Anguttara Nikaya
002 Saraniyavaggo Ý For fraternal living
1. Pathamasaraniyasuttam Ý First on gladness
002.01.Bhikkhus, these six things are for inner gladness. What six?
Here, bhikkhus, the bhikkhu is established in bodily thoughts of loving kindness [1] towards the co-associates in the holy life, openly and secretly. This is for inner gladness.
Again, bhikkhus, the bhikkhu is established in verbal thoughts of loving kindness [2] towards the co-associates in the holy life, openly and secretly. This is also for inner gladness.
Again, bhikkhus, the bhikkhu is established in mental thoughts of loving kindness [3] towards the co-associates in the holy life, openly and secretly. This is also for inner gladness.
Again, bhikkhus, the bhikkhu does not partake of whatever gains rightfully obtained, so far as what is put in the bowl, without dividing it equally among virtuous co-associates in the holy life. This is also for inner gladness.
Again, bhikkhus, the bhikkhu abides openly and secretly on equal level with co-associates in the holy life, in his virtues that are not broken, defective, spotted, consistent, free from slavery and praised by the wise, as not corrupted, leads to concentration. This is also for inner gladness.
Again, bhikkhus, the bhikkhu abides openly and secretly on equal level with co-associates in the holy life, in the noble view, which logically concluded leads to the rightful ending of unpleasantness. This is also for inner gladness.
Bhikkhus, these six things are for inner gladness.
Notes. [1]. Bodily thoughts of loving kindness. `mettam kayakammam' In the body are the six doors of mental contact. It is through them that all activity start, such as through seeing, hearing, smelling, tasting, touch and the mind. [2] When thoughts arise on account of these activities they should be with loving kindness `mettam vacikammam' Thoughts are words. [3] On account of this procedure, there are feelings and perceptions which are related to `mettam manokammam' And those feelings and perceptions should be with loving kindness. Feelings and perceptions are connected with the mind.
2 Dutiyasaraniyasuttam Ý Second on gladness
002.02.Bhikkhus, these six things are for inner gladness friendliness, for respecting each other, for collectiveness, for freedom from disputes and for unity. What six?
Here, bhikkhus, the bhikkhu is established in bodily thoughts of loving kindness [1] towards the co-associates in the holy life, openly and secretly. This is for inner gladness, friendliness, for respecting each other, for collectiveness, for freedom from disputes and for unity.
Again, bhikkhus, the bhikkhu is established in verbal thoughts of loving kindness [2] towards the co-associates in the holy life, openly and secretly. This is also for inner gladness, friendliness, for respecting each other, for collectiveness, for freedom from disputes and for unity.
Again, bhikkhus, the bhikkhu is established in mental thoughts of loving kindness [3] towards the co-associates in the holy life, openly and secretly. This is also for inner gladness, friendliness, for respecting each other, for collectiveness, for freedom from disputes and for unity.
Again, bhikkhus, the bhikkhu does not partake of whatever gains rightfully obtained, so far as what is put in the bowl, without dividing it equally among virtuous co-associates in the holy life. This is also for inner gladness, friendliness, for respecting ach other, for collectiveness, for freedom from disputes and for unity.
Again, bhikkhus, the bhikkhu abides openly and secretly on equal level with co-associates in the holy life, in his virtues that are not broken, defective, spotted, consistent, free from slavery and praised by the wise, as not corrupted, leads to concentration. This is also for inner gladness, friendliness, for respecting each other, for collectiveness, for freedom from disputes and for unity.
Again, bhikkhus, the bhikkhu abides openly and secretly on equal level with co-associates in the holy life, in the noble view, which logically concluded leads to the rightful ending of unpleasantness. This is also for inner gladness, friendliness, for respecting each other, for collectiveness, for freedom from disputes and for unity.
Bhikkhus, these six things are for inner gladness, friendliness, for respecting each other, for collectiveness, for freedom from disputes and for unity.
3. Nissaraniyasuttam Ý Driven out
002.03. Bhikkhus, these six are elements to be driven out. What six?
Here, bhikkhus, a bhikkhu would say, `The release of mind in loving kindness is developed in me, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken, yet anger overwhelms my mind and stays.' He should be advised: Venerable one, do not say that. Do not accuse The Blessed One. It is not good to accuse The Blessed One. He has not said that. It is impossible friend, that the mind released in loving kindness, developed, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken should be overwhelmed with anger. Friend, anger is driven out when the mind is released in loving kindness.
Here, bhikkhus, a bhikkhu would say, `The release of mind in compassion is developed in me, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken, yet annoyance overwhelms my mind and stays.' He should be advised: Venerable one, do not say that. Do not accuse The Blessed One. It is not good to accuse The Blessed One. He has not said that. It is impossible friend that the mind released in compassion, developed, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken should be overwhelmed with annoyance. Friend, annoyance is driven out when the mind is released in compassion.
Here, bhikkhus, a bhikkhu would say, `The release of mind in intrinsic joy is developed in me, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken, yet aversion overwhelms my mind and stays.' He should be advised: Venerable one, do not say that. Do not accuse The Blessed One. It is not good to accuse The Blessed One. He has not said that. It is impossible friend that the mind released in intrinsic joy, developed, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken should be overwhelmed with aversion. Friend, aversion is driven out when the mind is released in intrinsic joy.
Here, bhikkhus, a bhikkhu would say, `The release of mind in equanimity is developed in me, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken, yet greed overwhelms my mind and stays.' He should be advised: Venerable one, do not say that. Do not accuse The Blessed One. It is not good to accuse The Blessed One. He has not said that. It is impossible friend that the mind released in equanimity, developed, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken should be overwhelmed with greed. Friend, greed is driven out when the mind is released in equanimity.
Here, bhikkhus, a bhikkhu would say, `The release of mind in no sign is developed in me, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken, yet consciousness arises on account of a sign and overwhelms my mind and stays.' He should be advised: Venerabale one, do not say that. Do not accuse The Blessed One. It is not good to accuse The Blessed One. He has not said that. It is impossible friend, that the mind released in no sign, developed, made a habit, thoroughly practiced, experienced, scrutinized and well undertaken should follow up a sign consciously. Friend, all signs are driven out when the mind is released in signlessness.
Here, bhikkhus, a bhikkhu would say, `To me `I am' has disappeared. It does not occur to me, this is me and mine. Yet doubtful thoughts of what should and should not be done overwhelm my mind and stay ' He should be advised: Venerabale one, do not say that. Do not accuse The Blessed One. It is not good to accuse The Blessed One. He has not said that. It is impossible friend, that when `I be' has disappeared and when there is no me and mine, that doubts should arise, about what should and should not be done. Friend, doubts are driven out when `I be' is driven out.
Bhikkhus, these six are elements to be driven out.
4. Bhaddasuttam Ý Auspicious
002.04. Then venerable Sariputta addressed the bhikkhus:
Friends, bhikkhus, the bhikkhu arranges an abiding, in which abiding, his death and his spending the time would not be auspicious. Bhikkhus, what is that abiding, which would not be auspicious for the bhikkhus's death and abiding in time?
Here, bhikkhus, the bhikkhu delights in activity, delights in his sphere of activity. As a result he becomes fond of talking and attached to talk. As a result he becomes fond of sleep and attached to sleep. As a result he becomes fond of company and attached to company. As a result he becomes fond of association and attached to associations. As a result he becomes fond of worldliness and attached to worldliness. Thus, the bhikkhu abiding in this and other ways arranges his abiding, so that his death and abiding in time would not be auspicious. Friends, bhikkhus, to this is said the bhikkhu indulges in the self does not dispel it for the rightful destruction of unpleasalntness.
Friends, bhikkhus, the bhikkhu arranges an abiding, in which abiding, his death and abiding in time would be auspicious. Bhikkhus, what is that abiding, abiding in which the bhikkhus's death and abiding in time would be auspicious?
Here, bhikkhus, the bhikkhu does not delight in activity, does not delight in his sphere of activity. As a result he does not become fond of talking and is not attached to talk. As a result he does not become fond of sleep and is not attached to sleep. As a result he does not become fond of company and is not attached to company. As a result he does not become fond of association and is not attached to associations. As a result he does not become fond of worldliness and is not attached to worldliness. Thus, the bhikkhu abiding in this and other ways arranges his abiding, so that his death and abiding in time would be auspicious. Friends, bhikkhus, to this is said the bhikkhu indulges in extinction dispels the self for rightful destruction of unpleasalntness.
The stupid one, attached to worldliness,
Has missed extinction, the noble end of the yoke,
He that is attached to non-worldliness,
Is convinced of extinction, the noble end of the yoke.
5. Anutappiyasuttam Ý Causes remorse
002.05. Then venerable Sariputta addressed the bhikkhus:
Friends, bhikkhus, the bhikkhu arranges an abiding, so that his death and abiding in time would be remorseful. Bhikkhus, what is that abiding, which causes remorse to the bhikkhus's death and his abiding in time?
Here, bhikkhus, the bhikkhu delights in activity, delights in his sphere of activity. As a result he becomes fond of talking and attached to talk. As a result he becomes fond of sleep and attached to sleep. As a result he becomes fond of company and attached to company. As a result he becomes fond of association and attached to associations. As a result he becomes fond of worldliness and attached to worldliness. Thus, the bhikkhu abiding in this and other ways arranges his abiding, so that his death and abiding in time would be a cause for remorse. Friends, bhikkhus, to this is said the bhikkhu indulges in the self does not dispel it, for the rightful destruction of unpleasalntness.
Friends, bhikkhus, the bhikkhu arranges an abiding, in which abiding, his death and abiding in time would cause no remorse. Bhikkhus, what is that abiding, abiding in which the bhikkhus's death and abiding in time would cause no remorse?
Here, bhikkhus, the bhikkhu does not delight in activity, does not delight in his sphere of activity. As a result he does not become fond of talking and is not attached to talk. As a result he does not become fond of sleep and is not attached to sleep. As a result he does not become fond of company and is not attached to company. As a result he does not become fond of association and is not attached to associations. As a result he does not become fond of worldliness and is not attached to worldliness. Thus, the bhikkhu abiding in this and other ways arranges his abiding, so that his death and abiding in time would be not remorseful. Friends, bhikkhus, to this is said the bhikkhu indulges in extinction dispels the self for rightful destruction of unpleasalntness.
The stupid one, attached to worldliness,
Has missed extinction, the noble end of the yoke,
He that is attached to non-worldliness,
Is convinced of extinction, the noble end of the yoke.
6. Nakulapitusuttam Ý The householder Nakula
002.06. At one time The Blessed One was living in the deer park in the Bhesakala forest among the Sumsumara peaks. At that time the householder Nakula was gravely ill. Then the householder's wife told him thus:
Householder, do not die with wishes Death is unpleasant to one with wishes. The Blessed One has blamed, death with wishes. Householder, it might occur to you; It would not be possible for my wife to feed the children and bear the household expenses after my demise. Householder, am clever at making thread out of cotton and weaving bamboo baskets. After your demise I will feed the children and meet the household expenses. Therefore, householder do not die with wishes. Death is unpleasant to one with wishes. The Blessed One has blamed death with wishes.
Householder, it might occur to you: After my demise, my wife will go with another man. You should not think in that manner. You know and I too, how we have observed household chastity since our sixteenth year. Therefore, householder do not die with wishes. Death is unpleasant to one with wishes. The Blessed One has blamed death with wishes.
Householder, it might occur to you, after my demise my wife will not desire to see The Blessed One and the Community of bhikkhus. Householder, you should not think in that way. I will go to see The Blessed One and the Community of bhikkhus more often, after your demise. Therefore, householder do not die with wishes. Death is unpleasant to one with wishes. The Blessed One has blamed death with wishes.
Householder, it might occur to you, after my demise my wife will not be complete in her virtues. It should not be thought in that manner. Among the female lay disciples who wear white clothes, am one. If you have any doubts about that, there is The Blessed One, worthy and rightfully enlightened in the deer park in the Bhesakala forest among the Sumsumara peaks. You should approach and dispel doubts. Therefore, householder do not die with wishes. Death is unpleasant to one with wishes. The Blessed One has blamed death with wishes.
Householder, it might occur to you, my wife is not a gainer of internal appeasement. Householder it should not be thought in that manner. Among the female lay disciples who wear white clothes, am one who has gained internal appeasement. If you have any doubts about that, there is The Blessed One, worthy and rightfully enlightened in the deer park in the Bhesakala forest among the Sumsumara peaks. You should approach and dispel doubts. Therefore, householder do not die with wishes. Death is unpleasant to one with wishes. The Blessed One has blamed death with wishes.
Householder, it might occur to you, my wife has not fathomed the depths of this dispensation and Teaching. She is not confident of it, has not dispelled doubts, abides seeking another Teacher. Householder it should not be thought in that manner. Among the female lay disciples who wear white clothes, am one, who has fathomed the depths of the dispensation and the Teaching, am confident and have dispelled doubts. I do not seek another Teacher. If you have any doubts about that, there is The Blessed One, worthy and rightfully enlightened in the deer park in the Bhesakala forest among the Sumsumara peaks. You should approach and dispel doubts. Therefore, householder do not die with wishes. Death is unpleasant to one with wishes. The Blessed One has blamed death with wishes.
The householder Nakula thus advised by his wife overcame that illness and got better momentarily. Then the householder Nakula soon after that illness subsided with the help of a walking stick approached The Blessed One. He worshipped The Blessed One and sat on a side, then The Blessed One said to him:
Householder, it is great gain for you that your wife advised you, out of compassion, wishing your welfare. Among the female lay disciples who wear white clothes, she is one, who is complete in virtues, has the gain of internal appeasement, has fathomed the depths of the dispensation and the Teaching, is confident, has dispelled doubts, she does not seek another Teacher. Householder, it is great gain for you that your wife advised you, out of compassion, wishing your welfare.
7. Soppasuttam Ý Sleeping
002.07. At one time The Blessed One lived in the monastery offered by Anathapinóika in Jeta's grove in Savatthi. The Blessed One getting up from his seclusion in the evening approached the attendance hall and sat on the prepared seat. Venerable Sariputta too getting up from his seclusion approached the attendance hall, worshipped The Blessed One and sat on a side. So too venerables Mahamoggallana, Mahakassapa, Mahkaccana, MahaKotthita, Mahacunda, Mahakappina, Anuruddha, Revata and ânanda. The Blessed One sat there deep into the night and getting up late in the night entered the monastery. Those venerable ones too, soon after The Blessed One had left got up and went into their dwellings. As for the novice bhikkhus, who had come to the dispensation recently were groaning and sleeping. The Blessed One with his purified heavenly eye, beyond human saw those bhikkhus groaning and sleeping until day break and approached the attendance hall, and sat on the prepared seat and addressed them:
Bhikkhus, where is Sariputta, where is Mahamoggallana, where is Mahakassapa, where is Mahakaccana, where is MahaKotthita, where is Mahacunda, where is Mahakappina, where is Anuruddha, where is Revata and where is ânanda? Where have those elders gone?
Venerable sir, those venerable ones, soon after The Blessed One went away to the dwelling went to their dwellings. Then you elders and novices did you sleep and groan until day break?
Bhikkhus, have you seen or heard of a head anointed warrior king, who ate as much as he could and enjoying the pleasures of sleep and laziness ruling the country as long as he lived, being loved by his subjects?
No, venerable sir.
Good! Bhikkhus, I too have not heard of a head anointed warrior king, who ate as much as he could and while he enjoyed the pleasures of sleep and laziness, ruling the country as long as he lived, being loved by his subjects.
Bhikkhus, have you seen or heard of an ordinary citizen, an inheritor of his father's wealth, a general, a headman, the head of a guild, who ate as much as he could and enjoying the pleasures of sleep and laziness so long as he lived, being loved by the members of the guild?
No, venerable sir.
Good! Bhikkhus, I too have not heard of a head of a guild, who ate as much as he could and while he enjoyed the pleasures of sleep and laziness, so long as he lived, being loved by the members of the guild.
Bhikkhus, have you seen or heard of a recluse or Brahmin who ate as much as he could and enjoying the pleasures of sleep and laziness, the mental faculties unprotected, not knowing the right amount to partake, not yoked to wakefulness, not reflective of meritorious things, not developing enlightenment factors in the early and late hours of the night to have destroyed desires, released the mind from desires, and released through wisdom, here and now abiding having realized?
No, venerable sir.
Good! Bhikkhus, I too have not heard of a recluse or Brahmin who ate as much as he could and enjoying the pleasures of sleep and laziness, the mental faculties unprotected, not knowing the right amount to partake, not yoked to wakefulness, not reflective of meritorious things, not developing enlightenment factors in the early and late hours of the night to have destroyed desires, released the mind from desires, and released through wisdom, here and now abiding having realized. Therefore, bhikkhus, you should train thus:
We will protect our mental faculties, know the right amount to partake, will be reflective of meritorious things, we will develop the enlightenment factors, in the early and late hours of the night. Bhikkhus, it is in this manner, that you should train.
8. Macchabandhasuttam Ý Fishing
002.08. At one time The Blessed One was touring the country of Kosala with a large community of bhikkhus and on the wayside, saw some fishermen catching and selling fish.
The Blessed One deviated from his path sat on the prepared seat at the root of a certain tree and addressed the bhikkhus:
Bhikkhus, do you see those fishermen catching and selling fish? Yes, venerable sir.
Bhikkhus, have you seen or heard of fishermen making a livelihood by catching and selling fish, become wealthy, ride on the back of elephants, horses, or go in chariots, on account of their amassed wealth? No, venerable sir.
Good! Bhikkhus, I too have not seen or heard of fishermen making a livelihood by catching and selling fish, become wealthy, ride on the back of elephants, horses, or go in chariots, on account of their amassed wealth. What is the reason? Bhikkhus, those fish subjected to suffer, die with evil in their minds, as a result it becomes impossible that they go on the back of elephants, horses or in chariots or enjoy their amassed wealth.
Bhikkhus, have you seen or heard of cattle slaughterers making a livelihood by killing and selling meat, become wealthy, ride on the back of elephants, horses, or go in chariots, on account of their amassed wealth? No, venerable sir.
Good! Bhikkhus, I too have not seen or heard of cattle slaughterers making a livelihood by killing and selling meat, become wealthy, ride on the back of elephants, horses, or go in chariots, on account of their amassed wealth. What is the reason? Bhikkhus, the cattle subjected to suffer, die with evil in their minds, as a result it becomes impossible that they go on the back of elephants, horses or in chariots or enjoy their amassed wealth.
Bhikkhus, have you seen or heard of the slaughterers of sheep, ... re ... slaughterers of pigs, ... re ... bird trappers, ... re ... killers of wild animals, making a livelihood by killing wild animals and selling flesh, become wealthy, ride on the back of elephants, horses, or go in chariots, on account of their amassed wealth? No, venerable sir.
Good! Bhikkhus, I too have not seen or heard of those making a livelihood by killing wild animals and selling flesh, become wealthy, ride on the back of elephants, horses, or go in chariots, on account of their amassed wealth. What is the reason? Bhikkhus, those wild animals subjected to suffer, die with evil in their minds, as a result it becomes impossible that they go on the back of elephants, horses or in chariots or enjoy their amassed wealth.
Bhikkhus, there is nothing to talk about, if humans are subjected to suffer and are killed, they die with evil in their minds and it becomes the cause for unpleasantness for a long time, and birth in hell after death.
9. Pathamamaranasatisuttam Ý First on mindfulness of death
002.09. At one time The Blessed One lived in Nadika in a dwelling of bricks. The Blessed One addressed the bhikkhus from there:
Bhikkhus, mindfulnes of death developed and made much is very beneficial and ends in deathlessness. Bhikkhus, do develop mindfulness of death.
When this was said, a certain bhikkhu said to The Blessed One: Venerable sir, I develop mindfulness of death.
Bhikkhu, how do you develop mindfulness of death?
Venerable sir, it occurs to me thus: Oh! If I live this night and day, I would attend to the dispensation of The Blessed One, and that would be much done by me. I attend to mindfulness of death in this manner.
Then another bhikkhu said to The Blessed One: Venerable sir, I too develop mindfulness of death.
Bhikkhu, how do you develop mindfulness of death?
Venerable sir, it occurs to me thus: Oh! If I live this day, I would attend to the dispensation of The Blessed One, and that would be much done by me. I attend to mindfulness of death in this manner.
Then another bhikkhu said to The Blessed One: Venerable sir, I too develop mindfulness of death.
Bhikkhu, how do you develop mindfulness of death?
Venerable sir, it occurs to me thus: Oh! If I live until I partake my meal of morsel food, I would attend to the dispensation of The Blessed One, and that would be much done by me. I attend to mindfulness of death in this mannr.
Another bhikkhu said to The Blessed One: Venerable sir, I too develop mindfulness of death.
Bhikkhu, how do you develop mindfulness of death?
Venerable sir, it occurs to me thus: Oh! If I live until I chew and partake four or five morsels of food, I would attend to the dispensation of The Blessed One, and that would be much done by me. I attend to mindfulness of death in this manner.
Another bhikkhu said to The Blessed One: Venerable sir, I too develop mindfulness of death.
Bhikkhu, how do you develop mindfulness of death?
Venerable sir, it occurs to me thus: Oh! If I live until I chew and partake one morsel of food, I would attend to the dispensation of The Blessed One, and that would be much done by me. I attend to mindfulness of death in this manner.
Another bhikkhu said to The Blessed One: Venerable sir, I too develop mindfulness of death.
Bhikkhu, how do you develop mindfulness of death?
Venerable sir, it occurs to me thus: Oh! If I live until I breathe in and breathe out, or until I breathe out and breathe in, I would attend to the dispensation of The Blessed One, and that would be much done by me. I attend to mindfulness of death in this manner.
When this was said The Blessed One addressed the bhikkhus: Bhikkhus, those who said I will do the dispensation of The Blessed One, if I lived one night and day, if I lived one day, if I lived until I partook my meal, if I live until I chewed and partook four or five morsels, lead a life of negligence and their mindfulness on death is slow.
Bhikkhus, the one who said, if I live until I chewed and swollowed one morsel and the one who said, if I lived until I breathed in and breathed out or breathed out and breathed in are diligent and develop sharp mindfulness of death for the destruction of desires. Therefore bhikkhus, you should train thus:
We should abide diligently, develop sharp mindfulness of death for the destruction of desires.
10. Dutiyamaranasatisuttam Ý Second on mindfulness of death
002.10. At one time The Blessed One lived in Nadika in a dwelling of bricks. The Blessed One addressed the bhikkhus from there:
Bhikkhus, mindfulnes of death developed and made much is very beneficial and ends in deathlessness. Bhikkhus, how does mindfulness of death developed and made much become beneficial and end up in deathlessness?
Here, bhikkhus, when the day is over and the night is falling, the bhikkhu reflects, my death may come about owing to may reasons, a serpent might sting me, a scorpion might sting me or a centepede might sting me, if I die on account of it, it would be dangerous for me; or I might slip and fall, or the food I eat would disagree, or my bile or phglem would get disordered, or a cutting pain would hurt me by that I would meet death and that would be dangerous to me. Then that bhikhu should reflect thus: Are there any evil things not dispelled in me, which would be a danger if I die tonight. When the bhikkhu reflects if he knows, there are evil demerit not dispelled in me, which would be a danger if I die tonight. Then that bhikkhu should arouse a lot of interest, effort, strength and unhindered exertion and mindful awareness to dispel them. Bhikkhus, like one with head or clothes on fire would arouse a lot of interest, effort, strength and unhindred exertion and mindful awareness to put out that fire. If the bhikkhu reflecting knows, I have no evil demerit in me, even if I die tonight there would be no danger. Then that bhikkhu should abide in joy and delight, engaged day and night in those same meritorious things.
Here, bhikkhus, when the day is over and the night is falling, the bhikkhu reflects, my death may come about owing to many reasons, a serpent might sting me, a scorpion might sting me or a centepede might sting me, if I die on account of it, it would be dangerous for me; or I might slip and fall, or the food I eat would disagree, or my bile or phglem would get disordered, or a cutting pain would hurt me by that I would meet death and that would be dangerous to me. Then that bhikhu should reflect thus: Are there any evil things not dispelled in me, which would be a danger if I die this day? When the bhikkhu reflects if he knows, there are evil demerit not dispelled in me, which would be a danger if I die this day. Then that bhikkhu should arouse a lot of interest, effort, strength and unhindered exertion and mindful awareness to dispel them. Bhikkhus, like one with head or clothes on fire would arouse a lot of interest, effort, strength and unhindred exertion and mindful awareness to put out that fire. If the bhikkhu reflecting knows, I have no evil demerit in me, even if I die this day, there would be no danger. Then that bhikkhu should abide in joy and delight engaged day and night in those same meritorious things.
Bhikkhus, mindfulness of death developed and made much in this manner is very beneficial and ends in deathlessness.
Showing posts with label Chakka Nipata. Show all posts
Showing posts with label Chakka Nipata. Show all posts
Thursday, April 21, 2011
Anguttara Nikaya - Chakka Nipata - Ahuneyya Vaggo
Anguttara Nikaya
Chakka - Nipata
Pathama - Pannasako
001. Ahuneyyavaggo
1. Pathama - ahuneyyasuttam - First on worshipfulness
001.01. I heard thus. At one time The Blessed One was living in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. The Blessed One addressed the bhikkhus:
Bhikkhus, the bhikkhu endowed with these six things is worshipful, suitable for hospitality, gifts and to honour with clasped hands the incomparable field of merit for the world. What six?
Here, bhikkhus, the bhikkhu seeing a form is neither pleased or displeased abides mindful and aware with equanimity. Hearing a sound, ... re ... scenting a smell, ... re ... tasting a taste, ... re ... cognizing a touch with the body, ... re ... and cognizing an idea, is neither pleased nor displeased, abides mindful and aware with equanimity.
Bhikkhus, the bhikkhu endowed with these six things is worshipful, suitable for hospitality, gifts and to honour with clasped hands, the incomparable field of merit for the world. The Blessed One said thus and those bhikkhus delighted in the words of The Blessed One.
2. Dutiya - ahuneyyasuttam - Second on worshipfulness
001.02. Bhikkhus, the bhikkhu endowed with these six things is worshipful, suitable for hospitality, gifts and to honour with clasped hands, the incomparable field of merit for the world. What six?
Here, bhikkhus, the bhikkhu partakes various psyshic powers. One becomes many and many becomes one. Evidently goes across walls, embankments, rocks without obstructions as though going in space. Dives in and comes out of earth as though in water. Goes unbroken on water as though on earth. Sits in a cross legged position, in space as birds large and small do. He touches the moon and sun, as powerful as they are and wields power with the body as far as the world of Brahma.
With the purified ear element beyond human, hears sounds both human and heavenly, far and near. Penetrating the minds of other beings, other persons he knows and sees the mind with greed, without greed, with anger and without anger, with delusion, and without delusion, the contracted mind and the distracted mind, the mind that has grown great and the mind that has not grown great, the mind with a compare, and the mind without a compare, the concentrated mind and the unconcentrated mind, the released mind and the not released mind.
He recollects manifold previous births such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand, an innumerable forward cycle of births, an innumerable backward cycle of births and an innumerable forward and backward cycle of births. There I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings and such a life span. Disappearing from there I was born here. Thus with all details the manifold previous births are recollected.
With the purified heavenly eye beyond human sees beings disappearing and appearing unexalted and exalted, in good and evil states, knows how beings are born according to their actions. These good beings endowed with bodily, verbal and mental misbehaviour, rebuking noble ones, with wrong view and with the wrong view of actions, after death are born in loss, in a bad state in hell. As for these good beings endowed with bodily, verbal and mental good behaviour, not rebuking noble ones, with right view and the right view of actions, after death are born in increase, in a good state in heaven.
With the purified heavenly eye beyond human sees beings disappearing and appearing unexalted and exalted, in good and evil states, knows how beings are born according to their actions. Destroying desires, releasing the mind from desires and released through wisdom, here and now abides having known and realized.
Bhikkhus, the bhikkhu endowed with these six things is worshipful, suitable for hospitality, gifts and to honour with clasped hands, the incomparable field of merit for the world.
3. Indriyasuttam - Faculties
001.03. Bhikkhus, the bhikkhu endowed with these six things is worshipful, suitable for hospitality, gifts and to honour with clasped hands, the incomparable field of merit for the world. What six?
Endowed with the faculty of faith, effort, mindfulness, concentration, wisdom and destroying desires, the mind released and released through wisdom, having realized here and now he abides.
Bhikkhus, the bhikkhu endowed with these six things is worshipful, suitable for hospitality, gifts and to honour with clasped hands, the incomparable field of merit for the world.
4. Balasuttam - Powers
001.04. Bhikkhus, the bhikkhu endowed with these six things is worshipful, suitable for hospitality, gifts and to honour with clasped hands, the incomparable field of merit for the world. What six?
Endowed with the powers of faith, effort, mindfulness, concentration, wisdom and destroying desires, the mind released and released through wisdom, having realized here and now he abides.
Bhikkhus, the bhikkhu endowed with these six things is worshipful, suitable for hospitality, gifts and to honour with clasped hands, the incomparable field of merit for the world.
5. Pathama - ajanãyasuttam - First on thoroughbreds
001.05. Bhikkhus, the king's thoroughbred, endowed with six things is suitable and worthy for the king and royal by the sign. What six?
Here, bhikkhus, the king's thoroughbred endures, forms, sounds, smells, tastes and touches and he is attractive.
Bhikkhus, the king's thoroughbred, endowed with these six things is suitable and worthy for the king and royal by the sign.
In the same manner bhikkhus, the bhikkhu endowed with six things is worshipful, ... re ... the incomparable field of merit for the world. What six?
Here, bhikkhus, the bhikkhu endures, forms, sounds, smells, tastes touches and thoughts.
Bhikkhus, the bhikkhu endowed with these six things is worshipful, ... re ... the incomparable field of merit for the world.
6. Dutiya - ajanãyasuttam - Second on thoroughbreds
001.06. Bhikkhus, the king's thoroughbred, endowed with six things is suitable and worthy for the king and royal by the sign. What six?
Here, bhikkhus, the king's thoroughbred endures, forms, sounds, smells, tastes and touches and is powerful.
Bhikkhus, the king's thoroughbred, endowed with these six things is suitable and worthy for the king and royal by the sign.
In the same manner bhikkhus, the bhikkhu endowed with six things is worshipful, ... re ... the incomparable field of merit for the world. What six?
Here, bhikkhus, the bhikkhu endures, forms, sounds, smells, tastes touches and thoughts.
Bhikkhus, the bhikkhu endowed with these six things is worshipful, ... re ... the incomparable field of merit for the world.
7. Tatiya - ajanãyasuttam - Third on thoroughbreds
001.07. Bhikkhus, the king's thoroughbred, endowed with six things is suitable and worthy for the king and royal by the sign. What six?
Here, bhikkhus, the king's thoroughbred endures, forms, sounds, smells, tastes, touches and he has speed.
Bhikkhus, the king's thoroughbred, endowed with these six things is suitable and worthy for the king and royal by the sign.
In the same manner bhikkhus, the bhikkhu endowed with six things is worshipful, ... re ... the incomparable field of merit for the world. What six?
Here, bhikkhus, the bhikkhu endures, forms, sounds, smells, tastes, touches and thoughts.
Bhikkhus, the bhikkhu endowed with these six things is worshipful, ... re ... the incomparable field of merit for the world.
8. Anuttarãyasuttam - The ideal
001.08. Bhikkhus, these six are the most excellent. What six?
The ideal sight, the ideal hearing, the ideal gain, the ideal training, the ideal waiting and the ideal recollection. Bhikkhus, these six are the most excellent.
9. Anussatitthanasuttam - Things to be recollected
001.09. Bhikkhus, these six are things to be recollected. What six?
Recollecting, The Blessed One, the Teaching, the Community of bhikkhus, virtues, benevolence and gods. Bhikkhus, these six are things to be recollected.
10. Mahanamasuttam - Mahanama, the Sakya
001.10. At one time The Blessed One was living in Nigrodha's monastery in Kapilavatthu in the country of the Sakyas. Then Mahanama the Sakya approached The Blessed One worshipped, sat a on side and said to The Blessed One: Venerable sir, in what abiding should the noble disciple who has come to fruition and knows the dispensation abide mostly?
Mahanama, the noble disciple who has come to fruition and knows the dispensation abides in this abiding mostly:
Here, Mahanama, the noble disciple recollects the Thus Gone One: The Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knows the worlds, is the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed. Mahanama, at the time the noble disciple recollects the Thus Gone One, his mind is not prepossessed by greed, hate or delusion, his mind is directly bent on the Thus Gone One. When the noble disciple's mind is straightforward, he realizes the meanings, realizes the Teaching and gains joy on account of understanding the Teaching. To the joyful there is delight. The delighted mind appeases the body. The appeased body experiences pleasantness. The pleasant mind concentrates.
Mahanama, to this is said the noble disciple abides successfully with the disharmonious populace. With the troubled populace, lives untroubled, entering the stream of the Teaching developing recollections of the Enlightened One.
Again, Mahanama, the noble disciple recollects the Teaching: The Teaching of The Blessed One is here and now, not a matter of time, inviting to inspection, leading inwards and to be realized by the wise by themselves. Mahanama, at the time the noble disciple recollects the Teaching, his mind is not prepossessed by greed, hate or delusion, his mind is directly bent on the Teaching. When the noble disciple's mind is straightforward, he realizes the meanings, realizes the Teaching and gains joy on account of understanding the Teaching. To the joyful there is delight. The delighted mind appeases the body. The appeased body experiences pleasantness. The pleasant mind concentrates.
Mahanama, to this is said the noble disciple abides successfully with the disharmonious populace. With the troubled populace, lives untroubled, entering the stream of the Teaching developing recollections of the Teaching.
Again, Mahanama, the noble disciple recollects the The Community of bhikkhus: The Community of bhikkhus of The Blessed One have fallen to the right path, the straight path, the wise path, the path of mutual understanding; Such as the four pairs of eight Great Men. They are the disciples of The Blessed One that are worshipful, suitable for hospitality, gifts and veneration with clasped hands; the incomparable field of merit for the world. Mahanama, at the time the noble disciple recollects the Community of bhikkhus, his mind is not prepossessed by greed, hate or delusion, his mind is directly bent on the Community of bhikkhus. When the noble disciple's mind is straightforward, he realizes the meanings, realizes the Teaching and gains joy on account of understanding the Teaching. To the joyful there is delight. The delighted mind appeases the body. The appeased body experiences pleasantness. The pleasant mind concentrates.
Mahanama, to this is said the noble disciple abides successfully with the disharmonious populace. With the troubled populace, lives untroubled, entering the stream of the Teaching developing recollections of the Community of bhikkhus.
Again, Mahanama, the noble disciple recollects his virtues- That are not broken, not defective, not spotted, consistent free from slavery and praised by the wise as not corrupted and conducive to concentration. Mahanama, at the time the noble disciple recollects his virtues, his mind is not prepossessed by greed, hate or delusion, his mind is directly bent on his virtues. When the noble disciple's mind is straightforward, he realizes the meanings, realizes the Teaching and gains joy on account of understanding the Teaching. To the joyful there is delight. The delighted mind appeases the body. The appeased body experiences pleasantness. The pleasant mind concentrates.
Mahanama, to this is said the noble disciple abides successfully with the disharmonious populace. With the troubled populace, lives untroubled, entering the stream of the Teaching developing recollections of his virtues.
Again, Mahanama, the noble disciple recollects his benevolence: It is great gain for me that I abide in a home having given up stains of miserliness. I abide released and benevolent with open hands attached to giving up and making arrangements to give to the needy. Mahanama, at the time the noble disciple recollects his benevolence, his mind is not prepossessed by greed, hate or delusion, his mind is directly bent on benevolence. When the noble disciple's mind is straightforward, he realizes the meanings, realizes the Teaching and gains joy on account of understanding the Teaching. To the joyful there is delight. The delighted mind appeases the body. The appeased body experiences pleasantness. The pleasant mind concentrates.
Mahanama, to this is said the noble disciple abides successfully with the disharmonious populace. With the troubled populace, lives untroubled, entering the stream of the Teaching developing recollections of his benevolence.
Again,Mahanama, the noble disciple recollects the gods: There are gods born with the guardian gods, with the thirty-three gods, with the Titanic gods, with those of happiness, those attached to creation, those attached to the creation of others, with Brahma, and gods even above them. With whatever faith, virtues, learning, benevolence and wisdom, they disappeared from here and appeared there, that same faith, virtues, learning, benevolence and wisdom is evident in me. Mahanama, at the time the noble disciple recollects the gods, his mind is not prepossessed by greed, hate or delusion, his mind is directly bent on the gods. When the noble disciple's mind is straightforward, he realizes the meanings, realizes the Teaching and gains joy on account of understanding the Teaching. To the joyful there is delight. The delighted mind appeases the body. The appeased body experiences pleasantness. The pleasant mind concentrates.
Mahanama, to this is said the noble disciple abides successfully with the disharmonious populace. With the troubled populace, lives untroubled, entering the stream of the Teaching developing recollections of the gods.
Mahanama, the noble disciple who has come to fruition and knows the dispensation abides in this abiding mostly:
Chakka - Nipata
Pathama - Pannasako
001. Ahuneyyavaggo
1. Pathama - ahuneyyasuttam - First on worshipfulness
001.01. I heard thus. At one time The Blessed One was living in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. The Blessed One addressed the bhikkhus:
Bhikkhus, the bhikkhu endowed with these six things is worshipful, suitable for hospitality, gifts and to honour with clasped hands the incomparable field of merit for the world. What six?
Here, bhikkhus, the bhikkhu seeing a form is neither pleased or displeased abides mindful and aware with equanimity. Hearing a sound, ... re ... scenting a smell, ... re ... tasting a taste, ... re ... cognizing a touch with the body, ... re ... and cognizing an idea, is neither pleased nor displeased, abides mindful and aware with equanimity.
Bhikkhus, the bhikkhu endowed with these six things is worshipful, suitable for hospitality, gifts and to honour with clasped hands, the incomparable field of merit for the world. The Blessed One said thus and those bhikkhus delighted in the words of The Blessed One.
2. Dutiya - ahuneyyasuttam - Second on worshipfulness
001.02. Bhikkhus, the bhikkhu endowed with these six things is worshipful, suitable for hospitality, gifts and to honour with clasped hands, the incomparable field of merit for the world. What six?
Here, bhikkhus, the bhikkhu partakes various psyshic powers. One becomes many and many becomes one. Evidently goes across walls, embankments, rocks without obstructions as though going in space. Dives in and comes out of earth as though in water. Goes unbroken on water as though on earth. Sits in a cross legged position, in space as birds large and small do. He touches the moon and sun, as powerful as they are and wields power with the body as far as the world of Brahma.
With the purified ear element beyond human, hears sounds both human and heavenly, far and near. Penetrating the minds of other beings, other persons he knows and sees the mind with greed, without greed, with anger and without anger, with delusion, and without delusion, the contracted mind and the distracted mind, the mind that has grown great and the mind that has not grown great, the mind with a compare, and the mind without a compare, the concentrated mind and the unconcentrated mind, the released mind and the not released mind.
He recollects manifold previous births such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand, an innumerable forward cycle of births, an innumerable backward cycle of births and an innumerable forward and backward cycle of births. There I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings and such a life span. Disappearing from there I was born here. Thus with all details the manifold previous births are recollected.
With the purified heavenly eye beyond human sees beings disappearing and appearing unexalted and exalted, in good and evil states, knows how beings are born according to their actions. These good beings endowed with bodily, verbal and mental misbehaviour, rebuking noble ones, with wrong view and with the wrong view of actions, after death are born in loss, in a bad state in hell. As for these good beings endowed with bodily, verbal and mental good behaviour, not rebuking noble ones, with right view and the right view of actions, after death are born in increase, in a good state in heaven.
With the purified heavenly eye beyond human sees beings disappearing and appearing unexalted and exalted, in good and evil states, knows how beings are born according to their actions. Destroying desires, releasing the mind from desires and released through wisdom, here and now abides having known and realized.
Bhikkhus, the bhikkhu endowed with these six things is worshipful, suitable for hospitality, gifts and to honour with clasped hands, the incomparable field of merit for the world.
3. Indriyasuttam - Faculties
001.03. Bhikkhus, the bhikkhu endowed with these six things is worshipful, suitable for hospitality, gifts and to honour with clasped hands, the incomparable field of merit for the world. What six?
Endowed with the faculty of faith, effort, mindfulness, concentration, wisdom and destroying desires, the mind released and released through wisdom, having realized here and now he abides.
Bhikkhus, the bhikkhu endowed with these six things is worshipful, suitable for hospitality, gifts and to honour with clasped hands, the incomparable field of merit for the world.
4. Balasuttam - Powers
001.04. Bhikkhus, the bhikkhu endowed with these six things is worshipful, suitable for hospitality, gifts and to honour with clasped hands, the incomparable field of merit for the world. What six?
Endowed with the powers of faith, effort, mindfulness, concentration, wisdom and destroying desires, the mind released and released through wisdom, having realized here and now he abides.
Bhikkhus, the bhikkhu endowed with these six things is worshipful, suitable for hospitality, gifts and to honour with clasped hands, the incomparable field of merit for the world.
5. Pathama - ajanãyasuttam - First on thoroughbreds
001.05. Bhikkhus, the king's thoroughbred, endowed with six things is suitable and worthy for the king and royal by the sign. What six?
Here, bhikkhus, the king's thoroughbred endures, forms, sounds, smells, tastes and touches and he is attractive.
Bhikkhus, the king's thoroughbred, endowed with these six things is suitable and worthy for the king and royal by the sign.
In the same manner bhikkhus, the bhikkhu endowed with six things is worshipful, ... re ... the incomparable field of merit for the world. What six?
Here, bhikkhus, the bhikkhu endures, forms, sounds, smells, tastes touches and thoughts.
Bhikkhus, the bhikkhu endowed with these six things is worshipful, ... re ... the incomparable field of merit for the world.
6. Dutiya - ajanãyasuttam - Second on thoroughbreds
001.06. Bhikkhus, the king's thoroughbred, endowed with six things is suitable and worthy for the king and royal by the sign. What six?
Here, bhikkhus, the king's thoroughbred endures, forms, sounds, smells, tastes and touches and is powerful.
Bhikkhus, the king's thoroughbred, endowed with these six things is suitable and worthy for the king and royal by the sign.
In the same manner bhikkhus, the bhikkhu endowed with six things is worshipful, ... re ... the incomparable field of merit for the world. What six?
Here, bhikkhus, the bhikkhu endures, forms, sounds, smells, tastes touches and thoughts.
Bhikkhus, the bhikkhu endowed with these six things is worshipful, ... re ... the incomparable field of merit for the world.
7. Tatiya - ajanãyasuttam - Third on thoroughbreds
001.07. Bhikkhus, the king's thoroughbred, endowed with six things is suitable and worthy for the king and royal by the sign. What six?
Here, bhikkhus, the king's thoroughbred endures, forms, sounds, smells, tastes, touches and he has speed.
Bhikkhus, the king's thoroughbred, endowed with these six things is suitable and worthy for the king and royal by the sign.
In the same manner bhikkhus, the bhikkhu endowed with six things is worshipful, ... re ... the incomparable field of merit for the world. What six?
Here, bhikkhus, the bhikkhu endures, forms, sounds, smells, tastes, touches and thoughts.
Bhikkhus, the bhikkhu endowed with these six things is worshipful, ... re ... the incomparable field of merit for the world.
8. Anuttarãyasuttam - The ideal
001.08. Bhikkhus, these six are the most excellent. What six?
The ideal sight, the ideal hearing, the ideal gain, the ideal training, the ideal waiting and the ideal recollection. Bhikkhus, these six are the most excellent.
9. Anussatitthanasuttam - Things to be recollected
001.09. Bhikkhus, these six are things to be recollected. What six?
Recollecting, The Blessed One, the Teaching, the Community of bhikkhus, virtues, benevolence and gods. Bhikkhus, these six are things to be recollected.
10. Mahanamasuttam - Mahanama, the Sakya
001.10. At one time The Blessed One was living in Nigrodha's monastery in Kapilavatthu in the country of the Sakyas. Then Mahanama the Sakya approached The Blessed One worshipped, sat a on side and said to The Blessed One: Venerable sir, in what abiding should the noble disciple who has come to fruition and knows the dispensation abide mostly?
Mahanama, the noble disciple who has come to fruition and knows the dispensation abides in this abiding mostly:
Here, Mahanama, the noble disciple recollects the Thus Gone One: The Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knows the worlds, is the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed. Mahanama, at the time the noble disciple recollects the Thus Gone One, his mind is not prepossessed by greed, hate or delusion, his mind is directly bent on the Thus Gone One. When the noble disciple's mind is straightforward, he realizes the meanings, realizes the Teaching and gains joy on account of understanding the Teaching. To the joyful there is delight. The delighted mind appeases the body. The appeased body experiences pleasantness. The pleasant mind concentrates.
Mahanama, to this is said the noble disciple abides successfully with the disharmonious populace. With the troubled populace, lives untroubled, entering the stream of the Teaching developing recollections of the Enlightened One.
Again, Mahanama, the noble disciple recollects the Teaching: The Teaching of The Blessed One is here and now, not a matter of time, inviting to inspection, leading inwards and to be realized by the wise by themselves. Mahanama, at the time the noble disciple recollects the Teaching, his mind is not prepossessed by greed, hate or delusion, his mind is directly bent on the Teaching. When the noble disciple's mind is straightforward, he realizes the meanings, realizes the Teaching and gains joy on account of understanding the Teaching. To the joyful there is delight. The delighted mind appeases the body. The appeased body experiences pleasantness. The pleasant mind concentrates.
Mahanama, to this is said the noble disciple abides successfully with the disharmonious populace. With the troubled populace, lives untroubled, entering the stream of the Teaching developing recollections of the Teaching.
Again, Mahanama, the noble disciple recollects the The Community of bhikkhus: The Community of bhikkhus of The Blessed One have fallen to the right path, the straight path, the wise path, the path of mutual understanding; Such as the four pairs of eight Great Men. They are the disciples of The Blessed One that are worshipful, suitable for hospitality, gifts and veneration with clasped hands; the incomparable field of merit for the world. Mahanama, at the time the noble disciple recollects the Community of bhikkhus, his mind is not prepossessed by greed, hate or delusion, his mind is directly bent on the Community of bhikkhus. When the noble disciple's mind is straightforward, he realizes the meanings, realizes the Teaching and gains joy on account of understanding the Teaching. To the joyful there is delight. The delighted mind appeases the body. The appeased body experiences pleasantness. The pleasant mind concentrates.
Mahanama, to this is said the noble disciple abides successfully with the disharmonious populace. With the troubled populace, lives untroubled, entering the stream of the Teaching developing recollections of the Community of bhikkhus.
Again, Mahanama, the noble disciple recollects his virtues- That are not broken, not defective, not spotted, consistent free from slavery and praised by the wise as not corrupted and conducive to concentration. Mahanama, at the time the noble disciple recollects his virtues, his mind is not prepossessed by greed, hate or delusion, his mind is directly bent on his virtues. When the noble disciple's mind is straightforward, he realizes the meanings, realizes the Teaching and gains joy on account of understanding the Teaching. To the joyful there is delight. The delighted mind appeases the body. The appeased body experiences pleasantness. The pleasant mind concentrates.
Mahanama, to this is said the noble disciple abides successfully with the disharmonious populace. With the troubled populace, lives untroubled, entering the stream of the Teaching developing recollections of his virtues.
Again, Mahanama, the noble disciple recollects his benevolence: It is great gain for me that I abide in a home having given up stains of miserliness. I abide released and benevolent with open hands attached to giving up and making arrangements to give to the needy. Mahanama, at the time the noble disciple recollects his benevolence, his mind is not prepossessed by greed, hate or delusion, his mind is directly bent on benevolence. When the noble disciple's mind is straightforward, he realizes the meanings, realizes the Teaching and gains joy on account of understanding the Teaching. To the joyful there is delight. The delighted mind appeases the body. The appeased body experiences pleasantness. The pleasant mind concentrates.
Mahanama, to this is said the noble disciple abides successfully with the disharmonious populace. With the troubled populace, lives untroubled, entering the stream of the Teaching developing recollections of his benevolence.
Again,Mahanama, the noble disciple recollects the gods: There are gods born with the guardian gods, with the thirty-three gods, with the Titanic gods, with those of happiness, those attached to creation, those attached to the creation of others, with Brahma, and gods even above them. With whatever faith, virtues, learning, benevolence and wisdom, they disappeared from here and appeared there, that same faith, virtues, learning, benevolence and wisdom is evident in me. Mahanama, at the time the noble disciple recollects the gods, his mind is not prepossessed by greed, hate or delusion, his mind is directly bent on the gods. When the noble disciple's mind is straightforward, he realizes the meanings, realizes the Teaching and gains joy on account of understanding the Teaching. To the joyful there is delight. The delighted mind appeases the body. The appeased body experiences pleasantness. The pleasant mind concentrates.
Mahanama, to this is said the noble disciple abides successfully with the disharmonious populace. With the troubled populace, lives untroubled, entering the stream of the Teaching developing recollections of the gods.
Mahanama, the noble disciple who has come to fruition and knows the dispensation abides in this abiding mostly:
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