Anguttara Nikaya - Catukka Nipata - Brahmana Vaggo

Anguttara Nikaya
019. Brahmanavaggo

1. Yodhajivasuttam Ý The Soldier

019.01. Bhikkhus, endowed with four things the soldier becomes royal property and royal by the sign. What four?

Here, bhikkhus, the soldier becomes skilled in taking the right position, shooting from a distance, shooting at the right moment and breaking down a huge mass.

Bhikkhus, endowed with these four things the soldier becomes royal property and royal by the sign.

Bhikkhus, in the same manner the bhikkhu endowed with four things becomes reverential, ... re ... the field of merit for the world. What four?

Here, bhikkhus, the bhikkhu becomes skilled in taking the right position, shooting from a distance, shooting at the right moment and breaking down a huge mass.

Bhikkhus, how does the bhikkhu become skilled in taking the right position?

Here, bhikkhus, the bhikkhu becomes virtuous ... re ... observing the restraints. Thus the bhikkhu becomes skillled in taking the right position.

Bhikkhus, how does the bhikkhu shoot from a distance?

Here, bhikkhus, the bhikkhu sees with right insight as it really is, that all matter in the past, future or present, internal or external, rough or fine, unexalted or exalted, far or near is not mine, am not in it, it's not my self. That all feelings in the past, future or present, internal or external, rough or fine, unexalted or exalted, far or near are not mine, am not in them, they are not my self. That all perceptions in the past, future or present, internal or external, rough or fine, unexalted or exalted, far or near are not mine, am not in them, they are not my self. That all determinations in the past, future or present, internal or external, rough or fine, unexalted or exalted, far or near are not mine, am not in them, they are not my self. That all consciousness in the past, future or present, internal or external, rough or fine, unexalted or exalted, far or near are not mine, am not in them, they are not my self. Thus the bhikkhu shoots from a distance.

Bhikkhus, how does the bhikkhu shoot at the right moment?

Here, bhikkhus, the bhikkhu knows as it really is, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path leading to the cessation of unpleasantness. Thus the bhikkhu shoots at the right moment.

Bhikkhus, how does the bhikkhu break up a huge mass?

Here, bhikkhus, the bhikkhu breaks open a huge mass of ignorance. Thus the bhikkhu breaks up a huge mass.

Bhikkhus, the bhikkhu endowed with these four things becomes reverential, ... re ... the field of merit for the world.

2. Patibhogo Ý To share with another

019.02. Bhikkhus, there is no one to share these four in the world, not a recluse, a Brahmin, a god, Mara or even Brahma. What four?

Bhikkhus, there is no one to share decay in the world, not a recluse, a Brahmin, a god, Mara or even Brahma.

Bhikkhus, there is no one to share ailments in the world, not a recluse, a Brahmin, a god, Mara or even Brahma.

Bhikkhus, there is no one to share death in the world, not a recluse, a Brahmin, a god, Mara or even Brahma.

Bhikkhus, there is no one to share the results of evil demeritorious things that follow future birth decay and death, in the world, not a recluse, a Brahmin, a god, Mara or even Brahma.

Bhikkhus, there is no one to share these four things in the world, not a recluse, a Brahmin, a god, Mara or even Brahma.

3. Sutasuttam Ý The heard

019.03. At one time The Blessed One was living in the squirrels' sanctuary in the Bamboo grove in Rajagaha and Vassakara the chief minister of Magadha approached The Blessed One, exchanged friendly greetings, sat on a side and said thus to The Blessed One:

Good Gotama, am of this view and say it; if someone seeing a form, says I saw this, there is nothing wrong in it. If someone hearing some words says I heard these words, there is nothing wrong in it. If someone cognizing a smell, taste or touch says I cognized this touch, there is nothing wrong in it. If someone cognizing an idea says I cognized this idea, there is nothing wrong in it.

Brahmin, I do not say that you should talk about all that you see, nor do I say that you should not talk about all that you see. Brahmin, I do not say that you should talk about all that you hear, nor do I say that you should not talk about all that you hear. Brahmin, I do not say that you should talk about all that you smell, ... re ... taste ... re ... touch nor do I say that you should not talk about all that you smell, taste or touch. Brahmin, I do not say that you should talk about all that you think, nor do I say that you should not talk about all that you think.

Brahmin, when you talk of what you saw if demeritorious things increase and meritorious things decrease that seen, should not be told. Brahmin, when you talk of what you saw if demeritorious things decrease and meritorious things increase that seen should be told. Brahmin, when you talk of what you heard if demeritorious things increase and meritorious things decrease that heard, should not be told. Brahmin, when you talk of what you heard if demeritorious things decrease and meritorious things increase that heard, should be told. Brahmin, when you talk of what you cognized if demeritorious things increase and meritorious things decrease that cognized, should not be told. Brahmin, when you talk of what you cognized if demeritorious things decrease and meritorious things increase that cognized, should be told. Brahmin, when you talk of what you thought if demeritorious things increase and meritorious things decrease such ideas, should not be told. Brahmin, when you talk of thoughts if demeritorious things decrease and meritorious things increase such ideas should be told.

Then the Brahmin Vassakara the chief minister of Magadha pleased with those words and agreeing got up from his seat and went away.

4. Abhayasuttam Ý Freedom from fear

019.04. The Brahmin Jaõussoni approached The Blessed One, exchanged friendly greetings, sat on a side and said to The Blessed One:

Good Gotama, am of this view and say it, he who has no death has no fear and trembling for death.

Brahmin, there are those who fear and tremble death, and there are those who do not fear and tremble death.

Brahmin, which one fears and trembles death?

Here, Brahmin, a certain one with not dispelled greed, interest, love, thirst and wailing for sensuality is assailed by some grave illness and it occurs to him: I will have to give up my sensual pleasures. He grieves, worries, wails, his head droops and he becomes bewildered. Brahmin, this is fear and trembling for death.

Again, Brahmin, a certain one with not dispelled greed, interest, love, thirst and wailing for the body is assailed by some grave illness and it occurs to him: I will have to give up my bodily pleasures. He grieves, worries, wails, his head droops and he becomes bewildered. Brahmin, this is fear and trembling for death.

Again, Brahmin, a certain one who has not done good, merit, not protected the frightened, done gruesome faulty things is assailed by some grave illness and it occurs to him: I have not done good, merit, not protected the frightened, done gruesome faulty things. After death I will be with those who have not done good, merit, not protected the frightened, done gruesome faulty things. He grieves, worries, wails, his head droops and he becomes bewildered. Brahmin, this is fear and trembling for death.

Again, Brahmin, a certain one has doubts has not come to the end of doubting the good Teaching and he is assailed by some grave illness and it occurs to him: I am with unsettled doubts in the good Teaching. He grieves, worries, wails, his head droops and he becomes bewildered. Brahmin, this is fear and trembling for death.

Brahmin, these four fear and tremble at death.

Brahmin, which one does not fear and tremble at death?

Here, Brahmin, a certain one dispels greed, interest, love, thirst and wailing for sensuality, when assailed by some grave illness it does not occur to him: I will have to give up my sensual pleasures. He does not grieve, worry, wail, his head does not droop and he does not become bewildered. Brahmin, he has no fear and trembling for death.

Again, Brahmin, a certain one dispels greed, interest, love, thirst and wailing for the body assailed by some grave illness, it does not occur to him: I will have to give up my bodily pleasures. He does not grieve, worry, wail, his head does not droop and he does not become bewildered. Brahmin, he does not fear and tremble death.

Again, Brahmin, a certain one who has done good, merit, protected the frightened, not done gruesome faulty things is assailed by some grave illness, it occurs to him: I have done good, merit, protected the frightened, not done gruesome faulty things. After death I will be with those who have done good, merit, protected the frightened, not done gruesome faulty things. He does not grieve, worry, wail, his head does not droop and he does not become bewildered. Brahmin, he does not fear or tremble at death.

Again, Brahmin, a certain one has no doubts has come to the end of doubing the good Teaching and he is assailed by some grave illness and it occurs to him: I have settled my doubts in the good Teacching. He does not grieve, worry, wail, his head does not droop and he does not become bewildered. Brahmin, he does not fear and tremble at death.

Brahmin, these four do not fear and tremble at death.

Good Gotama, I understand ... re ... remember me as a lay disciple of good Gotama from today until life lasts.

5. Brahmaõasaccasuttam Ý Truths of the Brahmins

019.05. At one time The Blessed One was living among the Gijja peaks in Rajagaha. At that time many well-known wandering ascetics were living in the monastery of the wandering ascetics on the bank of river Sappinie. Some of them were Annabhara, Varadhara and Sakuludayi,

The Blessed One getting up from his seclusion in the evening, approached the monastery of the wandering ascetics. At that time the wandering ascetics were assembled and seated and discussing the truths of the Brahmins.

The Blessed One approached the wandering ascetics, sat on the prepared seat and addressed the wandering ascetics:

Wandring ascetics, with what talk were you, assembled and seated here and what were the alternate topics?

Good Gotama, we assembled and seated here, were talking about the truths of Brahmins.

Wandering ascetics, these four are the truths of Brahmins by me realized and declared. What four?

Here, wandering ascetics the Brahmins said thus: All living things are not to be destroyed These words of the Brahmins are true and real. By that one should not think, am a recluse, a Brahmin, or am superior, there is no compare to me, there is no inferior one to me. Yet realizing that truth he should fall to the method of showing loving kindness and compassion to living things.

Again, wandering ascetics the Brahmins said thus: All sensuality is impermanent, unpleasant, changing thingsòhese words of the Brahmins are true and real. By that one should not think, am a recluse, a Brahmin, or am superior, there is no compare to me, there is no one inferior to me. Yet realizing that truth he should fall to the method of turning away from, disenchantment from and cessation of sensuality.

Again,wandering ascetics the Brahmins said thus: All being is impermanent, unpleasant, changing things These words of the Brahmins are true and real. By that one should not think, am a recluse, a Brahmin, or am superior, there is no compare to me, there is no one inferior to me. Yet realizing that truth he should fall to the method of turning away from, disenchantment from and cessation of being ...

Again, wandering ascetics the Brahmins said thus: I have no bonds towards anyone, and have no attachments to anything. These words of the Brahmins are true and real. By that one should not think, am a recluse, a Brahmin, or am superior, there is no compare to me, there is no inferior to me. Yet realizing that truth he should fall to the method there is nothing.

Wandering ascetics, these four are the truths of Brahmins by me realized and declared.

6. Ummaggasuttam Ý A devious path

019.06. Then a certain bhikkhu approached The Blessed One, worshipped, sat on a side and said: Venerable sir, how is the world led on? By what is the world worried? Where is the authority born?

Bhikkhu, your devious path is good, intelligence is good the question is excellent. Bhikkhu do you ask, venerable sir, how is the world led on? By what is the world worried? And where is the authority born?

Yes, venerable sir.

Bhikkhu, the world is led on by the mind. By the mind it is worried. And the authority is born in the mind.

He appreciated and agreed with the words of The Blessed One and asked a further question. Venerable sir, it is said a learned bearer of the Teaching. Venerable sir, who is a learned bearer of the teaching?

Bhikkhu, your devious path is good, intelligence is good the question is excellent. Bhikkhu do you ask, who is a learned bearer of the Teaching?

Yes, venerable sir.

Bhikkhu, I have declared a lot of the Teaching -discourses, prose and verse sections, question and answer explanations, verses, solemn utterances, thus said sayings, birth stories, wonderful things and series of questions and answers. Bhikkhu, even a verse of four lines is enough to know the meaning and the Teaching, and living accordingly to become a learned bearer of the Teaching, quite appropriate to the words.

He appreciated and agreed with the words of The Blessed One and asked a further question. Venerable sir, it is said, the learned one with penetrating wisdom. How is one learned and with penetrating wisdom?

Bhikkhu, your devious path is good, intelligence is good the question is excellent. Bhikkhu do you ask, how is the learned one with penetrating wisdom?

Yes, venerable sir.

Here, bhikkhu, the bhikkhu has heard, this is unpleasant, he penetratingly sees its meaning with wisdom. He has heard, this is the arising of unpleasantness. He penetratingly sees its meaning with wisdom. He has heard this is the cessation of unpleasantness. He penetratingly sees its meaning with wisdom. He has heard, this is the path leading to the cessation of unpleasantness. He penetratingly sees its meaning with wisdom. Thus the bhikkhu becomes a learned one with penetrating wisdom.

He appreciated and agreed with the words of The Blessed One and asked a further question. Venerable sir, it is said, the wise one with great wisdom. How is one wise and with great wisdom?

Bhikkhu, your devious path is good, intelligence is good the question is excellent. Bhikkhu do you ask, how is the wise one with great wisdom?

Yes, venerable sir.

Here, bhikkhu, the wise one with great wisdom does not think to oppress himself, to oppress others, or oppress either. Thinks with compassion towards all the world. Bhikkhu, thus the wise one is with great wisdom.

7. Vassakarasuttam Ý The Brahmin Vassakara

019.07. At one time The Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha. Then the Brahmin Vassakara the chief minister of Magadha approached The Blessed One, exchanged friendly greetings, sat on a side and said:

Good Gotama, does a non noble man know a non noble one, as this good one is not noble?

Brahmin, it is not possible that a non noble man should know a non noble one, as this good one is not noble.

Good Gotama, does a non noble man know a noble one, as this good one is noble?

Brahmin, it is also not possible that a non noble man should know a noble one, as this good one is noble.

Good Gotama, does a noble man know a non noble one, as this good one is not noble?

Brahmin, it is possible that a noble man should know a non noble one, as this good one is not noble.

Good Gotama, does a noble man know a noble one, as this good one is noble?

Brahmin, it is possible that a noble man should know a noble one, as this good one is noble.

Good Gotama, these good words of Gotama are wonderful and surprising.

Brahmin, it is not possible that a non noble man should know a non noble one, as this good one is not noble. Brahmin, it is not possible that a non noble man should know a noble one, as this good one is noble. Brahmin, it is possible that a noble man should know a non noble one, as this good one is not noble. Brahmin, it is possible that a noble man should know a noble one, as this good one is noble.

Good Gotama, at one time the associates of the Brahmin Todeyya aroused a hostility to king Eleyya. King Eleyya is foolish that he is pleased with the recluse Ramaputta. He reveres the recluse Ramaputta in the form of worshipping, attending on, clasping the hands in veneration and maintaining a mutual understanding. The attendants of king Eleyya, Yamaka Moggalla, Ugga Navindaki, and Gandhabba Aggivessa too are foolish that they are pleased with the recluse Ramaputta. They revere the recluse Ramaputta in the form of worshipping, attending on, clasping the hands in veneration and maintaining a mutual understanding.

The Brahmin Todeyya leads the hostility thus- Good ones, do you think king Eleyya is wise in the management of his affairs, in the way he expresses himself, and in the way he attends to royal matters?

Yes, good one, king Eleyya is wise, the recluse Ramaputta advises him to manage his affairs wisely, to express himself well and attend to royal matters and king Eleyya is pleased with the recluse Ramaputta and he shows gratitude by worshipping him, attending on him, clasping the hands in veneration and maintaining a mutual understanding .

Good ones, do you think king Eleyya's associates Yamaka Moggalla, Ugga Navindaki and Gandhabba aggivessa are wise in the management of their affairs, in the way they express themselves, and in the way they attend to royal matters?

Yes, good one, king Eleyya's associates are wise, the recluse Ramaputta advises them to manage their affairs wisely, to express themselves well and to attend to royal matters and king Eleyya's associates are pleased with the recluse Ramaputta and they show gratitude by worshipping him, attending on him, clasping the hands in veneration and maintaining a mutual understanding.

Good Gotama, these good words of Gotama are wonderful and surprising.

Brahmin, it is not possible that a non noble man should know a non noble one, as this good one is not noble. Brahmin, it is not possible that a non noble man should know a noble one, as this good one is noble. Brahmin, it is possible that a noble man should know a non noble one, as this good one is not noble. Brahmin, it is possible that a noble man should know a noble one, as this good one is noble.

Good Gotama, now we have to go, there is much work to be done.

Brahmin, do as you think it is fit.

Then Vassakara the chief minsiter of Magadha pleased with the words of The Blessed One and accepting those words, got up from his seat and went away.

8. Upakasuttam Ý Upaka Maõóikaputta

019.08. At one time The Blessed One lived among the Gijja peaks in Rajagaha. Upaka Mandikaputta approached The Blessed One, worshipped, sat on a side and said to The Blessed One:

Good Gotama, am of this view and say it. Someone arousing a hostility does not produce it all and so he becomes contemptible and blameworthy.

Upaka, someone arousing a hostility does not produe it and he becomes contemptible and blameworthy. Upaka, you too arouse a hostility, do not produce it and you become contemptible and blameworthy.

Venerable sir, it is like someone even while emerging is caught in a big snare. In like manner The Blessed One has caught me in a huge snare of words.

Upaka, I have shown what is demerit, in innumerable words and letters and the teaching of the Thus Gone One showing it, is innumerable. Upaka, I have shown how demerit should be dispelled, in innumerable words and letters and the teaching of the Thus Gone One showing it, is innumerable.

Upaka, I have shown what is merit, in innumerable words and letters and the teaching of the Thus Gone One showing it, is innumerable. Upaka, I have shown how merit should be developed, in innumerable words and letters and the teaching of the Thus Gone One showing it, is innumerable.

Then Upaka Mandikaputta delighted with the words of The Blessed One and agreeing got up from his seat, woeshipped The Blessed One, circumambulated The Blessed One and approached king Ajatasattu of Magadha. He related the complete conversation with The Blessed One to king Ajatasattu of Magadha.

King Ajatasattu of Magadha was angry and displeased with Upaka Mandikaputta and said. Perish! you garrulous saltmaker's son. You have become daring to offend The Blessed One, rightfully enlightened. Upaka, vanish from my sight!

9. Sacchikaraõiyasuttam Ý That should be realized

019.09. Bhikkhus, these four are things to be realized. What four?

Bhikkhus, there is a thing, to be realized with the body, to be realized with mindfulness, to be realized with the faculty of the eye and to be realized with wisdom.

Bhikkhus, what should be realized with the body?

Bhikkhus, the eight releases should be realized with the body.

Bhikkhus, what should be realized with mindfulness?

Bhikkhus, previous births should be realized with mindfulness.

Bhikkhus, what should be realized with the faculty of the eye?

Bhikkhus, the disappearing and appearing of beings should be realized with the faculty of the eye.

Bhikkhus, what should be realized with wisdom?

Bhikkhus, the destruction of desires should be realized with wisdom.

Bhikkhus, these four are things to be realized.

10. Uposathasuttam Ý On the full moon day

019.10. At one time The Blessed One was abiding in the Pubba monastery, the palace of Migara's mother. The Blessed One was seated in that night of the full moon surrounded by the Community of bhikkhus. The Blessed One observing the silent Community of bhikkhus addressed them:

Bhikkhus, this Community of bhikkhus is not neglectful, free from prattle, established in the pure essence. Bhikkhus, a Community of this nature is rare to be seen in the world. Bhikkhus, a Community of bhikkhus of this nature are reverential, suitable for hospitality, gifts and for reverence with clasped hands, the incomparable field of merit for the world. A small gift given to such a Community of bhikkhus is of much value, and more valuable when a bigger gift is given. It is good to go a long distance with provisions for the journey to see such a Community of bhikkhus. Bhikkhus, this is such a Community of bhikkhus.

Bhikkhus, in this Community there are bhikkhus who partake, heavenly bliss, the bliss of the brahma worlds, the bliss of imperturbability and the bliss of nobility.

Bhikkhus, how does the bhikkhu partake heavenly bliss?

Here, bhikkhus, the bhikkhu secluded from sensual desires ... re ... abides in the first higher state of mind ... re ... in the second higher state of mind ... re ... in the third higher state of mind, ... re ... in the fourth higher state of mind. Bhikkhus, thus the bhikkhu abides in heavenly bliss.

Bhikkhus, how does the bhikkhu partake the bliss of the brahma world?

Here, bhikkhus, the bhikkhu pervades one direction with loving kindness ... re ... with compassion, ... re ... with intrinsic joy, ... re ... with equanimity, also the second, the third, the fourth, above, below and across in every respect, under all circumstances, entirely, he pervades with equanimity grown great and immeasurable. Thus the bhikkhu partakes the bliss of the brahma world.

Bhikkhus, how does the bhikkhu partake the bliss of imperturbability?

Here, bhikkhus, the bhikkhu overcoming all perceptions of matter, aversion and varied perceptions, with space is boundless abides in the sphere of space. Overcoming the sphere of space and with consciousness is boundless abides in the sphere of consciousness. Overcoming all the sphere of consciousness, with there is nothing abides in the sphere of no-thingness. Overcoming the sphere of no-thingness abides in the sphere of neither perception nor non-perception. Bhikkhus, thus the bhikkhu abides in imperturbability.

Bhikkhus, how does the bhikkhu abide in nobility?

Here, bhikkhus, the bhikkhu knows as it really is, this is unpleasant ... re ... knows as it really is, this is the path leading to the cessation of unpleasantness. Thus the bhikkhu abides in nobility.

Anguttara Nikaya - Catukka Nipata - Sancetana Vaggo

Anguttara Nikaya
18. Sancetanavaggo

1. Cetanasuttam Ý Intentions

018.01. Bhikkhus, internal pleasant and unpleasant feelings arise on account of ignorance, either when mindfull of the body and bodily intentions, mindfull of words and verbal intentions or when mindfull of thoughts and intentions.

Bhikkhus, one intends bodily intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings. Others intend bodily intentions for him, and on account of them, arises internal pleasant and unpleasant feelings. Mindfull and aware one intends bodily intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings. Without mindfull awareness one intends bodily intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings.

Bhikkhus, one intends verbal intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings. Others intend verbal intentions for him, and on account of them, arises internal pleasant and unpleasant feelings. Mindfull and aware one intends verbal intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings. Without mindfull awareness one intends verbal intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings.

Bhikkhus, one intends mental intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings. Others intend mental intentions for him, and on account of them, arises internal pleasant and unpleasant feelings. Mindfull and aware one intends mental intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings. Without mindfull awareness one intends mental intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings.

Bhikkhus, these things are affected by ignorance, with the complete cessation of ignorance, that body on account of which internal pleasant and unpleasant feelings arise is no more. Those words on account of which internal pleasant and unpleasant feelings arise are no more. The mind on account of which internal pleasant and unpleasant feelings arise is no more. The field on account of which internal pleasant and unpleasant feelings arise is no more. The object on account of which internal pleasant and unpleasant feelings arise is no more. The sphere on account of which internal pleasant and unpleasant feelings arise is no more. The management on account of which internal pleasant and unpleasant feelings arise is no more.

2. Vibhattisuttam Ý Giving details

018.02. Bhikkhus, these four are the gains of a self. What four?

Bhikkhus, in one gain of self, one's own intentions take effect not other's intentions. In another gain of self, other's intentions take effect not one's own intentions. In one gain of self, one's own intention as well as other's intentions take effect. In another gain of self, neither one's own intentions nor another's take effect.

Bhikkhus, these four are the gains of a self.

When this was said, venerable Sariputta said thus to The Blessed One:

Venerable sir, I know the detailed exposition of this short exposition given by The Blessed One- There, venerable sir, in the gain of a self where one's own intentions take effect not another's, they themselves intend the disappearance from that body. There venerable sir, in the gain of a self where other's intentions take effect not one's own, others ãntend his disappearance from that body. There, venerable sir, in the gain of a self where one's own intentions and other's intentions take effect they, themselves as well as others intend the disappearance from that body. Venerable sir, in the gain of a self where neither one's own intentions nor another's intentions take effect - how should those gods be known?

Sariputta, they should be known as the gods reaching the sphere of neither perception nor non-perception.

Venerable sir, what is the reason that a certain sentient being disappearing from that body to return here and another sentient being disappearing from that body not to return here?

Here, Sariputta, a certain person not abandoning the bonds that bind him to the sensual world, here and now abides in the sphere of neither perception nor non-perception. He enjoys it, longs for it and prospers in it. Intent on it and abiding much in it dies not decreasing from it and is born with the gods of the sphere of neither perception nor non-perception. Disappearing from there he returns here.

Here, Sariputta, a certain person abandoning the bonds that bind him to the sensual world, here and now abides in the sphere of neither perception nor non-perception. He enjoys it, longs for it and prospers in it. Intent on it and abiding much in it dies not decreasing from it and is born with the gods of the sphere of neither perception nor non-perception. Disappearing from there he does not return here.

Sariputta, this is the reason that a certain sentient being disappearing from that body to return here and another sentient being disappearing from that body not to return here.

3. Sariputtasuttam Ý Venerable Sariputta

018.03. Venerable Sariputta addressed the bhikkhus: Friends, bhikkhus, a fortnight after my higher ordination I realized the analysis of meanings in extention specifically and with distinctive marks and characteristics. Those I declare, explain, show and point out in various ways. If anyone has doubts or consternation, it should be inquired from me-I have explained this, in the presence of our Teacher who is clever in the Teaching.

Friends, bhikkhus, a fortnight after my higher ordination I realized the reasons, conditions and causal relations specifically and with distinctive marks and characteristics. Those I declare, explain, show and point out in various ways. If anyone has doubts or consternation, it should be inquired from me-I have explained this, in the presence of our Teacher who is clever in the Teaching.

Friends, bhikkhus, a fortnight after my higher ordination I realized the grammatical analysis etymological interpretations, pronunciations dialect and expression, specifically and with distinctive marks and characteristics. Those I declare, explain, show and point out in various ways. If anyone has doubts or consternation, it should be inquired from me-I have explained this, in the presence of our Teacher who is clever in the Teaching.

Friends, bhikkhus, a fortnight after my higher ordination I realized the illumination, intelligence and confidence of speech, specifically and with distinctive marks and characteristics. Those I declare, explain, show and point out in various ways. If anyone has doubts or consternation, it should be inquired from me-I have explained this, in the presence of our Teacher who is clever in the Teaching.

4. Mahakoññhitasuttam Ý Venerable MahaKoññhita

018.04. Venerable MahaKoññhita approached venerable Sariputta, exchanged friendly greetings sat on a side and said to venerable Sariputta:

Friend, when the six spheres of contact get disenchanted and cease without a remainder, is there anything more?

Friend, do not say so.

Friend, when the six spheres of contact get disenchanted and cease without a remainder, is there not anything more?

Friend, do not say so.

Friend, when the six spheres of contact get disenchanted and cease without a remainder, is there something and not anything more?

Friend, do not say so.

Friend, when the six spheres of contact get disenchanted and cease without a remainder, there neither is, nor is not anything more?

Friend, do not say so.

Friend, when asked,when the six spheres of contact get disenchanted and cease without a remainder, is there anything more, you said, do not say so.

When asked, when the six spheres of contact get disenchanted and cease without a remainder, is there not anything more, you said, do not say so.

When asked, when the six spheres of contact get disenchanted and cease without a remainder, is there something and not anything more, you said, do not say so.

When asked, when the six spheres of contact get disenchanted and cease without a remainder, there neither is, nor is not anything more, you said, do not say so.

Friend, how should the meaning of these words be known?

Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there is anything more is the diffuseness of the world again.

Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there is not anything more is the diffuseness of the world again.

Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there is something and not anything, is diffuseness of the world again.

Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there neither is, nor is not anything more is diffuseness of the world again.

Friend, as long as there is a course of action in the six spheres of contact, till then there is the diffuseness of the world. As long as the diffuseness of the world is evident, till then there is a course of action in the six spheres of contact. When the six spheres of contact get disenchanted and cease without a remainder, it is the appeasement and cessation of the six spheres of contact.

Then venerable ânanda approached venerable MahaKoññhita, exchanged friendly greetings, sat on a side and said: Friend, when the six spheres of contact get disenchanted and cease without a remainder, is there anything more?

Friend, do not say so.

Friend, when the six spheres of contact get disenchanted and cease without a remainder, is there not anything more?

Friend, do not say so.

Friend, when the six spheres of contact get disenchanted and cease without a remainder, is there something and not anything more?

Friend, do not say so.

Friend, when the six spheres of contact get disenchanted and cease without a remainder, there neither is, nor is not anything more?

Friend, do not say so.

Friend, when asked,when the six spheres of contact get disenchanted and cease without a remainder, is there anything more, you said, do not say so.

When asked, when the six spheres of contact get disenchanted and cease without a remainder, is there not anything more, you said, do not say so.

When asked, when the six spheres of contact get disenchanted and cease without a remainder, is there something and not anything more, you said, do not say so.

When asked, when the six spheres of contact get disenchanted and cease without a remainder, there neither is, nor is not anything more, you said, do not say so.

Friend, how should the meaning of these words be known?

Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there is anything more is the diffuseness of the world again.

Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there is not anything more is the diffuseness of the world again.

Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there is something and not anything more is diffuseness of the world again.

Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there neither is, nor is not anything more is diffuseness of the world again.

Friend, as long as there is a course of action in the six spheres of contact, till then there is the diffuseness of the world. As long as the diffuseness of the world is evident, till then there is a course of action in the six spheres of contact. When the six spheres of contact get disenchanted and cease without a remainder, it is the appeasement and cessation of the six spheres of contact.

5. Upavanasuttam Ý Venerable Upavana

018.05. Venerable Upavana approached venerable Sariputta, exchanged friendly greetings, sat on a side and said:

Friend, Sariputta, is the end gained through knowledge?

Friend, it is not so.

Friend, Sariputta, is the end gained through conduct?

Friend, it is not so.

Friend, Sariputta, is the end gained through knowledge and conduct?

Friend, it is not so.

Friend, Sariputta, is the end gained without knowledge and conduct?

Friend, it is not so.

Friend, Sariputta, when asked, is the end gained through knowledge, it was said no. When asked. is the end gained through conduct, it was said no.

When asked. is the end gained through knowledge and conduct, it was said no.

When asked. is the end gained without knowledge and conduct, it was said no.

Friend, if it is so, how is the end gained?

Friend, if the end was gained through knowledge, the end would be supported. Friend, if the end was gained through conduct, the end would be supported. Friend, if the end was gained through knowledge and conduct, the end would be supported. Friend, if the end was gained without knowledge and conduct, the end would be attained by the ordinary folk. The ordinary folk are without knowledge and conduct and gone wrong in conduct, they do not know and see it, as it really is. The one endowed with knowledge and conduct knows and sees it, as it really is and attains the end.

6. Aayacanasuttam Ý Wishing

018.06. Bhikkhus, a bhikkhu who has faith should rightfully wish, I shall be one like Sariputta-Moggallana. Out of my bhikkhu disciples, they have no compare such are Sariputta-Moggallana.

Bhikkhus, a bhikkhuni who has faith should rightfully wish, I shall be one like Khema or Uppalavaõõa. Out of my bhikkhuni disciples, they have no compare such are Khema or Uppalavaõõa.

Bhikkhus, a male lay disciple who has faith should rightfully wish I shall be one like the householder Citta or Hatthaka of Alavaka Out of my male lay disciples, they have no compare, such are the householder Citta and Hatthaka of Alavaka.

Bhikkhus, a lay disciple female who has faith should rightfully wish I shall be one like Kujjuttara or Velukantaki Nandamata. Out of my female lay disciples, they have no compare such are Kujjuttara and Velukantaki Nandamata.

7. Rahulasuttam Ý Venerable Rahula

018.07. Venerable Rahula approached The Blessed One worshipped and sat on side and The Blessed One said:

Rahula, all that is hard, internal or external, is earth element. It is not mine, am not in it. It is not my self. This should be seen with right wisdom as it really is, and the mind should be disenchanted and turned away from the earth element.

Rahula, all that is watery, internal or external, is water element. It is not mine, am not in it. It is not my self. This should be seen with right wisdom as it really is, and the mind should be disenchanted and turned away from the water element.

Rahula, all that is firey, internal or external, is fire element. It is not mine, am not in it. It is not my self. This should be seen with right wisdom as it really is, and the mind should be disenchanted and turned away from the fire element.

Rahula, all that is airy, internal or external, is air element. It is not mine, am not in it. It is not my self. This should be seen with right wisdom as it really is, and the mind should be disenchanted and turned away from the air element.

Rahula, when the bhikkhu neither sees in him nor in his self, these four elements, it is said he has put an end to craving, has rolled back the veil of bonds, rightfully overcoming measuring has put an end to unpleasantness.

8. Jambalisuttam Ý A dirty pool

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

Here, bhikkhus, the bhikkhu abiding in a certain release of mind attends to the cessation of the self view. The mind does not spring forward, take pleasure, settle and find release in the cessation of the self view. Bhikkhus, this bhikkhu does not desire the cessation of the self view. Bhikkhus, it is like a man with a sticky hand taking hold of a branch, it sticks in his hand, holds it and binds the hand. Bhikkhus, in the same manner the bhikkhu abiding in a certain release of mind, attends to the cessation of the self view. The mind does not spring forward, take pleasure, settle and find release in the cessation of the self view. Bhikkhus, this bhikkhu does not desire the cessation of the self view.

Here, bhikkhus, the bhikkhu abiding in a certain release of mind attends to the cessation of the self view. The mind springs forward, takes pleasure, settles and finds release in the cessation of the self view. Bhikkhus, this bhikkhu desires the cessation of the self view. Bhikkhus, it is like a man with a pure hand taking hold of a branch, it does not stick in his hand does not hold or bind the hand. Bhikkhus, in the same manner the bhikkhu abiding in a certain release of mind, attends to the cessation of the self view. The mind springs forward, takes pleasure, settles and finds release in the cessation of the self view. Bhikkhus, this bhikkhu desires the cessation of the self view.

Here, bhikkhus, the bhikkhu abiding in a certain release of mind attends to the splitting up of ignorance. The mind does not spring forward, take pleasure, settle and find release in the splitting up of ignorance. Bhikkhus, this bhikkhu does not desire the splitting up of ignorance. Bhikkhus, it is like a dirty pool not cleaned by the owner for many years, he closes the coming in courses of water and opens up all the outlets. Rain too does not fall suitably not giving the dirty pool a good cleaning. Bhikkhus, in the same manner the bhikkhu abiding in a certain release of mind, attends to the splitting up of ignorance. The mind does not spring forward, take pleasure, settle and find release in the splitting of ignorance Bhikkhus, this bhikkhu does not desire the splitting up of ignorance.

Here, bhikkhus, the bhikkhu abiding in a certain release of mind attends to the splitting up of ignorance. The mind springs forward, takes pleasure, settles and finds release in the splitting up of ignorance. Bhikkhus, this bhikkhu desires the splitting up of ignorance. Bhikkhus, it is like a dirty pool not cleaned by the owner for many years, he opens the coming in courses of water and closes up all the outlets. Rain too falls suitably giving the dirty pool a good cleaning. Bhikkhus, in the same manner the bhikkhu abiding in a certain release of mind, attends to the splitting up of ignorance. The mind springs forward, takes pleasure, settles and finds release in the splitting up of ignorance Bhikkhus, this bhikkhu desires the splitting up of ignorance.

Bhikkhus, these four persons are evident in the world.

9. Nibbanasuttam Ý Extinction

018.09. Venerable ânanda, approached venerable Sariputta, exchanged friendly greetings, sat on a side and said:

Friend, Sariputta, what is the reason for a certain person not to realize extinction here and now?

Here, friend, ânanda, sentient beings do not know the perceptions to be given up, as it really is, the perceptions to be made permanent, as it really is, the perceptions leading to progress, as it really is, and the perceptions which share the quality of penetrating as it really is, as a result certain persons do not realize extinction here and now.

Friend, Sariputta, what is the reason for a certain person to realize extinction here and now?

Here, friend, ânanda, some sentient beings know the perceptions to be given up, as it really is, the perceptions to be made permanent, as it really is, the perceptions leading to progress, as it really is, and the perceptions which share the quality of penetrating as it really is, as a result certain persons realize extinction here and now.

10. Mahapadesa Ý The distinct indications

018.10. At one time The Blessed One was living in the ânanda monument in Bhoganagar. and addressed the bhikkhus:

Bhikkhus, these four are distinct indications, listen carefully, I will tell you.

Bhikkhus, what are the four distinct indications?

Here, bhikkhus, a bhikkhu might say, I have heard this in the presence of The Blessed One and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and searched in the discourses and proof should be looked in the Discipline. If those words and letters are not found in the discourses and if there is no proof in the Discipline, it should be concluded these are not the words, of that Blessed One, worthy and rightfully enlightened. These are wrongly grasped words of that bhikkhu and they should be thrown away.

Here, bhikkhus, a bhikkhu might say, I have heard this in the presence of The Blessed One and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and searched in the discourses and proof should be looked in the Discipline. If those words and letters are found in the discourses and if there is proof in the Discipline, it should be concluded these are indeed the words of that Blessed One, worthy and rightfully enlightened. These are rightly grasped words of that bhikkhu and should be remembered. Bhikkhus, remember this as the first distinct indication.

Here, bhikkhus, a bhikkhu might say, in the monastery of this name bhikkhus live. They are eminent elders, leaders. I heard this from them and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and searched in the discourses and proof should be looked in the Discipline. If those words and letters are not found in the discourses and if there is no proof in the Discipline, it should be concluded these are not the words of that Blessed One, worthy and rightfully enlightened. These are wrongly grasped words of the Community and they should be thrown away.

Here, bhikkhus, a bhikkhu might say, in the monastery of this name bhikkhus live. They are eminent elders, leaders. I heard this from them and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and searched in the discourses and proof should be looked in the Discipline. If those words and letters are found in the discourses and if there is proof in the Discipline, it should be concluded these are the words of that Blessed One, worthy and rightfully enlightened. These are rightly grasped words of the Community and should be remembered. Bhikkhus, remember this as the second distinct indication.

Here, bhikkhus, a bhikkhu might say, in the monastery of this name many elder bhikkhus live. They are the bearers of the Teaching and the Discipline with the headings. I heard this from them and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and they should be searched in the discourses and proof looked in the Discipline. If those words and letters are not found in the discourses and if there is no proof in the Discipline, it should be concluded these are not the words of that Blessed One, worthy and rightfully enlightened. These are wrongly grasped words of those elders and they should be thrown away.

Here, bhikkhus, a bhikkhu might say, in the monastery of this name many elder bhikkhus live. They are the bearers of the Teaching and the Discipline, with the headings. I heard this from them and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and they should be searched in the discourses and proof should be looked in the Discipline. If those words and letters are found in the discourses with proof in the Discipline, it should be concluded these are the words of that Blessed One, worthy and rightfully enlightened. These are rightly grasped words of those elders and should be remembered. Bhikkhus, remember this as the third distinct indication.

Here, bhikkhus, a bhikkhu might say, in the monastery of this name a single bhikkhu lives. He is an eminent elder, a leader. a bearer of the Teaching and Discipline with the headings. I heard this from him and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and should be searched in the discourses and proof should be looked in the Discipline. If those words and letters are not found in the discourses and if there is no proof in the Discipline, it should be concluded these are not the words of that Blessed One, worthy and rightfully enlightened. These are wrongly grasped words of that elder and they should be thrown away.

Here, bhikkhus, a bhikkhu might say, in the monastery of this name a single bhikkhu lives. He is an eminent elder, a leader a bearer of the Teaching and Discipline with the headings. I heard this from him and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and searched in the discourses and proof should be looked in the Discipline. If those words and letters are found in the discourses and if there is proof in the Discipline, it should be concluded these are the words of that Blessed One, worthy and rightfully enlightened. These are rightly grasped words of that elder and should be remembered. Bhikkhus, remember this as the fourth distinct indication. Bhikkhus, these are the four distinct indications.

Anguttara Nikaya - Catukka Nipata - Patipada Vaggo

Anguttara Nikaya
017. Patipadavaggo

1. Sankhittasuttam Ý In short

017.01. Bhikkhus, these are the four ways of reaching the goal. What four?

A difficult means and slow realization, a difficult means and quick realization, a pleasant means and slow realization and a pleasant means and quick realization.

2. Vittarasuttam Ý In detail

017.02. Bhikkhus, these are the four means of reaching the goal. What four?

A difficult means and slow realization, a difficult means and quick realization, a pleasant means and slow realization and a pleasant means and quick realization.

Bhikkhus, what is the difficult means and slow realization?

Here, bhikkhus, a certain one by nature is greedy and suffers constantly on account of greed, by nature is hateful and suffers constantly on account of hatefulness, by nature is deluded and suffers constantly on account of delusion. His faculties of faith, effort, mindfulness, concentration and wisdom are blunt as a result he realizes the destruction of desires slowly with successive leading. Bhikkhus, to this is said the difficult means and slow realization.

Bhikkhus, what is the difficult means and quick realization?

Here, bhikkhus, a certain one by nature is greedy and suffers constantly on account of greed, by nature is hateful and suffers constantly on account of hatefulness, by nature is deluded and suffers constatnly on account of delusion. His faculties of faith, effort, mindfulness, concentration and wisdom are sharp as a result he realizes the destruction of desires quickly with successive leading. Bhikkhus, to this is said the difficult means and quick realization.

Bhikkhus, what is the pleasant means and slow realization?

Here, bhikkhus, a certain one by nature is not greedy and does not suffer constantly on account of greed, by nature is not hateful and does not suffer constantly on account of hatefulness, by nature is not deluded and does not suffer constantly on account of delusion. His faculties of faith, effort, mindfulness, concentration and wisdom are blunt as a result he realizes the destruction of desires slowly with successive leading. Bhikkhus, to this is said the pleasant means and slow realization.

Bhikkhus, what is the pleasant means and quick realization?

Here, bhikkhus, a certain one by nature is not greedy and does not suffer constantly on account of greed, by nature is not hateful and does not suffer constantly on account of hatefulness, by nature is not deluded and does not suffer constantly on account of delusion. His faculties of faith, effort, mindfulness, concentration and wisdom are sharp as a result he realizes the destruction of desires quickly with successive leading. Bhikkhus, to this is said the pleasant means and quick realization.

Bhikkhus, these are the four ways of reaching the goal.

3. Asubhasuttam Ý On loathsomeness

017.03. Bhikkhus, these are the four ways of reaching the goal. What four?

A difficult means and slow realization, a difficult means and quick realization, a pleasant means and slow realization and a pleasant means and quick realization.

Bhikkhus, what is the difficult means and slow realization?

Here, bhikkhus, a certain one abides reflecting loathsomeness in the body, loathsomeness in food, detachment from all the world, seeing impermanence in all determinations and the perception of death is thoroughly established in him. He abides relying on these five powers of a trainer- Such as the powers of faith, shame remorse, effort and wisdom. The five faculties of faith, effort, mindfulness, concentration and wisdom are blunt in him as a result he realizes the destruction of desires slowly with successive leading. Bhikkhus, to this is said the difficult means and slow realization.

Bhikkhus, what is the difficult means and quick realization?

Here, bhikkhus, a certain one abides reflecting loathsomeness in the body, loathsomeness in food, detachment from all the world, seeing impermanence in all determinations and the perception of death is thoroughly established in him. He abides relying on these five powers of a trainer- Such as the powers of faith, shame remorse, effort and wisdom. The five faculties of faith, effort, mindfulness, concentration and wisdom are sharp in him as a result he realizes the destruction of desires quickly with successive leading. Bhikkhus, to this is said the difficult means and quick realization.

Bhikkhus, what is the pleasant means and slow realization?

Here, bhikkhus, a certain one secluded from sensual thoughts, angry thoughts, hurting thoughts and evil thoughts ... re ... abides in the first higher state of mind. Overcoming thoughts and thought processes ... re ... abides in the second higher state of mind. Developing equanimity to joy and detachment ... re ... experiences pleasantness with the body too and abides in the third higher state of mind. To this the noble ones say abiding in pleasantness with equanimity. Dispelling pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure, purifying mindfulness so that unpleasantness or pleasantness does not enter the mind, he abides in the fourth higher state of mind. He abides relying on these five powers of a trainer- Such as the powers of faith, shame remorse, effort and wisdom. The five faculties of faith, effort, mindfulness, concentration and wisdom are blunt in him as a result he realizes the destruction of desires slowly with successive leading. Bhikkhus, to this is said the pleasant means and slow realization.

Bhikkhus, what is the pleasant means and quick realization?

Here, bhikkhus, a certain one secluded from sensual thoughts, angry thoughts, hurting thoughts and evil thoughts ... re ... and abides in the first higher state of mind. Overcoming thoughts and thought processes ... re ... abides in the second higher state of mind. Developing equanimity to joy and detachment ... re ... experiences pleasantness with the body too and abides in the third higher state of mind. To this the noble ones say abiding in pleasantness with equanimity. Dispelling pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure, purifying mindfulness so that unpleasantness or pleasantness does not enter the mind, he abides in the fourth higher state of mind. He abides relying on these five powers of a trainer- Such as the powers of faith, shame remorse, effort and wisdom. The five faculties of faith, effort, mindfulness, concentration and wisdom are sharp in him as a result he realizes the destruction of desires quickly with successive leading. Bhikkhus, to this is said the pleasant means and quick realization.

4. Pathamakhamasusttam Ý The first on enduring

017.04. Bhikkhus, these are four ways of reaching the goal. What four?

An impatient means, a patient means, the self controlled means and the impartial means.

Bhikkhus, what is an impatient means?

Here, bhikkhus a certain one reviles a reviler, arouses anger in return when aroused, disputes with the one who disputes. Bhikkhus, this is the impatient means.

Bhikkhus, what is the patient means?

Here, bhikkhus a certain one does not revile a reviler, does not arouse anger in return when aroused, does not dispute with one who disputes. Bhikkhus, this is the patient means.

Bhikkhus, what is the self controlled means?

Here, bhikkhus, the bhikkhu seeing a form does not take the sign or the detail. If the mental faculty of the eye was unprotected evil, demeritorious thoughts would stream, he falls to the method of protecting the faculty of the eye. - Hearing a sound ... re ... cognizing a smell, ... re ... tasting ... re ... cognizing a touch on the body, ... re ... and cognizing an idea does not take the sign or the detail. If the mental faculty of the mind was unprotected evil, demeritorious thoughts would stream, he falls to the method of protecting the mind. Bhikkhus, this is the self controlled means.

Bhikkhus, what is the impartial means?

Here, bhikkhus, the bhikkhu does not endure arisen sensual thoughts, destroys them, makes them not arise again, does not endure arisen angry thoughts, destroys them, makes them not arise again, does not endure arisen hurting thoughts, destroys them, makes them not arise again and does not endure arisen evil thoughts, destroys them, makes them not arise again. Bhikkhus, this is the impartial means.

Bhikkhus, these are four ways of reaching the goal.

5. Dutiyakhamasuttam Ý The second on enduring

017.05. Bhikkhus, these are four means of reaching the goal. What four?

A not enduring means, an enduring means, the self controlled means and the impartial means.

Bhikkhus, what is the not enduring means?

Here, bhikkhus, a certain person does not endure cold, heat, hunger, thirst, the sting of gadflies and yellow flies, the touch of hot air, the touch of creeping things, the touch of wrongly inunciated, rough words, and the touch of sharp, rough bodily feelings which bring life to an end. Bhikkhus, this is the not enduring means.

Bhikkhus, what is the enduring means?

Here, bhikkhus, a certain person endures cold, heat, hunger, thirst, the sting of gadflies and yellow flies, the touch of hot air, the touch of creeping things, the touch of wrongly inunciated, rough words, and the touch of sharp, rough bodily feelings which bring life to an end. Bhikkhus, this is the enduring means.

Bhikkhus, what is the self controlled means?

Here, bhikkhus, the bhikkhu seeing a form does not take the sign or the detail. If the mental faculty of the eye was unprotected, evil demeritorious thoughts would stream, he falls to the method of protecting the faculty of the eye. Hearing a sound ... re ... cognizing a smell, ... re ... tasting ... re ... cognizing a touch on the body, ... re ... and cognizing an idea does not take the sign or the detail. If the mental faculty of the mind was unprotected evil, demeritorious thoughts would stream, he falls to the method of protecting the mind. Bhikkhus, this is the self controlled means.

Bhikkhus, what is the impartial means?

Here, bhikkhus, the bhikkhu does not endure arisen sensual thoughts, destroys them, makes them not arise again, does not endure arisen angry thoughts, destroys them, makes them not arise again,does not endure arisen hurting thoughts, destroys them, makes them not arise again and does not endure arisen evil thoughts, destroys them, makes them not arise again. Bhikkhus, this is the impartial means.

Bhikkhus, these are four means of reaching the goal.

6. Ubhayasuttam Ý On both sides

017.06. Bhikkhus, these are the four means of reaching the goal. What four?

A difficult means and slow realization, a difficult means and quick realization, a pleasant means and slow realization and a pleasant means and quick realization.

Bhikkhus, the difficult means and slow realization, is not exalted on both counts, the means is difficult and the realization is slow. Therefore it is said to be not exalted on both counts

Bhikkhus the difficult means and quick realization is not exalted it is said, because of the difficult means

Bhikkhus, the pleasant means and slow realization is not exalted it is said, because of the slow realization.

Bhikkhus, the pleasant means and quick realization is exalted it is said, on both counts. It is exalted as the means is pleasant and it is exalted as the realization is quick.

Bhikkhus, these are the four means of reaching the goal.

7. Mahamoggallanasuttam Ý To venerable Mahamoggallana

017.07. Then venerable Sariputta approached venerable Mahamoggallana, exchanged friendly greetings, sat on a side and said to venerable Mahamoggallana:

Friend, Moggallana, there are these four means to reach the goal. What four?

A difficult means and slow realization, a difficult means and quick realization, a pleasant means and slow realization and a pleasant means and quick realization.

Friend, Moggallana, out of these four means, following which one did your mind find release without holding? .

Friend, Sariputta, there are these four means to reach the goal. What four?

A difficult means and slow realization, a difficult means and quick realization, a pleasant means and slow realization and a pleasant means and quick realization. Out of these four means of reaching the goal, my mind was released without holdings following the difficult means and quick realization.

8. Sariputtasuttam Ý To venerable Sariputta

017.08. òhen venerable Moggallana approached venerable Sariputta, exchanged friendly greetings, sat on a side and said to venerable Sariputta-

Friend, Sariputta, there are these four means to reach the goal. What four?

A difficult means and slow realization, a difficult means and quick realization, a pleasant means and slow realization and a pleasant means and quick realization.

Friend, Sariputta, out of these four means, following which one did your mind find release without holding?.

Friend, Moggallana, there are these four means to reach the goal. What four?

A difficult means and slow realization, a difficult means and quick realization, a pleasant means and slow realization and a pleasant means and quick realization. Out of these four means of reaching the goal, my mind was released without holdings following the pleasant means and quick realization.



9. Sasankharasuttam Ý With substratum

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

Here, bhikkhus, a certain person extinguishes here and now with substratum. A certain person extinguishes with substratum at death, a certain person extinguishes here and now without substratum. A certain person extinguishes without substratum at death,

Bhikkhus, which person extinguishes here and now with substratum?

Here, bhikkhus, the bhikkhu abides reflecting loathsomeness in the body, loathsomeness in food, detachment from all the world, seeing impermanence in all determinations and the perception of death is thoroughly established in him. He abides relying on these five powers of a trainer- Such as the powers of faith, shame remorse, effort and wisdom. The five faculties of faith, effort, mindfulness, concentration and wisdom are sharp in him as a result he extinguishes here and now with substratum.

Bhikkhus, which person extinguishes with substratum after death?

Here, bhikkhus, the bhikkhu abides reflecting loathsomeness in the body, loathsomeness in food, detachment from all the world, seeing impermanence in all determinations and the perception of death is thoroughly established in him. He abides relying on these five powers of a trainer- Such as the powers of faith, shame remorse, effort and wisdom. The five faculties of faith, effort, mindfulness, concentration and wisdom are blunt in him as a result he extinguishes with substratum after death.

Bhikkhus, which person extinguishes here and now without substratum?

Here, bhikkhus, the bhikkhu secluded from sensual thoughts, angry thoughts, hurting thoughts and evil thoughts ... re ... and abides in the first higher state of mind. Overcoming thoughts and thought processes ... re ... abides in the second higher state of mind. Developing equanimity to joy and detachment ... re ... experiences pleasantness with the body too and abides in the third higher state of mind. To this the noble ones say abiding in pleasantness with equanimity. Dispelling pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure, purifying mindfulness, so that unpleasantness or pleasantness does not enter the mind, he abides in the fourth higher state of mind. He abides relying on these five powers of a trainer- Such as the powers of faith, shame remorse, effort and wisdom. The five faculties of faith, effort, mindfulness, concentration and wisdom are sharp in him as a result he extinguishes without substratum here and now.

Bhikkhus, which person extinguishes without substratum after death?

Here, bhikkhus, the bhikkhu secluded from sensual thoughts, angry thoughts, hurting thoughts and evil thoughts ... re ... and abides in the first higher state of mind. Overcoming thoughts and thought processes ... re ... abides in the second higher state of mind. Developing equanimity to joy and detachment ... re ... experiences pleasantness with the body too and abides in the third higher state of mind. To this the noble ones say abiding in pleasantness with equanimity. Dispelling pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure, purifying mindfulness, so that unpleasantness or pleasantness does not enter the mind, he abides in the fourth higher state of mind. He abides relying on these five powers of a trainer- Such as the powers of faith, shame remorse, effort and wisdom. The five faculties of faith, effort, mindfulness, concentration and wisdom are blunt in him as a result he extinguishes without substratum after death.

Bhikkhus, these four persons are evident in the world.

10. Yuganaddhasuttam Ý The two combined

017.10. At one time venerable ânanda was abiding in Kosambi and addressed the bhikkhus:

Friends, bhikkhus, whoever bhikkhu or bhikkhuni declares worthiness in my presence would declare it, in one or the other of these four ways, there is not another. What four?

Friends, bhikkhus, by developing appeasement followed by insight the path appears. He develops that path and makes much of it and his bonds vanish and the underlying tendencies get destroyed.

Again, friends, bhikkhus, by developing insight followed by appeasement the path appears. He develops that path and makes much of it and his bonds vanish and the underlying tendencies get destroyed.

Again, friends, bhikkhus, by developing appeasement and insight together, the path appears. He develops that path and makes much of it and his bonds vanish and the underlying tendencies get destroyed.

Again, friends, bhikkhus, with the bhikkhu's mind seized by rightful agitation there comes a time when the mind settles internally, lies and comes to a single point and concentrates, and to him the path appears. He develops that path and makes much of it and his bonds vanish and the underlying tendencies get destroyed. Friends, bhikkhus, whoever bhikkhu or bhikkhuni declares worthiness in my presence would declare it, in one or the other of these four ways, there is not another.

Anguttara Nikaya - Catukka Nipata - Indriya Vaggo

Anguttara Nikaya
16. Indriyavaggo

1. Indriyasuttam Ý Faculties

016.01. Bhikkhus, these four are faculties. What four?

The faculty of faith, of effort, of mindfulness and of concentration.

Bhikkhus, these four are faculties.

2. Saddhabala Ý Power of faith

016.02. Bhikkhus, these four are powers. What four?

The power of faith, of effort, of mindfulness and of concentration.

Bhikkhus, these four are powers.

3. Pannabalasuttam Ý The power of wisdom

01603. Bhikkhus, these four are powers. What four?

The power of wisdom, the power of effort, the power when free from faults and the power of a gathering.

Bhikkhus, these four are powers.

4. Satibalasuttam Ý The power of mindfulness

016.04. Bhikkhus, these four are powers. What four?

The power of mindfulness, the power of concentration, the power when free from faults and the power of a gathering.

Bhikkhus, these four are powers.

5. Pañisankhabalasuttam Ý The power of wise thinking

016.05. Bhikkhus, these four are powers. What four?

The power of wise thinking, the power of development, the power when free from faults and the power of a gathering.

Bhikkhus, these four are powers.

6. Kappasuttam Ý World cycles

016.06. Bhikkhus, of a world cycle these four are innumerable. What four?

Bhikkhus, it is not easy to estimate how long the world cycle would roll forward, as this amount, of years, of hundred years, of thousand years, or of a hundred thousand years.

Bhikkhus, it is not easy to estimate how long the world cycle would stop rolling forward, as this amount, of years, of hundred years, of thousand years, or of a hundred thousand years.

Bhikkhus, it is not easy to estimate how long the world cycle would roll backwards, as this amount, of years, of hundred years, of thousand years, or of a hundred thousand years.

Bhikkhus, it is not easy to estimate how long the world cycle rolling backwards, would stop as this amount, of years, of hundred years, of thousand years, or of a hundred thousand years.

Bhikkhus, of a world cycle these four are innumerable.

7. Rogasuttam Ý Ailments

016.07. Bhikkhus, these two are ailments. What two?

Bodily and mental ailments.

Bhikkhus, there are sentient beings acknowledging freedom from bodily ailments for one year, ... re ... even for two years, ... re ... even for three years, ... re ... even for four years, ... re ... even for five years, ... re ... even for ten years, ... re ... even for twenty years, ... re ... even for thirty years, ... re ... even for forty years, ... re ... even for fifty years, ... re ... or even for a hundred years. Yet bhikkhus, sentient beings acknowledging freedom from mental ailments even for a moment are rare in the world, unless it is an arahant.

Bhikkhus, these four are ailments of one gone forth. What four?

Here, bhikkhus, a bhikkhu with many desires becomes annoyed and dissatisfied over this and other robes, morsel food, dwellings and requisites for the ill and arouses evil desires and wishes for wrongful gains and strives and exerts to gain them. Considering he approaches families, considering sits down, teaches thoughtfully holding back words.

Bhikkhus, these four are ailments of one gone forth.

Therefore bhikkhus, you should train thus. We will not be with many desires and become annoyed and dissatisfied over this and other robes, morsel food, dwellings and requisites for the ill, we will not arouse evil desires and wish for wrongful gains and strive and exert to gain them. Considering we will not approach families, considering we will not sit down, to teach, thoughtfully holding back words. Bhikkhus, you should train thus.

8. Parihanisuttam Ý Decrease

016.08. Venerable Sariputta addressed the bhikkhus: Friends, bhikkhus, whoever bhikkhu or bhikkhuni sees in herself these four things should conclude am decreasing in meritorious things told by The Blessed One. What four?

An abundance of greed, an abundance of anger, an abundance of delusion, and the eye of wisdom not succeeding at the right moment.

Friends, bhikkhus, whoever bhikkhu or bhikkhuni sees in herself these four things should conclude am decreasing in meritorious things, told by The Blessed One.

Friends, bhikkhus, whoever bhikkhu or bhikkhuni sees in herself these four things should conclude am increasing in meritorious things told by The Blessed One. What four?

A diminution of greed, a diminution of anger, a diminution of delusion, and the eye of wisdom succeeding at the right moment.

Friends, bhikkhus, whoever bhikkhu or bhikkhuni sees in herself these four things should conclude am increasing in meritorious things told by The Blessed One.

9. Bhikkhunisuttam Ý To a bhikkhuni

016.09. At one time venerable ânanda was abiding in Ghosita's monastery in Kosambi. A certain bhikkhuni addressed a certain man: Good one, approach venerable ânanda and in my words, worship venerable ânanda with your head at his feet and tell him: Venerable sir, the bhikkhuni of this name is gravely ill, is in unpleasantness. She worships the feet of venerable ânanda. It is good if venerable ânanda could approach the monastery of the bhikkhunis, and approach her out of compassion.

He agreed, to do the words of that bhikkhuni, approached venerable ânanda, worshipped, sat on a side and said to venerable ânanda: Venerable sir, the bhikkhuni of this name is gravely ill, is in unpleasantness. She worships the feet of venerable ânanda. It is good if venerable ânanda could approach the monastery of the bhikkhunis, and approach her out of compassion. Venerable ânanda, accepted the message in silence.

Venerable ânanda, put on robes and taking bowl and robes approached the monastery of the bhikkhunis. That bhikkhuni seeing venerable ânanda coming in the distance, covering herself together with the head, lay on her bed. Venerable ânanda approached that bhikkhuni, sat on the prepared seat and said:

Sister, this body is produced from food and relying on food, food should be dispelled. Sister, this body is produced from craving and relying on craving, craving should be dispelled. Sister, this body is produced from measuring and relying on measuring, measuring should be dispelled. Sister, this body is produced from sexual intercourse, the bridge for sexual intercourse should be broken down. Said The Blessed One.

Sister, it was said, this body is produced from food and relying on food, food should be dispelled. Why was it said so? Here, sister, food should be taken wisely thinking. It is not for play, intoxication, decoration or to look beautiful. It is taken to uphold the body, without greed for soups, as a help to lead the holy life. Thus I destroy the earlier feelings and do not arouse any new. May there be no faults, for my comfortable abiding In the meantime relying on food he dispels food. If it was said this body is produced from food, relying on food, food should be dispelled it was said on account of this.

Sister, it was said, this body is produced from craving and relying on craving, craving should be dispelled. Why was it said so? Here, sister, the bhikkhu hears, the bhikkhu of this name has destroyed desires, has released the mind from desires and released through wisdom here and now abides having realized by himself. Then it occurs to him: When will I destroy desires, release my mind from desires and released through wisdom here and now abide having realized by myself. In the meantime relying on craving he dispels craving. If it was said this body is produced from craving and relying on craving, craving should be dispelled, it was said on account of this.

Sister, it was said this body is produced from measuring and relying on measuring, measuring should be dispelled. Why was it said so? Here, sister the bhikkhu hears the bhikkhu of this name has destroyed desires, ... re ... abides having realized by himself. It occurs to him, the venerable one of this name has destroyed desires ... re ... and abides here and now by himself having realized. Why should not I? In the meantime he dispels measuring relying on measuring. If it was said this body is produced from measuring and relying on measuring, measuring should be dispelled, it was said on account of this.

Sister, this body is produced from sexual intercourse, the bridge for sexual intercourse should be broken down. Said The Blessed One.

Then that bhikkhuni got down from her bed worshipped the feet of venerable ânanda and said:

Venerable sir, pardon me I have done an offence owing to foolishness, delusion and demerit. Venerable sir, pardon me, it is for future restraint.

Sister, there, it is an offence owing to foolishness, delusion and demerit. As you see your offence and ask pardon according to the Teaching, we accept and grant you pardon. It is growth in the discipline of the noble ones to see the offence and ask for pardon according to the Teaching for future restraint.

10. Sugatavinayosuttam Ý The discipline of the Well Gone One

016.10. Bhikkhus, so long as the Well Gone One abides in the world, or the Well Gone One's discipline is present it is for the welfare and pleasantness of many, for the compassion and pleasantness of gods and men. Bhikkhus, who is the Well Gone One?

Here, bhikkhus, the Thus Gone One is born in the world, worthy, rightfully enlightened, endowed with knowledge and conduct, Well Gone, knower of the worlds, the incomparable trainer of those to be trained, teacher of gods and men, enlightened and blessed. Bhikkhus, that is the Well Gone One.

Bhikkhus, what is the discipline of the Well Gone One?

He preaches the Teaching good at the beginning, middle and end, explaining the complete and pure holy life. Bhikkhus, this is the discipline of the Well Gone One.

Bhikkhus, so long as the Well Gone One abides in the world, or the Well Gone One's discipline is present it is for the welfare and pleasantness of many, for the compassion and pleasantness of gods and men.

Bhikkhus, these four things conduce to the confusion and disappearance of the good Teaching. What four?

Here, bhikkhus, the bhikkhus learn the discourses grasped wrongly, on account of misplaced words and letters. On account of the misplaced words and letters the meaning too is miscarried.

Bhikkhus, this is the first thing that conduces to the confusion and disappearance of the good Teaching.

Again, bhikkhus, the bhikkhus become unruly endowed with stubborn ways, not patient, and not good at grasping instructions.

Bhikkhus, this is the second thing that conduces to the confusion and disappearance of the good Teaching.

Again, bhikkhus, the learned bhikkhus to whom the Canon had been handed down, they who bear the Teaching and the Discipline with the headings, do not recite the discourses completely to others. At their demise the roots cut, the Teaching would be without refuge. Bhikkhus, this is the third thing that conduces to the confusion and disappearance of the good Teaching.

Again, bhikkhus, the elder bhikkhus, live in abundance given to lethargy, not giving the first place to seclusion, and not making effort to attain the not yet attained and for the realization of the not yet realized. Bhikkhus, this is the fourth thing that conduces to the confusion and disappearance of the good Teaching.

Bhikkhus, these four things conduce to the confusion and disappearance of the good Teaching.

Bhikkhus, these four things conduce to the non-confusion and non-disappearance of the good Teaching. What four?

Here, bhikkhus, the bhikkhus learn the discourses rightly grasped, the words and letters correctly placed. On account of the correctly placed words and letters the meaning too is rightly carried.

Bhikkhus, this is the first thing that conduces to the non-confusion and non-disappearance of the good Teaching.

Again, bhikkhus, the bhikkhus become ruly endowed with suave ways, patient, and good at grasping instructions.

Bhikkhus, this is the second thing that conduces to the non-confusion and non-disappearance of the good Teaching.

Again, bhikkhus, the learned bhikkhus to whom the Canon had been handed down, they who bear the Teaching and the Discipline with the headings, recite the discourses completely to others. At their demise the roots not cut, the Teaching would be with refuge. Bhikkhus, this is the third thing that conduces to the non-confusion and non-disappearance of the good Teaching.

Again, bhikkhus, the elder bhikkhus, do not live in abundance given to lethargy, they give the first place to seclusion, and make effort to attain the not yet attained and for the realization of the not yet realized. Bhikkhus, this is the fourth thing that conduces to the non-confusion and non-disappearance of the good Teaching.

Bhikkhus, these four things conduce to the non-confusion and non-disappearance of the good Teaching.

Anguttara Nikaya - Catukka Nipata - Abha Vaggo

Anguttara Nikaya

015. Abhavaggo Ý Splendour

1. Abhasuttam Ý Lustres

015.01. Bhikkhus, these four are lustres. What four?

The lustre of the moon, the lustre of the sun, the lustre of fire and the lustre of wisdom.

Bhikkhus, out of these lustres the lustre of wisdom is the foremost.

2. Pabhasuttam Ý Radiances

015.02. Bhikkhus, these four are radiances. What four?

The radiance of the moon, the sun, of fire and of wisdom.

Bhikkhus, out of these radiances the radiane of wisdom is the foremost.

3. Alokasuttam Ý Lights

015.03. Bhikkhus, these four are lights. What four?

The light of the moon, of the sun, of fire and of wisdom.

Bhikkhus, out of these lights the light of wisdom is the foremost.

4. Obhasasuttam Ý Effulgences

015.04. Bhikkhus, these four are effulgences. What four?

The effulgence of the moon, of the sun, of fire and of wisdom.

Bhikkhus, out of these effulgences the effulgence of wisdom is the foremost.

5. Pajjotasuttam Ý Lamps

015.05. Bhikkhus, these four are lamps. What four?

The lamp of the moon, of the sun, of fire and of wisdom.

Bhikkhus, out of these lamps the lamp of wisdom is the foremost.

6. Pañhamakalasuttam Ý First about time

015.06. Bhikkhus, there are four times. What four?

The right time, for hearing the Teaching, for a discussion, for appeasing the self and for wise thinking.

7. ôutiyakalasuttam Ý Second about time

015.07. Bhikkhus, these four, rightfully developed, successively engaged in, gradually lead to the destruction of desires What four?

Hearing the Teaching at the right time, discussing the Teaching at the right time, appeasing the self at the right time and wise thinking at the right time.

Bhikkhus, these four rightfully developed, successively engaged in, gradually lead to the destruction of desires.

Bhikkhus, at the summit of the rock huge rain drops fall and the water comes down filling the ponds and streams on the top of the rock. Running down the water, fills the small ponds and the large ponds. Then the small rivulets, the rivers, the great rivers and gradually the great ocean gets filled. Bhikkhus, in the same manner, these four, rightfully developed, successively engaged in, gradually lead to the destruction of desires.

8. Duccaritasuttam Ý Evil behaviour

015.08. Bhikkhus, these four are verbal misbehaviour. What four?

Telling lies, slandering, talking roughly and frivolously.

Bhikkhus, these four are verbal misbehaviour.

9. Sucaritasuttam Ý Good behaviour

015.09. Bhikkhus, these four are verbal good behaviour. What four?

Telling the truth, not slandering, talking softly and talking to the point.

Bhikkhus, these four are verbal good behaviour.

10. Sarasuttam Ý Essences

015.10. Bhikkhus, these four are essences. What four?

The essence of virtues, the essence of concentration, the essence of wisdom and the essence of release.

Anguttara Nikaya - Catukka Nipata - Puggala Vaggo

Anguttara Nikaya

014. Puggalavaggo

1. Samyojanasuttam Ý Bonds

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

Here, bhikkhus, a certain person's bonds binding him to the sensual world are not dispelled. His bonds that bring rebirth are not dispelled. His bond to desires are not dispelled.

Here, bhikkhus, a certain person's bonds binding him to the sensual world are dispelled. His bonds that bring rebirth are not dispelled. His bond to desires are not dispelled.

Here, bhikkhus, a certain person's bonds binding him to the sensual world are dispelled. His bonds that bring rebirth are dispelled. His bond to desires are not dispelled.

Here, bhikkhus, a certain person's bonds binding him to the sensual world are dispelled. His bonds that bring rebirth are dispelled. His bond to desires are dispelled.

Bhikkhus, of what kind of person are the bonds binding to the sensual world not dispelled. The bonds that bring rebirth not dispelled and the bond to desires not dispelled?

Bhikkhus, of a once returner, the bonds binding him to the sensual world are not dispelled, the bonds that bring rebirth are not dispelled and the bond to desires are not dispelled.

Bhikkhus, of what kind of person are the bonds binding to the sensual world dispelled, the bonds that bring rebirth not dispelled and the bond to desires not dispelled?

Bhikkhus, of one going up stream to the highest gods, the bonds binding him to the sensual world are dispelled, the bonds that bring rebirth are not dispelled and the bond to desires are not dispelled.

Bhikkhus, of what kind of person are the bonds binding to the sensual world dispelled, the bonds that bring rebirth are dispelled and the bond to desires not dispelled?

Bhikkhus, of one in final birth to extinguish the bonds binding him to the sensual world are dispelled, the bonds that bring rebirth are dispelled and the bond to desires are not dispelled.

Bhikkhus, of what kind of person are the bonds binding to the sensual world dispelled, the bonds that bring rebirth dispelled and the bond to desires dispelled?

Bhikkhus, of a worthy one, the bonds binding to the sensual world are dispelled, the bonds that bring rebirth are dispelled and the bond to desires are dispelled. . Bhikkhus, these four persons are evident in the world.

2. Patibhanasuttam Ý Understanding

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

The one with devoted understanding not released. one with released understanding not devoted, one with devoted and released understanding and the one with neither devoted nor released understanding.

Bhikkhus, these four persons are evident in the world.

3. Ugghatitannusuttam Ý Flashing knowledge

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

The one with a flashing insight, the one with established knowledge, the one to be led along and the one who is limited to the word.

Bhikkhus, these four persons are evident in the world.

4. Utthanaphalasuttam Ý Results of exertion

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

The one exerting not relying on attainments at birth, the one living on the attainments at birth not exerting, the one exerting and relying on attainments at birth and the one neither exrting nor relying on attainments at birth.

Bhikkhus, these four persons are evident in the world.

5. Savajjasuttam Ý Faults

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

The one with faults, one with many faults, the one with few faults and the one who is faultless.

Bhikkhus, which one is with faults?

Here, bhikkhus, a certain person is with faulty bodily actions, faulty verbal actions and faulty mental actions. Bhikkhus, such a person is with faults.

Bhikkhus, which one is with many faults?

Here, bhikkhus, a certain person is with many faulty bodily actions and a few not faulty bodily actions, many faulty verbal actions and a few not faulty verbal actions, many faulty mental actions and a few not faulty mental actions. Bhikkhus, such a person is with many faults.

Bhikkhus, which one is with few faults?

Here, bhikkhus, a certain person is with many non faulty bodily actions and a few faulty bodily actions, many non faulty verbal actions and a few faulty verbal actions many non faulty mental actions and a few faulty mental actions Bhikkhus, such a person is with few faults.

Bhikkhus, which one is faultless?

Here, bhikkhus, a certain person is endowed with faultless bodily actions, faultless verbal actions and faultless mental actions. Bhikkhus, such a person is faultless.

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

6. Pathamasilasuttam Ý The first on virtues

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

Here, bhikkhus, a certain person is incomplete in virtues, concentration and wisdom. Another is complete in virtues and incomplete in concentration and wisdom. Yet another is complete in virtues and concentration and incomplete in wisdoom and the other is complete in virtues, concentration and wisdom.

Bhikkhus, these four persons are evident in the world.

7. Dutiyasilasuttam Ý The second on virtues

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

Here, bhikkhus, a certain person neither esteems nor becomes supreme over virtues, concentration or wisdom. Another person esteems and becomes supreme over virtues and does not esteem or become supreme over concentration or wisdom. Another person esteems and becomes supreme over virtues and concentration and does not esteem or become supreme over wisdom. The other esteems and becomes supreme over virtues, concentration and wisdom.

Bhikkhus, these four persons are evident in the world.

8. Nikatthasuttam Ý Debased

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

One with a debased body and not debased mind, one with a not debased body and debased mind, the one with a not debased body and not debased mind and the one with a debased body and debased mind.

Bhikkhus, which one has a debased body and not debased mind?

Here bhikkhus, a certain person dwells in forests and jungle paths and thinks sensual thoughts, angry thoughts and hurting thoughts. This person has a debased body and a not debased mind.

Bhikkhus, which one has a not debased body and debased mind?

Here bhikkhus, a certain person does not dwell in forests and jungle paths and thinks non sensual thoughts, non angry thoughts and non hurting thoughts. This person has a not debased body and debsed mind.

Bhikkhus, which one has a not debased body and a not debased mind?

Here bhikkhus, a certain person does not dwell in forests and jungle paths and thinks sensual thoughts, angry thoughts and hurting thoughts. This person has a not debased body and a not debased mind.

Bhikkhus, which one has a debased body and debased mind?

Here bhikkhus, a certain person dwells in forests and jungle paths and thinks non sensual thoughts, non angry thoughts and non hurting thoughts. This person has a debased body and debsed mind.

Bhikkhus, these four persons are evident in the world.



9. Dhammakathikasuttam Ý Teachers of the Dhamma

014.09. These four are teachers. What four?

Here, bhikkhus, a certain teacher says little of the inappropriate, his gathering is not clever to grasp the appropriate or the inappropriate. That kind of teacher suits that gathering. A certain teacher says little of the appropriate, his gathering is clever to grasp the appropriate or the inappropriate. That kind of teacher suits that gathering. A certain teacher says a lot of the inappropriate, his gathering is not clever to grasp the appropriate or the inappropriate. That kind of teacher suits that gathering. A certain teacher says a lot of the appropriate, his gathering is clever to grasp the appropriate or the inappropriate. That kind of teacher suits that gathering.

These four are the teachers.

10. Vadisuttam Ý Arguments

014.10. Bhikkhus, these four are arguments. What four?

Bhikkhus, there is an argument which concludes according to the meaning not the letters.

There is an argument which concludes according to the letters not the meaning. There is an argument which concludes according to the meaning and the letters. There is an argument which concludes neither according to the meaning nor the letters.

Bhikkhus, these four are arguments.

Bhikkhus, it is not possible that an argument could be concluded according to meanings and letters endowed with reasons, conditions, causal relations and intended meaning.

Anguttara Nikaya - Catukka Nipata - Bhaya Vaggo

Anguttara Nikaya

013. Bhayavagga Fear

1. Attanuvadasuttam - Blame from the self

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

Fear of blame from the self, fear of blame from others, fear of punishment, and fear of evil states.

Bhikkhus, what is fear of blame from the self?

Here, bhikkhus, a certain one reflects thus- If I misconduct by body by words and mind, those actions tell tales about my virtues. He frigthtened of blame from the self dispels bodily misconduct and develops bodily right conduct, dispels verbal misconduct and develops verbal right conduct, dispels mental misconduct and develops mental right conduct. Bhikkhus, this is fear of blame from the self.

Bhikkhus, what is fear of blame from others?

Here, bhikkhus, a certain one reflects thus- If I misconduct by body by words and mind, those actions will be insults to my virtues. He frigthtened of blame from others dispels bodily misconduct and develops bodily right conduct, dispels verbal misconduct and develops verbal right conduct, dispels mental misconduct and develops mental right conduct. Bhikkhus, this is fear of blame from others.

Bhikkhus, what is fear of punishment?

Here, bhikkhus, a certain person sees the king punishing a highwayman or a robber in various ways such as whipping, beating with the, jungle rope, poisoned stick. Cutting hands, cutting feet, cutting hands and feet. Cutting the ears, cutting the nose, cutting ears and nose. Putting in the gruel pot, giving the shell tonsure, putting in Rahu's mouth, garlanding with a flaming garland, burning the hands with a torch, beating until the body is like straw, making to behave like an antelope, hooking the flesh, cutting squares out of flesh, burning in an alkaline solution, driving a spike from ear to ear to turn, making like a straw foot stool, sprinkling boiling oil on the body, giving to the dogs to be eaten, raising on a pole until death and also cutting the neck. Then it occurs to him the king punishes the highwayman or the robber in various ways for his evil actions and if I do evil actions the same will be done to me, such as whipping, beating with the, jungle rope, poisoned stick. Cutting hands, cutting feet, cutting hands and feet. Cutting the ears, cutting the nose, cutting ears and nose. Putting in the gruel pot, giving the shell tonsure, putting in Rahu's mouth, garlanding with a flaming garland, burning the hands with a torch, beating until the body is like straw, making to behave like an antelope, hooking the flesh, cutting squares out of flesh, burning in an alkaline solution, driving a spike from ear to ear to turn, making me like a straw foot stool, sprinkling boiling oil on the body, giving to the dogs to be eaten, raising on a pole until death and also cutting the neck. So he does not rob fearing punishment from the king. To this is called fear of punishment.

Bhikkhus, what is fear of an evil state?

Here, bhikkhus, a certain one reflects thus: Evil results for bodily misbehaviour are here after, evil results for verbal misbehaviour are here after, and evil results for mental misbehaviour are here after. If I misbehave by body, by words and mind, I too after death will go to decrease, to hell, to a bad state and thinking thus he dispels bodily misconduct and develops bodily right conduct, dispels verbal misconduct and develops verbal right conduct and dispels mental misconduct and develops mental right conduct. He conducts himself purely. To this is said the fear of evil states. Bhikkhus, these four are fears.

2. Umibhayasuttam - Fear of waves

013.02. Bhikkhus, these four are fears to be expected by those ascending to waters. What four?

Fear of waves, fear of crocodiles, fear of whirlpools and the fear of alligators.

Bhikkhus, these four are fears to be expected by those ascending to waters.

Bhikkhus, in the same manner a certain son of a clansman who has gone forth from a household should expect these four fears. What four? Fear of waves, fear of crocodiles, fear of whirlpools and the fear of alligators.

Bhikkhus, what is the fear of waves?

Here, bhikkhus, a certain clansman's son goes forth from the household and becomes homeless out of faith, -thinking am overcome by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. There are only a few who can point out the complete ending of unpleasantness. Then co-asociates in the holy life advise and instruct him: You should approach in this manner, recede in this manner, look on in this manner, look back in this manner, bend in this mannr and stretch in this manner, you should bear bowl and robes thus. It occurs to him: Earlier, when I was a householder, I advised and instructed others, now those who are like my sons and grandsons advise and instruct me. He becomes angry and disinclined and decreases to the lower life. Bhikkhus, fear of waves is a synonym for anger and its accompaniments This is called the fear for waves.

Bhikkhus, what is the fear of crocodiles?

Here, bhikkhus, a certain clansman's son goes forth from the household and becomes homeless out of faith, -thinking am overcome by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. There are only a few who can point out the complete ending of unpleasantness. Then co-asociates in the holy life advise and instruct him: You should eat to live and eat, drink, taste and enjoy thus. It should be at the right time and it should be the suitable. It occurs to him: Earlier, when I was a householder, I ate, drank, tasted and enjoyed what I wanted to eat, drink, taste and enjoy. I ate the suitable and also the unsuitable. I ate at timely hours and untimely hours. At day time when it is not proper to eat householders bring nourishing food and precepts are a covering for the mouth. Thinking thus he decreases to the lower life. Bhikkhus, fear of crocodiles is a synonym for stomach filling. This is called the fear of crocodiles.

Bhikkhus, what is the fear of whirlpools?

Here, bhikkhus, a certain clansman's son goes forth from the household and becomes homeless out of faith, -thinking am overcome by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. There are only a few who can point out the complete ending of unpleasantness. He gone forth thus, puts on robes and taking bowl and robes enters the village or hamlet for alms his body, words and mind unprotected, without mindfull awareness established in his mental faculties. There he see a householder or the son of a householder enjoying the five strands of sense pleasures being endowed and provided with them. It occurs to him: Earlier when I was a householder I was endowed and provided with the five strands of sense pleasures. There is wealth in my clan and it is possible for me to enjoy my wealth and do merit Thinking thus he decreases to the lower life. Bhikkhus, fear of whirlpools is a synonym for the five strands of sense pleasures. This is called the fear of whirlpools.

Bhikkhus, what is the fear of alligators?

Here, bhikkhus, a certain clansman's son goes forth from the household and becomes homeless out of faith, -thinking am overcome by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. There are only a few who can point out the complete ending of unpleasantness. He gone forth thus, puts on robes and taking bowl and robes enters the village or hamlet for alms his body, words and mind unprotected, without mindfull awareness established in his mental faculties. There he see a woman not well dressed and well robed, his mind overwhelmed with greed he decreases to the lower life. Bhikkhus, fear of alligators is a synonym for the woman. This is called the fear of alligators.

Bhikkhus, the son of a clansman who has gone forth from a household should expect these four fears.

3. Pathamananakaranasuttam - The first on diversity

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

Here, bhikkhus, a certain person secluding from sensual desires and demeritorious thoughts, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion attains to the first higher state of mind. Enjoying it, longing for it, he attains prosperity in it. Keenly applying himself to it, making much of it and not decreasing from it, he dies and is born with the gods of the sphere of Brahma. The life span of those gods is a forward world cycle. Finishing his complete life span there, he would either be born in hell, as a beast, or as a ghost. As for the noble disciples of The Blessed One, they would finish the complete life span there and would extinguish in that same birth. Bhikkhus, this is the difference and diversity between the learned noble disciple and the not learned ordinary man in their course of action, birth and conscience.

Again, bhikkhus, a certain person overcoming thoughts and discursive thoughts and internally appeasing the mind making it one pointed without thoughts and discursive thoughts and with joy and pleasantness born of concentration attains to the second higher state of mind. Enjoying it, longing for it he attains prosperity in it. Keenly applying himself to it, making much of it, not decreasing from it he dies and is born with the gods of Radiance. The life span of those gods is two forward world cycles. Finishing his complete life span there, he would either be born in hell, as a beast, or as a ghost. As for the noble disciples of The Blessed One, they would finish the complete life span there and would extinguish in that same birth. Bhikkhus, this is the difference and diversity between the learned noble disciple and the not learned ordinary man in their course of action, birth and conscience.

Again, bhikkhus, a certain person with equanimity to joy and detachment abides mindfull and aware experiencing pleasantness with the body tooòo this the noble ones say mindfull abiding in pleasantness with equanimity. He attains to this third higher state of mind. Enjoying it, longing for it he attains prosperity in it. Keenly applying himself to it, making much of it and not decreasing he dies and is born with the lustrous gods. The life span of those gods is four forward world cycles. Finishing his complete life span there, he would either be born in hell, as a beast, or as a ghost. As for the noble disciples of The Blessed One, they would finish the complete life span there and would extinguish in that same birth. Bhikkhus, this is the difference and diversity between the learned noble disciple and the not learned ordinary man in their course of action, birth and conscience.

Again, bhikkhus, a certain person dispelling pleasantness and unpleasantness, and earlier having dispelled pleasure and displeasure without unpleasantness and pleasantness and purifying mindfulness with equanimity attains to the fourth higher state of mind. Enjoying it, longing for it he attains prosperity in it. Keenly applying himself to it, making much of it and not decreasing he dies and is born with the gods of Space. The life span of those gods is five hundred forward world cycles. Finishing his complete life span there, he would either be born in hell, as a beast, or as a ghost. As for the noble disciples of The Blessed One, they would finish the complete life span there and would extinguish in that same birth. Bhikkhus, this is the difference and diversity between the learned noble disciple and the not learned ordinary man in their course of action, birth and conscience.

4. Dutiyananakaranasuttam - The second on diversity

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

Here, bhikkhus, a certain person secluding from sensual desires and demeritorious thoughts, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion attains to the first higher state of mind. In that state of mind whatever he sees as matter, feelings, perceptions, determinations and consciousness, he reflects them as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, an illness, as external, destined to decay, void and lacking a self. After death he is born with the gods of pure abodes. These abodes are not shared by the ordinary folk.

Again, bhikkhus, a certain person overcoming thoughts and discursive thoughts and internally appeasing the mind making it one pointed without thoughts and discursive thoughts and with joy and pleasantness born of concentration attains to the second higher state of mind ... re ... Again, bhikkhus, a certain person overcoming thoughts and discursive thoughts and internally appeasing the mind making it one pointed without thoughts and discursive thoughts and with joy and pleasantness born of concentration attains to the second higher state of mind ... re ... Again, bhikkhus, a certain person with equanimity to joy and detachment abides mindfull and aware experiencing pleasantness with the body tooòo this the noble ones say mindfull abiding in pleasantness with equanimity. He attains to this third higher state of mind ... re ... Again, bhikkhus, a certain person dispelling pleasantness and unpleasantness, and earlier having dispelled pleasure and displeasure without unpleasantness and pleasantness and purifying mindfulness with equanimity attains to the fourth higher state of mind. In that state of mind whatever he sees as matter, feelings, perceptions, determinations and consciousness, he reflects them as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, an illness, as external, destined to decay, void and lacking a self. After death he is born with the gods of pure abodes. These abodes are not shared by the ordinary folk. Bhikkhus, these four persons are evident in the world.

5. Pathamamettasuttam - First on loving kindness

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

Here bhikkhus, a certain person pervades one direction with loving kindness, so too the second, third, fourth, above, below and across, in every respect, in all circumstances, entirely, without anger and ill will Enjoying it, longing for it, he attains prosperity in it. Keenly applying himself to it, making much of it and not decreasing from it, he dies and is born with the gods of the sphere of Brahma. The life span of those gods is a forward world cycle. Finishing his complete life span there, he would either be born in hell, as a beast, or as a ghost. As for the noble disciples of The Blessed One, they would finish the complete life span there and would extinguish in that same birth. Bhikkhus, this is the difference and diversity between the learned noble disciple and the not learned ordinary man in their course of action, birth and conscience.

Again, bhikkhus, a certain person pervades one direction with compassion, ... re ... with intrinsic joy, with equanimity, so too the second, third, fourth, above, below and across, in every respect, in all circumstances, entirely, without anger and ill will Enjoying it, longing for it, he attains prosperity in it. Keenly applying himself to it, making much of it and not decreasing from it, he dies and is born with the Radiant gods. The life span of those gods is two forward world cycles ... re ... the lustrous gods. The life span of those gods is four forward world cycles ... re ... the gods of space. The life span of those gods is five hundred forward world cycles. Finishing his complete life span there, he would either be born in hell, as a beast, or as a ghost. As for the noble disciples of The Blessed One, they would finish the complete life span there and would extinguish in that same birth. Bhikkhus, this is the difference and diversity between the learned noble disciple and the not learned ordinary man in their course of action, birth and conscience.

Bhikkhus, these four persons are evident in the world.

6. Dutiyamettasuttam - Second on loving kindness

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

Here bhikkhus, a certain person pervades one direction with loving kindness, so too the second, third, fourth, above, below and across, in every respect, in all circumstances, entirely, without anger and ill will. In that state of mind whatever he sees as matter, feelings, perceptions, determinations and consciousness, he reflects them as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, an illness, as external, destined to decay, void and lacking a self. After death he is born with the gods of pure abodes. These abodes are not shared by the ordinary folk.

Again, bhikkhus, a certain person pervades one direction with compassion, ... re ... with intrinsic joy, ... re ... with equanimity, so too the second, third, fourth, above, below and across, in every respect, in all circumstances, entirely, without anger and ill will. In that state of mind whatever he sees as matter, feelings, perceptions, determinations and consciousness, he reflects them as impermanent, unpleasant, an ailment, an abscess, an arrow, a misfortune, an illness, as external, destined to decay, void and lacking a self. After death he is born with the gods of pure abodes. These abodes are not shared by the ordinary folk.

7. Pathama Tathagata-accariyasuttam -Wonderful things of the Thus Gone One

013.07. Bhikkhus, at the arising of the Thus Gone One, worthy and rightfully enlightened, four wonderful and surprising things arise. What four?

Bhikkhus, when the future enlightened one leaves the heaven of Happiness to enter the mother's womb a great light appears in this world of gods and men, Mara, Brahma, recluses and Brahmins. That light surpasses the splendour of gods. The pitch darkness in the outer spaces of the worlds, where even the moon and sun so powerful do not penetrate, get lighted up and beings born there, see light, see each other and know, there are other beings born there. At the arising of the Thus Gone One, worthy and rightfully enlightened, this is the first wonderful and surprising thing that arises.

Again, bhikkhus, when the future enlightened one enters the mother's womb mindfull and aware a great light appears in this world of gods and men, Mara, Brahma, recluses and Brahmins. That light surpasses the splendour of gods. The pitch darkness in the outer spaces of the worlds, where even the moon and sun so powerful do not penetrate, get lighted up and beings born there, see light, see each other and know, there are other beings born there. At the arising of the Thus Gone One, worthy and rightfully enlightened, this is the second wonderful and surprising thing that arises.

Again, bhikkhus, when the Thus Gone One realizes incomparable rightful enlightenment a great light appears in this world of gods and men, Mara, Brahma, recluses and Brahmins. That light surpasses the splendour of gods. The pitch darkness in the outer spaces of the worlds, where even the moon and sun so powerful do not penetrate, get lighted up and beings born there, see light, see each other and know, there are other beings born there. At the arising of the Thus Gone One, worthy and rightfully enlightened, this is the third wonderful and surprising thing that arises.

Again, bhikkhus, when the Thus Gone One rolls the wheel of the Teaching a great light appears in this world of gods and men, Mara, Brahma, recluses and Brahmins. That light surpasses the splendour of gods. The pitch darkness in the outer spaces of the worlds, where even the moon and sun so powerful do not penetrate, get lighted up and beings born there, see light, see each other and know, there are other beings born there. At the arising of the Thus Gone One, worthy and rightfully enlightened, this is the fourth wonderful and surprising thing that arises.

Bhikkhus, at the arising of the Thus Gone One, worthy and rightfully enlightened, these four wonderful and surprising things arise.

8. Dutiya Tathagata-accariyasuttam - Wonderful and surprising things of The Thus Gone One

013.08. Bhikkhus, at the arising of the Thus Gone One, worthy and rightfully enlightened, four wonderful and surprising things arise. What four?

Bhikkhus, the populace is fond of roosting, excited about settling, and when the Thus Gone One teaches for non roosting and not settling, they listen and lend ear. This is the first wonderful and surprising thing with the arising of the Thus Gone One.

Bhikkhus, the populace is fond of measuring, excited about measuring, and when the Thus Gone One teaches to dispel measuring, they listen and lend ear. This is the second.

wonderful and surprising thing with the arising of the Thus Gone One.

Bhikkhus, the populace is fond of not stopping, excited about continuing, and when the Thus Gone One teaches for quieting and allaying, they listen and lend ear. This is the third wonderful and surprising thing with the arising of the Thus Gone One.

Bhikkhus, the populace is blind, enveloped in darkness and when the Thus Gone One teaches to dispel ignorance, they listen and lend ear. This is the fourth wonderful and surprising thing with the arising of the Thus Gone One.

Bhikkhus, at the arising of the Thus Gone One, worthy and rightfully enlightened, these four wonderful and surprising things arise.

9. Ananda accariyasuttam - Wonderful things about venerable Ananda

013.09. Bhikkhus, these four are wonderful and surprising things about Ananda. What four?

Bhikkhus, if a gathering of bhikkhus approach to see Ananda, with his sight they become pleasant. If he talks, they become pleased hearing his words, when Ananda is silent they are not satisfied.

Bhikkhus, if a gathering of bhikkhunis approach to see Ananda, with his sight they become pleasant. If he talks, they become pleased hearing his words, when Ananda is silent they are not satisfied.

Bhikkhus, if a gathering of lay male disciples approach to see Ananda, with his sight they become pleasant. If he talks, they become pleased hearing his words, when Ananda is silent they are not satisfied.

Bhikkhus, if a gathering of lay female disciples approach to see Ananda, with his sight they become pleasant. If he talks, they become pleased hearing his words, when Ananda is silent they are not satisfied.

Bhikkhus, these four are wonderful and surprising things about Ananda.

10. Cakkavatti-accariyasuttam - Wonderful things about the universal monarch

013.10. Bhikkhus, these four are wonderful and surprising things about the universal monarch. What four?

Bhikkhus, if a gathering of warriors approach to see the universal monarch, with his sight they become pleasant. If he talks, they become pleased hearing his words, when the universal monarch is silent they are not satisfied.

Bhikkhus, if a gathering of Brahmins approach to see the universal monarch, with his sight they become pleasant. If he talks, they become pleased hearing his words, when the universal monarch is silent they are not satisfied.

Bhikkhus, if a gathering of housholders approach to see the universal monarch, with his sight they become pleasant. If he talks, they become pleased hearing his words, when the universal monarch is silent they are not satisfied.

Bhikkhus, if a gathering of recluses approach to see the universal monarch, with his sight they become pleasant. If he talks, they become pleased hearing his words, when the universal monarch is silent they are not satisfied.

Bhikkhus, these four are wonderful and surprising things about the universal monarch.

Bhikkhus, in the same way these four are wonderful and surprising things about Ananda. What four?

Bhikkhus, if a gathering of bhikkhus approach to see Ananda, with his sight they become pleasant. If he talks, they become pleased hearing his words, when Ananda is silent they are not satisfied.

Bhikkhus, if a gathering of bhikkhunis approach to see Ananda, with his sight they become pleasant. If he talks, they become pleased hearing his words, when Ananda is silent they are not satisfied.

Bhikkhus, if a gathering of lay male disciples approach to see Ananda, with his sight they become pleasant. If he talks, they become pleased hearing his words, when Ananda is silent they are not satisfied.

Bhikkhus, if a gathering of lay female disciples approach to see Ananda, with his sight they become pleasant. If he talks, they become pleased hearing his words, when Ananda is silent they are not satisfied.

Bhikkhus, these four are wonderful and surprising things about Ananda.