whatever seen, heard, or experienced is true to those clinging to them
And false to the outsider, these are not to the self restrained.
True and false is an external assumption, the populace is entangled in,
Seeing the remedy for this
Thus Gone Ones have no clingings as I know and I see.

5. Brahmacariyasuttam Ý The holy life

003.05. Bhikkhus, this holy life is not lived to deceive people, for people to talk about you, to gain, hospitality and fame, to seek release through the gossip of others, for the purpose of may others know me thus. Bhikkhus, the holy life is lived for the purpose of restraining, dispelling, disenchantment and cessation.

The Blessed One declared the holy life for restraining, dispelling,
And safety, for a plunge into extinction.
This is the path taken by great sages, follow it to end unpleasantness
They that follow the path do the dispensation.

6. Kuhasuttam Ý Concealing nature

003.06. Bhikkhus, those bhikkhus who are concealing, rigid, talkative, gingerly, showing off and not restrained are not mine, they have strayed from this Teaching and discipline. They will not grow to greatness in this dispensation.

Bhikkhus, those bhikkhus who are not concealing, not rigid, talkative, nor gingerly, not showing off and restrained are mine, they have not strayed from this Teaching and discipline. They will grow to greatness in this dispensation.

The deceptive, hard, prattling, gingerly and unrestrained ones
Will not grow in the Teaching of the rightfully Enlightened One
The straightforward, not talkative, wise, gentle, restrained ones
Will grow in the Teaching of the rightfully Enlightened One

7. Santutthisuttam Ý Satisfaction

003.07. Bhikkhus, these four are insignificant, easily obtained, faultless things. What four? Bhikkhus, the rag robe is insignificant, easily obtained and faultless. Bhikkhus, the morsel of food is insignificant, easily obtained and faultless. Bhikkhus, the root of a tree is insignificant, easily obtained and faultless. Bhikkhus, the strong smelling urine is insignificant, easily obtained and faultless.

Bhikkhus, these four are insignificant, easily obtained, faultless things. Bhikkhus, if the bhikkhu is satisfied with these insignificant, easily obtained things. I say it is a characteristic of his recluseship.

Satisfied with the insignificant, easily obtained, faultless,
For dwellings, robes, eatables and drinks,
It is the destruction of the mind, hate not intervening
These things are told to begin with, recluseship
To the diligent trainer, there is much satisfaction

8 Ariyavamsasuttam Ý The clan of nobility

003.08. Bhikkhus, these four belong to the noble clan, were recognized by those gone by, were honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and are not blamed by recluses, brahmins and the wise. What four?

Here, bhikkhus, the bhikkhu is satisfied with whatever gain of robes. He does not talk in praise of this and other kind of robe, with words improper and unsuitable. Not gaining robes too he does not worry. Gaining robes he partakes of them not enslaved, not greedily bound, wisely seeing the danger and the escape. On account of the gain of this and other robe he does not praise himself or disparage others. Bhikkhus, if someone is clever, not lazy, aware and mindfull on this, it is said he is established in the ancient, recognized clan of nobility.

Again, bhikkhus, the bhikkhu is satisfied with whatever gain of morsel food. He does not talk in praise of this and other kind of morsel food, with words improper and unsuitable. Not gaining morsel food too he does not worry. Gaining morsel food he partakes of them not enslaved, not greedily bound, wisely seeing the danger and the escape. On account of the gain of this and other morsel food he does not praise himself or disparage others. Bhikkhus, if someone is clever, not lazy, aware and mindfull on this, it is said he is established in the ancient, recognized clan of nobility.

Again, bhikkhus, the bhikkhu is satisfied with whatever gain of dwellings. He does not talk in praise of this and other kind of dwelling, with words improper and unsuitable. Not gaining dwellings too he does not worry. Gaining dwellings he partakes of them not enslaved, not greedily bound, wisely seeing the danger and the escape. On account of the gain of this and other dwelling he does not praise himself or disparage others. B;hikkhus, if someone is clever, not lazy, aware and mindfull on this, it is said he is established in the ancient, recognized clan of nobility.

Again, bhikkhus, the bhikkhu takes pleasure in developing his self and becomes attached to it. Takes pleasure in dispelling and becomes attached to it. On account of his developments and dispellings he does not praise himself or disparage others. Bhikkhus, if someone is clever, not lazy, aware and mindfull on this, it is said he is established in the ancient, recognized clan of nobility

Bhikkhus, these four belong to the noble clan, were recognized by those gone by, were honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and are not blamed by recluses, brahmins and the wise

Bhikkhus, the bhikkhu endowed with these four marks of the noble clan was to abide in the east, he overcomes discontent, discontent does not overcome him ... re ... was to abide in the west, he overcomes discontent, discontent does not overcome him ... re ... was to abide in the north, he overcomes discontent, discontent does not overcome him ... re ... was to abide in the south, he overcomes discontent, discontent does not overcome him. What is the reason?

Bhikkhus, conquering discontent and content is firmness.
Discontent and attachment do not conquer the wise
The wise conquer discontent and attachment
Explaining it correctly, action is checked and removed.
It is like pure gold, nobody blames it
Even the gods and Brahma praise it.

9. Dhammapadasuttam Ý Sections of the Teaching

003.09. Bhikkhus, these four sections of the Teaching belong to the noble clan, were recognized by those gone by, were honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and are not blamed by recluses, brahmins and the wise. What four?

Bhikkhus, the section of the teaching on non coveting belongs to the noble clan, was recognized by those gone by, was honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and is not blamed by recluses, brahmins and the wise.

Bhikkhus, the section of the teaching on non hatefulness, ... re ... on mindfulness, ... re ... on right concentration, belongs to the noble clan, was recognized by those gone by, was honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and is not blamed by recluses, brahmins and the wise.

Bhikkhus, these four sections of the Teaching belong to the noble clan, were recognized by those gone by, were honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and are not blamed by recluses, brahmins and the wise.

Abide without coveting and without an angry mind
Internally settled, bring the mind to one point.

10. Paribbajakasuttam Ý Wandering ascetics

003. 10. At one time the Blessed One was living among the peaks of the Gijjha rock. At that time many well-known wandering ascetics were living in the monastery of the wandering ascetics on the bank of river Sappinie, such as Annabhara, Varadhara, Sakuludayi and other well-known wandering ascetics.

The Blessed One getting up from his evening seclusion approached the monastery of the wandering ascetics on the bank of river Sappinie and sat on the prepared seat and said:

Wandering ascetics, these four sections of the Teaching belong to the noble clan, were recognized by those gone by, were honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and are not blamed by recluses, brahmins and the wise. What four?

Wandering ascetics, the section of the teaching on non coveting belongs to the noble clan, was recognized by those gone by, was honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and is not blamed by recluses, brahmins and the wise.

Wandering ascetics, the section of the teaching on non hatefulness, ... re ... on right mindfulness, ... re ... on right concentration, belongs to the noble clan, was recognized by those gone by, was honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and is not blamed by recluses, brahmins and the wise.

Wandering ascetics, these four sections of the Teaching belong to the noble clan, were recognized by those gone by, were honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and are not blamed by recluses, brahmins and the wise.

If a wandering ascetic was to say- I reject this section of the teaching on non coveting, with much greed for sensuality, I will disclose a recluse or brahmin. Then I will say thus to him- Come! tell us. speak up. We will see your powers. That wandering ascetic rejecting the section of the Teaching on non coveting, coveting much for sensuality could disclose a recluse or brahmin is not possible.

If a wandering ascetic was to say- I reject this section of the teaching on non hatefulness, with a hateful defiled mind, I will disclose a recluse or brahmin. Then I will say thus to him- Come! tell us. speak up. We will see your powers. That wandering ascetic rejecting the section of the Teaching on non hatefulness, could disclose a recluse or brahmin is not possible.

If a wandering ascetic was to say- I reject this section of the teaching on right mindfulness, with a confused mind without awareness, I will disclose a recluse or brahmin. Then I will say thus to him- Come! tell us. speak up. We will see your powers. That wandering ascetic rejecting the section of the Teaching on right mindfulness, with a confused and unaware mind could disclose a recluse or brahmin is not possible.

If a wandering ascetic was to say- I reject this section of the teaching on right concentration, with an unconcentrated and confused mind, I will disclose a recluse or brahmin. Then I will say thus to him- Come! tell us. speak up. We will see your powers. That wandering ascetic rejecting the section of the Teaching on right concentrtion, unconcentrated and confused could disclose a recluse or brahmin is not possible.

Wandering ascetics who think to blame or rebuke these four sections of the Teaching, are here and now rightfully reproached in four instances. What four?

They blame and rebuke the good section on the Teaching non-coveting. The good recluses and brahmins with much greed for sensuality will be revered and praised by them. They blame and rebuke the good section on the Teaching non-hatefulness. The good recluses and brahmins with hateful minds and angry thoughts will be revered and praised by them.

They blame and rebuke the good section of the Teaching, right mindfulness. The good recluses and brahmins who are unaware with confused minds will be revered and praised by them. They blame and rebuke the good section on the Teaching, right concentration. The good recluses and brahmins unconcentrated and confused will be revered and praised by them.

Wandering ascetics who think to blame or rebuke these four sections of the Teaching, are here and now rightfully reproached in these four instances. Those wandering ascetics who were in the past, such as those carrying a heavy load, those with the view there is no reason and cause, those with the view there is no action done, and those with the view there is nothing, they too should think not to blame or rebuke these four sections of the Teaching. What is the reason? For fear of blame, aversion and reproach.

Always mindful without anger is well concentrated
Those training not to covet are diligent it is said.

Anguttara Nikaya - Catukka Nipata - Cara Vaggo

Anguttara Nikaya

002. Caravaggo

1. Carasuttam Ý While walking

002.01. Bhikkhus, even while walking sensual thoughts, angry thoughts and hurting thoughts arise to the bhikkhu, if he endures them, does not dispel them and remove them, does not destroy them and make them not to arise again while walking, he is said to be inactive, unscrupulous and forever lazy without effort. Bhikkhus, even while standing sensual thoughts, angry thoughts and hurting thoughts arise to the bhikkhu, if he endures them, does not dispel them and remove them, does not destroy them and make them not to arise again while standing, he is said to be inactive, unscrupulous and forever lazy without effort. Bhikkhus, even while sitting sensual thoughts, angry thoughts and hurting thoughts arise to the bhikkhu, if he endures them, does not dispel them and remove them, does not destroy them and make them not to arise again while sitting, he is said to be inactive, unscrupulous and forever lazy without effort. Bhikkhus, even while lying if awake sensual thoughts, angry thoughts and hurting thoughts arise to the bhikkhu, if he endures them, does not dispel them and remove them, does not destroy them and make them not to arise again while lying, he is said to be inactive, unscrupulous and forever lazy without effort.

Bhikkhus, even while walking sensual thoughts, angry thoughts and hurting thoughts arise to the bhikkhu, if he does not endure them, dispels them and removes them, destroys them and makes them not to arise again while walking, he is said to be active, scrupulous and forever with aroused effort to dispel.

Bhikkhus, even while standing sensual thoughts, angry thoughts and hurting thoughts arise to the bhikkhu, if he does not endure them, dispels them and removes them, destroys them and makes them not to arise again while standing, he is said to be active, scrupulous and forever with aroused effort to dispel.

Bhikkhus, even while sitting sensual thoughts, angry thoughts and hurting thoughts arise to the bhikkhu, if he does not endure them, dispels them and removes them, destroys them and makes them not to arise again while sitting, he is said to be active, scrupulous and forever with aroused effort to dispel.

Bhikkhus, even while lying if awke sensual thoughts, angry thoughts and hurting thoughts arise to the bhikkhu, if he does not endure them, dispels them and removes them, destroys them and makes them not to arise again while lying, he is said to be active, scrupulous and forever with aroused effort to dispel.

When walking, standing, sitting or lying,
If one thinks evil worldly thoughts,
Deluded he has fallen to the wrong path,
It is not possible for him to experience noble extinction.
When walking, standing, sitting or lying,
If one restraints his thoughts and pacifies them
It is possible to experience noble extinction.

2. Silasuttam.

002.02. Bhikkhus, be virtuous, observe the higher code of rules, conduct yourselves with the right behaviour, seeing fear in the slightest fault. Bhikkhus, when the bhikkhu is virtuous, observing the higher code of rules, conducting himself with the right behaviour, seeing fear in the slightest fault, what further has he to do? Even when walking he dispels his covetousness, aversion, sloth and torpor, restlessness and worry and doubts and his efforts are actively aroused, unconfused mindfulness is established, the body appeased without anger, the mind concentrated in one point. Even when walking, if he is active and scrupulous, it is said that he is forever with aroused effort to dispel Even when standing, ... re ... or sitting, ... re ... or lying if he is awake, he dispels his covetousness, aversion, sloth and torpor, restlessness and worry and doubts and his efforts are actively aroused, unconfused mindfulness is established, the body appeased without anger, the mind concentrated in one point. Even when lying, if he is active and scrupulous, it is said that he is forever with aroused effort to dispel.

When walking, standing, sitting, lying, stretching or bending,
Upwards, across, behind or in any direction,
He should observe the rising and falling of the five holding masses
forever mindfullly training to appease the mind in the proper way
Such a bhikkhu is zealous to dispel, it is said.

3. Padhanasuttam Ý Concentration of mind.

002.03. Bhikkhus, these four are the rightful concentrations of the mind. What four?

Here, bhikkhus, the bhikkhu arouses interest and effort and strives to pursue the mind, for the non arising of not arisen demeritorious thoughts, for the dispelling of arisen demeritorious thoughts, for the arising of not arisen meritorious thoughts and the unconfused establishment, development and completion of arisen meritorious thoughts.

Bhikkhus, these four are the rightful concentrations of the mind.

The rightful concentrations of the mind is going beyond the domains of Death.
Having won Death and his array and gone beyond the fears of birth and death,
Become unshakable and having overcome Nemuci they are happy.

4. Samvarasuttam Ý Restraint.

002.04. Bhikkhus, these four are the endeavours. What four?

Endeavour, to restrain, to dispel, to develop and the endeavour to protect.

Bhikkhus, what is the endeavour to restrain?

Here, bhikkhus, the bhikkhu seeing a form does not take the sign or the detail. If abiding with the faculty of the eye uncontrolled, there would be a leaking of evil demeritorious thoughts of covetousness and displeasure, he falls to the method of protecting the faculty of the eye. Hearing a sound, ... re ... smelling a scent ... re ... tasting, ... re ... cognizing a touch or cognizing an idea, does not take the sign or the detail. If abiding with the faculty of the mind uncontrolled, there would be a leaking of evil demeritorious thoughts of covetousness and displeasure, he falls to the method of protecting the faculty of the mind.

Bhikkhus, this is the endeavour to restrain.

Bhikkhus, what is the endeavour to dispel?

Here, bhikkhus, the bhikkhu does not endure, dispels, removes and destroys arisen sensual desires, makes them not arise again. The bhikkhu does not endure, dispels, removes and destroys arisen, hateful thoughts, ... re ... hurting thoughts and whatever arisen ... re ... demeritorious thoughts, makes them not arise again.

Bhikkhus, this is the endeavour to dispel.

Bhikkhus, what is the endeavour to develop?

Here, bhikkhus, the bhikkhu develops the enlightenment factor mindfulness rooted in seclusion, rooted in purifying, rooted in cessation, until mature to surrenderòhe bhikkhu develops the enlightenment factor investigation of the Teaching, ... re ... the enlightenment factor effort, ... re ... the enlightenment factor joy, ... re ... the enlightenment factor delight, ... re ... the enlightenment factor concentration, ... re ... and the enlightenment factor equanimity rooted in seclusion, rooted in purifying, rooted in cessation, until mature to surrender.

Bhikkhus, this is the endeavour to develop.

Bhikkhus, what is the endeavour to protect?

Here, bhikkhus, the bhikkhu protects the arisen good sign of concentration, the sign of bones, the sign of, the worm infested corpse, the corpse turned blue, the festering corpse, the corpse with little holes all over, the bloated corpse.

Bhikkhus, this is the endeavour to protect.

Restraining, dispelling, developing and protecting,
Are the four endeavours declared by the kinsman of the sun.
If the bhikkhu becomes zealous in them he destroys unpleasantness.

5. Aggapannattisuttam Ý Highest manifestations.

002.05. Bhikkhus, these four are the highest manifestations. What four?

Bhikkhus, of personalities the highest is Rahu, the king of Titans. Of partakers of sensuality king Mahamandata is the foremost. Of those who have power over all, Mara (Death) is foremost and the Thus Gone One, worthy and rightfully enlightened is foremost in the world together with Mara, Brahma, gods and men, the community of recluses and brahmins. Bhikkhus, these are the four manifestations.

Rahu is chief among personalities, Mandatu the chief partaker of sensuality.

As far as craving's net is spread Mara wields his power.
Above, across and behind, as far as the directions go,
To the world together with its gods and men, the Thus Gone One is chief.

6. Sokhummasuttam Ý The finenesses.

002.06. Bhikkhus, these four are the finenesses. What four?

Here, bhikkhus, the bhikkhu is endowed with the finest matter. I do not see some matter more noble and exalted than that to wish for. The bhikkhu is endowed with the finest feelings. I do not see some feeling more noble and exalted than that to wish for. The bhikkhu is endowed with the finest perceptions. I do not see some perception more noble and exalted than that to wish for. The bhikkhu is endowed with the finest determinations. I do not see some determination more noble and exalted than that to wish for.

Knowing the finest matter, and the arising, of fine feelings,
So also how perceptions arise and fade. Knows that
Determinations are external, unpleasant and lack a self
If the bhikkhu sees it correctly, appeased and attached to appeasement,
He bears the last body, having cut Death and his array.

7. Pathama-agatisuttam Ý The first on wrong courses of action.

002.07. Bhikkhus, these are the four wrong courses of action. What four?

Wrong course of action, through interest, on acount of anger, on account of delusion and through fear. Bhikkhus, these are the four wrong courses of action.

Interest, anger, fear and delusion if these things overcome him,
His fame goes to ruin as the moon on the waning side.

8. Dutiya-agatisuttam Ý The second on the right courses of action.

002.08. Bhikkhus, these are the four right courses of action. What four?

Does not take wrong course of action, through interest, on acount of anger, on account of delusion and through fear. Bhikkhus, these are the four right courses of action.

Interest, anger, fear and delusion if these things do not overcome him,
His fame increases as the moon on the waxing side.

9. Tatiya-agatisuttam Ý The third on wrong course of action.

002.09. Bhikkhus, these are the four wrong courses of action. What four?

Wrong course of action, through interest, on acount of anger, on account of delusion and through fear. Bhikkhus, these are the four wrong courses of action.

. Bhikkhus, these are the four right courses of action. What four?

Does not take wrong course of action, through interest, on acount of anger, on account of delusion and through fear. Bhikkhus, these are the four right courses of action.

Interest, anger, fear and delusion if these things overcome him,
His fame goes to ruin as the moon on the waning side.
Interest, anger, fear and delusion if these things do not overcome him,
His fame increases as the moon on the waxing side.

10. Bhattuddesakasuttam Ý The superintendent of meals

002. 10. Bhikkhus, endowed with four things the superintendent of meals is in hell as though led and lain there. What four?

Following the wrong course of action, through interest, on acount of anger, on account of delusion and through fear. Bhikkhus, the superintendent of meals following these four wrong courses of action, is in hell as though led and lain there.

Bhikkhus, endowed with four courses of action the superintendent of meals is in heaven as though led and lain there.

Not following the wrong course of action, through interest, on acount of anger, on account of delusion and through fear. Bhikkhus, following these four right courses of action, the superintendent of meals is in heaven as though led and lain there.

Humans not restrained in sensuality, honour and do the wrong thing.
Acting on interest, anger and fear, they are the defiled gathering.
The recluse who knows has said, Great Men should be praised,
Established in the Teaching, they never do evil.
They do not act through interest, anger or fear,
That is said to be the cream of a gathering.

Anguttara Nikaya - Catukka Nipata - Bandagama Vaggo

Anguttara Nikaya

Catukka Nipata

Bandagamavaggo

1. Anubuddhasuttam Ý Enlightened

001.01. I heard thus. At one time the Blessed One was living in Bandagama in the country of the Vajji's. The Blessed One addressed the bhikkhus: Bhikkhus, not comprehending and not enlightened on four things you and I too have been traversing and transmigrating for a very long time. What four?

Bhikkhus, not comprehending and not enlightened on the virtues of the noble ones, you and I too have been traversing and transmigrating for a very long time. Bhikkhus, not comprehending and not enlightened on the concentration of the noble ones, you and I too have been traversing and transmigrating for a very long time. Bhikkhus, not comprehending and not enlightened on the wisdom of the noble ones, you and I too have been traversing and transmigrating for a very long time. Bhikkhus, not comprehending and not enlightened on the release of the noble ones, you and I too have been traversing and transmigrating for a very long time.

Bhikkhus, now I am enlightened penetratingly seeing the virtues, concentration, wisdom and release of the noble ones. I have pulled out the roots of being, destroyed the leader of being, there is no more birth now.

The blessed One saying this further said:

Famous Gotama is enlightened on the noble one's
Virtues, concentration, wisdom and release.
The Blessed One realizing, declared it to the bhikkhus
Wise sentient beings ending unpleasantness are extinguished.

2. Papatitasuttam Ý Fall away

001.02 Bhikkhus, not endowed with four things, it is said, there is a fall from this dispensation of the Teaching. What four?

Bhikkhus, the virtues, concentration, wisdom and release of the noble ones. Bhikkhus, not endowed with these four things, it is said, there is a fall from this dispensation of the Teaching.

Bhikkhus, endowed with four things, it is said, there is no fall from this dispensation of the Teaching. What four?

Bhikkhus, the virtues, concentration, wisdom and release of the noble ones. Bhikkhus, endowed with these four things, it is said, there is no fall from this dispensation of the Teaching.

3. Pathamakatasuttam Ý The first on destruction.

001.03 Bhikkhus, endowed with four things the foolish ordinary man destroys himself and becomes blamable, blamed by the wise accrues much demerit. What four? Without a thorough consideration and scrutiny praises that which should not be praised Without a thorough consideration and scrutiny depreciates that which should be appreciated. Without a thorough consideration and scrutiny, becomes pleased in which confidence should not be established. Without a thorough consideration and scrutiny becomes displeased in which confidence should be established. Bhikkhus, endowed with these four things the foolish ordinary man destroys himself and becomes blamable, blamed by the wise accrues much demerit.

Bhikkhus, endowed with four things the wise Great Man does not destroy himself and does not become blamable, not blamed by the wise accrues much merit. What four? With a thorough consideration and scrutiny does not praise that which should not be praised With a thorough consideration and scrutiny appreciates that which should be appreciated. With a thorough consideration and scrutiny, does not become pleased in which confidence should not be established. With a thorough consideration and scrutiny becomes pleased in which confidence should be established. Bhikkhus, endowed with these four things the wise Great Man does not destroy himself and does not become blamable, not blamed by the wise accrues much merit.

4. Dutiyakatasuttam Ý The second on destruction.

001.04. Bhikkhus, following a wrong course of action towards four the foolish ordinary man destroys himself and becomes blamable and blamed by the wise accrues much demerit. Which four? Bhikkhus, following a wrong course of actions towards, the mother, ... re ... the father, ... re ... the Thus Gone One and ... re ... towards the disciples of the Thus Gone One the foolish ordinary man destroys himself and becomes blamable and blamed by the wise accrues much demerit. Bhikkhus, following the wrong course of actions towards these four the foolish ordinary man destroys himself and becomes blamable and blamed by the wise accrues much demerit.

Bhikkhus, following the right course of actions towards four the wise Great Man does not destroy himself, not blamable and not blamed by the wise accrues much merit. Which four? Bhikkhus, following the right course of actions towards, the mother, ... re ... the father, ... re ... the Thus Gone One and ... re ... towards the disciples of the Thus Gone One the wise Great Man does not destroy himself, does not become blamable and not blamed by the wise accrues much merit.

Humans following the wrong course of actions towards,
Mother, father, the Thus Gone One, or his disciples
Here and now accrue much demerit when blamed by the wise,
Here after they go to hell.
Following the right course of actions towards,
Mother, father, the Thus Gone One and his disciples,
The wise accrue much merit when praised by the wise,
And later they rejoice in heaven.

5. Anusotasuttam Ý With the stream.

001.05. Bhikkhus, these four persons are evident in the world. What four?

The one going with the stream, the one going against the stream, the one self controlled and the one crossed over stands on hard ground, the brahmin.

Bhikkhus, which person goes with the stream?

Here bhikkhus, a certain person indulges in sensual pleasures and does demeritorious actions. Bhikkhus, he goes with the stream

Bhikkhus, which person goes against the stream?

Here bhikkhus, a certain person does not indulge in sensual pleasures and does no demeritorious actions. Unpleasantly and displeased with tearing eyes he leads the complete and pure holy life. Bhikkhus, he goes against the stream

Bhikkhus, which person is self controlled?

Here, bhikkhus, a certain person exhausting the five bonds binding him to the sensual world takes spontaneous rebirth and extinguishes from that world not going further any more. Bhikkhus, he is the self controlled person.

Bhikkhus, which person crossed over, stands on hard ground, the brahmin?

Here, bhikkhus, a certain person, destroying desires and releasing the mind from desires, and released through wisdom, realizing it here and now abides. Bhikkhus, this person crossed over, stands on hard ground, the brahmin.

Sentient beings partaking sensual pleasures unrestrained,
Come to birth and decay again and again,
They are the victims of craving going with the stream.
Therefore the wise with aroused mindfulness,
Do not practise sensuality or demerit,
Unhappily giving up sensual pleasures, go against the stream.
Giving up the five lower bonds and become a trainer
Not failing he controls his mind and the mental faculties,
He is the self controlled one, it is said.
Seeing no essence he gives up all things that continue to the beyond,
He knows it correctly, has lived the holy life.
It is said, he has gone to the end.

6 Appassutasuttam Ý Learned a little

001.06. Bhikkhus, these four persons are evident in the world. What four? Learned a little but not changed accordingly. Learned a little and changed accordingly. Learned a lot but not changed accordingly. Learned a lot and changed accordingly.

Bhikkhus, who is the person who has learned a little but not changed accordingly?

Here, bhikkhus, a certain one has learned a little of the discourses, discourses with a mixture of verses and prose sections, answers with an explanation, verses, solemn utterances, thus said sections, birth stories, wonderful things, a series of questions and answers. Of that little he has learned, he has not learnt the meaning and the teaching and changed himself accordingly. Bhikkhus, this person has learned a little but not changed accordingly

Bhikkhus, who is the person who has learned a little and changed accordingly?

Here, bhikkhus, a certain one has learned a little of the discourses, discourses with a mixture of verses and prose sections, answers with an explanation, verses, solemn utterances, thus said sections, birth stories, wonderful things, a series of questions and answers. Of that little he has learned, he has learnt the meaning and the teaching and changed himself accordingly. Bhikkhus, this person has learned a little and changed accordingly

Bhikkhus, who is the person who has learned a lot but not changed accordingly?

Here, bhikkhus, a certain one has learned a lot of the discourses, discourses with a mixture of verses and prose sections, answers with an explanation, verses, solemn utterances, thus said sections, birth stories, wonderful things, a series of questions and answers. Of that lot he has learned, he has not learnt the meaning and the teaching and changed himself accordingly. Bhikkhus, this person has learned a lot but not changed accordingly

Bhikkhus, who is the person who has learned a lot and changed accordingly?

Here, bhikkhus, a certain one has learned a lot of the discourses, discourses with a mixture of verses and prose sections, answers with an explanation, verses, solemn utterances, thus said sections, birth stories, wonderful things, a series of questions and answers. Of that lot he has learned, he has learnt the meaning and the teaching and changed himself accordingly. Bhikkhus, this person has learned a lot and changed accordingly.

The one who has learned little and not restrained in virtues,
Should be blamed on two counts for lack of virtues and little learning
The one who has learned little and is restrained in virtues,
Should be praised for his virtues and blamed for little learning
The one who has learned a lot and is not restrained in virtues,
Should be blamed for lack of virtues and not for the learning
The one who has learned a lot and is restrained in virtues,
Should be praised for both virtues and much learning.

The wise disciple of the Enlightened One learned and bearing the Teaching, is like pure gold. Even the gods praise him and also Brahma

7. Sobhanasuttam Ý Adornments

001.07. Bhikkhus, these four are wise, disciplined, confident, learned, bearers of the Teaching, living accordingly are adornments to the Community. Which four?

Bhikkhus, a bhikkhu who is wise, disciplined, confident, learned, a bearer of the Teaching, living accordingly is an adornment to the Community.

Bhikkhus, a bhikkhuni who is wise, disciplined, confident, learned, a bearer of the Teaching, living accordingly is an adornment to the Community.

Bhikkhus, a male lay disciple wise, disciplined, confident, learned, a bearer of the Teaching, living accordingly is an adornment to the Community.

Bhikkhus, a female lay disciple wise, disciplined, confident, learned, a bearer of the Teaching, living accordingly is an adornment to the Community.

Bhikkhus, these four wise, disciplined, confident, learned, bearers of the Teaching, living accordingly are adornments to the Community.

The wise, confident, learned bearers of the Teaching,
Are the adornments to the Community
A bhikkhu who is virtuous, a learned bhikkhuni,
A male lay disciple and a female lay disciple with faith
They are adornments to the Community.

8. Vesarajjasuttam Ý Self confidences

001.08. Bhikkhus, the Thus Gone One endowed with these four self confidences acknowledges leadership in gatherings, roars the lion's roar and declares the Teaching. What four?

To the one who acknowledges rightful enlightenment, these things are not enlightened: `There is no recluse, brahmin, a god, Mara, Brahma or anyone in the world, who could refute, this rightfully.' Seeing there is no possibility for this, I abide peacefully without fear and with self confidence.

To the one who acknowledges the destruction of desires, these desires are not destroyed, `There is no recluse, brahmin, a god, Mara, Brahma or anyone in the world, who could refute, this rightfully.' Seeing there is no possibility for this, I abide peacefully without fear and with self confidence.

They that pursue these things declared as obstructions are no obstructions[1], `There is no recluse, brahmin, a god, Mara, Brahma or anyone in the world, who could refute, this rightfully.' Seeing there is no possibility for this, I abide peacefully without fear and with self confidence.

The teaching for the ending of unpleasantness, when logically concluded does not lead to the rightful ending of unpleasantness. `There is no recluse, brahmin, a god, Mara, Brahma or anyone in the world, who could refute, this rightfully.' Seeing there is no possibility for this I abide peacefully without fear and with self confidence. Bhikkhus, the Thus Gone One endowed with these four self confidences acknowledges leadership in gatherings, roars the lion's roar and declares the Teaching.

The various controversial points on which recluses and brahmins hang,
Do not occur to the Thus Gone, confident of all controversies.
He that sees penetratingly through the eye of the Teaching
Upholds it, through compassion for all
The chief among gods and men has gone beyond thinking
He is worshipped by sentient beings

9. Tanhuppadasuttam Ý Arising of craving

001.09. Bhikkhus, these four are the arisings of craving to a bhikkhu. What four? Craving arises to a bhikkhu on account of robes, ... re ... morsel food, ... re ... dwellings, ... re ... and may this happen and not happen. Bhikkhus, these four are the arisings of craving to a bhikkhu.

Craving is the companion of man to traverse in existences for a long time.
Becoming this and the other is never tired of births
Knowing the danger, that craving brings unpleasantness,
Bhikkhu, do the going forth mindfully and end craving without a remainder.

10. Yogasuttam Ý Bonds

001.10. Bhikkhus, these four are the bonds. What four?

The bond of sensuality, the bond of thinking, the bond of views and the bond of ignorance.

Bhikkhus, what is the bond of sensuality?

Here, bhikkhus, a certain one does not know the arising, fading, satisfaction and danger of sensuality and the escape from it, as it really is. Bhikkhus, he that does not know the arising, fading, satisfaction and danger of sensuality and the escape from it, knows little about the greed for seusuality, the interest for it, the love for it, the sensual stupor, the sensual thirst, the fever of passion and the attachment to lust that fills the mind persistently with sensual craving. Bhikkhus, to this is called the sensual bond

Thus is the sensual bond. What is the bond thinking?

Here, bhikkhus, a certain one does not know the arising, fading, satisfaction and danger of thinking and the escape from it, as it really is. Bhikkhus, he that does not know the arising, fading, satisfaction and danger of thinking and the escape from it, knows little about the greed for thinking, the interest for it, the love for it, the stupor to be, the thirst to be, the fever to be and the attachment to be, that fills the mind persistently with cravingto be. Bhikkhus, to this is called the bond thinking.

Thus is the sensual bond and the bond thinking: What is the bond of views?

Here, bhikkhus, a certain one does not know the arising, fading, satisfaction and danger of views and the escape from them, as it really is. Bhikkhus, he that does not know the arising, fading, satisfaction and danger of views and the escape from them, knows little about the greed for views, the interest for them, the love for them, the stupor of views, the thirst for views, the fever of views and the attachment to views fills the mind persistently with craving.for views. Bhikkhus, to this is called the bond of views

Thus is the sensual bond, the bond thinking and the bond of views. What is the bond of ignorance?

Here, bhikkhus, a certain one does not know the arising, fading, satisfaction and danger of the six spheres of contact and the escape from them, as it really is. Bhikkhus, he that does not know the arising, fading, satisfaction and danger of the six spheres of contact and the escape from them, knows little of how the six spheres of contact fill the mind persistently with ignorance and not knowing. Bhikkhus, to this is called the bond of ignorance.

Thus is the sensual bond,the bond thinking, the bond of views and the bond of ignorance

Bound with evil demeritorious things of defiling nature for a troubled future with birth, decay, death, therefore not seeking the utter peace, it is said. Bhikkhus, these are the four bonds.

Bhikkhus, these four are the dissociation of bonds. What four?

Dissociation from, the bond of sensuality, the bond of thinking, the bond of views and the bond of ignorance.

Bhikkhus, what is dissociation from he bond of sensuality?

Here, bhikkhus, a certain one knows the arising, fading, satisfaction and danger of sensuality and the escape from it, as it really is. Bhikkhus, he that knows the arising, fading, satisfaction and danger of sensuality and the escape from it, knows the greed for seusuality, the interest for it, the love for it, the sensual stupor, the sensual thirst, the fever of passion and the attachment to lust does not fill his mind persistently with sensual craving. Bhikkhus, to this is called dissociation from the sensual bond

Thus is dissociation from the sensual bond. What is dissociation from the bond of thinking?

Here, bhikkhus, a certain one knows the arising, fading, satisfaction and danger of thinking and the escape from it, as it really is. Bhikkhus, he that knows the arising, fading, satisfaction and danger of thinking and the escape from it, knows the greed for thinking, the interest for it, the love for it, the stupor to be, the thirst to be, the fever to be and the attachment to be, and it does not fill his mind persistently with cravingto be. Bhikkhus, to this is called dissociation from the bond of thinking.

Thus is dissociation from the sensual bond, dissociation from the bond of thinking: What is dissociation from the bond of views?

Here, bhikkhus, a certain one knows the arising, fading, satisfaction and danger of views and the escape from them, as it really is. Bhikkhus, he that knows the arising, fading, satisfaction and danger of views and the escape from them, knows the greed for views, the interest for them, the love for them, the stupor for views, the thirst for views, the fever for views and the attachment to views do not fill his mind persistently with craving.for views. Bhikkhus, this is called dissociation from the bond of views

Thus is dissociation from the sensual bond, dissociation from the bond of thinking and dissociation from the bond of views. What is dissociation from the bond of ignorance?

Here, bhikkhus, a certain one knows the arising, fading, satisfaction and danger of the six spheres of contact and the escape from them, as it really is. Bhikkhus, he that knows the arising, fading, satisfaction and danger of the six spheres of contact and the escape from them, knows how the six spheres of contact do not fill the mind persistently with ignorance and not knowing. Bhikkhus, to this is called dissociation from the bond of ignorance.

Thus is dissociation from the sensual bond, dissociation from the bond of thinking, dissociation from the bond of views and dissociation from the bond of ignorance

Dissociated from evil demeritorious things of defiling nature for a troubled future with birth, decay, death, therefore seeking the utter peace, it is said. Bhikkhus, these are the dissociations from the four bonds.

Associated by the bonds sensuality, thinking and views,
And honoured by ignorance, sentient beings go from birth to death.
They that thoroughly study the two bonds of sensuality and thinking,
Completely destroy the bond views and estrange ignorance
They are the ones who dissociate all bonds and reach utter peace.