Anguttara Nikaya - Catukka Nipata - Kesi Vaggo

Anguttara Nikaya

012. Kesivaggo Ý To Kesi

1. Kesisuttam Ý To Kesi

012.01. Then Kesi the trainer of horses, to be trained approached The Blessed One, worshipped and sat on a side. The Blessed One said thus to him:

Kesi, you are skilled in training horses, how do you train horses?

Venerable sir, I train horses kindly, roughly, and I train horses kindly and roughly.

Kesi, when the horse to be tamed is not tamed when trained kindly, roughly and also kindly and roughly, what do you do to it?

Venerable sir, when the horse to be tamed is not tamed when trained kindly, roughly and also kindly and roughly, I kill it. What is the reason? May there be no blame for the clan of the master. Venerable sir, The Blessed One is the incomparable tamer of those to be tamed. How does The Blessed One tame those to be tamed?

Kesi, I train those to be tamed kindly, roughly and train them kindly and roughly.

Kesi, I train them kindly thus. This is bodily good conduct, these are the results for bodily good conduct. This is verbal good conduct, these the results for verbal good conduct. This is mental good conduct, these the results for mental good conduct, thus its heavenly and thus its human. Kesi, I train them roughly thus. This is bodily evil conduct, these are the results for bodily evil conduct. This is verbal evil conduct, these are the results for verbal evil conduct. This is mental evil conduct, these are the results for mental evil conduct, thus its hellish and thus its the sphere of beasts and ghosts.

Kesi, I train them kindly and harshly thus. This is bodily good conduct, these the results for bodily good conduct. This is bodily evil conduct and these the results for bodily evil conduct This is verbal good conduct, these the results for verbal good conduct. This is verbal evil conduct, these the results for evil verbal conduct. This is mental good conduct, these the results for mental good conduct. This is mental evil conduct, these the results for mental evil conduct. Thus its heavenly and human and hellish in the spheres of beasts and ghosts.

Venerable sir, when those to be tamed are not tamed when trained kindly, roughly and also kindly and roughly, what does The Blessed One do to them? Kesi, when those to be tamed do not get tamed when trained kindly, harshly and also kindly and harshly, I kill them. Venerable sir, it is not suitable for The Blessed One to destroy living things, yet The Blessed One says I kill them.

Kesi, it's true, destroying living things is not suitable for the Thus Gone One, if those to be tamed do not tame, when trained kindly, harshly and also kindly and harshly, the Thus Gone One does not think they should be tolerated and adised and wise co-associates in the holy life do not think they should be tolerated and advised. Kesi, it is death in the noble ones' discipline when the Thus Gone and the wise co-associates in the holy life do not think to tolerate and advise.

Venerable sir, isn't it destruction in the well going path, when the Thus Gone One and the wise co-associates in the holy life do not thik to tolerate and advise them. Venerable sir, I am a lay disciple who has taken refuge from today until life lasts.

2. Javasuttam Ý Speed

012.02. Bhikkhus, endowed with four things the king's thoroughbred horse becomes the royal property and royal by the sign. What four?

By the uprightness, speed, patience and gentleness.

Bhikkhus, endowed with these four things the king's thoroughbred horse becomes the royal property and royal by the sign.

Bhikkhus, in the same manner, endowed with four characteristics the bhikkhu becomes reverential, suitable for hospitality, gifts and veneration with clasped hands ... re ... the incomparable field of merit for the world. What four?

By the uprightness, speed, patience and gentleness.

Bhikkhus, endowed with these four characteristics the bhikkhu becomes reverential, suitable for hospitality, gifts and veneration with clasped hands ... re ... the incomparable field of merit for the world.

3. Patodasuttam Ý The driving stick

012.03. Bhikkhus, these four thoroughbred horses are evident in the world. What four?

Here, bhikkhus, a certain thoroughbred horse seeing the case of the whip is frightened and becomes remorseful. What training will the trainer give me today, how will I react to it? Bhikkhus, there is, such a kind of thoroughbred horse. This is the first thoroughbred horse evident in the world.

Here, bhikkhus, a certain thoroughbred horse, seeing the case of the whip is not frightened and does not become remorseful. With a touch on his back he is frightened and becomes remorseful. What training will the trainer give me today, how will I react to it?

Bhikkhus, there is, such a kind of thoroughbred horse. This is the second thoroughbred horse evident in the world.

Here, bhikkhus, a certain thoroughbred horse, is neither frightened seeing the case of the whip, nor with a touch on his back, he is frightened and becomes remorseful, when he feels near the flesh. What training will the trainer give me today, how will I react to it?

Bhikkhus, there is, such a kind of thoroughbred horse. This is the third thoroughbred horse evident in the world.

Here, bhikkhus, a certain thoroughbred horse, is neither frightened seeing the case of the whip, nor with a touch on his back, or even feeling the touch near his flesh, he is frightened and becomes remorseful, when he feels it at the bones. What training will the trainer give me today, how will I react to it? Bhikkhus, there is, such a kind of thoroughbred horse. This is the fourth thoroughbred horse evident in the world.

Bhikkhus, these four thoroughbred horses are evident in the world.

Bhikkhus, in the same manner there are four thoroughbred men evident in the world. What four?

Here, bhikkhus, a certain thoroughbred man hears, in such and such a village or hamlet, a woman or man is either gravely ill or is dead and he becomes frightened and remorseful. Then he wisely arouses effort to dispel, realizes the highest truth with the body and penetratingly sees it with wisdom. Bhikkhus, he is like the first thoroughbred horse, who is frightened and remorseful seeing the case of the whip. This is the first thoroughbred man evident in the world.

Here, bhikkhus, a certain thoroughbred man does not hear, in such and such a village or hamlet, a woman or man is either gravely ill or is dead, but he himself sees a woman or man either gravely ill or dead he is frightened and remorseful on account of that Then he wisely arouses effort to dispel, realizes the highest truth with the body and penetratingly sees it with wisdom. Bhikk hus, he is like the second thoroughbred horse, who is frightened and remorseful with a touch on his back. This is the second thoroughbred man evident in the world.

Here, bhikkhus, a certain thoroughbred man does not hear, in such and such a village or hamlet, a woman or man is either gravely ill or is dead, does not see a woman or man either gravely ill or dead. But he himself sees a blood relation gravely ill or dead and is frightened and remorseful on account of that Then he wisely arouses effort to dispel, realizes the highest truth with the body and penetratingly sees it with wisdom. Bhikkhus, he is like the third thoroughbred horse, who is frightened and remorseful with a feeling that touches his flesh. This is the third thoroughbred man evident in the world.

Here, bhikkhus, a certain thoroughbred man does not hear, in such and such a village or hamlet, a woman or man is either gravely ill or is dead, does not see a woman or man either gravely ill or dead. Does not see a blood relation gravely ill or dead but is touched by sever bodily pain rough and sharp and is frightened and remorseful on account of that Then he wisely arouses effort to dispel, realizes the highest truth with the body and penetratingly sees it with wisdom. Bhikkhus, he is like the fourth thoroughbred horse, who is frightened and remorseful with a feeling that touches his bones. This is the fourth thoroughbred man evident in the world.

Bhikkhus, these four thoroughbred persons are evident in the world.

4. Nagasuttam Ý The Elephant

012.04. Bhikkhus, endowed with four characteristics the king's elephant becomes the king's property and royal by the sign. What four?

Here, bhikkhus, the king's elephant becomes a hearer, a destroyer, an endurer and a goer.

Bhikkhus, how does the king's elephant become a hearer?

Here bhikkhus, when the elephant trainer trains the king's elephant, whether that training was given earlier or not given earlier, he recalls everything and listens attentively. Thus the king's elephant becomes a hearer.

Bhikkhus, how does the king's elephant become a destroyer?

Here bhikkhus, the king's elephant gone to the battle field destroys elephants, elephant riders, horses, riders on horses, carriages and those in carriages and foot soldiers Thus the king's elephant becomes a destroyer.

Bhikkhus, how does the king's elephant become an endurer?

Here, bhikkhus, the king's elephant endures blows from weapons, swords, arrows, harsh words, the sounds of small and large drums, the conch and the pouring of heated liquids. Thus the king's elephant becomes an endurer.

Bhikkhus, how does the king's elephant become a goer? .

Here, bhikkhus, the king's elephant goes in whatever direction the trainer sends him, whether earlier gone or not gone, he goes in the direction that he is sent. Thus the king's elephant is a goer.

Bhikkhus, in the same manner the bhikkhu endowed with four characteristics becomes suitable for reverence, hospitality, gifts and reverential salutation with clasped hands ... re ... the incomparable field of merit for the world. What four?

Here, bhikkhus, the bhikkhu becomes a hearer, a destroyer, an endurer and a goer.

Bhikkhus, how does the bhikkhu become a hearer?

Here, bhikkhus, the bhikkhu recalls whatever teaching he had heard in the discipline of the Thus Gone One and carefully and attentively he listens to the Teaching. Thus the bhikkhu becomes a hearer.

Bhikkhus, how does the bhikkhu become a destroyer?

Here, bhikkhus, the bhikkhu does not endure arisen sensual thoughts, arisen angry thoughts arisen hurting thoughts and arisen evil thoughts, dispels them destroys and makes them not arise again. Thus the bhikkhu becomes a destroyer.

Bhikkhus, how does the bhikkhu become an endurer?

Here, bhikkhus, the bhikkhu endures cold, heat, hunger, thurst, the sting of yelloiw flies gadflies and creeping things and unpleasant feelings born of badly enunciated rough words and arisen unpleasant bodily feelings that are sharp, rough and difficult to bear, causing life to end. Thus the bhikkhu becomes one who endures.

Bhikkhus, how does the bhikkhu become a goer?

Here, bhikkhus the bhikkhu quickly goes in that direction, along which he had never gone before while traversing in existences this long time, such as the appeasing of all determinations, giving up all substratum, the destruction of craving, disenchantment, cessation and extinction. Thus the bhikkhu becomes a goer.

Bhikkhus, the bhikkhu endowed with these four characteristics becomes suitable for reverence, hospitality, gifts and reverential salutation with clasped hands ... re ... the incomparable field of merit for the world.

5. Tanasuttam Ý Achievements

012.05. Bhikkhus, these four are achievements. What four?

Bhikkhus, there is a thing done unpleasantly leading to the unprofitable, there is a thing done unpleasantly leading to the profitable, there is a thing done pleasantly leading to the unprofitable and there is a thing done pleasantly, leading to the profitable.

Bhikkhus, this thing done unpleasantly leading to the unprofitable, I think it should not be done on two counts. I think it should not be done as it is done unpleasantly and it should not be done as it leads to the unprofitable.

There bhikkhus, in doing this thing done unpleasantly leading to the profitable, the fool and the wise one should be known by the manly power, manly effort and manly attainment. The fool does not think, this thing done unpleasantly, leads me to the profitable, so he does not do it and it leads him to the unprofitable. The wise one thinks, this thing done unpleasantly, leads me to the profitable, so he does it and it leads him to the profitable.

There bhikkhus, in doing this thing done pleasantly leading to the unprofitable, the fool and the wise one should be known by the manly power, manly effort and manly attainment. The fool does not think, this thing done pleasantly, leads me to the unprofitable, so he does it and it leads him to the unprofitable. The wise one thinks, this thing done pleasantly, leads me to the unprofitable, so he does not do it and it leads him to the profitable.

There bhikkhus, in doing this thing done pleasantly leading to the profitable, it should be done on two counts. I think it should be done, as it is done pleasantly and it should be done as it is profitable. Therefore it should be done on both counts. Bhikkhus, these are the four achievements.

6. Appamadasuttam Ý Diligence

012.06. Bhikkhus, be diligent in these four achievements. What four?

Bhikkhus, be diligent to dispel bodily misconduct and to develop bodily good conduct.

Bhikkhus, be diligent to dispel verbal misconduct and to develop verbal good conduct.

Bhikkhus, be diligent to dispel mental misconduct and to develop mental good conduct.

Bhikkhus, be diligent to dispel wrong view and to develop right view.

Bhikkhus, when the bhikkhu has dispelled bodily misconduct and developed bodily good conduct, dispelled verbal misconduct and developed verbal good conduct, dispelled mental misconduct and developed mental good conduct, has dispelled wrong view and developed right view, he does not fear the here after and he does not fear death.

7. Arakkhasuttam Ý Should be protected

012.07. Bhikkhus, in four instances diligent mindfulness should be protected by oneself. What four?

Diligent mindfulness should be protected for one's own sake thinking, may my mind not be greedy for greedy thoughts. Diligent mindfulness should be protected for one's own sake thinking, may my mind not be angry with angry thoughts. Diligent mindfulness should be protected for one's own sake thinking, may my mind not be deluded with deluding thoughts. Diligent mindfulness should be protected for one's own sake thinking, may my mind not be intoxicated with intoxicating thoughts.

Bhikkhus, when the bhikkhu's mind is not with greedy thoughts not with angry thoughts, not with deluded thoughts and not with intoxicated thoughts, he does not shiver, shake or tremble, even hearing the words of the recluse.

8. Samvejaniyasuttam Ý Religious anxiety

012.08. Bhikkhus, these four places which arouse religious anxiety should be seen by a clansman who has faith. Which four?

Bhikkhus, the place where the Thus Gone One was born should be seen with religious anxiety by a clansman who has faith. The place where the Thus Gone One realized the incomparable rightful enlightenment, should be seen with religious anxiety by a clansman who has faith. The place where the Thus Gone One rolled the incomparable wheel of the Teaching, should be seen with religious anxiety by a clansman who has faith. The place where the Thus Gone One passed into final extinction should be seen with religious anxiety by a clansman who has faith.

Bhikkhus, these four places which arouse religious anxiety should be seen by a clansman who has faith.

9. Pathamabhayasuttam Ý The first about fears

012.09. Bhikkhus, these four are fears. What four?

The fears of birth, decay, ailing and death.
Bhikkhus, these four are fears.

10. Dutiyabhayasuttam Ý The second about fears

012.10. Bhikkhus, these four are fears. What four?

The fear from fire, from water, from the king and from robbers.
Bhikkhus, these four are fears.

Anguttara Nikaya - Catukka Nipata - Valahaka Vaggo

Anguttara Nikaya

011. Valahakavaggo - Clouds

1. Pathamavalahakasuttam - The first on dark clouds

011.01. I heard thus. At one time The Blessed One was living in the monastery offered by Anathapiõóika, in Jeta's grove in Savatthi, and addressed the bhikkhus:

Bhikkhus, these four are dark clouds. What four?

One cloud thunders does not bring rain, another brings rain does not thunder, another neither thunders nor brings rain and the other thunders and brings rain.

Bhikkhus, in the same manner, there are four persons comparable to the four dark clouds. Which four?

One thunders does not rain, one rains and does not thunder, one neither thunders nor rains and the other thunders and rains.

Bhikkhus, which person thunders and does not bring rain?

Here, bhikkhus, a certain person talks and does no work. This one is comparable to the cloud that thunders and does not rain.

Bhikkhus, which person rains and does not thunder?

Here, bhikkhus, a certain person does the work and does not talk. This person is comparable to the cloud that rains and does not thunder.

Bhikkhus, which person neither thunders nor brings rain?

Here, bhikkhus, a certain person neither talks nor does the work. This person is comparable to the cloud that neither thunders nor brings rain.

Bhikkhus, which person thunders and brings rain?

Here, bhikkhus, a certain person talks and also does the work. This person is comparable to the cloud that thunders and brings rains.

Bhikkhus, these four persons comparable to four rainy clouds are evident in the world.

2. Dutiyavalahakasuttam - The second on dark clouds

11.02. Bhikkhus, these four are dark clouds. What four?

One cloud thunders does not bring rain, another brings rain does not thunder, another neither thunders, nor brings rain and the other thunders and brings rain.

Bhikkhus, in the same manner, there are four persons comparable to the four dark clouds. Which four?

One thunders does not rain, one rains and does not thunder, one neither thunders nor rains and the other thunders and rains.

Bhikkhus, which person thunders and does not bring rain?

Here, bhikkhus, a certain person learns the Teaching, the discourses, prose and verse sections, answers and explanations, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and series of questions and answers. He does not know this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person thunders and does not rain. I compare him to the cloud that thinders and does not bring rain.

Bhikkhus, which person rains and does not thunder?

Here, bhikkhus, a certain person does not learn the Teaching, the discourses, prose and verse sections, answers and explanations, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and series of questions and answers. He knows this is unpleasant, this its arising, this its cessation and this the path leading to its cessation. Bhikkhus, this person rains does not thunder. I compare him to the cloud that brings rain and does not thunder.

Bhikkhus, which person neither thunders nor brings rain?

Here, bhikkhus, a certain person does not learn the Teaching, the discourses, prose and verse sections, answers and explanations, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and series of questions and answers. He does not know this is unpleasant, this its arising, this its cessation and this the path leading to its cessation. Bhikkhus, this person neither thunders nor rains. I compare him to the cloud that neither thinders nor brings rain.

Bhikkhus, which person thunders and also brings rain?

Here, bhikkhus, a certain person learns the Teaching, the discourses, prose and verse sections, answers and explanations, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and series of questions and answers. He knows this is unpleasant, this its arising, this its cessation and this the path leading to its cessation. Bhikkhus, this person thunders and also brings rain. I compare him to the cloud that thinders and brings rain.

Bhikkhus, these four persons comparable to dark clouds are evident in the world.

3. Kumbhasuttam - Pots

11.03. Bhikkhus, these four are pots. What four?

One empty and covered, another full and open, one empty and open and the other full and covered.

Bhikkhus, these four are pots.

Bhikkhus, there are four persons evident in the world, comparable to these four pots Which four?

One empty and covered, another full and manifest, one empty and manifest and the other full and covered.

Bhikkhus, which person is empty and covered?

Here, bhikkhus, a certain person, delights in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He does not know as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person is empty and covered. Bhikkhus, I compare him to the pot which is empty and covered.

Bhikkhus, which person is full and manifest?

Here, bhikkhus, a certain person, does not delight in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person is full and manifest. Bhikkhus, I compare him to the pot which is full and open.

Bhikkhus, which person is empty and manifest?

Here, bhikkhus, a certain person, does not delight in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He does not know as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person is empty and open. Bhikkhus, I compare him to the pot which is empty and open.

Bhikkhus, which person is full and covered?

Here, bhikkhus, a certain person, delights in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person is full and covered. Bhikkhus, I compare him to the pot which is full and covered.

Bhikkhus, these four persons comparable to the four pots are evident in the world.

4. Udakarahadasuttam - Deep ponds

11.04. Bhikkhus, these four are ponds. What four?

A shallow pond with a deep light, a deep pond with a superficial light, a shallow pond with a superficial light, a deep pond with a deep light. Bhikkhus, these four are ponds.

5 Dutiya-udakarahadasuttam - The second on deep ponds

11.05. Bhikkhus, these four are ponds. What four?

A shallow pond with a deep light, a deep pond with a superficial light, a shallow pond with a superficial light, a deep pond with a deep light. Bhikkhus, these four are the ponds.

Bhikkhus, there are four persons evident in the world comparable to these four ponds.

Which four? The shallow person with a deep light, the deep person with a superficial light, the shallow person with a superficial light and the deep person with a deep light.

Bhikkhus, who is the shallow person with a deep light?

Here, bhikkhus, a certain person, delights in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He does not know as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this is the shallow person with a deep light. Bhikkhus, I compare him to the shallow pond with a deep light.

Bhikkhus, who is the deep person with a superficial light?

Here, bhikkhus, a certain person, does not delight in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this is the deep person with a superficial light. Bhikkhus, I compare him to the deep pond with a superficial light.

Bhikkhus, who is the shallow person with a superficial light?

Here, bhikkhus, a certain person, does not delight in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He does not know as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this is the shallow person with a superficial light. Bhikkhus, I compare him to the shallow pond with a superficial light.

Bhikkhus, who is the deep person with a deep light?

Here, bhikkhus, a certain person, delights in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person is deep with a deep light. Bhikkhus, I compare him to the deep pond. with a deep light.

Bhikkhus, these four persons comparable to the four deep ponds are evident in the world.

6. Ambasuttam - Mangoes

11.06. Bhikkhus, these four are mangoes. What four?

Unripe, looking ripe. Ripe, looking unripe. Unripe, looking unripe. Ripe, looking ripe.

Bhikkhus, there are four persons evident in the world comparable to these four mangoes. What four?

Unripe looking ripe, Ripe looking unripe, Unripe and looking unripe and Ripe and looking ripe.

Bhikkhus, which person is unripe and looks ripe?

Here, bhikkhus, a certain person, delights in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He does not know as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this is the unripe person looking ripe. Bhikkhus, I compare him to the unripe mango that looks ripe.

Bhikkhus, who is the ripe person looking unripe?

Here, bhikkhus, a certain person, does not delight in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this is the ripe person looking unripe. Bhikkhus, I compare him to the ripe mango that looks unripe.

Bhikkhus, who is the unripe person looking unripe?

Here, bhikkhus, a certain person, does not delight in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He does not know as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person is unripe and looks unripe. Bhikkhus, I compare him to the unripe mango that looks unripe.

Bhikkhus, who is the ripe person looking ripe?

Here, bhikkhus, a certain person, delights in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person is ripe and looks ripe. Bhikkhus, I compare him to the ripe mango that looks ripe.

Bhikkhus, there are these four persons comparable to four mangoes evident in the world.

7. Musikasuttam - Mice

11.07. Bhikkhus, these four are mice. Which four? Bores holes does not live in holes. Lives does not bore holes. Does not bore holes or ever live in holes. Bores holes and lives in holes.

Bhikkhus, there are four persons evident in the world, comparable to these four mice. Which four? The one boring holes and not living in them. The one living not boring holes. The one neither boring holes nor ever living in holes. The one boring holes and living in holes.

Here, bhikkhus, a certain person learns the Teaching, the discourses, prose and verse sections, answers and explanations, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and series of questions and answers. He does not know this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person bores holes does not live in them. I compare him to the mouse that bores holes and does not live in them.

Bhikkhus, which person lives not boring holes?

Here, bhikkhus, a certain person does not learn the Teaching, the discourses, prose and verse sections, answers and explanations, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and series of questions and answers. He knows this is unpleasant, this its arising, this its cessation and this the path leading to its cessation. Bhikkhus, this person lives not boring holes. I compare him to the mouse that lives not boring holes.

Bhikkhus, which person neither bores holes nor lives in them?

Here, bhikkhus, a certain person does not learn the Teaching, the discourses, prose and verse sections, answers and explanations, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and series of questions and answers. He does not know this is unpleasant, this its arising, this its cessation and this the path leading to its cessation. Bhikkhus, this person neither bores holes nor lives in holes. I compare him to the mouse that neither bores holes or ever lives in holes .

Bhikkhus, which person bores holes and lives in holes?

Here, bhikkhus, a certain person learns the Teaching, the discourses, prose and verse sections, answers and explanations, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and series of questions and answers. He knows this is unpleasant, this its arising, this its cessation and this the path leading to its cessation. Bhikkhus, this person bores holes and lives in them. I compare him to the mouse that bores holes and lives in them.

Bhikkhus, these four persons comparable to the four mice are evident in the world.

8. Balivaddasuttam - Oxen

11.08. Bhikkhus, these are four oxen. Which four?

The ox violent to cows in the herd not to others. The ox violent to other cows not cows in his herd. The ox violent to cows in the herd as well as to other cows. The ox neither violent to cows in the herd nor to other cows.

Bhikkhus, these are the four oxen.

Bhikkhus, there are four persons evident in the world, comparable to these four oxen. Which four?

Violent towards to his herd not to others. Violent to other herds not to his own. Violent to his herd as well as to others. Neither violent to his herd nor to others .

Bhikkhus, which person is violent to his herd not to others?

Here, bhikkhus, a certain person is violent to his own gathering and not violent in other gatherings. I compare him to the ox violent to the cows in his herd and not to other cows.

Bhikkhus, which person is violent to other herds not to his?

Here, bhikkhus, a certain person is violent to other gatherings and not violent to his gatherings. I compare him to the ox violent to other cows and not violent to cows in his herd.

Bhikkhus, which person is violent to his herd as well as to other herds?

Here, bhikkhus, a certain person is violent to his own gathering and violent to other gatherings. I compare him to the ox violent to his cows and to other cows.

Bhikkhus, which person is neither violent to his herd nor to other herds?

Here, bhikkhus, a certain person is neither violent to his own gathering nor violent in other gatherings. I compare him to the ox neither violent to his cows nor to other cows.

Bhikkhus, these four persons are evident in the world.

9. Rukkhasuttam - Trees

11.09. Bhikkhus, these four are trees. Which four?

A tree of accessory wood surrounded by accessory wood. A tree of accessory wood surrounded by heartwood. A tree of heartwood surrounded by accessory wood. And a tree of heartwood surrounded by heartwood.

Bhikkhus, these are four trees.

Bhikkhus, there are four persons comparable to these four trees evident in the world. Which four?

A person of accessory wood surrounded by accessory wood, a person of accessory wood surroundd by heartwood, a person of heartwood surrounded by accessory wood and the person of heartwood surrounded by heartwood.

Bhikkhus, which person is of accessory wood surrounded by accessory wood?

Here, bhikkhus, a certain person is unvirtuous with evil thoughts and his gathering too is unvirtuous and with evil thoughts. Bhikkhus, he is like the tree of accessory wood surrounded by accessory wood.

Bhikkhus, which person is of accessory wood surrounded by heartwood?

Here, bhikkhus a certain person is unvirtuous with evil thoughts, his gathering is virtuous and without evil thoughts. Bhikkhus, he is like the tree of accessory wood surrounded by heartwood.

Bhikkhus, which person is of heartwood surrounded by accessory wood?

Here, bhikkhus, a certain person is virtuous without evil thoughts his gathering is unvirtuous with evil thoughts. Bhikkhus, he is like the tree of heartwood surrounded by accessory wood.

Bhikkhus, which person is of heartwood surrounded by heartwood?

Here, bhikkhus, a certain person is virtuous without evil thoughts and his gathering too is virtuous without evil thoughts. Bhikkhus, he is like the tree of heartwood surrounded by heartwood.

Bhikkhus, these four persons, comparable to the four trees are evident in the world.

10. Asivisasuttam - The poison in desires

11.10. Bhikkhus, there are four kinds of poison in desires. What four?

External poison not terrible, terrible poison not external, external and terrible poison and no poison external or terrible.

Bhikkhus, these are the four kinds of poison in desires.

Bhikkhus, there are four persons comparable to these four kinds of poison evident in the world.

Which four?

The person with external poison not terrible, the person with terrible poison not external, the person with terrible external poison and the person without external or terrible poison.

Bhikkhus, which person has external poison not terrible?

Here, bhikkhus, a certain person is always angry, but his anger does not last long. Thus bhikkhus, this person has external poison not terrible.

Bhikkhus, which person has terrible poison not external?

Here, bhikkhus, a certain person is not always angry, but his anger lasts long. Thus bhikkhus, this person has terrible poison not external.

Bhikkhus, which person has external and terrible poison?

Here, bhikkhus, a certain person is always angry, and his anger lasts long. Thus bhikkhus, this person has external and terrible poison.

Bhikkhus, which person has neither external poison nor terrible poison?

Here, bhikkhus, a certain person is always neither angry, nor does his anger last long. Thus bhikkhus, this person neither has external poison nor terrible poison.

Bhikkhus, these four persons comparable to poisonous desires are evident in the world.

Anguttara Nikaya - Catukka Nipata - Asura Vaggo

Aïguttara Nikàya

010. Asuravaggo The Titans

1. Asurasuttaü Ý The Titans

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

A Titan with a following of Titans, a Titan with a following of gods, a god with a following of Titans and a god with a following of gods.

Bhikkhus, who is a Titan with a following of Titans?

Here, bhikkhus, a certain person is unvirtuous with evil thoughts and his gathering too is unvirtuous and with evil thoughts.

Bhikkhus, who is a Titan with a following of gods?

Here, bhikkhus a certain person is unvirtuous with evil thoughts, his gathering is virtuous and without evil thoughts.

Bhikkhus, who is a god with a following of Titans?

Here, bhikkhus, a certain person is virtuous without evil thoughts his gathering is unvirtuous with evil thoughts.

Bhikkhus, who is a god with a following of gods?

Here, bhikkhus, a certain person is virtuous without evil thoughts and his gathering too is virtuous without evil thoughts.

Bhikkhus, these four persons are evident in the world.

2. Pañhamasamàdhisuttaü Ý The first on concentration

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

Here, bhikkhus, a certain person is a gainer of internal appeasement of mind not a gainer of higher wisdom through reflecting the Teaching. Another is the gainer of higher wisdom through reflecting the Teaching and not the gainer of internal appeasement of mind.

Bhikkhus, a certain person is neither a gainer of internal appeasement of mind nor a gainer of higher wisdom through reflecting the Teaching. Bhikkhus, another is the gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching.

Bhikkhus, these four persons are evident in the world.

3. Dutiyasamàdhisuttaü Ý The second on concentration

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

Here, bhikkhus, a certain person is a gainer of internal appeasement of mind not a gainer of higher wisdom through reflecting the Teaching. Another is the gainer of higher wisdom through reflecting the Teaching and not the gainer of internal appeasement of mind.

Bhikkhus, a certain person is neither a gainer of internal appeasement of mind nor a gainer of higher wisdom through reflecting the Teaching. Bhikkhus, another is the gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching.

Here, bhikkhus, that person who is a gainer of internal appeasement of mind and not the gainer of higher wisdom through reflecting the Teaching, should establish himself in the internal appeasement of mind and exert for the gain of higher wisdom through reflecting the Teaching. In the meantime he will be a gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching.

Here, bhikkhus, that person who is a gainer of higher wisdom through reflecting the Teaching and not the gainer of internal appeasement of mind,. should establish himself in higher wisdom through reflecting the Teaching and exert for the gain of internal appeasement of mind. In the meantime he will be a gainer of higher of wisdom through reflecting the Teaching and a gainer of internal appeasement of mind.

Here, bhikkhus, that person who is neither a gainer of internal appeasement of mind nor the gainer of higher wisdom through reflecting the Teaching, should arouse interest, effort and exert unhindered, with mindfull awareness for the gain of those meritorious thoughts.

Like a man whose clothes or head is burning would arouse interest, effort and exert unhindered with mindfull awareness to extinguish that fire, in the same manner he should arouse interest, effort and exert unhindered with mindfull awareness for the gain of those meritorious thoughts. In the meantime he will be a gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching.

Here, bhikkhus, that person who is a gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching, establishing himself in those meritorious thoughts should further exert for the destruction of desires.

Bhikkhus, these four persons are evident in the world.

4. Tatiyasamàdhisuttaü Ý The third on concentration

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

Here, bhikkhus, a certain person is a gainer of internal appeasement of mind not a gainer of higher wisdom through reflecting the Teaching. Another is the gainer of higher wisdom through reflecting the Teaching and not the gainer of internal appeasement of mind.

Bhikkhus, a certain person is neither a gainer of internal appeasement of mind nor a gainer of higher wisdom through reflecting the Teaching. Bhikkhus, another is the gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching.

Here, bhikkhus, that person who is a gainer of internal appeasement of mind and not the gainer of higher wisdom through reflecting the Teaching, should approach that person who is a gainer of higher wisdom through reflecting the Teaching and should ask him- Friend, how are determinations to be known, how are they to be thoroughly grasped, how should they be wisely seen? He would explain it to him, as he had known and seen them.

Friend, determinations should be known thus, thoroughly grassped thus and they should be wisely seen thus. In the meantime he will be a gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching.

Here, bhikkhus, that person who is a gainer of higher wisdom through reflecting the Teaching and not a gainer of internal appeasement of mind should approach that person who is a gainer of internal appeasement of mind and ask him- Friend, how should the mind be settled, how should it be quieted, how should the mind brought to a single point be made to concentrate. He would explain it to him, as he had known it and seen it. Friend, the mind should be settled thus, quieted thus and brought to a single point should be made to concentrate thus. In the meantime he will be a gainer of higher wisdom through reflecting the Teaching and a gainer of internal appeasement of mind.

Here, bhikkhus, that person who is not a gainer of internal appeasement of mind nor a gainer of higher wisdom through reflecting the Teaching should approach that person who is a gainer of internal appeasement of mind and also a gainer of higher wisdom through reflection of the Teaching and should ask him- Friend, how should the mind be settled, how should it be quieted, how should the mind be brought to a single point and made to concentrate, how are determinations to be known, how are they to be thoroughly grasped, how should they be wisely seen? He would explain it to him, as he had known it and seen it Friend, the mind should be settled thus, quieted thus and brought to a single point should be made to concentrate thus. Determinations should be known thus, thoroughly grasped thus and they should be wisely seen thus. In the meantime he will be a gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching.

Here, bhikkhus, that person who is a gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching, established in those meritorious thoughts should further exert for the destruction of desires.

Bhikkhus, these four persons are evident in the world.

5. Chavàlatasuttaü Ý A burnt log after cremation

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

One seeking neither his own good nor another's, one seeking the good of others not his own, one seeking his own good not another's, and the one seeking his own good as well as the good of others.

Bhikkhus, a log of wood from a cremation, burning on both ends with the middle soiled, is not taken to the village as firewood, nor even in the forest, I compare this person who does not seek his own good nor another's good to that.

Bhikkhus, there is the one seeking the good of others not his own. Of these two the one seeking the good of others not his own, is better and more exalted. Bhikkhus, there is the one seeking his own good and not the good of others. Of these three person the best and most exalted is the one seeking his own good and not the good of others. Bhikkhus, there is the person seeking his own good as well as the good of others. Of these four persons, he is the chief, most released, noble and powerful one.

Bhikkhus, from the cow milk is obtained, from milk curd, from curd butter, from butter ghee, from ghee the cream of the ghee is obtained and that is the best.

Bhikkhus, these four persons are evident in the world.

6. Ràgavinayasuttaü Ý Dispelling greed

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

One seeking his own good, not another's, one seeking the good of others, not his own, the one neither seeking his own good nor another's and the one seeking his own good and the good of others.

Bhikkhus, how does a person fall to the method of seeking his own good and not another's.

Here, bhikkhus, a certain person falls to the method of dispelling his own greed and not the greed of others, dispelling his own hatred and not the hatred of others, dispelling his own delusion and not the delusion of others.

Bhikkhus, this person falls to the method of seeking his own good and not another's.

Bhikkhus, how does a person fall to the method of seeking the good of others and not his own good?

Here, bhikkhus, a certain person falls to the method of not dispelling his own greed, incites others to dispel greed. Not dispelling his own hatred incites others to dispel hatred. Not dispelling his own delusion, incites others to dispel delusion.

Bhikkhus, this person falls to the method of seeking the good of others and not his own.

Bhikkhus, how does a person fall to the method of neither seeking his own good nor the good of others?

Here, bhikkhus, a certain person falls to the method of not dispelling his own greed, nor inciting others to dispel greed. Not dispelling his own hatred nor inciting others to dispel hatred. Not dispelling his own delusion, nor inciting others to dispel delusion.

Bhikkhus, this person falls to the method of neither seeking his own good, nor the good of others.

Bhikkhus, how does a person fall to the method of seeking his own good as well as the good of others?

Here, bhikkhus, a certain person falls to the method of dispelling his own greed, and inciting others to dispel greed. Falls to the method of dispelling his own hatred and inciting others to dispel hatred. Falls to the method of dispelling his own delusion, and inciting others to dispel delusion.

Bhikkhus, this person falls to the method of seeking his own good and the good of others.

Bhikkhus, these four persons are evident in the world.

7. Khippanissantisuttaü Ý Ouick and careful attention to meritorious things

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

One seeking his own good, not another's, one seeking the good of others, not his own, the one neither seeking his own good nor another's and the one seeking his own good and the good of others.

Bhikkhus, how does a person fall to the method of seeking his own good and not another's?

Here, bhikkhus, a certain person has the quick, careful attention to meritorious things bears the Teaching he has heard, finds meanings in the words and their relevance in the Teaching, and falls to the method of practicing the Teaching. He does not speak polite words, clearly, without swallowing words in explaining the meaning, advising, and instructing and does not win the hearts of the co-associates in the holy life.

Bhikkhus, this person falls to the method of seeking his own good and not the good of others.

Bhikkhus, how does a person fall to the method of seeking the good of others and not his own?

Here, bhikkhus, a certain person does not have the quick careful attention to meritorious things does not bear the Teaching he has heard, does not find meanings in the words and their relevance in the Teaching, and does not fall to the method of practicing the Teaching. He speaks polite words, clearly, without swallowing words, in explaining the meaning, advising, and instructing and wins the hearts of the co-associates in the holy life.

Bhikkhus, this person falls to the method of seeking the good of others and not his own good.

Bhikkhus, how does a person fall to the method of seeking neither his own good nor the good of another?

Here, bhikkhus, a certain person does not have the quick careful attention to meritorious things, does not bear the Teaching he has heard, does not find meanings in the words and their relevance in the Teaching, and does not fall to the method of practicing the Teaching. He does not speak polite words, clearly, without swallowing words, in explaining the meaning, advising, and instructing and does not win the hearts of the co-associates in the holy life.

Bhikkhus, this person falls to the method of neither seeking his own good nor the good of others.

Bhikkhus, how does a person fall to the method of seeking his own good as well as the good of others?

Here, bhikkhus, a certain person has the quick careful attention to meritorious things, bears the Teaching he has heard, finds meanings in the words and their relevance in the Teaching, and falls to the method of practicing the Teaching. He speaks polite words, clearly, without swallowing words, in explaining the meaning, advising, and instructing and wins the hearts of the co-associates in the holy life.

Bhikkhus, this person falls to the method of seeking his own good as well as the good of others.

Bhikkhus, these four persons are evident in the world.

8. Attahitasuttaü Ý One's own good

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

One seeking his own good, not another's, one seeking the good of others, not his own, the one seeking his own good and the good of others, and the one seeking neither his own good nor the good of others.

Bhikkhus, these four persons are evident in the world.

9. Sikkhàpadasuttaü Ý The precepts

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

One seeking his own good, not another's, one seeking the good of others, not his own, the one neither seeking his own good nor another's and the one seeking his own good and the good of others.

Bhikkhus, how does a person fall to the method of seeking his own good and not another's?

Here, bhikkhus, a certain person abstains from, taking the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewd drinks, but does not incite others to abstain from taking the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewd drinks.

Thus he falls to the method of seeking his own good and not another's good.

Bhikkhus, how does a person fall to the method of seeking the good of others and not his own good?

Here, bhikkhus, a certain person does not abstain from, taking the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewd drinks, but he incites others to abstain from taking the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewd drinks.

Thus he falls to the method of seeking the good of others and not his own good.

Bhikkhus, how does a person fall to the method of neither seeking his own good, nor the good of others?

Here, bhikkhus, a certain person does not abstain from, taking the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewd drinks and does not incite others to abstain from taking the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewd drinks.

Thus he falls to the method of neither seeking his own good nor the good of others.

Bhikkhus, how does a person fall to the method of seeking his own good and the good of others?

Here, bhikkhus, a certain person abstains from, taking the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewd drinks and also incites others to abstain from taking the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewd drinks.

Thus he falls to the method of seeking his own good and the good of others.

Bhikkhus. these four persons are evident in the world.

10. Potaliyasuttaü Ý To Potaliya the wandering ascetic

010.10. òhe wandering ascetic Potaliya approached The Blessed One, exchanged friendly greetings and sat on a side, then The Blessed One said thus to him:

Potaliya, four persons are evident in the world. Which four?

Here, Potaliya, a certain person depreciates the depreciable really and truthfully at the right time, does not appreciate the appreciable really and truthfully at the right time Here, Potaliya, a certain person appreciates the appreciable really and truthfully at the right time, does not depreciate the depreciable really and truthfully at the right time. Here, Potaliya, a certain person neither depreciates the depreciable really and truthfully at the right time, nor appreciates the appreciable really and truthfully at the right time. Here, Potaliya, a certain person depreciates the depreciable really and truthfully at the right time and appreciates the appreciable really and truthfully at the right time.

Potaliya, of these four persons evident in the world, which one is the most excellent and exalted?

Good Gotama, these four persons are evident in the world. Which four?

The person who depreciates the depreciable really and truthfully at the right time, does not appreciate the appreciable really and truthfully at the right time. The person who appreciates the appreciable really and truthfully at the right time, does not depreciate the depreciable really and truthfully at the right time. The person who neither depreciates the depreciable really and truthfully at the right time, nor appreciates the appreciable really and truthfully at the right time. And the person who depreciates the depreciable really and truthfully at the right time and appreciates the appreciable really and truthfully at the right time. Good Gotama, of these four persons evident in the world, the person who neither depreciates the depreciable really and truly at the right time nor appreciates the appreciable really and truly at the right time is the most advanced and exalted. What is the reason? Good Gotama, because he is advanced in equanimity.

Potaliya, these four persons are evident in the world. Which four?

The person who depreciates the depreciable really and truthfully at the right time, does not appreciate the appreciable really and truthfully at the right time. The person who appreciates the appreciable really and truthfully at the right time, does not depreciate the depreciable really and truthfully at the right time. The person who neither depreciates the depreciable really and truthfully at the right time, nor appreciates the appreciable really and truthfully at the right time. And the person who depreciates the depreciable really and truthfully at the right time and appreciates the appreciable really and truthfully at the right time. Potaliya, of these four persons evident in the world, the person who depreciates the depreciable really and truly at the right time and appreciates the appreciable really and truly at the right time is the most advanced and exalted. What is the reason? Potaliya, because he knows what should be told at the right time.

Good Gotama, these four persons are evident in the world. Which four?

The person who depreciates the depreciable really and truthfully at the right time, does not appreciate the appreciable really and truthfully at the right time. The person who appreciates the appreciable really and truthfully at the right time, does not depreciate the depreciable really and truthfully at the right time. The person who neither depreciates the depreciable really and truthfully at the right time, nor appreciates the appreciable really and truthfully at the right time. And the person who depreciates the depreciable really and truthfully at the right time and appreciates the appreciable really and truthfully at the right time. Good Gotama, of these four persons evident in the world, the person who depreciates the depreciable really and truly at the right time and appreciates the appreciable really and truly at the right time is the most advanced and exalted. What is the reason? Good Gotama, because he knows what should be told at the right time.

Good Gotama, I understand it now, it is as though something overturned is reinstated, as though an oil lamp is lighted for those who have sight to see forms. Thus good Gotama has explained the Teaching in various ways. I take refuge in good Gotama, the Teachintg and the Community of bhikkhus. Remember me as one who has taken refuge.

Anguttara Nikaya - Catukka Nipata - Macala Vaggo

Aïguttara Nikàya

009. Macalavaggo

1. Pànàtipàtasuttaü Ý Destroying life

009.01. Bhikkhus, endowed with four things as though led and lain is in hell. What four?

Destroying living things, taking the not given, misbehaving in sexual desires and telling lies. Bhikkhus, endowed with these four things as though led and lain is in hell.

Bhikkhus, endowed with four things as though led and lain is in heaven. What four?

Abstaining from, destroying of living things, taking the not given, misbehaving in sexual desires and telling lies. Bhikkhus, endowed with these four things as though led and lain is in heaven.

2. Musàvàdasuttaü Ý Telling lies

009.02. Bhikkhus, endowed with four things as though led and lain is in hell. What four?

Telling lies, slandering, talking roughly and talking frivolously Bhikkhus, endowed with these four things as though led and lain is in hell.

Bhikkhus, endowed with four things as though led and lain is in heaven. What four?

Abstaining from, telling lies, slandering, talking roughly, and frivolously Bhikkhus, endowed with these four things as though led and lain is in heaven.

3. Avaõõàrahasuttaü Ý Suitable to be blamed

009.03. Endowed with four things as though led and lain is in hell. 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. Endowed with these four things as though led and lain is in hell.

Endowed with four things as though led and lain is in heaven. What four?

Thoroughly considering and scrutinizing praises that which should be praised Thoroughly considering and scrutinizing depreciates that which should be depreciated. Thoroughly considering and scrutinizing, becomes pleased in which confidence should be established. Thoroughly considering and scrutinizing becomes displeased in which confidence should not be established. Endowed with these four things as though led and lain is in heaven.

4. Kodhagarusuttaü Ý Pursuing anger

009.04. Bhikkhus, endowed with four things as though led and lain is in hell. 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, endowed with these four things as though led and lain is in hell.

Bhikkhus, endowed with four things as though led and lain is in heaven. What four?

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, endowed with these four things as though led and lain is in heaven.

5. Tamotamasuttaü Ý From darkness to darkness

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

One goes from darkness to darkness, another from darkness to light, another from light to darkness and the other from light to light.

Bhikkhus, which person goes from darkness to darkness?

Here, bhikkhus, a certain person is born in a low clan, in the family of, an outcaste, a hunter, a basket weaver, a chariot maker, a rubbish collector or in a poor family, obtaining his eatables and drinks with difficulty. He without pleasant looks, is deformed, has many ailments, is blind, paralysed, lame or crippled and obtains eatables, drinks, clothes, flowers and scents, beds, lodgings, and lighting with difficulty. He misbehaves bodily, verbally and mentally and after death goes to loss, to decrease, to a bad state, is born in hell. Bhikkhus, this person who is in darkness has gone to darkness.

Bhikkhus, which person goes from darkness to light?

Here, bhikkhus, a certain person is born in a low clan, in the family of, an outcaste, a hunter, a basket weaver, a chariot maker, a rubbish collector or in a poor family, obtaining his eatables and drinks with difficulty. He without pleasant looks, is deformed, has many ailments, is blind, paralysed, lame or crippled and obtains eatables, drinks, clothes, flowers and scents, beds, lodgings, and lighting with difficulty. He conducts himself well bodily, verbally and mentally and after death goes to a good state, to increase, is born in heaven. Bhikkhus, this person in darkness has gone to light.

Bhikkhus, which person goes from light to darkness?

Here, bhikkhus, a certain person is born in a high clan of the warriors, Brahmins or householders. with much resources and wealth. He endowed with the highest complexion beauty and handsome looks is a gainer of eatables, drinks, clothes, flowers and scents, beds, lodgings and lighting without difficulty. He misbehaves by body, words and mind and after death goes to loss, to decrease, to a bad state, is born in hell.

Bhikkhus, this person goes from light to darkness

Bhikkhus, which person goes from light to light?

Here, bhikkhus, a certain person is born in a high clan of the warriors, Brahmins or householders. with much resources and wealth. He endowed with the highest complexion beauty and handsome looks is a gainer of eatables, drinks, clothes, flowers and scents, beds, lodgings and lighting without difficulty. He conducts himself well by body, words and mind and after death goes to a good state, to increase, is born in heaven.

Bhikkhus, this person goes from light to light.

Bhikkhus, these four persons are evident in the world.

6. Oõatoõata Ý To bend low and lower

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

The one who bends and bends still lower, the one who bends low and rises, the one who rises and bends and the one who rises high and still higher.

Bhikkhus, these four persons are evident in the world.

7. Puttasuttaü Ý The son of the head anointed warrior

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

The not yet bloomed recluse, the bloomed recluse, the bloomed recluse with a thousand petals and the most soft and graceful recluse.

Bhikkhus, who is the not yet bloomed recluse?

Here, bhikkhus, the bhikkhu is a trainer fallen to the path, abiding with the intention of attaining the noble end, the highest appeasement from bondage. Like the eldest son of the head anointed warrior king, come of age and waiting to be head anointed. In the same manner the bhikkhu is a trainer fallen to the path, abiding with the intention of attaining the noble end, the highest appeasement from bondage.

Bhikkhus, this is the not yet bloomed recluse

Bhikkhus, who is the bloomed recluse?

Here, bhikkhus, the bhikkhu has destroyed desires, released the mind from desires and released through wisdom, here and now having realized abides. He has not experienced the eight releases with the body.

Bhikkhus, this is the bloomed recluse

Bhikkhus, who is the recluse bloomed with a thousand petals?

Here, bhikkhus, the bhikkhu has destroyed desires, released the mind from desires and released through wisdom, here and now having realized abides. He has experienced the eight releases with the body.

Bhikkhus, this is the recluse bloomed with a thousand petals.

Bhikkhus, who is the most soft and graceful recluse?

Here, bhikkhus, if the bhikkhu asks for many robes, he should partake them, if he does not ask, a few could be partaken. If the bhikkhu asks for much morsel food, it should be partaken, if he does not ask, a little could be partaken. If the bhikkhu asks for many dwellings, they should be partaken, if he does not ask, a few could be partaken. If the bhikkhu asks for, many requisites when ill they should be partaken, if he does not ask, a few could be partaken. When living with other co-associates in the holy life, many of his bodily actions are pleasant, a few unpleasant. Many of his verbal actions are pleasant a few unpleasant. Many of his mental actions are pleasant a few unpleasant. Whatever presentations done are made pleasantly, and seldom unpleasantly.

The many feelings arising on account of bile or phlegm or wind or all three together or the change of seasons or unusual activity, or sudden accidents, or born on accou t of results of actions, are not to him. He suffers few ailments. Of the four higher states of the mind, the pleasant abidings here and now, he is a gainer for nothing, a quick gainer without difficulty. Destroying desires, releasing the mind and released through wisdom, he here and now realizing, abides

Bhikkhus, this is the most soft and graceful recluse

Bhikkhus, saying it correctly, I am that most soft and graceful recluse.

Bhikkhus, if I asked for many robes they should be partaken, if I did not ask, a few could be partaken. If I asked for much morsel food, they should be partaken, if I did not ask, a little could be partaken. If I asked for many dwellings they should be partaken, if I did not ask, a few could be partaken. If I asked for many requisites when ill, they should be partaken, if I did not ask, a little could be partaken. When living with other co-associates in the holy life, many of my bodily actions I did pleasantly, a few unpleasantly. Many of my verbal actions I did pleasantly a few unpleasantly. Many of my mental actions I did pleasantly a few unpleasantly. Whatever presentations done by me, I did them pleasantly, and seldom unpleasantly.

The many feelings arising on account of bile or phlegm or wind or all three together or the change of seasons or unusual activity, or sudden accidents, or born on accout of results of actions, are not to me, I suffer few ailments. Of the four higher states of the mind, the pleasant abidings here and now, I am a gainer for nothing, a quick gainer without difficulty. Destroying desires, releasing the mind and released through wisdom, here and now realizing, I abide

Bhikkhus, I am that most soft and graceful recluse

Bhikkhus, these four persons are evident in the world.

8. Saüyojanasuttaü Ý Bonds

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

The not yet bloomed recluse, the bloomed recluse, the bloomed recluse with a thousand petals and the most soft and graceful recluse.

Bhikkhus, who is the not yet bloomed recluse?

Here, bhikkhus, the bhikkhu destroying the three lower bonds wins entry into the stream of the Teaching and becomes one who aims exitinction, not falling away from there.

Bhikkhus, this is the not yet bloomed recluse.

Bhikkhus, who is the bloomed recluse?

Here, bhikkhus, the bhikkhu destroying the three lower bonds and diminishing greed, hate and delusion, becomes one, who returns to this world only once more to put an end to unpleasantness.

Bhikkhus, this is the bloomed recluse.

Bhikkhus, who is the bloomed recluse with a thousand petals?

Here, bhikkhus, the bhikkhu destroying the five lower bonds binding him to the sensual world, he becomes a spontanously arisen one, not proceeding any further he extinguishes in that same birth.

Bhikkhus, this is the bloomed recluse with a thousand petals.

Bhikkhus, who is the most soft and graceful recluse?

Here, bhikkhus, the bhikkhu destroys desires, releases the mind and released through wisdom too, he abides having realized.

Bhikkhus, this is the most soft and graceful recluse.

Bhikkhus, these four persons are evident in the world.

9. Sammàdiññhisuttaü Ý Right view

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

The not yet bloomed recluse, the bloomed recluse, the bloomed recluse with a thousand petals and the most soft and graceful recluse.

Bhikkhus, who is the not yet bloomed recluse?

Here, bhikkhus, the bhikkhu has right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness and right concentration.

Bhikkhus, this is the not yet bloomed recluse.

Bhikkhus, who is the bloomed recluse?

Here, bhikkhus, the bhikkhu has right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. He abides not experiencing the eight releases with his body.

Bhikkhus, this is the bloomed recluse.

Bhikkhus, who is the bloomed recluse with a thousand petals?

Here, bhikkhus, the bhikkhu has right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. He abides experiencing the eight releases with his body.

Bhikkhus, this is the bloomed recluse with a thousand petals.

Bhikkhus, who is the most soft and graceful recluse?

Here, bhikkhus, if the bhikkhu asked for many robes, he should partake them, if he did not ask, a few could be partaken. If the bhikkhu asked for, much morsel food, it should be partaken, if he did not ask, a little could be partaken. If the bhikkhu asked for, many dwellings, they should be partaken, if he did not ask, a few could be partaken. If the bhikkhu asked for, many requisites when ill they should be partaken, if he did not ask, a few could be partaken. When living with other co-associates in the holy life, many of his bodily actions he did pleasantly, a few unpleasantly. Many of his verbal actions he did pleasantly a few unpleasantly. Many of his mental actions he did pleasantly a few unpleasantly. Whatever presentations done he made pleasantly, and seldom unpleasantly.

The many feelings arising on account of bile or phlegm or wind or all three together or the change of seasons or unusual activity, or sudden accidents, or born on accout of results of actions, are not to him. He suffers few ailments. Of the four higher states of the mind, the pleasant abidings here and now, he is a gainer for nothing, a quick gainer without difficulty. Destroying desires, releasing the mind and released through wisdom, he here and now realizing, abides

Bhikkhus, this is the most soft and graceful recluse

Bhikkhus, saying it correctly, I am that most soft and graceful recluse.

Bhikkhus, if I asked for, many robes they should be partaken, if I did not ask, a few could be partaken. If I asked for, much morsel food, it should be partaken, if I did not ask, a little could be partaken. If I asked for, many dwellings they should be partaken, if I did not ask, a few could be partaken. If I asked for, many requisites when ill, they should be partaken, if I did not ask, a little could be partaken. When living with other co-associates in the holy life, many of my bodily actions I did pleasantly, a few unpleasantly. Many of my verbal actions I did pleasantly a few unpleasantly. Many of my mental actions I did pleasantly a few unpleasantly. Whatever presentations done by me were done pleasantly, and seldom unpleasantly.

The many feelings arising on account of bile or phlegm or wind or all three together or the change of seasons or unusual activity, or sudden accidents, or born on accout of results of actions, are not to me, I suffer few ailments. Of the four higher states of the mind, the pleasant abidings here and now, I am a gainer for nothing, a quick gainer without difficulty. Destroying desires, releasing the mind and released through wisdom, here and now realizing, I abide

Bhikkhus, I am that most soft and graceful recluse

Bhikkhus, these four persons are evident in the world.

10. Khandhasuttaü Ý The Masses

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

The not yet bloomed recluse, the bloomed recluse, the bloomed recluse with a thousand petals and the most soft and graceful recluse.

Bhikkhus, who is the not yet bloomed recluse?

Here, bhikkhus, the bhikkhu abides with a desire to attain the noble end from unpleasantness not yet attained

Bhikkhus, this is the not yet bloomed recluse.

Bhikkhus, who is the bloomed recluse?

Here bhikkhus, the bhikkhu abides examining the arising and fading of the five holding masses: This is matter, this its arising, this its cessation. These are feelings, this its arising, this its cessation. These are perceptions, this their arising, this their cessation. These are determinations, this their arising, this their cessation. This is consciousness, this its arising and this its cessation. He abides not experiencing the eight releases with the body.

Bhikkhus, this person is a bloomed recluse.

Bhikkhus, who is the bloomed recluse with a thousand petals?

Here bhikkhus, the bhikkhu abides examining the arising and fading of the five holding masses: This is matter, this its arising, this its cessation. These are feelings, this its arising, this its cessation. These are perceptions, this their arising, this their cessation. These are determinations, this their arising, this their cessation. This is consciousness, this its arising and this its cessation. He abides experiencing the eight releases with the body.

Bhikkhus, this person is a bloomed recluse with a thousand petals.

Bhikkhus, who is the most soft and graceful recluse?

Here, bhikkhus, if the bhikkhu asked for many robes, he should partake them, if he did not ask, a few could be partaken. If the bhikkhu asked for, much morsel food, he should partake them, if he did not ask, a little could be partaken. If the bhikkhu asked for many dwellings, they should be partaken, if he did not ask a few could be partaken. If the bhikkhu asked for, many requisites when ill they should be partaken, if he did not ask, a few could be partaken. When living with other co-associates in the holy life, many of his bodily actions he did pleasantly, a few unpleasantly. Many of his verbal actions he did pleasantly a few unpleasantly. Many of his mental actions he did pleasantly, a few unpleasantly. Whatever presentations done he did them pleasantly, and seldom unpleasantly.

The many feelings arising on account of bile or phlegm or wind or all three together or the change of seasons or unusual activity, or sudden accidents, or born on accout of results of actions, are not to him. He suffers few ailments. Of the four higher states of the mind, the pleasant abidings here and now, he is a gainer for nothing, a quick gainer without difficulty. Destroying desires, releasing the mind and released through wisdom, he here and now realizing, abides

Bhikkhus, this is the most soft and graceful recluse

Bhikkhus, saying it correctly, I am that most soft and graceful recluse.

Bhikkhus, if I asked for, many robes I should partake them, if I did not ask, a few could be partaken. If I asked for, much morsel food, it should be partaken, if I did not ask, a little could be partaken. If I asked for, many dwellings they should be partaken, if I did not ask, a few could be partaken. If I asked for, many requisites when ill, they should be partaken, if I did not ask, a little could be partaken. When living with other co-associates in the holy life, many of my bodily actions I did pleasantly, a few unpleasantly. Many of my verbal actions I did pleasantly a few unpleasantly. Many of my mental actions I did pleasantly a few unpleasantly. Whatever presentations done by me, I did them pleasantly, and seldom unpleasantly.

The many feelings arising on account of bile or phlegm or wind or all three together or the change of seasons or unusual activity, or sudden accidents, or born on accout of results of actions, are not to me, I suffer few ailments. Of the four higher states of the mind, the pleasant abidings here and now, I am a gainer for nothing, a quick gainer without difficulty. Destroying desires, releasing the mind and released through wisdom, here and now realizing, I abide

Bhikkhus, I am that most soft and graceful recluse

Bhikkhus, these four persons are evident in the world.

Anguttara Nikaya - Catukka Nipata - Apannaka Vaggo

Anguttara Nikaya

008. Apannakavaggo - The assured state

1. Padhanasuttam - On making endeavour

008.01. Bhikkhus, endowed with four things the bhikkhu has entered the assured path, even from the beginning resolved for the destruction of desires. What four?

Here, bhikkhus, the bhikkhu is virtuous, learned, with aroused effort and wise.

Bhikkhus, endowed with these four things the bhikkhu has entered the assured path, even from the beginning resolved for the destruction of desires.

2. Sammaditthisuttam - Right view

008.02. Bhikkhus, endowed with four things the bhikkhu has entered the assured path, even from the beginning resolved for the destruction of desires. What four?

Here, bhikkhus, the bhikkhu is with non-sensual thoughts, non-hateful thoughts, non-hurting thoughts and right view.

Bhikkhus, endowed with these four things the bhikkhu has entered the assured path, even from the beginning resolved for the destruction of desires.

3. Sappurisasuttam - The Noble One.

008.03. Bhikkhus, endowed with four things the not noble man should be known. What four?

Here, bhikkhus, if there's some blame for another, the not noble man comes out with it, even without a question. If questioned more is told. When led on questioning he tells it without omitting, without a deception with all details. Bhikkhus, it should be known, this good one is not a noble man.

Again, bhikkhus, if there's some praise to give another, the not noble man does not come out with it. If not questioned he would be silent. When led on questioning he tells it omitting, deceptively without all details. Bhikkhus, it should be known, this good one is not a noble man.

Again, bhikkhus, if there's some blame for himself, the not noble man does not come out with it, even when questioned. If not questioned he would be silent. When led on questioning he tells it omitting, deceptively without all details. Bhikkhus, it should be known, this good one is not a noble man.

Again, bhikkhus, if there's some praise for himself, the not noble man comes out with it, even without a question. If questioned more, is told. When led on questioning he tells it without omitting, without a deception with all details. Bhikkhus, it should be known, this good one is not a noble man.

Bhikkhus, endowed with these four things the not noble man should be known.

Bhikkhus, endowed with four things the noble man should be known. What four?

Here, bhikkhus, if there's some blame for another, the noble man does not come out with it, even when questioned. If not questioned he would be silent. When led on questioning he tells it omitting and deceptively without all details. Bhikkhus, it should be known, this good one is a noble man.

Again, bhikkhus, if there's some praise to give another, the noble man comes out with it, even before questioned. When led on questioning he tells it without omitting, without deceiving with all details. Bhikkhus, it should be known, this good one is a noble man.

Again, bhikkhus, if there's some blame for himself, the noble man comes out with it, even before questioned. When led on questioning he tells it without omitting, without deception with all details. Bhikkhus, it should be known, this good one is a noble man.

Again, bhikkhus, if there's some praise for himself, the noble man does not come out with it. If not questioned he will be silent. When led on questioning he tells it omitting, deceptively without all details. Bhikkhus, it should be known, this good one is a noble man.

Bhikkhus, endowed with these four things the noble man should be known.



4. Pathama-aggasuttam - The first highest

008.04. Bhikkhus, from the night or day, that a young wife is brought along, her shame and remorse should be well established towards the father-in-law, mother-in-law, her husband and even towards slaves and workmen. -In the meantime, living together and won over their confidence, she would tell the father-in-law, the mother-in-law or her husband, -leave that alone, what do you know about that.

In the same manner bhikkhus, from the night or day a certain bhikkhu left the household and became homeless, his shame and remorse should be well established towards bhikkhus, bhikkhunis, lay disciples male and female and as far as the novices in the monastery -In the meantime, living together and won over their confidence, he would tell, his teacher, or even his preceptor, -leave that alone, what do you know about that.

Therefore, bhikkhus, you should train thus: We should abide with the mind of a recently brought young wife.





5. Dutiya-aggasuttam - The second highest

008.05. Bhikkhus, these four are the highest. What four?

The highest in virtues, the highest in concentrtion, the highest in wisdom and the highest in thoughts. Bhikkhus, these four are the highest.

Bhikkhus, these four are the highest. What four?

The highest in matter, the highest in feelings, the highest in perceptions and the highest in thoughts. Bhikkhus, these four are the highest.

6. Kusinarasuttam - In Kusinara

008.06. At the time the Blessed One was about to pass into final extinction in Kusinara, he was between two Sal trees in the historic Sala forest of the Mallas.

Then the Blessed One addressed the bhikkhus and said: Bhikkhus, if there is any doubt or consternation to a single one of the bhikkhus, about Enlightenment, the Teaching, the Community of bhikkhus, the path or method ask it now, do not have remorse later. O! we came face to face with the Teacher and could not ask this, from the Teacher himself. When this was said, the bhikkhus were silent.

For the second time the Blessed One addressed the bhikkhus and said: Bhikkhus, if there is any doubt or consternation to a single one of you bhikkhus, about Enlightenment, the Teaching, the Community of bhikkhus, the path or method ask it now, do not have remorse later. O! we came face to face with the Teacher and could not ask this, from the Teacher himself. When this was said, the bhikkhus were silent for the second time.

For the third time the Blessed One addressed the bhikkhus and said: Bhikkhus, if there is any doubt or consternation to a single one of you bhikkhus, about Enlightenment, the Teaching, the Community of bhikkhus, the path or method ask it now, do not have remorse later. O! we came face to face with the Teacher and could not ask this, from the Teacher himself. When this was said, the bhikkhus were silent for the third time.

Then the Blessed One addressed the bhikkhus:

Bhikkhus, it might be out of respect for the Teacher, that you do not speak, inform your associates about your doubts. Even when this was said, the bhikkhus were silent.

Then venerable ânanda said: Venerable sir, it is wonderful and surprising. I am delighted with this Community of bhikkhus there are no doubts or consternation to a single one of these bhikkhus, about Enlightenment, the Teaching, the Community of bhikkhus, the path or method

ânanda, you talk of delight, I know that out of these five hundred bhikkhus, there is not a single who has doubts or consternation about Enlightenment, the Teaching, the Community of bhikkhus, the path or method. ânanda, the least out of these five hundred bhikkhus is a stream winner who aims enlightenment and would not fall from there.

7. Acinteyyasuttam - Should not be thought

008.07. Bhikkhus, these four should not be thought. Someone thinking about them falls into trouble and a mental lapse. What four?

Bhikkhus, the Enlightened One's sphere of enlightenment should not be thought of, someone thinking about it falls into trouble and a mental lapse. Bhikkhus, of one in a higher state of mind, the sphere of his state of mind should not be thought of, someone thinking about it falls into trouble and a mental lapse. Bhikkhus, the results of action should not be thought of, someone thinking about it, falls into trouble and a mental lapse. Bhikkhus, sepculations about the world should not be thought of, someone thinking about them falls into trouble and a mental lapse.

Bhikkhus, these four should not be thought. Someone thinking about them falls into trouble and a mental lapse.



8. Dakkhinasuttam - Offerings

008.08. Bhikkhus, these four are the purities of an offering. What four?

Bhikkhus, there is an offering pure by the giver and not pure by the receiver, there is an offering pure by the receiver and not pure by the giver, there is an offering neither pure by the giver nor by the receiver and there is an offering pure by the giver as well as the receiver.

Bhikkhus, how is an offering pure by the giver and not pure by the receiver?

Here, bhikkhus, the giver is virtuous with the right conduct. The receivers are unvirtuous with wrong conduct. Thus the offering becomes pure by the giver and not pure by the receivers.

Bhikkhus, how is an offering pure by the receiver and not pure by the giver?

Here, bhikkhus, the receivers are virtuous with right conduct. The givers is unvirtuous with wrong conduct. Thus the offering becomes pure by the receiver and not pure by the giver.

Bhikkhus, how is an offering neither pure by the giver nor by the receiver?

Here, bhikkhus, the giver is unvirtuous with wrong conduct and receivers are also unvirtuous with wrong conduct. Thus the offering becomes neither pure by the giver nor by the receivers.

Bhikkhus, how is an offering pure by the giver as well as by the receiver?

Here, bhikkhus, the giver is virtuous with the right conduct, the receivers too are virtuous with right conduct. Thus the offering becomes pure by the giver and also by the receivers.

Bhikkhus, these four are the purities of an offering.

9. Vanijjasuttam - Trading

008.09. Venerable Sariputta approached the Blessed One, worshipped, sat on a side and said to the Blessed One:

Venerable sir, for what reason does someone's well established trade even while devoted to it, go to destruction? Venerable sir, for what reason does someone's well established trade even while devoted to it, does not increase as intended? Venerable sir, for what reason does someone's well established trade, when devoted to it, go to increase as intended? Venerable sir, for what reason does someone's well established trade even while devoted to it, someone else's intention come true?

Here, Sariputta, a certain one approaches a single recluse or Brahmin and invites for a meal pleasantly, does not give it. He disappearing from there, is born here in this form. He devotes himself to some trade, and it goes to destruction.

Here, Sariputta, a certain one approaches a single recluse or Brahmin and invites for a meal pleasantly, He gives it, but not as he intended to give it. He disappearing from there, is born here in this form. He devotes himself to some trade, and it does not thrive as he intended.

Here, Sariputta, a certain one approaches a single recluse or Brahmin and invites for a meal pleasantly. He gives it as he intended to give, disappearing from there, is born here in this form. He devotes himself to some trade, and it thrives as he intinded.

Here, Sariputta, a certain one approaches a single recluse or Brahmin and invites for a meal pleasantly. He gives it to fulfil another's intention, disappearing from there, is born here in this form. He devotes himself to some trade, and it is another's intention that gets fulfilled.

Sariputta, this is the reason, for a certain one's well established trade to go to destruction, another's well established trade not to thrive as intended, yet another's well established trade to thrive as intended and the well established trade should thrive according to another's intention.

10. Kosambiyasuttam - In Kosambiya

008. 10. At one time the Blessed One was living in Gosita's monastery in Kosambiya. Venerable ânanda approached the Blessed One, worshipped, sat on a side and said:

Venerable sir, what is the reason that women neither come to the limelight, nor doing an industry see its benefits?

ânanda, women are hateful, jealous, miserly and lack wisdom, as a result they neither come to the limelight, nor do an industry and see its benefits.

Anguttara Nikaya - Catukka Nipata - Pattakamma Vaggo

Anguttara Nikaya

007. Pattakammavaggo Ý Actions restored

1. Pattakammasuttam Ý Restoring actions

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

Householder, these four things, pleasing and agreeable for worldly pleasure and charm are rare in the world. What four?

May wealth arise to me rightfully. This is the first thing rare in the world, pleasing and agreeable for worldly pleasure and charm. When wealth is obtained rightfully may my fame spread together with my relatives and Master. This is the second thing rare in the world, pleasing and agreeable for worldly pleasure and charm. Wealth is obtained rightfully, my fame has spread together with my relatives and Master. May I live long protected. This is the third thing rare in the world, pleasing and agreeable for worldly pleasure and charm.

Wealth is obtained rightfully my fame has spread together with my relatives and Master. At the end of a long protected life, securing a place in heaven, may I be born there. This is the fourth thing rare in the world, pleasing and agreeable for worldly pleasure and charm.

Householder, these four rare things in the world, are pleasing and agreeable for worldly pleasure and charm.

Householder, these four rare things in the world, pleasing and agreeable for worldly pleasure and charm, conduce to the gain of four things. What four?

The attainment of faith, virtues, generosity and wisdom.

Householder, what is the attainment of faith?

Here, householder, the noble disciple establishes faith in the enlightenment of the Thus Gone One: The Blessed One is worthy, rightfully enlightened, is endowed with knowledge and conduct, well gone, is the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and Blessed. Householder, to this is called the attainment of faith.

Householder, what is the attainment of virtues?

Here, householder, the noble disciple abstains from destroying living things, taking the not given, misbehaving in sexual desires, telling lies, taking intoxicant and brewd drinks,

Householder, to this is called the attainment of virtues.

Householder, what is the attainment of generosity?

Here, householder, the noble disciple lives in the household having dispelled miserliness and its stains, his mind released through benevolence, is open handed attached to giving to those in need, he abides making arrangements to give gifts.

Householder, to this is called the attainment of generosity.

Householder, what is the attainment of wisdom?

Householder, the mind of one abiding, overcome by covetousness and greed, does what should not be done and fails to do what should be done and whatever obtainable pleasantness flees from him. Householder, the mind of one abiding, overcome by hatefulness, does what should not be done and fails to do what should be done and whatever obtainable pleasantness flees from him. Householder, the mind of one abiding, overcome by sloth and torpor, does what should not be done and fails to do what should be done and whatever obtainable pleasantness flees from him. Householder, the mind of one abiding, overcome by restlessness and worry does what should not be done and fails to do what should be done and whatever obtainable pleasantness flees from him. Householder, the mind of one abiding, overcome by doubts, does what should not be done and fails to do what should be done and whatever obtainable pleasantness flees from him.

Householder, the noble disciple knowing that covetousness and greed is a minor defilement of the mind dispels it. Knowing that hatefulness is a minor defilement of the mind dispels it. Knowing that sloth and torpor is a minor defilement of the mind dispels it. Knowing that restlessness and worry is a minor defilement of the mind dispels it. Knowing that doubts are minor defilements of the mind dispel them. When the noble disciple knowing that covetousness and greed, hatefulness, sloth and torpor, restlessness and worry and doubts are minor defilements of the mind and dispel them it is said that the noble disciple has attained great spread out wisdom which sees the respective field of conscioussness. This is the attainment of wisdom.

Householder, these four rare things in the world, pleasing and agreeable for worldly pleasure and charm, conduce to the gain of these four things.

Householder, with the rightfully amassed wealth, by arousing effort toiling with his own hands while sweat was dripping, the noble disciple does four things. What four?

Householder, with the rightfully amassed wealth, by arousing effort, toiling with his own hands, while sweat was dripping, the noble disciple, pleases himself lives enjoying pleasure, pleases wife, children, slaves and workmen and makes them enjoy life. Pleases friends and co-associates. This is his first achievement and restoration of actions within his sphere.

Again, householder, with the rightfully amassed wealth, by arousing effort, toiling with his own hands, while sweat was dripping, the noble disciple, makes himself safe by investing for a misfortune from fire, water, the king, from robbers, from unwelcome inheriters, or such like disaster. This is his second achievement and restoration of actions within his sphere.

Again, householder, wit h the rightfully amassed wealth, by arousing effort, toiling with his own hands, while sweat was dripping, the noble disciple, makes fivefold offerings such as to relations, guests, the departed, the king and the gods. This is his third achievement, restoration of actions within his sphere.

Again, householder, with the rightfully amassed wealth, by arousing effort, toiling with his own hands, while sweat was dripping, the noble disciple, makes the highest offerings to recluses and Brahmins, who refrain from intoxicants and negligence, are appeased and gentle. Of them some engaged in appeasing and taming themselves, and others extinguished. This is his fourth achievement and restoration of actions within his sphere.

Householder, with the rightfully amassed wealth, by arousing effort toiling with his own hands while sweat was dripping, the noble disciple does these four achievements and restorations of actions within his sphere. Householder, whosever wealth gets exhausted other than in these four achievements and restorations it is said to be put below the ground, thrown away and not enjoyed through the senses. Householder, if wealth gets exhausted in these four achievements and restorations, it is said to be put to good use not thrown away and enjoyed through the senses.

I have amassed wealth, partaken it, sustained others and left for misfortune,
Have given gifts to the highest and made the five offerings.
I have attended on the restrained, virtuous leading a holy life.
For whatever reason wise householders earn wealth,
That I have attained, there is no remorse
Humans aware of death, established in the noble teaching
Rejoice here and now and later in heaven.

2. Ananasuttam Ý Not indebted

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

Householder, these four pleasantnesses should be attained by householders, partaking sensual pleasures as and when the convenience occurs. What four? The pleasantness I have, the pleasantness of wealth, the pleasantness am not in debt, and the pleasantness am faultless.

Householder, what is the pleasantness I have?

Here, householder, there is rightfully earned wealth to the son of a clansman amassed through aroused effort, toiling with his own hands while sweat dripped. He becomes pleasant thinking I have rightfully earned wealth, toiling with my own hands while sweat dripped

Householder, this is the pleasantness I have.

Householder, what is the pleasantness of wealth?

Here, householder, there is rightfully earned wealth to the son of a clansman amassed through aroused effort, toiling with his own hands while sweat dripped. He partakes that wealth and also does merit with it, thinking I partake my wealth and do merit with my rightfully earned wealth and he becomes pleasant

Householder, this is the pleasantness of wealth.

Householder, what is the pleasantness, am not in debt?

Here, householder, the son of a clansman does not owe anything to anyone small or large.

He becomes pleasant thinking I do not owe anything to anyone large or small

Householder, this is the pleasantness am not in debt.

Householder, what is the pleasantness am faultless?

Here, householder, the noble disciple is endowed with faultless bodily action, faultless verbal action and faultless mental action. He becomes pleasant thinking am faultless in bodily, verbal and mental actions.

Householder, this is the pleasantness am faultless.

Householder, these four pleasantnesses should be attained by householders, partaking sensual pleasures as and when the convenience occurs.

Assured I have and am not in debt, he enjoys his wealth.

Knowing death is a liability, he reflects wisely,

Reflecting he knows, all pleasantnesses are not worth,

One fourth nor one sixteenth, to the pleasantness am faultless.

3. Sabrahmasuttam Ý With Brahma

007.03. Bhikkhus, those families are with Brahma, where the mother and father are worshipped by their children. Those families are with the first teachers, where the mother and father are worshipped by their children. Those families are with a former god, where the mother and father are worshipped by their children. Those families are worthy of reverence where the mother and father are worshipped by their children

Bhikkhus, Brahma is a synonym for mother and father. The first teachers, is a synonym for mother and father. A former god is a synonym for mother and father. Worthy of reverence is also a synonym for mother and father. What is the reason? Bhikkhus, mother and father have done a lot for their children, feeding them and showing them the world when they were helpless.

Mother and father are said to be Brahma and an earlier god,
Children should revere them, for the compassion of the populace
The wise should revere and care for them, giving eatables, drinks
Clothes, beds, massaging, bathing and washing their feet
The wise enjoy attending on their mother and father
And later enjoy heavenly bliss.

4. Niraya Ý In hell

007.04. Bhikkhus, endowed with four things as though led and lain is in hell. What four? Destroying living things, taking the not given, misbehaving in sexual desires and telling lies.

Bhikkhus, endowed with these four things as though led and lain is in hell.

The wise do not praise destroying living things and taking the not given,
Nor do they praise going to others' wives or telling lies.

5. Rupa Ý Matter

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

Those, measuring by matter and pleased with it, measuring by the heard and pleased with it, measuring by unpleasantness and pleased with it and measuring by thoughts and pleased with it. Bhikkhus, these four persons are evident in the world.

Those measuring people by the seen and heard go by interest and greed.
They do not know those people.
Not knowing the internal nor seeing the external.
The fool completely shrouded, is carried away by the sound
Not knowing the internal, sees external results,
He is also carried away by the heard.
He that knows the internal and sees the external
Sees with the veil rolled away, he is not carried by the heard.

6. Sarago Ý With greed

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

The one, with greed, with hate, with delusion and with measuring.
Bhikkhus, these four persons are evident in the world.
The greedy, developing interest in agreeable things,
And unaware they are deluded, grow their bonds
The foolish doing demerit born of greed, hate or delusion,
Fall into trouble and unpleasantness.
Sentient beings shrouded in ignorance are blind,
Do not think to hear the appeasing Teaching.

7. Ahiraja Ý Powerful serpents

007.07. At one time the Blessed One was living in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time a certain bhikkhu in Savatthi had died stung by serpent. Then many bhikkhus approached the Blessed One worshipped sat on a side and said:

Venerable sir, here in Savatthi a certain bhikkhu has died stung by a serpent.

Bhikkhus, it may be he had not pervaded with loving kindness the four powerful clans of serpents. If he had pervaded with loving kindness the four powerful clans of serpents, he would not have died stung by a serpent. What are the four powerful clans of serpents?

The Virupakkha clan of serpents, Erapatha clan of serpents Chabyaputta clan of serpents and the Kanhagotama clan of serpents. Bhikkhus, if he had pervaded with loving kindness these four powerful clans of serpents, he would not have died stung by a serpent. Bhikkhus, I grant permission to pervade these four clans of serpents with loving kindness. as a protection and a guard.

I pervade with loving kindness these four clans of serpents
Such as Virupakkha, Erapatha, Chabyaputta and Kanhagotama.
I pervade with loving kindness, the feetless, two-footed, four-footed and many-footed.
May the feetless, two-footed, four-footed and many-footed not harm me.
May all, beings, living things, born things be seen without evil, may no one come to evil.

The Enlightened One, the Teaching and the Community of bhikkhus are immeasurable. Creeping things, like serpents, scorpions, wasps, lizards and mice are measurable. I have made a protection and guard. May these beings recede. I worship the Blessed One and seven enlightened ones.



8. Devadattasuttam Ý Devadatta

007.08. At one time the Blessed One was living among the Gijja peaks in Rajagaha soon after devadatta had left the dispensation and the Blessed One addressed the bhikkhus on account of Devadatta.

Bhikkhus, gain, hospitality and fame arose to Devadatta for his destruction and defeat. Just as the banana tree blossoms for its destruction and defeat. In like manner Bhikkhus, gain, hospitality and fame arose to Devadatta for his destruction and defeat. Bhikkhus, gain, hospitality and fame arose to Devadatta for his destruction and defeat. Just as the bamboo grove blossoms for its destruction and defeat. In like manner Bhikkhus, gain, hospitality and fame arose to Devadatta for his destruction and defeat. Bhikkhus, gain, hospitality and fame arose to Devadatta for his destruction and defeat. Just as the reed blossoms for its destruction and defeat. In like manner Bhikkhus, gain, hospitality and fame arose to Devadatta for his destruction and defeat. Bhikkhus, gain, hospitality and fame arose to Devadatta for his destruction and defeat. Just as the she mule conceived for its destruction and defeat. In like manner Bhikkhus, gain, hospitality and fame arose to Devadatta for his destruction and defeat.

Bearing fruit, indeed destroys the banana tree, bamboo grove and the reed,
Hospitality destroys the low man as conception the she mule.

9. Padhanasuttam Ý Endeavours

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

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

Bhikkhus, what is the endeavour to restrain?

Here, bhikkhus, the bhikkhu arouses interest, makes effort and pursues the mind for the not arising of non arisen demeritorious thoughts.

Bhikkhus, to this is called the endeavour to restrain

Bhikkhus, what is the endeavour to dispel?

Here, bhikkhus, the bhikkhu arouses interest, makes effort and pursues the mind for the dispelling of arisen demeritorious thoughts.

Bhikkhus, to this is called the endeavour to dispel.

Bhikkhus, what is the endeavour to develop?

Here, bhikkhus, the bhikkhu arouses interest, makes effort and pursues the mind for the arising of non arisen meritorious thoughts.

Bhikkhus, to this is called the endeavour to develop.

Bhikkhus, what is the endeavour to protect?

Here, bhikkhus, the bhikkhu arouses interest, makes effort and pursues the mind for the establishment, unconfused development and completion of the arisen meritorious thoughts.

Bhikkhus, to this is called the endeavour to protect.

Bhikkhus, these are the four endeavours.
Restraining, dispelling, developing and protection,
These are the four endeavours declared by the kinsman of the sun
If the bhikkhu endeavours on these, he destroys unpleasantenss

10. Adhammasuttam Ý Unrighteousness

007. 10. Bhikkhus, at a time the kings are not righteous, the royal princes too are not righteous. When the royal princes are not righteous the Brahmin householders are not righteous. When the Brahmin householders are not righteous those in the hamlets and states are not righteous. When those in the hamlets and states are not righteous, the moon and sun shine unevenly. When the moon and sun shine unevenly the stars and the constellation shine unevenly. Then the night and day dawn unevenly. When the night and day dawn unevenly, the fortnights and the months become uneven. When the fortnights and months become uneven, the seasons and the year become uneven. When the seasons and the year become uneven, an untimely wind blows in a wrong frame. When untimely winds blow in a wrong frame the rainy clouds become disturbed. When the clouds that bring rain are disturbed, the rightful rain does not come down. When rightful rain does not come down the grains ripe unevenly. When humans eat the grains unevenly ripened, their life span shorten, lose their bauty and power and are struck by many ailments.

Bhikkhus, at a time the kings are righteous, the royal princes too are righteous. When the royal princes are righteous the Brahmin householders are righteous. When the Brahmin householders are righteous those in the hamlets and states are righteous. When those in the hamlets and states are righteous, the moon and sun shine evenly. When the moon and sun shine evenly the stars and the constellation shine evenly. Then the night and day dawn evenly. When the night and day dawn evenly, the fortnights and the months become even. When the fortnights and months become even, the seasons and the year become even. When the seasons and the year become even, timely winds blow in the right frame. When timely winds blow in the right frame the rainy clouds are not disturbed. When the clouds that bring rain are not disturbed, the rightful rain comes down. When rightful rain comes down the grains ripe evenly. When humans eat the grains evenly ripened, their life span lengthen, they become beautiful and powerful and have few ailments.

Of a herd of cattle if the leading bull goes crooked,
All the followers go crooked, not knowing that they do so
Even so among humans if the one considered the chief,
Is unrighteous, all the following become unrighteous
If the king is unrighteous, the whole country rest unpleasantly
Of a herd of cattle if the leading bull goes straight,
All the followers go straight, not knowing that they do so
Even so among humans if the one considered the chief,
Is righteous, all the following become righteous
If the king is righteous, the whole country rest pleasantly.