Anguttara Nikaya
005. Dhammikavaggo
1. Nagasuttam Ý The great elephant
005.01. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. The Blessed One put on robes in the morning and taking bowl and robes entered Savatthi for the alms round. After the meal was over and returning from the alms round The Blessed One addressed venerable ânanda: ânanda, let us approach the Pubba monastery, the palace of Migara's motherño spend the day. Venerable ânanda agreed and The Blessed One approached the Pubba monastery with venerable ânanda. The Blessed One getting up from his evening seclusion addressed venerable ânanda: ânanda, let us go to the eastern pond to wash the body. The Blessed One approached the eastern pond with venerable ânanda. Having washed the body in the eastern pond, ascending from the pond stood in one robe to dry the body.
At that time king Pasenadi Kosala's great elephant named Seta with much musical sounds and dancing ascended from the eastern pond and the people there seeing it said: Friends, the king's elephant is beautiful! It is attractive! It is pleasing! It has a beautiful body! Indeed, the king's elephant is an elephant of elephants. Then venerable Udayi said to The Blessed One. Venerable sir, is it only for an elephant that is huge, well built and beautiful that people seeing it say: : It is an elephant of elephants? Udayi, they say. It is an elephant of elephants to an elphant, ... re ... to a horse, ... re ... to a bull, ... re ... to a snake, ... re ... to a tree and ... re ... even to a human. Udayi, seeing humans well built and attractive people say he is an elephant of elephants. Yet Udayi, I call him that does no evil in the world together with its gods, men, Mara, Brahma, recluses and Brahmins by body, word or mind an elephant. These are excellent words of The Blessed One. I eulogize The Blessed One with these verses.
A human, enlightened, tamed and concentrated,
Abides in the path of Brahma attached to appeasing the mind.
He has gone beyond all things, humans and gods worship that arahant
Destroying all bonds he has attained extinction
Not attached to sensuality, is released like a rock of gold
The elephant has climbed to the top of the Himalaya mountains
Of all names of the elephant incomparable is the best.
Elephant, I eulogize you. You do no evil.
Gentleness and not doing harm are your two feet
The other two are austerities and the holy life
Faith is the trunk, and equanimity the white tusks
Mindfulness is the neck and wisdom, investigation,
And righteous thinking are the top
The Teaching is the stomach and seclusion and dispelling is the tail
Concentrates attached to in breaths, goes, stands, lies and sits concentrated
The elephant is restrained in every way, these are his attainments
He does not partake food, with a fault,
Gaining food and clothes does not accumulate
Giving up bonds large and small, he goes without wishes
Like the scent of the lotus born in the water is not soiled by water
Likewise the well born Blessed One is not soiled in the world.
Like a great fire that extinguishes in want of fuel
When determinations are appeased, is extinguished
To explain this a comparison is said
A great man describes a Great Man
Free from greed, hate and delusion I dispel the body
And extinguish without desires.
2. Migasalasuttam Ý The lay female disciple Migasala
005.02. Venerable ânanda putting on robes in the morning, taking bowl and robes approached the house of the female lay disciple Migasala and sat on the prepared seat. The lay female disciple Migasala approached venerable ânanda, worshipped, sat on a side and said:
Venerable sir, ânanda, knowing in what manner does The Blessed One declare the one who led the holy life and the one who lived the lay life gone to the same destiny after death? Venerable sir, my father Purana, led the holy life, abstaining from low sexual intercourse, after he died The Blessed One declared he is born in the world of happiness and is a once returner. My father's brother Isidatta led a happy lay life contented with his wife and children, after he died The Blessed One declared he is born in the world of happiness and is a once returner. Venerable sir, ânanda, knowing in what manner does The Blessed One declare the one who led the holy life and the one who lived the lay life gone to the same destiny after death? Sister, The Blessed One has declared this in this manner.
Venerable ânanda, partaking the meal at the lay female disciple Migasala's house, getting up from his seat, went away. After the meal venerable ânanda approached The Blessed One, worshipped, sat on a side and said:
Here, venerable sir, I put on robes in the morning, taking bowl and robes approached the house of the female lay disciple Migasala and sat on the prepared seat. The lay female disciple Migasala approached me worshipped, sat on a side and said:
Venerable sir, ânanda, knowing in what manner does The Blessed One declare the one who led the holy life and the one who lived the lay life gone to the same destiny after death? Venerable sir, my father Purana, led the holy life, abstaining from low sexual intercourse, after he died The Blessed One declared he is born in the world of happiness and is a once returner. My father's brother Isidatta led a happy lay life contented with his wife and children, after he died The Blessed One declared he is born in the world of happiness and is a once returner. Venerable sir, ânanda, knowing in what manner does The Blessed One declare the one who led the holy life and the one who lived the lay life gone to the same destiny after death? Venerable sir, then I said. Sister, The Blessed One has declared this in this manner.
ânanda, who is this foolish lay female disciple with low wisdom? What does she know about the human character and everything that comes into the range of the mental faculties? ânanda, six beings are evident in the world. What six?
Here, ânanda, a certain person is gentle, co-exists happily, if living the holy life enjoys living alone. He has not heard something fruitful, has not learnt something, has not straightened his view and he personally has not gained any release. After death he goes to loss does not gain any distinction.
Here, ânanda, a certain person is gentle co-exists happily, if living the holy life, enjoys living alone. He has heard something fruitful, has learnt something, has straightened his view and he personally has gained some release. After death he does not go to loss gains some distinction. There ânanda, those who measure say. The same things were evident in this one and the other. Why did one go to decrease and the other go to increase. ânanda, it is for their unpleasantness for a long time. There, ânanda, that person who is gentle co-exists happily, if living the holy life enjoys living alone. Has heard something fruitful, has learnt something, has straightened his view and he personally has gained some release. This one is superior and exalted than the previous said person. What is the reason? This one has entered the stream of the Teaching Who would know this difference other than the Thus Gone One? Therefore ânanda, do not measure persons. They that measure people do it, lop sidedly. Either I should measure people or one like me should do it.
Here, ânanda, a certain person is overwhelmed with hate and from time to time greed arises to him. He has not heard something fruitful, has not learnt something, has not straightened his view and he personally has not gained any release. After death he goes to loss does not gain any distinction.
Here, ânanda, a certain person is overwhelmed with hate and from time to time greed arises to him. He has heard something fruitful, has learnt something, has straightened his view and he personally has gained some release. After death he does not go to loss gains some distinction.
Here, ânanda, a certain person is overwhelmed with hate and from time to time, verbal determinations arise to him. He has not heard something fruitful, has not learnt something, has not straightened his view and he personally has not gained any release. After death he goes to loss does not gain any distinction.
Here, ânanda, a certain person is overwhelmed with hate and from time to time verbal determinatins arise to him. He has heard something fruitful, has learnt something, has straightened his view and he personally has gained some release. After death he does not go to loss gains some distinction.
There ânanda, those who measure say. The same things were evident in this one and the other. Why did one go to decrease and the other go to increase. ânanda, it is for their unpleasantness for a long time. There, ânanda, that person overwhelmed with hate and has verbal determinations rising to him from time to time, has heard something fruitful, has learnt something, has straightened his view and he personally has gained some release. This one is superior and exalted than the previous said person. What is the reason? This one has entered the stream of the Teaching Who would know this difference other than the Thus Gone One? Therefore ânanda, do not measure persons. They that measure people do it, lop sidedly. Either I should measure people or one like me should do it.
ânanda, who is this foolish lay female disciple with low wisdom? What does she know about the human character and everything that comes into the range of the mental faculties? ânanda, these six beings are evident in the world.
ânanda, whatever virtues Purna had developed, those virtues were evident in Isidatta too. Whatever wisdom Purna had developed, that wisdom was evident in Isidatta too. There is no other birth for Purana other than, that of Isisdatta. Therefore, ânanda, both these persons are in the same category.
3. Iõasuttam Ý Debts
005.03. Bhikkhus, is poverty unpleasant to worldlings enjoying sensual pleasures? Yes, venerable sir. Bhikkhus, the poor, incapable, miserable take a loan to pay the interest. Is paying the interest unpleasant to worldlings enjoying sensual pleasures? Yes, venerable sir.
Bhikkhus, the poor, incapable, miserable take a loan to pay the interest, and not paying the interest is pursued Is pursuit for the interest, unpleasant to worldlings enjoying sensual pleasures? Yes, venerable sir. Bhikkhus, the poor, incapable, miserable take a loan to pay the interest, and pursued for the interest evade. Is evasion from pursuit unpleasant to worldlings enjoying sensual pleasures? Yes, venerable sir. Bhikkhus, the poor, incapable, miserable take a loan to pay the interest, when evading to pay the interest, is caught. Is that round up, unpleasant to worldlings enjoying sensual pleasures? Yes, venerable sir. Thus bhikkhus, poverty is unpleasant to worldlings enjoying sensual pleasures ... re ... a debt, ... re ... paying an interest, ... re ... pursuit, ... re ... evasion, ... re ... and the round up is unpleasant to worldlings enjoying sensual pleassures.
In the same manner bhikkhus to whomever there is no faith in meritorious things, no shame in meritorious things, no remorse for meritorius things, no effort for meritorious things, no wisdom for meritorious things. Bhikkhus, this is poverty, incapacity misery in the dispensation of the noble ones.
Bhikkhus, the poor, incapable, miserable one, without faith in meritorious things, ... re ... shame ... re ... remorse, ... re ... effort and without wisdom in meritorious things misbehaves by body, words and mind I say, this is the loan that he takes. To conceal his bodily misbehaviour, he wishes evil, thinks may I be not known and makes effort with the body. I say, this is the interest he pays. Then well behaved co-associates tell him. Venerable one this is the right behaviour. I say, this is the pursuit. Then gone to the forest, the root of a tree or an empty house remorseful evil thoughts pursue him. I say, this is the evasion.
Bhikkhus, that poor, incapable, miserable one, misbehaving by body, words and mind, after death is rounded up in hell or is bound in animal birth, I do not see any other bond so dangerous and evil as the bond of hell or the animal birth for the ending of unpleasantness.
Poverty and indebtedness are unpleasant, the poor eating on a loan worry.
They evade repaying and get rounded up. It is unpleasant for those seeking pleasure.
This same happens to those who have no faith in the noble one's dispensation.
The shameless ones, without remorse judged on their evil actions
Having done evil by body, words and mind, wish may I, be not known
Those thoughts develop activity by body, words and mind
Creeping low by body, words or mind they grow evil actions there and there
By his actions, the fool knows, I have done evil
It is like the poor taking a loan and worrying
Remorseful evil thoughts pursue him to village or forest
By his actions the fool knows, I have done evil.
He goes to some womb, or even to hell.
This bond is unpleasant, the wise are released from it.
They give out of their righteously earned wealth and are pleased
Both throws of those householders with faith are lucky.
Here and now and here after
The benevolence of those householders develop merit.
Likewise placing faith in the noble dispensation,
The shameful, remorseful, virtuous wise ones,
Live happily in the noble dispensation,
Gaining immaterial pleasantness get established in equanimity
Dispelling the five obstructions are constantly with aroused effort
Attaining to higher states of the mind, are clever and mindful
Knowing as it really is, has destroyed all bonds
Without holding to anything the mind is rightfully released
My release is unshakeable, the bond to be, is destroyed
This is the highest knowledge, the incomparable pleasantness
It is the non-grieving unstained appeasement the noble freedom from debts.
4. Mahacundasuttam Ý Venerable Mahacunda
005.04. I heard thus. At one time venerable Mahacunda was living in Ceti, in his native place and venerable Mahacunda addressed the bhikkhus:
Friends, the bhikkhus, who study the Teaching depreciate the bhikkhus who develop the mind to higher states. `These say, we raise the mind to a higher state. They concentrate, what do they concentrate and how do they concentrate?' By that the bhikkhus studying the Teaching are displeased and the bhikkhus raising the mind to a higher state are displeased. It is not for the good and pleasantness of many, not for the welfare and happiness of gods and men.
Friends, the bhikkhus, who raise the mind to a higher state depreciate the bhikkhus who study the Teaching `These say, we study the Teaching, they are unbalanced, haughty, wavering, talkative, with loose talk, without mindful awareness, not concentrating scatter brained and with uncontrolled mental faculties. What Teaching do they study and how do they study?' By that the bhikkhus raising their minds to higher states are displeased and the bhikkhus studying the Teaching are displeased. It is not for the good and pleasantness of many, not for the welfare and happiness of gods and men.
Here, bhikkhus, the bhikkhus studying the Teaching praise the bhikkhus studying the Teaching and does not praise the bhikkhus raising the mind to a higher degree By that the bhikkhus studying the Teaching are displeased and the bhikkhus raising the mind to a higher state are displeased. It is not for the good and pleasantness of many, not for the welfare and happiness of gods and men.
Here, bhikkhus, the bhikkhus raising the mind to a higher degree praise the bhikkhus raising the mind to a higher degree and does not praise the bhikkhus studying the Teaching. By that the bhikkhus raising the mind to a higher degree are displeased and the bhikkhus studying the Teaching are displeased. It is not for the good and pleasantness of many, not for the welfare and happiness of gods and men.
Therefore, friends, you should train in this manner.:
We who study the Teaching will praise the bhikkhus that raise the mind to a higher degree. What is the reason?
Friends, it is surprising and rare to find persons in the world, who abide experiencing the deathless element with the body. Therefore you should train thus:
We who raise the mind to a higher degree should praise the bhikkhus studying the Teaching. What is the reason? It is surprising and rare to find persons who understand the deep meanings in the Teaching and penetratingly see it with wisdom.
5. Pañhamasandiññhikasuttam Ý First, on the Teaching is here and now
005.05. Then the wandering ascetic Moliyasivaka approached The Blessed One, exchanged friendly greetings sat on a side and said: Venerable sir, it is said, the Teaching is here and now. How much is the Teaching here and now, not a matter of time, inviting to inspect, leading inwards and to be realized by the wise by themselves?
Sivaka, on this, I will cross question you, explain it as it pleases you.
Sivaka, when there is greed in your mind do you know there's greed in my mind and when there is no greed in your mind, do you know, there's no greed in my mind? Yes, venerable sir. Sivaka, when there is greed in your mind your knowing, there's greed in my mind and when there is no greed in your mind, your knowing, there's no greed in my mind. Sivaka, in this manner the teaching is here and now.
Sivaka, when there is hate in your mind do you know there's hate in my mind and when there is no hate in your mind, do you know, there's no hate in my mind? Yes, venerable sir. Sivaka, when there is hate in your mind your knowing, there's hate in my mind and when there is no hate in your mind your knowing, there's no hate in my mind. Sivaka, in this manner the teaching is here and now.
Sivaka, when there is delusion in your mind do you know there's delusion in my mind and when there is no delusion in your mind, do you know, there's no delusion in my mind? Yes, venerable sir. Sivaka, when there is delusion in your mind your knowing, there's delusion in your mind and when there is no delusion in your mind, your knowing, there's no delusion in my mind. Sivaka, in this manner the Teaching is here and now, not a matter of time, inviting to inspect, leading inwards and to be realized by the wise by themselves.
I understand venerable sir, bear me as a disciple who has taken refuge from today until life lasts.
6. Dutiyasandiññhikasuttam Ý Second, on the Teaching is here and now
005.06. Then a certain Brahmin approached The Blessed One, exchanged friendly greetings sat on a side and said: Venerable sir, it is said, the Teaching is here and now. How much is the Teaching here and now, not a matter of time, inviting to inspect, leading inwards and to be realized by the wise by themselves?
Brahmin, on this, I will cross question you, explain it as it pleases you.
Brahmin, when there is lust in your mind do you know there's lust in my mind and when there is no lust in your mind, do you know, there's no lust in my mind? Yes, venerable sir. Brahmin, when there is lust in your mind your knowing, there's lust in my mind and when there is no lust in your mind your knowing, there's no lust in my mind, says the Teaching is here and now.
Brahmin, when there is hate in your mind do you know there's hate in my mind and when there is no hate in your mind, do you know, there's no hate in my mind? Yes, venerable sir. Brahmin, when there is hate in your mind your knowing, there's hate in your mind and when there is no hate in your mind your knowing, there's no hate in my mind, says the Teaching is here and now.
Brahmin, when there is delusion ... re ... bodily pollution ... re ... verbal pollution, ... re ... mental pollution, ... re ... in your mind do you know there's mental pollution in my mind and when there is no mental pollution in your mind, do you know, there's no mental pollution in my mind? Yes, venerable sir. Brahmin, when there is mental pollution in your mind your knowing, there's mental pollution in my mind and when there is no mental pollution in your mind your knowing, there's no mental pollution in my mind, says the Teaching is here and now, not a matter of time, inviting to inspect, leading inwards and to be realized by the wise by themselves.
I understand venerable sir, bear me as a disciple who has taken refuge from today until life lasts.
7. Khemasuttam Ý Venerable Khema
005.07. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time venerable Khema and venerable Sumana lived in the dark forest in Savatthi. Venerable Khema and venerable Sumana approached The Blessed One, worshipped, sat on side and venerable Khema said:
Venerable sir, to the bhikkhu who is worthy, has destroyed desires, lived the holy life, done what should be done, abandoned the burden, attained the highest good, destroyed the bond to be and is released rightfully knowing, it does not occur, there is a superior, there is an equal and there is an inferior. Having said that venerable Khema waited for the approval of the Teacher. Venerable Khema knowing, the Teacher approves me, got up from his seat worshipped circumambulated The Blessed One and went away. Soon after venerable Khema had gone away venerable Sumana said: Venerable sir, to the bhikkhu who is worthy, has destroyed desires, lived the holy life, done what should be done, abandoned the burden, attained the highest good, destroyed the bond to be and is released rightfully knowing, it does not occur, there is no superior, there is no equal and there is no inferior. Having said that venerable Sumana waited for the approval of the Teacher. Venerable Sumana knowing, the Teacher approves me, got up from his seat worshipped circumambulated The Blessed One and went away.
Soon after venerable Khema and venerable Sumana had gone away The Blessed One addressed the bhikkhus:
Bhikkhus, the sons of clansmen declare their worthiness thus. The meaningful is told and the self is not superceeded. Yet some foolish men making others laught at them declare worthiness, later they fall into trouble.
Is not superior, nor inferior and does not go beyond the self,
Rebirth is destroyed, the holy life is lived and abides released from bonds.
8. Indriyasanvarasuttam Ý Control of the mental faculties
005.08. Bhikkhus, without control of the mental faculties, gone wrong in the mental faculties, virtues are destroyed. Without virtues, gone wrong in virtues, right concentration is destroyed. Without right concentration, gone wrong in right concentration, seeing things as they really are, is destroyed. Without seeing things as they really are, gone wrong in seeing things as they really are, knowledge and vision of seeing things as they really are is destroyed. Without knowledge and vision of seeing things as they really are, gone wrong in knowledge and vision of seeing things as they really are, turning away and disenchantment is destroyed. Without turning away and disenchantment, gone wrong in turning away and disenchantment, knowledge and vision of release is destroyed.
Bhikkhus, like a tree devoid of branches and foliage does not grow its shoots completely. Does not grow its bark completely, does not grow its sapwood completely, does not grow the heartwood completely. In the same manner bhikkhus without control of the mental faculties ... re ... knowledge and vision of release is destroyed.
Bhikkhus, when there is control of the mental faculties, endowed with control of the mental faculties, there are virtues Endowed with virtues, there is right concentration. Endowed with right concentration, there is seeing things as they really are. Endowed with seeing things as they really are, there is knowledge and vision of seeing things as they really are. Endowed with knowledge and vision of seeing things as they really are, there is turning away and disenchantment. Endowed with turning away and disenchantment, there is knowledge and vision of release.
Bhikkhus, like a tree endowed with of branches and foliage grows its shoots completely. Grows its bark completely, grows its sapwood completely, grows the heartwood completely. In the same manner bhikkhus endowed with control of the mental faculties ... re ... there is knowledge and vision of release .
9. Anandasuttam Ý Venerable ânanda
005.09. Venerable ânanda approached venerable Sariputta, exchanged friendly greetings, sat on a side and said: -
Friend, Sariputta in which manner does the bhikkhu hear the unheard Teaching, not be confounded in the Teaching already heard, recall the realized Teaching and know the not known Teaching? Venerable ânanda is learned, let venerable ânanda himself explain it. Then, friend, Sariputta, listen and attend carefully. Venerable Sariputta agreed and venerable ânanda said thus: -
Here, friend, Sariputta the bhikkhu learns the Teaching in discourses, in verse and prose sections, questions and answers, in verses of four lines, solemn utterances, thus said sayings, birth stories, wonderful things and a series of questions and answers, as he had heard and explains it to others; or tells it to others, or recites it to others; or discursively thinks about the Teaching and realizes it. In whatever monastery elder learned bhikkhus who know the headings of the Teaching and Discipline, observe the rains, he observes the rains, and from time to time he approaches those elders and asks venerable sir, what is the meaning of this? Those venerable ones explain to him the hidden meanings, and calls attention where attention should be called. They dispel the various doubts. Friend, Sariputta, in this manner the bhikkhu hears the unheard Teaching, is not confused in the Teaching already heard, recalls the realized Teaching and knows the not known Teaching.
These words of venerable ânanda are wonderful and surprising. I think venerable ânanda is endowed with these six things.
Venerable ânanda learns the Teaching in discourses, in verse and prose sections, questions and answers, in verses of four lines, solemn utterances, thus said sayings, birth stories, wonderful things and a series of questions and answers, as he had heard he explains it to others; or tells it to others, or recites it to others; or discursively thinks about the Teaching and realizes it. In whatever monastery elder learned bhikkhus who know the headings of the Teaching and Discipline, observe the rains, he observes the rains there and from time to time he approaches those elders and asks venerable sir, what is the meaning of this? Those venerable ones explain to him the hidden meanings, and calls attention where attention should be called. They dispel the various doubts. Friend, ânanda, in this manner the bhikkhu hears the unheard Teaching, is not confused in the Teaching already heard, recalls the realized Teaching and knows the not known Teaching.
10. Khattiyasuttam Ý Warriors
005.10. Then the Brahmin Janussoõi approached The Blessed One, exchangd friendly greetings, sat on a side and said:
Good Gotama, what is the intention of the warriors, ... re ... discrimination, ... re ... resolution, ... re ... inclination ... re ... and conclusion of the warriors?
Brahmin, the intention of the warriors is wealth. They discriminate wisely. Their resolve is power. Their inclination is for lands and they conclude with rulership.
Good Gotama, what is the intention of the Brahmins, ... re ... discrimination, ... re ... resolution, ... re ... inclination ... re ... and conclusion of the Brahmins?
Brahmin, the intention of the Brahmins is wealth. They discriminate wisely. Their resolve is the mantras. Their inclination is sacrifices and they conclude with birth in the world of Brahma.
Good Gotama, what is the intention of the householders, ... re ... discrimination, ... re ... resolution, ... re ... inclination ... re ... and conclusion of the householders?
Brahmin, the intention of the householders is wealth. They discriminate wisely. Their resolve is a skill. Their inclination is an activity and they conclude completing that activity.
Good Gotama, what is the intention of the woman, ... re ... discrimination, ... re ... resolution, ... re ... inclination ... re ... and conclusion of the woman?
Brahmin, the intention of the woman is a man. Her discrimination is adornment. Her resolve is for sons. Her inclination is to be without a rival and her conclusion is to be overpowering.
Good Gotama, what is the intention of robbers, ... re ... discrimination, ... re ... resolution, ... re ... inclination ... re ... and conclusion of the robbers?
Brahmin, the intention of robbers is snatching. They discriminate seizing. Their resolve is with weaponsòheir inclination is darkness and their conclusion is not to be seen.
Good Gotama, what is the intention of recluses, ... re ... discrimination, ... re ... resolution, ... re ... inclination ... re ... and conclusion of the recluses?
Brahmin, the intention of recluses is patience and gentleness They discriminate wisely. Their resolve is virtues. Their inclination is the sphere of nothingness and they conclude extinguishing.
Good Gotama, it is wonderful and surprising. Good Gotama knows the intentions, discriminations, resolutions, inclinations and conclusions of the warriors, Brahmins, householders, women, robbers and recluses.
I understand good Gotama, I take refuge as a lay disciple of good Gotama, from today until life lasts.
11. Appamadasuttam Ý Diligence
005.11. A certain Brahmin approached The Blessed One, exchanged friendly greetings, sat on a side and said:
Good Gotama, is there a single thing developed and made much, would reach up to both the good, of here and now and here after?
Brahmin, there is a thing which developed and made much reaches up to both the good, here and now and here after.
Good Gotama, what is that one thing which developed and made much reaches up to both the good, here and now and here after?
Brahmin, diligence is the one thing, developed and made much reaches up to both the good, here and now and here after. Brahmin, just as all other foot prints of moving animals get included in the foot print of the elephant and of themñhe foot print of the elephant is the biggest, in the same manner diligence developed and made much reaches up to both the good, here and now and here after. Brahmin, just as of a peaked roof the beam supporting the framework of the roof is the most important. All other beams meet there and lie low in the same manner diligence developed and made much reaches up to both the good, here and now and here after. Brahmin, like a grass cutter would cut the grass and holding from the top would shake and throw away the others in the same manner diligence developed and made much reaches up to both the good, here and now and here after. Brahmin, like a bunch of mangoes stand together on account of the stem, in the same manner diligence developed and made much reaches up to both the good, here and now and here after. Brahmin, like all other kings are under the universal monarch and of them the universal monarch is the most prominent, in the same manner diligence developed and made much reaches up to both the good, here and now and here after. Brahmin, like the radiance of all stars is not worth one sixteenth the radiance of the moon in the same manner diligence developed and made much reaches up to both the good, here and now and here after. Brahmin, this is the one thing developed and made much reaches up to both the good here and now and here after.
I understand good Gotama, I take refuge as a lay disciple of good Gotama, from today until life lasts.
12. Dhammikasuttam Ý Venerable Dhammika
005.12. At one time The Blessed One lived among the Gijja peaks in Rajagaha. At that time venerable Dhammika lived in seven monasteries of his native land. At that time venerable Dhammika rebuked and scolded visiting bhikkhus, hurt them and aroused them. They too rebuked, scolded, hurt and aroused him and went away. It occured to the lay disciples of that village: We attend on the community of bhikkhus with robes, morsel food, dwellings and requisites when ill. Yet the visiting bhikkhus do not stay, they go away, they desert the monastery. What is the reason for these bhikkhus to go away? Then it occured to the lay disciples of the village: Venerable Dhammika rebukes and scolds visiting bhikkhus, hurts them and arouses them. They too rebuke, scold, hurt and arouse him and go away. What if we send away venerable Dhammika. They approached venerable Dhammika and said: Venerable one go away from this monastery, it is of no use your staying here.
Then venerable Dhammika went to another monastery of his native land. There too venerable Dhammika rebuked and scolded visiting bhikkhus, hurt them and aroused them. They too rebuked, scolded, hurt and aroused him and went away. It occured to the lay disciples of that village: We attend on the community of bhikkhus with robes, morsel food, dwellings and requisites when ill. Yet the visiting bhikkhus do not stay, they go away, they desert the monastery. What is the reason for these bhikkhus to go away? Then it occured to the lay disciples of the village: Venerable Dhammika rebukes and scolds visiting bhikkhus, hurts them and arouses them. They too rebuke, scold, hurt and arouse him and go away. What if we send away venerable Dhammika. They approached venerable Dhammika and said: Venerable one go away from this monastery, it is of no use your staying here.
Then venerable Dhammika went to another monastery of his native land. There too venerable Dhammika rebuked and scolded visiting bhikkhus, hurt them and aroused them. They too rebuked, scolded, hurt and aroused him and went away. It occured to the lay disciples of that village: We attend on the community of bhikkhus with robes, morsel food, dwellings and requisites when ill. Yet the visiting bhikkhus do not stay, they go away, they desert the monastery. What is the reason for these bhikkhus to go away? Then it occured to the lay disciples of the village: Venerable Dhammika rebukes and scolds visiting bhikkhus, hurts them and arouses them. They too rebuke, scold, hurt and arouse him and go away. What if we send away venerable Dhammika. They approached venerable Dhammika and said: Venerable one go away from this monastery, it is of no use your staying here.
Then it occured to venerable Dhammika: I am dismissed from all seven monasteries of my native land, where shall I go now? Then it occured to venerable Dhammika. What if I go to The Blessed One: Then venerable Dhimmika taking his bowl and robes went to Rajagaha and gradually going to the Gijja peaks approached The Blessed One, worshipped sat on a side and said to The Blessed One: I am dismissed by the lay disciples from all seven monasteries of my native land.
Truly, Brahmin, what has happened to you? When you were dismissed from there and there, you came to my presence.
Dhammnika, in the past when traders were going in the sea, they took birds with them. When a beach is not visible they release a bird. The bird goes to the east, to the west, to the north and south, up and the inter directions. If it sees the coast some where it flies there, if it does not see the coast any where, it returns to the ship. Dhammika in the same manner, when you were dismissed from there and there, you came to my presence.
Brahmin Dhammika, in the past to king Koravya there was a banian tree named Suppatitthita it supported an area of about eighty four miles. It had roots running down to a depth of thrity five miles. Suppatitthita had fruits as large as huge vessels and fruits that are small, sweet and fresh. One of the shoots of Suppatitthita supported the king and the women in the palace. One shoot supported the forces. another shoot supported the people in the hamlets, villages and the state. Recluses and Brahmins partook from one branch and animals and birds ate from another shoot. They did not disturb each others fruits. A certain man ate fruits from Suppatitthatita as much as he liked, broke down the branches and went away. Then it occured to the goddess living in the banian tree, Suppatitthita: It is surprising this evil man eating as many fruits as he liked, has broken the branches and gone away. What if the banian tree Suppatitthita should not produce any more fruits in the future. Then Brahmin Dhammika, the banian tree, Suppatitthita did not bear fruit any more. Then Dhammika, king Koravya approached Sakka the king of gods. `Sir, know this, the banian tree Suppatitthita does not bear fruits any more. Then Sakka, the king of gods performed a supernormal fete, where a forceful great wind blew and the banian tree Suppatitthita fell on the ground, completely uprooted. Then the goddess living in the banian tree displeased, crying with tears in the eyes stood on a side. The king of gods approched the goddess living in the banian tree Suppatitthita and asked her `Goddess, why are you displeased crying with tears in the eyes and standing on a side? Sir, a forceful great wind blew and the banian tree Suppatitthita in which I live fell on the ground completely uprooted. Goddess, did a forceful great wind blow and fell the banian tree Suppatitthita, your dwelling when you were observing the rules of trees? Sir, what are the rules of trees to be observed? Here, goddess, those who need take away the roots of a tree, the bark of the tree, the leaves and flowers. On account of that the goddess should not be displeased or undesirable. Goddess, in this manner the tree observes the rules of trees. Sir, when I did not observe the rules of trees a forceful great wind blew and the banian tree Suppatitthita fell on the ground completely uprooted. Goddess, if you observe the rules of trees your dwelling will be as it was before. Sir, I observe the rules of trees and my dwelling should be as it was before. Then Sakka, the king of gods performed a supernormal fete, which caused a forceful great wind to blow and caused the banian tree Suppatitthita to be established again fixing the roots back, on to earth. In the same manner Brahmin Dhammika, were you observing the rules of recluses when the lay disciples of your native country dismissed you? Venerable sir, how does the recluse observe the rules of recluses? Here, Dhammika the recluse when scolded does not scold, when aroused does not arouse in return, when quarrelling does not quarrel Venerable sir, even if I had considered the rules of a recluse the lay disciples of my native land would dismiss me from all the seven monasteries.
Brahmin, Dhammika, in the past there was a Teacher a ford maker named Sunetta he was free of sensual greed. He had innumerable thousands of disciples. He taught his disciples to be born with Brahma. Dhammika, those who were not pleased with the Teaching of Sunetta, to be born in the Brahma world, after death went to loss, were born in hell. Those who were pleased with the Teaching of Sunetta, to be born in the Brahma world, after death went to gain, were born in heaven.
Brahmin, Dhammika, in the past there was a Teacher a ford maker named Mugapakkha ... re ... Aranemi, ... re ... Kuddalada, ... re ... Hatthipala ... re ... Jotipala he was free of sensual greed. He had innumerable thousands of disciples. He taught his disciples to be born with Brahma. Dhammika, those who were not pleased with the Teachings of Jotipala to be born in the Brahma world, after death went to loss, were born in hell. Those who were pleased with the Teachings of Jotipala to be born in the Brahma world, after death went to gain, were born in heaven.
Brahmin Dhammika, these six teachers, ford makers, free of sensual greed, who had an innumerable following, with a community of bhikkhus if someone with a defiled mind was to scold and abuse would he accure much demerit? Yes, venerable sir.
Brahmin Dhammika, these six teachers, ford makers, free of sensual greed, had an innumerable following, with a community of bhikkhus if someone with a defiled mind was to scold and abuse them, they would accure much demerit. It would be worse if a single one who has attained right view is scolded and abused, he would accure much more demerit. What is the reason? I do not see this patience outside, other than among the co-associates in this holy life. Therefore Brahmin, you should train:
We will not defile our minds towards co-associates in the holy life.
The Brahmins Sunetta, Mugapakka, Aranemi, Kuddalaka, the teacher
Hatthipala the young man and Jotipala and Govinda the seventh advisor,
The famous non hurting six teachers in the past
Free of the smell of raw flesh, released in compassion.
Detached from sensual lust, are born in the world of Brahma
They had innumerable hundreds of disciples released in compassion
Detached from sensual lust, born in the world of Brahma
They are sages outside this dispensation, free of lust and concentrated
If someone with a defiled mind abuses them, he accures much demerit.
If a noble disciple of The Blessed One is abused with a defiled mind,
He accures much more demerit, so never hurt a respectable one,
Aspiring right view, he holds the seventh place in the Community of bhikkhus .
Free from sensual lust, but mental faculties are immature
Has faith, mindfulness, effort, is appeased and introspective
Having hurt such a bhikkhu you have hurt your self and now hurt others.
If someone protects himself, by that he protects others
Therefore the wise firmly say protect yourself.
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 - Devata Vaggo
Anguttara Nikaya
004. Devatavaggo - Gods
1. Sekhasuttam - The trainer
004.01. Bhikkhus, these six things conduce to the decrease of the trainer bhikkhu. What six?
Attachment to, activity, talk, sleep, company, unprotected mental faculties and not knowing the right amount to eat. Bhikkhus, these six things conduce to the decrease of the trainer bhikkhu.
Bhikkhus, these six things conduce to the non-decrease of the trainer bhikkhu. What six?
Non-attachment to, activity, talk, sleep, company, protected mental faculties and knowing the right amount to eat. Bhikkhus, these six things conduce to the non decrease of the trainer bhikkhu.
2. Pathama - aparihanasuttam - First for non - decrease
004.02. When the night was waning, a certain god illuminated the whole of Jeta's grove and approached The Blessed One, worshipped, stood on a side and said:
Venerable sir, these six things conduce to the non-decrease of the bhikkhu. What six?
Revering the Teacher, the Teaching, the Community of bhikkhus, the training, diligence and friendly welcome. Venerable sir, these six things conduce to the non-decrease of the bhikkhu. Saying that, that god waited for the approval of the Teacher. Knowing the Teacher approves me she worshipped, circumambulated and disappeared.
The Blessed One, at the end of that night addressed the bhikkhus:
Bhikkhus, last night a certain god illuminated the whole of Jeta's grove and approached me, worshipped, stood on a side and said:
Venerable sir, these six things conduce to the non-decrease of the bhikkhu. What six?
Revering the Teacher, the Teaching, the Community of bhikkhus, the training, diligence and friendly welcome. Venerable sir, these six things conduce to the non-decrease of the bhikkhu. Saying that, that god waited for my approval. Knowing that I approve her words worshipped, circumambulated and disappeared.
With devout reverence to the Teacher, Teaching, the Community, diligence
And friendly welcome, it is not possible, the bhikkhu should decrease
He is in the vicinity of extinction.
3. Dutiya - aparihaniyasuttam - Second on non - decrease
004.03. Bhikkhus, last night a certain god illuminated the whole of Jeta's grove and approached me, worshipped, stood on a side and said:
Venerable sir, these six things conduce to the non-decrease of the bhikkhu. What six?
Revering the Teacher, the Teaching, the Community of bhikkhus, the training, shame and remorse. Venerable sir, these six things conduce to the non-decrease of the bhikkhu. Saying that, that god waited for my approval. Knowing that I approve her words worshipped, circumambulated and disappeared.
With devout reverence to the Teacher, Teaching, the Community,
Endowed with shame, remorse and mindfulness it is not possible,
The bhikkhu should decrease, he is in the vicinity of extinction.
4. Mahamoggallanasuttam - Venerable Mahamoggallana
004.04. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time to venerable Mahamoggallana this thought arose, when he was in seclusion: `To which gods does the knowledge arise, I have entered the stream of the Teaching, I do not fall from it. I am directly intent on extinction.? At that time a bhikkhu named Tissa who had passed away recently had appeared in a certain Brahma world. That Brahma Tissa is very powerful, he should know it.
Then venerable Mahamoggallana disappeared from Jeta's grove and appeared in the world of Brahma as a strong man would stretch his bent arm or bend his stretched arm. Brahma Tissa saw venerable Mahamoggallana approaching in the distance and said: Welcome! Sir, Mahamoggallana, it's after a long time that venerable Mahamoggallana found a chance to come here. Sir, Mahamoggallana take a seat. Venerable Mahamoggallana sat on the prepared seat and Brahma Tissa worshipped venerable Mahamoggallana and sat on a side. Venerable Mahamoggallana said: Tissa, to which gods does the knowledge arise, `I have entered the stream of the Teaching, I do not fall from it. I am directly intent on extinction'? Venerable sir, to the four guardian gods such knowledge arises. Tissa, does this knowledge, `I have entered the stream of the Teaching, I do not fall from it. I am directly intent on extinction,' arise to all four guardian gods? Venerable sir, Mahamoggallana, it does not occur to the four guardian gods, who are not endowed with, unwavering faith in The Blessed One, in the Teaching, in the Community of bhikkhus and virtues desired by the noble ones. Venerable sir, Mahamoggallana, it occurs to the four guardian gods, who are endowed with, unwavering faith in The Blessed One, in the Teaching, in the Community of bhikkhus and virtues desired by the noble ones. Tissa, is it only to the four guardian gods, that this knowledge arise? `I have entered the stream of the Teaching, I do not fall from it. I am directly intent on extinction' does it not arise to the gods of the thirty-three ... re ... the Titanic gods, ... re ... gods of happiness, ... re ... gods attached to creation, ... re ... gods attached to the creation of others. Venerable sir, Moggallana, it occurs to gods attached to creation of others also. Tissa, does it occur to all gods attached to the creation of others? Venerable sir, Moggallana, it does not occur to all gods attached to the creation of others. Of the gods attached to the creation of others, it occurs to those endowed with, unwavering faith in The Blessed One, in the Teaching, in the Community of bhikkhus and virtues desired by the noble ones.
Then venerable Mahamoggallana, delighting in the words of Brahma Tissa, like a strong man would stretch his bent arm or bend his stretched arm disappeared from the world of Brahma and appeared in Jeta's grove.
5. Vijjabhagiyasuttam - Conducive to wisdom
004.05. Bhikkhus, these six are conducive to wisdom. What six?
Perception of impermanence, unpleasantness in impermanence, lack of a self in unpleasantness, the perception of dispelling, the perception of disenchantment and the perception of cessation. Bhikkhus, these six are conducive to wisdom.
6. Vivadamålasuttam - The cause of disputes
004.06. Bhikkhus, these six are causes of disputes. What six?
Here, bhikkhus, the bhikkhu is angry and grudging. When the bhikkhu is angry and grudging, not mindful and does not revere the Teacher, the Teaching, and the Community of bhikkhus and is incomplete in virtues, he arouses a dispute in the Community. That dispute is for the bad luck and unpleasantness of many. It is for the bad luck and unpleasantness of many gods and men. Bhikkhus, if you see such a cause for disputes internally or externally you should arouse effort to dispel that evil cause for disputes Bhikkhus, if you do not see such a cause for disputes internally or externally you should fall to the method, that the causes for disputes do not come down again. In this manner the evil cause of disputes does not come down again, is dispelled.
Again, bhikkhus, the bhikkhu is merciless and spiteful, ... re ... selfish and envious, ... re ... crafty and deceitful, ... re ... with evil view and wrong view, ... re ... holding on to his view and giving it up with difficulty . When the bhikkhu is holding on to his view and giving it up with difficulty he is not mindful and does not revere the Teacher, the Teaching, and the Community of bhikkhus and is incomplete in virtues, he arouses a dispute in the Community. That dispute is for the bad luck and unpleasantness of many. It is for the bad luck and unpleasantness of many gods and men. Bhikkhus, if you see such a cause for disputes internally or externally you should arouse effort to dispel that evil cause for disputes Bhikkhus, if you do not see such a cause for disputes internally or externally you should fall to the method, that the causes for disputes do not come down again. In this manner the evil cause of disputes does not come down again, is dispelled. Bhikkhus, these six are causes of disputes.
7. Chalangadanasuttam - Gifts endowed with six factors
004.07. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time Velukandaki Nandamata was offering gifts endowed with six factors to the Community of bhikkhus headed by Sariputta and Maggallana. The Blessed One with his purified heavenly eye, which is beyond human saw Velukandaki Nandamata offering gifts endowed with six factors to the Community of bhikkhus headed by Sariputta and Moggallana and addressed the bhikkhus.- Here, bhikkhus, Velukandaki Nandamata is offering gifts endowed with six factors to the Community of bhikkhus headed by Sariputta and Moggallana. Bhikkhus, what are gifts endowed with six factors?
Here, bhikkhus, there are three factors to the giver and three factors to the acceptor. Bhikkhus, what are the three fators of the giver? Even before giving the giver has a pleasant mind, while giving the mind is pleased and having given the mind is pleased. These are the three fators of the giver. What are the three factors of the acceptor? Here bhikkhus the acceptor is free of greed, free of anger and free of delusion. Bhikkhus, these are the three factors of the acceptor. Bhikkhus, thus it becomes a gift endowed with six factors.
Bhikkhus, it is not easy to account for the merits of a gift endowed with these six factors as, it is a yield of merit, a yield of good, a bringer of pleasantness and heavenly bliss that is conducive to agreeability and pleasantness of such a measure. It becomes a mass of pleasantness that is immeasurable. As the water in the great ocean cannot be measured as it is a hundred vessels full of water, or a thousand vessels full of water or a hundred thousand vessels full of water, yet it becomes a mass of water that is immeasurable. In the same manner bhikkhus, it is not easy to account for the merits of a gift endowed with these six factors as, it is a yield of merit, a yield of good, a bringer of pleasantness and heavenly bliss that is conducive to agreeability and pleasantness of such a measure. It becomes a mass of pleasantness that is immeasurable.
Even before giving the mind is pleased, while giving is pleased,
Having given is pleased, this is the accomplishment in giving a gift.
The restrained, leading a holy life, free of greed, hate and delusion
Are the field for offering gifts.
By oneself cooked and offering with one's own hands
One's belongings offered to others is of great fruit.
The wise offering with faith and released mind
Are reborn in a world of pleasantness without troubles.
8. Attakarisuttam - The one who is doing
004.08òhen a certain Brahmin approached The Blessed One exchanged friendly greetings, sat on a side and said:
Good Gotama I am of this view and say: Nothing is done by the self, nothing is done by others. Brahmin, I have not seen or heard of such a view: How could someone by himself approaching and receding say `Nothing is done by the self, nothing is done by others.'
Brahmin, is there an occasion for making effort,
Yes, good one.
Brahmin, when there is an occasion for making effort, when there is a sentient being making effort, this is the being doing and the otherness. Brahmin, when there is a going forth ... re ... ,when there is a going forward, ... re ... when there is firmness, ... re ... when there is uprightness ... re ... when there is endurance, ... re ... when there is a sentient being enduring, this is the being doing and the otherness. Brahmin, I have not seen or heard of such a view: How could someone by himself approaching and receding say `Nothing is done by the self, nothing is done by others.'
Good Gotama, I understand ... re ... from today, until life lasts I take refuge in good Gotama.
9. Nidanasuttam - The origin
004.09.Bhikkhus, these three are the origins for the arising of action. What three?
Greed is an origin for the arising of action, hate is an origin for the arising of action and delusion is an origin for the arising of action. Bhikkhus, non-greed does not arise from greed, greed itself arises from greed Bhikkhus, non-hate does not arise from hate, hate itself arises from hate. Bhikkhus, non-delusion does not arise from delusion, delusion itself arises from delusion. Bhikkhus, a god, a human or any other good state would not be evident from actions born of greed, hate and delusion. Yet, bhikkhus, from actions born of greed, hate and delusion a hellish being, an animal birth a ghostly birth or some other bad state would be evident. Bhikkhus, these three are the origins for the arising of actions.
Bhikkhus, these three are the origins for the arising of actions. What three?
Non-greed is an origin for the arising of action, non-hate is an origin for the arising of action and non-delusion is an origin for the arising of action. Bhikkhus, greed does not arise from non-greed, non-greed itself arises from non-greed Bhikkhus, hate does not arise from non-hate, non-hate itself arises from non-hate. Bhikkhus, delusion does not arise from non-delusion, non-delusion itself arises from non-delusion. Bhikkhus, a hellish being, an animal birth a ghostly birth or some other bad state, would not be evident from actions born of non-greed, non-hate and non-delusion. Yet, bhikkhus, from actions born of non-greed, non-hate and non-delusion a god, a human or any other good state would be evident Bhikkhus, these three are the origins for the arising of actions.
10. Kimbilasuttam - Venerable Kimbila
004.10. At one time The Blessed One was living with venerable Kimbila in the bamboo grove. Then venerable Kimbila approached The Blessed One, worshipped, sat on a side and said:
Venerable sir, what is the reason for the good Teaching not to stand long after the demise of the Thus Gone One.
Here, Kimbila, after the demise of the Thus Gone One, the bhikkhus, bhikkhunis, lay disciples, male and female live without mindfulness, not revering the Teacher, the Teaching, the Community of bhikkhus, the training, diligence and the friendly relationship.
Kimbila, this is the reason for the good Teaching not to stand long after the demise of the Thus Gone One..
Venerable sir, what is the reason for the good Teaching to stand long after the demise of the Thus Gone One.
Here, Kimbila, after the demise of the Thus Gone One, the bhikkhus, bhikkhunis, lay disciples, male and female live mindful and aware, revering the Teacher, the Teaching, the Community of bhikkhus, the training, diligence and the friendly relationship.
Kimbila, this is the reason for the good Teaching to stand long after the demise of the Thus Gone One..
11. Dharukkhandasuttam - A mass of firewood
004.11. At one time venerable Sariputta lived in the Gijjha peak in Rajagaha. Then venerable Sariputta putting on robes in the morning and taking bowl and robes and descending the Gijja mountain with many bhikkhus saw a mass of firewood in a certain area and addressed the bhikkhus: Friends, do you see this mass of firewood? Yes, friend, we do.
Friends, if a bhikkhu desires he could, mastering his mind feel attached to that mass of fire -wood, as to earth. What is the reason? Friends, in that mass of firewood, there are elements of earth and the bhikkhu mastering his mind could feel attached to it as though to earth.
Friends, if a bhikkhu desires he could, mastering his mind feel attached to that mass of fire -wood, as to water, ... re ... as to fire, ... re ... as to air, ... re ... as agreeable, ... re ... as disagreeable What is the reason? Friends, in that mass of firewood, there are disagreeable elements and the bhikkhu mastering his mind could feel attached to it, as to disagreeable things.
12. Nagitasuttam - Venerable Nagita
004.12 I heard thus. At one time The Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the Brahmin hamlet Icchanagala and lived in the forest stretch of Icchanagala. The Brahmin householders of Icchanagtala heard that the good recluse Gotama, the son of the Sakyas gone forth from the Sakya clan has come to Icchanagala and lives in the forest stretch there. The good name, spread about that good Gotama- That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and Blessed. He teaches to this world together with its gods, Mara, Brahma and the community of recluses and Brahmins, the Teaching he had known and realized, good at the beginning, in the middle and the end, purely and completely explaining the holy life. It is good to see such worthy ones. Then the Brahmin householders of Icchanagala at the end of that night carrying a lot of eatables and nourishments approached the forest stretch of Icchangala, and they stood outside the entrance making a lot of noise.
At that time venerable Nagita attended on The Blessed One and The Blessed One addressed venerable Nagita: Nagita, who makes such great noise, like hauling a catch of fish. Venerable sir, they are the Brahmin householders of Icchanagala standing outside, come with a lot of eatables and nourishments for The Blessed One and the Community of bhikkhus Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fame-ay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly.
Venerable sir, may The Blessed One tolerate. Well Gone One, it is the right time to give consent. Wherever The Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. Like huge drops of rain that fall would turn towards the inclines. In the same manner, wherever The Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. What is the reason? It is on account of the virtues and wisdom of The Blessed One.
Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fame-ay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly. The enjoyment of gain, honour and fame is a vile and sluggish pleasure.
Nagita, I see bhikkhus, living in the out skirts of the village, seated distracted, then it occurs to me: These venerable ones either offend forest bhikkhus or novices, therefore they fall from their concentration. Nagita, then I am not pleased with their living in the out skirts of the village.
Nagita, I see bhikkhus, living in the forest dozing away seated, then it occurs to me: These venerable ones dispelling their sleepiness should develop the perceptilon of forest, attending to the perception of solidarity Nagita, then I am pleased with their living in the forest.
Nagita, I see bhikkhus, living in the forest seated distracted, then it occurs to me: These venerable ones either should concentrate their minds or should protect their concentrated minds Nagita, then I am not pleased with their living in the forest.
Nagita, I see bhikkhus, living in the forest, seated and concentrated, then it occurs to me: These venerable ones should either release their unreleased minds or protect their released mindsöagita, then I am not pleased with their living in the forest.
Nagita, I see bhikkhus, living in the out skirts of the village, the gainers of robes, morsel food, dwellings and requisites when ill òhey desiring that gain honour and fame give up forest dwellings and jungle paths and come to hamlets, villages and states and make their dwellings. Nagita, then I am not pleased with their living in the out skirts of the village.
Nagita, I see bhikkhus, living in the forest, the gainers of robes, morsel food, dwellings and requisites when ill They turn away that gain, honour and fame and do not give up seclusions, do not give up forest dwellings and jungle paths. Nagita, then I am pleased with their living in the forest.
Nagita, when I come to the highway, if I do not see anyone in front or behind, at that time I find it pleasant, at least for the purpose of urinating and excreting.
004. Devatavaggo - Gods
1. Sekhasuttam - The trainer
004.01. Bhikkhus, these six things conduce to the decrease of the trainer bhikkhu. What six?
Attachment to, activity, talk, sleep, company, unprotected mental faculties and not knowing the right amount to eat. Bhikkhus, these six things conduce to the decrease of the trainer bhikkhu.
Bhikkhus, these six things conduce to the non-decrease of the trainer bhikkhu. What six?
Non-attachment to, activity, talk, sleep, company, protected mental faculties and knowing the right amount to eat. Bhikkhus, these six things conduce to the non decrease of the trainer bhikkhu.
2. Pathama - aparihanasuttam - First for non - decrease
004.02. When the night was waning, a certain god illuminated the whole of Jeta's grove and approached The Blessed One, worshipped, stood on a side and said:
Venerable sir, these six things conduce to the non-decrease of the bhikkhu. What six?
Revering the Teacher, the Teaching, the Community of bhikkhus, the training, diligence and friendly welcome. Venerable sir, these six things conduce to the non-decrease of the bhikkhu. Saying that, that god waited for the approval of the Teacher. Knowing the Teacher approves me she worshipped, circumambulated and disappeared.
The Blessed One, at the end of that night addressed the bhikkhus:
Bhikkhus, last night a certain god illuminated the whole of Jeta's grove and approached me, worshipped, stood on a side and said:
Venerable sir, these six things conduce to the non-decrease of the bhikkhu. What six?
Revering the Teacher, the Teaching, the Community of bhikkhus, the training, diligence and friendly welcome. Venerable sir, these six things conduce to the non-decrease of the bhikkhu. Saying that, that god waited for my approval. Knowing that I approve her words worshipped, circumambulated and disappeared.
With devout reverence to the Teacher, Teaching, the Community, diligence
And friendly welcome, it is not possible, the bhikkhu should decrease
He is in the vicinity of extinction.
3. Dutiya - aparihaniyasuttam - Second on non - decrease
004.03. Bhikkhus, last night a certain god illuminated the whole of Jeta's grove and approached me, worshipped, stood on a side and said:
Venerable sir, these six things conduce to the non-decrease of the bhikkhu. What six?
Revering the Teacher, the Teaching, the Community of bhikkhus, the training, shame and remorse. Venerable sir, these six things conduce to the non-decrease of the bhikkhu. Saying that, that god waited for my approval. Knowing that I approve her words worshipped, circumambulated and disappeared.
With devout reverence to the Teacher, Teaching, the Community,
Endowed with shame, remorse and mindfulness it is not possible,
The bhikkhu should decrease, he is in the vicinity of extinction.
4. Mahamoggallanasuttam - Venerable Mahamoggallana
004.04. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time to venerable Mahamoggallana this thought arose, when he was in seclusion: `To which gods does the knowledge arise, I have entered the stream of the Teaching, I do not fall from it. I am directly intent on extinction.? At that time a bhikkhu named Tissa who had passed away recently had appeared in a certain Brahma world. That Brahma Tissa is very powerful, he should know it.
Then venerable Mahamoggallana disappeared from Jeta's grove and appeared in the world of Brahma as a strong man would stretch his bent arm or bend his stretched arm. Brahma Tissa saw venerable Mahamoggallana approaching in the distance and said: Welcome! Sir, Mahamoggallana, it's after a long time that venerable Mahamoggallana found a chance to come here. Sir, Mahamoggallana take a seat. Venerable Mahamoggallana sat on the prepared seat and Brahma Tissa worshipped venerable Mahamoggallana and sat on a side. Venerable Mahamoggallana said: Tissa, to which gods does the knowledge arise, `I have entered the stream of the Teaching, I do not fall from it. I am directly intent on extinction'? Venerable sir, to the four guardian gods such knowledge arises. Tissa, does this knowledge, `I have entered the stream of the Teaching, I do not fall from it. I am directly intent on extinction,' arise to all four guardian gods? Venerable sir, Mahamoggallana, it does not occur to the four guardian gods, who are not endowed with, unwavering faith in The Blessed One, in the Teaching, in the Community of bhikkhus and virtues desired by the noble ones. Venerable sir, Mahamoggallana, it occurs to the four guardian gods, who are endowed with, unwavering faith in The Blessed One, in the Teaching, in the Community of bhikkhus and virtues desired by the noble ones. Tissa, is it only to the four guardian gods, that this knowledge arise? `I have entered the stream of the Teaching, I do not fall from it. I am directly intent on extinction' does it not arise to the gods of the thirty-three ... re ... the Titanic gods, ... re ... gods of happiness, ... re ... gods attached to creation, ... re ... gods attached to the creation of others. Venerable sir, Moggallana, it occurs to gods attached to creation of others also. Tissa, does it occur to all gods attached to the creation of others? Venerable sir, Moggallana, it does not occur to all gods attached to the creation of others. Of the gods attached to the creation of others, it occurs to those endowed with, unwavering faith in The Blessed One, in the Teaching, in the Community of bhikkhus and virtues desired by the noble ones.
Then venerable Mahamoggallana, delighting in the words of Brahma Tissa, like a strong man would stretch his bent arm or bend his stretched arm disappeared from the world of Brahma and appeared in Jeta's grove.
5. Vijjabhagiyasuttam - Conducive to wisdom
004.05. Bhikkhus, these six are conducive to wisdom. What six?
Perception of impermanence, unpleasantness in impermanence, lack of a self in unpleasantness, the perception of dispelling, the perception of disenchantment and the perception of cessation. Bhikkhus, these six are conducive to wisdom.
6. Vivadamålasuttam - The cause of disputes
004.06. Bhikkhus, these six are causes of disputes. What six?
Here, bhikkhus, the bhikkhu is angry and grudging. When the bhikkhu is angry and grudging, not mindful and does not revere the Teacher, the Teaching, and the Community of bhikkhus and is incomplete in virtues, he arouses a dispute in the Community. That dispute is for the bad luck and unpleasantness of many. It is for the bad luck and unpleasantness of many gods and men. Bhikkhus, if you see such a cause for disputes internally or externally you should arouse effort to dispel that evil cause for disputes Bhikkhus, if you do not see such a cause for disputes internally or externally you should fall to the method, that the causes for disputes do not come down again. In this manner the evil cause of disputes does not come down again, is dispelled.
Again, bhikkhus, the bhikkhu is merciless and spiteful, ... re ... selfish and envious, ... re ... crafty and deceitful, ... re ... with evil view and wrong view, ... re ... holding on to his view and giving it up with difficulty . When the bhikkhu is holding on to his view and giving it up with difficulty he is not mindful and does not revere the Teacher, the Teaching, and the Community of bhikkhus and is incomplete in virtues, he arouses a dispute in the Community. That dispute is for the bad luck and unpleasantness of many. It is for the bad luck and unpleasantness of many gods and men. Bhikkhus, if you see such a cause for disputes internally or externally you should arouse effort to dispel that evil cause for disputes Bhikkhus, if you do not see such a cause for disputes internally or externally you should fall to the method, that the causes for disputes do not come down again. In this manner the evil cause of disputes does not come down again, is dispelled. Bhikkhus, these six are causes of disputes.
7. Chalangadanasuttam - Gifts endowed with six factors
004.07. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time Velukandaki Nandamata was offering gifts endowed with six factors to the Community of bhikkhus headed by Sariputta and Maggallana. The Blessed One with his purified heavenly eye, which is beyond human saw Velukandaki Nandamata offering gifts endowed with six factors to the Community of bhikkhus headed by Sariputta and Moggallana and addressed the bhikkhus.- Here, bhikkhus, Velukandaki Nandamata is offering gifts endowed with six factors to the Community of bhikkhus headed by Sariputta and Moggallana. Bhikkhus, what are gifts endowed with six factors?
Here, bhikkhus, there are three factors to the giver and three factors to the acceptor. Bhikkhus, what are the three fators of the giver? Even before giving the giver has a pleasant mind, while giving the mind is pleased and having given the mind is pleased. These are the three fators of the giver. What are the three factors of the acceptor? Here bhikkhus the acceptor is free of greed, free of anger and free of delusion. Bhikkhus, these are the three factors of the acceptor. Bhikkhus, thus it becomes a gift endowed with six factors.
Bhikkhus, it is not easy to account for the merits of a gift endowed with these six factors as, it is a yield of merit, a yield of good, a bringer of pleasantness and heavenly bliss that is conducive to agreeability and pleasantness of such a measure. It becomes a mass of pleasantness that is immeasurable. As the water in the great ocean cannot be measured as it is a hundred vessels full of water, or a thousand vessels full of water or a hundred thousand vessels full of water, yet it becomes a mass of water that is immeasurable. In the same manner bhikkhus, it is not easy to account for the merits of a gift endowed with these six factors as, it is a yield of merit, a yield of good, a bringer of pleasantness and heavenly bliss that is conducive to agreeability and pleasantness of such a measure. It becomes a mass of pleasantness that is immeasurable.
Even before giving the mind is pleased, while giving is pleased,
Having given is pleased, this is the accomplishment in giving a gift.
The restrained, leading a holy life, free of greed, hate and delusion
Are the field for offering gifts.
By oneself cooked and offering with one's own hands
One's belongings offered to others is of great fruit.
The wise offering with faith and released mind
Are reborn in a world of pleasantness without troubles.
8. Attakarisuttam - The one who is doing
004.08òhen a certain Brahmin approached The Blessed One exchanged friendly greetings, sat on a side and said:
Good Gotama I am of this view and say: Nothing is done by the self, nothing is done by others. Brahmin, I have not seen or heard of such a view: How could someone by himself approaching and receding say `Nothing is done by the self, nothing is done by others.'
Brahmin, is there an occasion for making effort,
Yes, good one.
Brahmin, when there is an occasion for making effort, when there is a sentient being making effort, this is the being doing and the otherness. Brahmin, when there is a going forth ... re ... ,when there is a going forward, ... re ... when there is firmness, ... re ... when there is uprightness ... re ... when there is endurance, ... re ... when there is a sentient being enduring, this is the being doing and the otherness. Brahmin, I have not seen or heard of such a view: How could someone by himself approaching and receding say `Nothing is done by the self, nothing is done by others.'
Good Gotama, I understand ... re ... from today, until life lasts I take refuge in good Gotama.
9. Nidanasuttam - The origin
004.09.Bhikkhus, these three are the origins for the arising of action. What three?
Greed is an origin for the arising of action, hate is an origin for the arising of action and delusion is an origin for the arising of action. Bhikkhus, non-greed does not arise from greed, greed itself arises from greed Bhikkhus, non-hate does not arise from hate, hate itself arises from hate. Bhikkhus, non-delusion does not arise from delusion, delusion itself arises from delusion. Bhikkhus, a god, a human or any other good state would not be evident from actions born of greed, hate and delusion. Yet, bhikkhus, from actions born of greed, hate and delusion a hellish being, an animal birth a ghostly birth or some other bad state would be evident. Bhikkhus, these three are the origins for the arising of actions.
Bhikkhus, these three are the origins for the arising of actions. What three?
Non-greed is an origin for the arising of action, non-hate is an origin for the arising of action and non-delusion is an origin for the arising of action. Bhikkhus, greed does not arise from non-greed, non-greed itself arises from non-greed Bhikkhus, hate does not arise from non-hate, non-hate itself arises from non-hate. Bhikkhus, delusion does not arise from non-delusion, non-delusion itself arises from non-delusion. Bhikkhus, a hellish being, an animal birth a ghostly birth or some other bad state, would not be evident from actions born of non-greed, non-hate and non-delusion. Yet, bhikkhus, from actions born of non-greed, non-hate and non-delusion a god, a human or any other good state would be evident Bhikkhus, these three are the origins for the arising of actions.
10. Kimbilasuttam - Venerable Kimbila
004.10. At one time The Blessed One was living with venerable Kimbila in the bamboo grove. Then venerable Kimbila approached The Blessed One, worshipped, sat on a side and said:
Venerable sir, what is the reason for the good Teaching not to stand long after the demise of the Thus Gone One.
Here, Kimbila, after the demise of the Thus Gone One, the bhikkhus, bhikkhunis, lay disciples, male and female live without mindfulness, not revering the Teacher, the Teaching, the Community of bhikkhus, the training, diligence and the friendly relationship.
Kimbila, this is the reason for the good Teaching not to stand long after the demise of the Thus Gone One..
Venerable sir, what is the reason for the good Teaching to stand long after the demise of the Thus Gone One.
Here, Kimbila, after the demise of the Thus Gone One, the bhikkhus, bhikkhunis, lay disciples, male and female live mindful and aware, revering the Teacher, the Teaching, the Community of bhikkhus, the training, diligence and the friendly relationship.
Kimbila, this is the reason for the good Teaching to stand long after the demise of the Thus Gone One..
11. Dharukkhandasuttam - A mass of firewood
004.11. At one time venerable Sariputta lived in the Gijjha peak in Rajagaha. Then venerable Sariputta putting on robes in the morning and taking bowl and robes and descending the Gijja mountain with many bhikkhus saw a mass of firewood in a certain area and addressed the bhikkhus: Friends, do you see this mass of firewood? Yes, friend, we do.
Friends, if a bhikkhu desires he could, mastering his mind feel attached to that mass of fire -wood, as to earth. What is the reason? Friends, in that mass of firewood, there are elements of earth and the bhikkhu mastering his mind could feel attached to it as though to earth.
Friends, if a bhikkhu desires he could, mastering his mind feel attached to that mass of fire -wood, as to water, ... re ... as to fire, ... re ... as to air, ... re ... as agreeable, ... re ... as disagreeable What is the reason? Friends, in that mass of firewood, there are disagreeable elements and the bhikkhu mastering his mind could feel attached to it, as to disagreeable things.
12. Nagitasuttam - Venerable Nagita
004.12 I heard thus. At one time The Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the Brahmin hamlet Icchanagala and lived in the forest stretch of Icchanagala. The Brahmin householders of Icchanagtala heard that the good recluse Gotama, the son of the Sakyas gone forth from the Sakya clan has come to Icchanagala and lives in the forest stretch there. The good name, spread about that good Gotama- That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and Blessed. He teaches to this world together with its gods, Mara, Brahma and the community of recluses and Brahmins, the Teaching he had known and realized, good at the beginning, in the middle and the end, purely and completely explaining the holy life. It is good to see such worthy ones. Then the Brahmin householders of Icchanagala at the end of that night carrying a lot of eatables and nourishments approached the forest stretch of Icchangala, and they stood outside the entrance making a lot of noise.
At that time venerable Nagita attended on The Blessed One and The Blessed One addressed venerable Nagita: Nagita, who makes such great noise, like hauling a catch of fish. Venerable sir, they are the Brahmin householders of Icchanagala standing outside, come with a lot of eatables and nourishments for The Blessed One and the Community of bhikkhus Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fame-ay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly.
Venerable sir, may The Blessed One tolerate. Well Gone One, it is the right time to give consent. Wherever The Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. Like huge drops of rain that fall would turn towards the inclines. In the same manner, wherever The Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. What is the reason? It is on account of the virtues and wisdom of The Blessed One.
Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fame-ay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly. The enjoyment of gain, honour and fame is a vile and sluggish pleasure.
Nagita, I see bhikkhus, living in the out skirts of the village, seated distracted, then it occurs to me: These venerable ones either offend forest bhikkhus or novices, therefore they fall from their concentration. Nagita, then I am not pleased with their living in the out skirts of the village.
Nagita, I see bhikkhus, living in the forest dozing away seated, then it occurs to me: These venerable ones dispelling their sleepiness should develop the perceptilon of forest, attending to the perception of solidarity Nagita, then I am pleased with their living in the forest.
Nagita, I see bhikkhus, living in the forest seated distracted, then it occurs to me: These venerable ones either should concentrate their minds or should protect their concentrated minds Nagita, then I am not pleased with their living in the forest.
Nagita, I see bhikkhus, living in the forest, seated and concentrated, then it occurs to me: These venerable ones should either release their unreleased minds or protect their released mindsöagita, then I am not pleased with their living in the forest.
Nagita, I see bhikkhus, living in the out skirts of the village, the gainers of robes, morsel food, dwellings and requisites when ill òhey desiring that gain honour and fame give up forest dwellings and jungle paths and come to hamlets, villages and states and make their dwellings. Nagita, then I am not pleased with their living in the out skirts of the village.
Nagita, I see bhikkhus, living in the forest, the gainers of robes, morsel food, dwellings and requisites when ill They turn away that gain, honour and fame and do not give up seclusions, do not give up forest dwellings and jungle paths. Nagita, then I am pleased with their living in the forest.
Nagita, when I come to the highway, if I do not see anyone in front or behind, at that time I find it pleasant, at least for the purpose of urinating and excreting.
Anguttara Nikaya - Chakka Nipata - Anuttariya Vaggo
Anguttara Nikaya
003. Anuttariyavaggo Ý The Ideal
1. Samakasuttam Ý At Samagama
003.01. At one time The Blessed One was living at the pond in the village Samagama in the country of the Sakyas. Then a certain deity, when the night was waning illuminating the whole of the pond with a resplendent light approached The Blessed One, worshipped, stood on a side and said to The Blessed One: Venerable sir, these three things conduce to the decrease of the bhikkhu. What three?
Becoming fond of activity, becoming fond of talk and becoming fond of sleep. Venerable sir, these three things conduce to the decrease of the bhikkhu. Saying it stood, waiting for the approval. Knowing that The Blessed One has approved, worshipped and circumambulated The Blessed One and vanished.
The Blessed One at the end of that night addressed the bhikkhus:
Bhikkhus, last night a certain deity, when the night was waning illuminating the whole of the pond with a resplendent light approached me, worshipped, stood on a side and said to me: Venerable sir, these three things conduce to the decrease of the bhikkhu. What three?
Becoming fond of activity, becoming fond of talk and becoming fond of sleep. Venerable sir, these three things conduce to the decrease of the bhikkhu. Saying it she stood, waiting for my approval. Knowing that I approved, she worshipped and circumambulated me and vanished.
Bhikkhus, it is no gain for you, it is rare, even the gods know these decreasing things. Bhikkhus, I will give three other decreasing things listen carefully and attend. What are the three things?
Fondness of company, unruliness and evil friendship. Bhikkhus, these three are decreasing things.
Bhikkhus, if any bhikkhus decreased in meritorious things, in the past, they did so on account of these six things. If any bhikkhus, decrease in meritorious things in the future, they will do so, on account of these six things. If any bhikkhus, decrease in meritorious things at present, they do so on account of these six things.
2. Aparihaniyasuttam Ý Not decreasing
003.02. Bhikkhus, I will tell the six not decreasing things, listen and attend carefully. Bhikkhus, what are the six not decreasing things?
Not fond of activity, not fond of talk, not fond of sleep, not fond of company, suave and associating good friends. Bhikkhus, these six are not decreasing things.
Bhikkhus, if bhikkhus increased in meritorious things, in the past, they did so on account of these six things. If bhikkhus, increase in meritorious things in the future, they will do so, on account of these six things. If bhikkhus, increase in meritorious things at present, they do so on account of these six things.
3. Bhayasuttam Ý Fear
003.03.Bhikkhus, fear is a synonym for sensuality, unpleasantness is a synonym for sensuality, sickness is a synonym for sensuality, a knot is a synonym for sensuality, clinging is a synonym for sensuality and mud is a synonym for sensuality.
Bhikkhus, why is fear a synonym for sensuality?
Bhikkhus, someone burning with sensual greed, bound with interest and greed, is not free from fear here and now, nor is he free from fear here after. Therefore fear is a synonym for sensuality.
Bhikkhus, why is unpleasantness, ... re ... sickness, ... re ... a knot, ... re ... clinging, ... re ... and why is mud a synonym for sensuality?
Bhikkhus, someone burning with sensual greed, bound with interest and greed, is not free from mud here and now, nor is he free from greed here after. Therefore mud is a synonym for sensuality.
Fear, unpleasantness, sickness, knot, clinging and mud,
These are called sensuality, in which the ordinary folk cling.
They that are appeased see fear in birth, death and being
And are released with the destruction of birth, death and being
They are pleasant here and now, having overcome anger and fear
They have put an end to all unpleasantness.
4. Himavantasuttam Ý The Himalayas
003.04.Bhikkhus, the bhikkhu endowed with six things splits asunder the Himalaya mountains, there is nothing to talk about its skeleton, ignorance. What six?
Here, bhikkhus, the bhikkhu becomes clever in the attainments of concentration, ... re ... in getting established in the attainments of concentration, ... re ... in rising from the attainments of concentration,..re ... in the pleasantness of attainments of concentration .. re ... in finding pastures for attainments of concentration and making resolutions for the attainments of concentration Bhikkhus, the bhikkhu endowed with these six things splits asunder the Himalaya mountains, there is nothing to talk about its skeleton, ignorance.
5. Anussatiññhanasuttam Ý Things to be recollected
003.05. Bhikkhus, these six are things to be recollected. What six?
Here, bhikhus, 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. 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, it's gone out and released, it is raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Bhikkhus, there is a certain person who purifies making this same, the sign.
Again, 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 is to be realized by the wise by themselves. 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, it's gone out and released, it is raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Bhikkhus, there is a certain person who purifies making this same, the sign.
Again, the noble disciple recollects 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. 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, it's gone out and released, it is raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Bhikkhus, there is a certain person who purifies making this same, the sign.
Again, 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. 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, it's gone out, released, raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Bhikkhus, there is a certain person who purifies making this same, the sign.
Again, the noble disciple recollects his benevolence: It is great gain for me that I having given up stains of miserliness abide released and benevolent with open hands attached to giving up and making arrangements to give to the needy. 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, it's gone out and released, it is raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Bhikkhus, there is a certain person who purifies making this same, the sign.
Again, 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. 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, it's gone out and released, it is raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Bhikkhus, there is a certain person who purifies making this same, the sign.
.Bhikkhus, these six are things to be recollected.
6. Mahakaccanasuttam Ý Venerable Mahakaccana
003.06. Then venerable Mahakaccana addressed the bhikkhus:
Friends, it is wonderful and surprising, The Blessed One, worthy and rightfully enlightened knowing and seeing has made it possible for sentient beings to be enlightened, to overcome grief and lament, to overcome unpleasantness and displeasure and realize extinction in these six recollections. What six?
Here, bhikhus, 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. 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. Then the noble disciple's mind is straightforward, it's gone out, released and raised from greed. Friends, greed is a synonym for the five strands of sense pleasures. Friends, the noble disciple abides with a mind in all respects, similar to space, grown great, immeasurable, without anger and aversion. Friends, there is a certain person who develops purity making this same, the sign.
Again, 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 is to be realized by the wise by themselves. 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 òhen the noble disciple's mind is straightforward, it's gone out, released and raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Friends, the noble disciple abides with a mind in all respects, similar to space, grown great, immeasurable, without anger and aversion. Friends, there is a certain person who develops purity making this same, the sign.
Again, 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. 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. Then the noble disciple's mind is straightforward, it's gone out, released and raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Friends, the noble disciple abides with a mind in all respects, similar to space, grown great, immeasurable, without anger and aversion. Friends, there is a certain person who develops purity making this same, the sign.
Again, 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. 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. Then the noble disciple's mind is straightforward, it's gone out, released and raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Friends, the noble disciple abides with a mind in all respects, similar to space, grown great, immeasurable, without anger and aversion. Friends, there is a certain person who develops purity making this same, the sign.
Again, the noble disciple recollects his benevolence: It is great gain for me that I having given up stains of miserliness.abide released and benevolent with open hands attached to giving up and making arrangements to give to the needy. 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. Then the noble disciple's mind is straightforward, it's gone out, released and raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Friends, the noble disciple abides with a mind in all respects, similar to space, grown great, immeasurable, without anger and aversion. Friends, there is a certain person who develops purity making this same, the sign.
Again, 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. 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. Then the noble disciple's mind is straightforward, it's gone out, released and raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Friends, the noble disciple abides with a mind in all respects, similar to space, grown great, immeasurable, without anger and aversion. Friends, there is a certain person who develops purity making this same, the sign. Friends, the noble disciple abides with a mind in all respects, similar to space, grown great, immeasurable, without anger and aversion. Friends, there is a certain person who develops purity making this same, the sign.
Friends, it is wonderful and surprising, The Blessed One, worthy and rightfully enlightened knowing and seeing has made it possible for sentient beings to be enlightened, to overcome grief and lament, to overcome unpleasantness and displeasure and realize extinction in these six recollections.
7. Pañhamasamayasuttam Ý First right time to approach the advisory bhikkhu
.
003.07. Then a certain bhikkhu approached The Blessed One, worshipped and sat on side and said: Venerable sir, how many instances are there to approach the bhikkhu who advises for mental development?
Bhikkhus, these six are the instances on which the bhikkhu should approach the bhikkhu who advises for mental development. What six?
Here, bhikkhus, when the bhikkhu abides with a mind overwhelmed with sensual greed, not knowing as it really should be, the escape from sensual greed, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with sensual greed and I do not know the escape from the arisen sensual greed as it really should be. Good! if the venerable one teach me how to dispel sensual greed. Then the bhikkhu who advises for mental development advises him, as to how he should dispel sensual greed. Bhikkhus, this is the first instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu abides with a mind overwhelmed with hate, not knowing as it really should be, the escape from arisen hate, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with hate and do not know the escape from arisen hate as it really should be. Good! if the venerable one teach me how to dispel hate Then the bhikkhu who advises for mental development advises him, as to how he should dispel hate. Bhikkhus, this is the second instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu abides with a mind overwhelmed with sloth and torpor, not knowing as it really should be, the escape from arisen sloth and torpor, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with sloth and torpor and I do not know the escape from the arisen sloth and torpor, as it really should be. Good! If the venerable one teach me how to dispel sloth and torpor. Then the bhikkhu who advises for mental development advises him, as to how he should dispel sloth and torpor. Bhikkhus, this is the third instance, to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu abides with a mind overwhelmed with restlessness and worry, not knowing as it really should be, the escape from arisen restlessness and worry, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with restlessness and worry and do not know the escape from the arisen restlessness and worry as it really should be. Good! If the venerable one teach me how to dispel restlessness and worry Then the bhikkhu who advises for mental development advises him, as to how he should dispel restlessness and worry. Bhikkhus, this is the fourth instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu abides with a mind overwhelmed with doubts, not knowing as it really should be, the escape from arisen doubts, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with doubts and do not know the escape from the arisen doubts as it really should be. Good! If the venerable one teach me how to dispel doubts. Then the bhikkhu who advises for mental development advises him, as to how he should dispel doubts. Bhikkhus, this is the fifth instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu does not know or see the sign to attend to, without an interval for the destruction of desires, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I do not know or see the sign to attend to, without an interval for the destruction of desires, Good! If the venerable one teach me for the destruction of desires. Then the bhikkhu who advises for mental development advises him for the destruction of desires. Bhikkhus, this is the sixth instance to approach the bhikkhu who advises for mental development.
Bhikkhus, these six are the instances on which the bhikkhu should approach the bhikkhu who advises for mental development.
8. Dutiyasamayasuttam Ý Second on the right time
003.08. At one time, many elder bhikhus were residing in Benares in the deer park in Isipathana. Those elder bhikkhus were gathered and seated in the circular hall after the meal was over, on returning from the alms round, this was their topic of conversation. Friends, what is the correct time to approach the bhikkhu who advises for mental development?
A certain elder bhikkhu said, friends, when the advisroy bhikkhu had had his meal, returning from the alms round, having washed his feet is seated legs crossed, body straight and mindfulness established in front of him, that is the right time to see the advisory bhikkhu for mental development.
When this was said, a certain bhikkhu said friends, when the advisory bhikkhu had had his meal, returning from the alms round, having washed his feet is seated legs crossed, body straight and mindfulness established in front of him, that is not the right time to see the advisory bhikkhu for mental development. At that time, he is lazy on account of fullness and it is not the correct time to see the advisory bhikkhu for mental development. Friends, when the advisory bhikkhu for mental development gets up from his seclusion in the evening and sits in the shadow of the monastery, legs crossed, body straight and mindfulness established in front of him, that is the right time to approach him.
When this was said, another bhikkhu said, friends, when the advisory bhikkhu for mental development gets up from his seclusion in the evening and sits in the shadow of the monastery, legs crossed, body straight and mindfulness established in front of him, that is not the right time to approach him. At that time he attends to the sign of concentration for the daytime, therefore it is not the right time to approach the advisory bhikkhu for mental development. Friends, when the advisory bhikkhu for mental development sits cross legged, the body straight and mindfulness established in front of him in the last watch of the night, that is the right time to approach the advisory bhikkhu for mental development.
When this was said another bhikkhu said, friends, when the advisory bhikkhu for mental development sits cross legged, the body straight and mindfulness established in front of him in the last watch of the night, that is not the right time to approach the advisory bhikkhu for mental development. At that time his strength has decreased and is likely that he could recollect The Blessed One. Therefore it is not the right time to approach the advisory bhikkhu for mental development.
When this was said, venerable Mahakaccana said to the elder bhikkhus: Friends, I have heard this from The Blessed One himself and The Blessed One acknowledges them.
Here, bhikkhus, when the bhikkhu abides with a mind overwhelmed with sensual greed, not knowing as it really should be, the escape from sensual greed, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with sensual greed and do not know the escape from the arisen sensual greed as it really should be. Good! If the venerable one teach me how to dispel sensual greed. Then the bhikkhu who advises for mental development advises him, as to how he should dispel sensual greed. Bhikkhus, this is the first instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu abides with a mind overwhelmed with hate, not knowing as it really should be, the escape from arisen hate, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with hate and do not know the escape from arisen hate as it really should be. Good! If the venerable one teach me how to dispel hate Then the bhikkhu who advises for mental development advises him, as to how he should dispel hate. Bhikkhus, this is the second instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu abides with a mind overwhelmed with sloth and torpor, not knowing as it really should be, the escape from arisen sloth and torpor, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with sloth and torpor and do not know the escape from the arisen sloth and torpor as it really should be. Good! If the venerable one teach me how to dispel sloth and torpor. Then the bhikkhu who advises for mental development advises him, as to how he should dispel sloth and torpor. Bhikkhus, this is the third instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu abides with a mind overwhelmed with restlessness and worry, not knowing as it really should be, the escape from arisen restlessness and worry, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with restlessness and worry and do not know the escape from the arisen restlessness and worry as it really should be. Good! If the venerable one teach me how to dispel restlessness and worry Then the bhikkhu who advises for mental development advises him, as to how he should dispel restlessness and worry. Bhikkhus, this is the fourth instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu abides with a mind overwhelmed with doubts, not knowing as it really should be, the escape from arisen doubts, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with doubts and do not know the escape from arisen doubts as it really should be. Good! If the venerable one teach me how to dispel doubts. Then the bhikkhu who advises for mental development advises him, as to how he should dispel doubts. Bhikkhus, this is the fifth instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu does not know or see the sign to attend to, without an interval for the destruction of desires, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I do not know or see the sign to attend to, without an interval for the destruction of desires,Good! If the venerable one teaches me for the destruction of desires. Then the bhikkhu who advises for mental development advises him for the destruction of desires. Bhikkhus, this is the sixth instance to approach the bhikkhu who advises for mental development.
Bhikkhus, these six are the instances on which the bhikkhu should approach the bhikkhu who advises for mental development.
9. Udayisuttam Ý To venerable Udayi
003.09. The Blessed One addressed venerable Udayi: Udayi, how many are the things to be recollected? When asked, venerable Udayi was silent. For the second time, The Blessed One addressed venerable Udayi: Udayi, how many are the things to be recollected? For the second time venerable Udayi was silent. For the third time, The Blessed One addressed venerable Udayi: Udayi, how many are the things to be recollected? For the third time venerable Udayi was silent. Then venerable ânanda said thus to venerable Udayi: Friend, Udayi, the Teacher addresses you: Friend, ânanda, I hear The Blessed One.
Here, venerable sir, the bhikkhu recollects the manifold previous births such as one birth, two, ... re ... thus with all details he recollects the manifold previous births. Venerable sir, these are the recollections. Then The Blessed One addressed venerable ânanda: ânanda I knew that the foolish man Udayi, does not live yoked to the higher development of the mind. ânanda, how many are the recollections?
Venerable sir, there are five recollections -What five?
Here, venerable sir, the bhikkhu secluding the mind from sensual desires ... re ... abides in the third higher state of mind. Venerable sir, these are the things to be recollected. When they are made much they conduce to pleasantness here and now.
Again, venerable sir the bhikkhu attends to the sign of light, the sign of day, as the day, so also the night. Thus with an open mind not encompassed develops the mind of radiance. When they are made much they conduce to gain of knowledge and vision.
Again, venerable sir, the bhikkhu reflects this same body up, from the feet and down from the hairs of the head, surrounded by the skin as full of impurities. There's in this body, hairs of the head and body, nails, teeth, skin, flesh, nerves, bones, bone marrow, bladder, heart, liver, pleura, spleen, lungs, intestines, small intestines, stomach, excreta, bile, phelgm, pus, blood, sweat, oil of the body, tears, fat, spit, snot, synovic fluid and urine. When reflected and made much it conduce to dispel seusual greed.
Again, venerable sir, the bhikkhu reflects a body thrown in the charnel ground, when dead, after one day, or two days, or three days, or swollen, or turned blue, or festering and reflects, it will be the same with this body too. This body has not gone beyond that. Or he looks at a body thrown in the charnel ground eaten by, crows, hawks, vultures, dogs, foxes, or eaten by various living things and reflects it will be the same with this body too. This body has not gone beyond that. Or he looks at a body thrown in the charnel ground, a skeleton with flesh, smeared with blood and bound with veins, a skeleton without flesh smeared with blood and bound with veins, a skeleton without flesh not smeared with blood and bound with veins, a skeleton with disconnected bones, thrown here and there, the bones of the hand in one place, of the feet in another place, of the knee in another place, of the thigh in one place, of the hips in another place, the backbone in one place and scull in another place and reflects it will be the same with this body too. This body has not gone beyond that. Or he reflects a body thrown in the charnel ground the bones turned white, like white pearls, decayed bones, bones decayed for three years, turned to dust and reflects it will be the same with this body too. This body has not gone beyond that. When reflected and made much it conduces to root out the conceit `I am'
Again, venerable sir, dispelling pleasantness and unpleasantness ... re ... abides in the fourth higher state of mind. When reflected and made much it conduces for the realization of various elements. Venerable sir, these five are to be recollected.
Good! ânanda, bear in mind these six recollections too. The bhikkhu proceeds mindfully, recedes mindfully, stands mindfully, sits mindfully, lies mindfully, intends activity mindfully. ânanda, when these are recollected it conduces to mindful awareness.
10. Anuttariyasuttam Ý Ideal things
003.10. Bhikkhus, these six are ideal things. What six?
An excellent sight, an excellent hearing, an excellent gain, an excellent training, an excellent attendance and to recollect the most excellent recollection.
Bhikkhus, what is the most excellent sight?
Here, bhikkhus, a certain one goes to see the jewel of elephants, the jewel of horses, the jewel of jewels, goes to see high and low things. Goes to see recluses or Brahmins or those of wrong view and taken the wrong path. Bhikkhus, are they sights? I do not say, they are not, they are low, vile and for the non noble, not conducive to turning away, for disenchantment, for cessation, for appeasement, for knowledge, for enlightenment and extinction. If they go to see the Thus Gone One or the disciples of the Thus Gone One, get established in faith, get established in them, directly in favour, bhikkhus that is the most excellent sight for the purification of beings, for the overcoming of grief and lament for the ending of unpleasantness and displeasure, for realization of knowledge and extinction. Such as to see the Thus Gone One or the disciples of the Thus Gone One.and get established in faith, get established in them directly pleasantly. Bhikkhus this is the most excellent sight. What is the most excellent hearing?
Here, bhikkhus, a certain one goes to hear the sound of drums, the sound of the violin, sougs, and other high and low sounds. They go to hear from recluses or Brahmins or those of wrong view and taken the wrong path. Bhikkhus, is there such a hearing,? I do not say, there isn't. They are low, vile and for the non noble, not conducive to turning away, for disenchantment, for cessation, for appeasement, for knowledge, for enlightenment and extinction. If they go to hear the Teaching from Thus Gone One or the disciples of the Thus Gone One, get established in faith, get established in them, directly, pleasantly, bhikkhus that is the most excellent hearing for the purification of beings, for the overcoming of grief and lament for the ending of unpleasantness and displeasure, for realization of knowledge and extinction. Such as listening to the Teaching from the Thus Gone One or the disciples of the Thus Gone One and get established in faith, get established in them directly, pleasantly. Bhikkhus this is the most excellent hearing. Thus is the most excellent sight and the most excellent hearing, what is the most excellent gain?
Here, bhikkhus, a certain one becomes a gainer of sons, a wife, wealth and becomes a gainer of high and low things. Or gains faith in recluses or Brahmins with wrong view and taken the wrong path. Bhikkhus, is that a gain? I do not say, they are not, they are low, vile and for the non noble ones, not conducive to turning away, for disenchantment, for cessation, for appeasement, for knowledge, for enlightenment and extinction. If they gain faith in the Thus Gone One or the disciples of the Thus Gone One, get established in faith, gets established in them, directly, pleasantly, that is the most excellent of gains for the purification of beings, for the overcoming of grief and lament for the ending of unpleasantness and displeasure, for realization of knowledge and extinction. Such as to gain faith in the Thus Gone One or the disciples of the Thus Gone One and get established in faith, get established in them directly, pleasantly. Bhikkhus, this is the most excellent gain. Bhikkhus thus is the most excellent sight, the most excellent hearing and the most excellent gain. What is the most excellent training?
Here, bhikkhus, a certain one trains elephants, trains horses, gets the training as a charioteer, in shooting and trains in the study of stars, and gets trained in high and low things. Or gets a training from recluses or Brahmins or those of wrong view and taken the wrong path. Bhikkhus, is it a training? I do not say, they are not, they are low, vile and for the non noble ones, not conducive to turning away, for disenchantment, for cessation, for appeasement, for knowledge, for enlightenment and extinction. If they train in the higher virtues, higher mind and higher wisdom in the Teaching and Discipline declared by the Thus Gone One and get established in faith, get established in them pleasantly, directly in favour, bhikkhus that is the most excellent training for the purification of beings, for the overcoming of grief and lament for the ending of unpleasantness and displeasure, for realization of knowledge and extinction. Such as the higher virtues, higher mind and higher wisdom in the Teaching and Discipline declared by the Thus Gone One. Bhikkhus that is the most excellent training. Thus is the most excellent sight, hearing, gain and training. What is the most excellent attendance?
Here, bhikkhus, a certain one attends on warriors, on Brahmins, on householders, or attends on the high and low or attends on recluses or Brahmins or those of wrong view and taken the wrong path. Bhikkhus, is that attendance? I do not say, they are not, they are low, vile and for the non noble ones, not conducive to turning away, for disenchantment, for cessation, for appeasement, for knowledge, for enlightenment and extinction. If they attend on the Thus Gone One or the disciples of the Thus Gone One, get established in faith, get established in them pleasantly, directly in favour, bhikkhus that is the most excellent attendence for the purification of beings, for the overcoming of grief and lament for the ending of unpleasantness and displeasure, for realization of knowledge and extinction. Such as attending on the Thus Gone One or the disciples of the Thus Gone One. Bhikkhus this is the most excellent attendance. Thus is the most excellent sight, hearing, gain, training and attendance. What is the most excellent rcollection?
Here, bhikkhus, a certain one recalls the gain of sons, the gain of wife and recalls other high and low things. Recalls recluses or Brahmins or those of wrong view and taken the wrong path. Bhikkhus, are they recollections? I do not say, they are not, they are low, vile and for the non noble ones, not conducive to turning away, for disenchantment, for cessation, for appeasement, for knowledge, for enlightenment and extinction. If they recall the Thus Gone One or the disciples of the Thus Gone One, gets established in faith, gets established in them, directly in favour, bhikkhus that is the most excellent of recollections for the purification of beings, for the overcoming of grief and lament for the ending of unpleasantness and displeasure, for realization of knowledge and extinction. Such as the recollection of the Thus Gone One or the disciples of the Thus Gone One. Bhikkhus this is the most excellent recollection. Bhikkhus, these six are the most excellent recollections.
They that gain the most noble sight, the most excellent hearing
The most excellent gain and attached to the excellent training
Attending on those to be attended to, develop their recollections
Secluded, appeased going in the direction of deathlessness
Are diligent, delighted, clever and restrained in virtues
As time goes they realize how unpleasantness ceases.
003. Anuttariyavaggo Ý The Ideal
1. Samakasuttam Ý At Samagama
003.01. At one time The Blessed One was living at the pond in the village Samagama in the country of the Sakyas. Then a certain deity, when the night was waning illuminating the whole of the pond with a resplendent light approached The Blessed One, worshipped, stood on a side and said to The Blessed One: Venerable sir, these three things conduce to the decrease of the bhikkhu. What three?
Becoming fond of activity, becoming fond of talk and becoming fond of sleep. Venerable sir, these three things conduce to the decrease of the bhikkhu. Saying it stood, waiting for the approval. Knowing that The Blessed One has approved, worshipped and circumambulated The Blessed One and vanished.
The Blessed One at the end of that night addressed the bhikkhus:
Bhikkhus, last night a certain deity, when the night was waning illuminating the whole of the pond with a resplendent light approached me, worshipped, stood on a side and said to me: Venerable sir, these three things conduce to the decrease of the bhikkhu. What three?
Becoming fond of activity, becoming fond of talk and becoming fond of sleep. Venerable sir, these three things conduce to the decrease of the bhikkhu. Saying it she stood, waiting for my approval. Knowing that I approved, she worshipped and circumambulated me and vanished.
Bhikkhus, it is no gain for you, it is rare, even the gods know these decreasing things. Bhikkhus, I will give three other decreasing things listen carefully and attend. What are the three things?
Fondness of company, unruliness and evil friendship. Bhikkhus, these three are decreasing things.
Bhikkhus, if any bhikkhus decreased in meritorious things, in the past, they did so on account of these six things. If any bhikkhus, decrease in meritorious things in the future, they will do so, on account of these six things. If any bhikkhus, decrease in meritorious things at present, they do so on account of these six things.
2. Aparihaniyasuttam Ý Not decreasing
003.02. Bhikkhus, I will tell the six not decreasing things, listen and attend carefully. Bhikkhus, what are the six not decreasing things?
Not fond of activity, not fond of talk, not fond of sleep, not fond of company, suave and associating good friends. Bhikkhus, these six are not decreasing things.
Bhikkhus, if bhikkhus increased in meritorious things, in the past, they did so on account of these six things. If bhikkhus, increase in meritorious things in the future, they will do so, on account of these six things. If bhikkhus, increase in meritorious things at present, they do so on account of these six things.
3. Bhayasuttam Ý Fear
003.03.Bhikkhus, fear is a synonym for sensuality, unpleasantness is a synonym for sensuality, sickness is a synonym for sensuality, a knot is a synonym for sensuality, clinging is a synonym for sensuality and mud is a synonym for sensuality.
Bhikkhus, why is fear a synonym for sensuality?
Bhikkhus, someone burning with sensual greed, bound with interest and greed, is not free from fear here and now, nor is he free from fear here after. Therefore fear is a synonym for sensuality.
Bhikkhus, why is unpleasantness, ... re ... sickness, ... re ... a knot, ... re ... clinging, ... re ... and why is mud a synonym for sensuality?
Bhikkhus, someone burning with sensual greed, bound with interest and greed, is not free from mud here and now, nor is he free from greed here after. Therefore mud is a synonym for sensuality.
Fear, unpleasantness, sickness, knot, clinging and mud,
These are called sensuality, in which the ordinary folk cling.
They that are appeased see fear in birth, death and being
And are released with the destruction of birth, death and being
They are pleasant here and now, having overcome anger and fear
They have put an end to all unpleasantness.
4. Himavantasuttam Ý The Himalayas
003.04.Bhikkhus, the bhikkhu endowed with six things splits asunder the Himalaya mountains, there is nothing to talk about its skeleton, ignorance. What six?
Here, bhikkhus, the bhikkhu becomes clever in the attainments of concentration, ... re ... in getting established in the attainments of concentration, ... re ... in rising from the attainments of concentration,..re ... in the pleasantness of attainments of concentration .. re ... in finding pastures for attainments of concentration and making resolutions for the attainments of concentration Bhikkhus, the bhikkhu endowed with these six things splits asunder the Himalaya mountains, there is nothing to talk about its skeleton, ignorance.
5. Anussatiññhanasuttam Ý Things to be recollected
003.05. Bhikkhus, these six are things to be recollected. What six?
Here, bhikhus, 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. 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, it's gone out and released, it is raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Bhikkhus, there is a certain person who purifies making this same, the sign.
Again, 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 is to be realized by the wise by themselves. 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, it's gone out and released, it is raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Bhikkhus, there is a certain person who purifies making this same, the sign.
Again, the noble disciple recollects 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. 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, it's gone out and released, it is raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Bhikkhus, there is a certain person who purifies making this same, the sign.
Again, 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. 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, it's gone out, released, raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Bhikkhus, there is a certain person who purifies making this same, the sign.
Again, the noble disciple recollects his benevolence: It is great gain for me that I having given up stains of miserliness abide released and benevolent with open hands attached to giving up and making arrangements to give to the needy. 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, it's gone out and released, it is raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Bhikkhus, there is a certain person who purifies making this same, the sign.
Again, 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. 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, it's gone out and released, it is raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Bhikkhus, there is a certain person who purifies making this same, the sign.
.Bhikkhus, these six are things to be recollected.
6. Mahakaccanasuttam Ý Venerable Mahakaccana
003.06. Then venerable Mahakaccana addressed the bhikkhus:
Friends, it is wonderful and surprising, The Blessed One, worthy and rightfully enlightened knowing and seeing has made it possible for sentient beings to be enlightened, to overcome grief and lament, to overcome unpleasantness and displeasure and realize extinction in these six recollections. What six?
Here, bhikhus, 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. 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. Then the noble disciple's mind is straightforward, it's gone out, released and raised from greed. Friends, greed is a synonym for the five strands of sense pleasures. Friends, the noble disciple abides with a mind in all respects, similar to space, grown great, immeasurable, without anger and aversion. Friends, there is a certain person who develops purity making this same, the sign.
Again, 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 is to be realized by the wise by themselves. 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 òhen the noble disciple's mind is straightforward, it's gone out, released and raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Friends, the noble disciple abides with a mind in all respects, similar to space, grown great, immeasurable, without anger and aversion. Friends, there is a certain person who develops purity making this same, the sign.
Again, 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. 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. Then the noble disciple's mind is straightforward, it's gone out, released and raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Friends, the noble disciple abides with a mind in all respects, similar to space, grown great, immeasurable, without anger and aversion. Friends, there is a certain person who develops purity making this same, the sign.
Again, 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. 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. Then the noble disciple's mind is straightforward, it's gone out, released and raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Friends, the noble disciple abides with a mind in all respects, similar to space, grown great, immeasurable, without anger and aversion. Friends, there is a certain person who develops purity making this same, the sign.
Again, the noble disciple recollects his benevolence: It is great gain for me that I having given up stains of miserliness.abide released and benevolent with open hands attached to giving up and making arrangements to give to the needy. 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. Then the noble disciple's mind is straightforward, it's gone out, released and raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Friends, the noble disciple abides with a mind in all respects, similar to space, grown great, immeasurable, without anger and aversion. Friends, there is a certain person who develops purity making this same, the sign.
Again, 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. 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. Then the noble disciple's mind is straightforward, it's gone out, released and raised from greed. Bhikkhus, greed is a synonym for the five strands of sense pleasures. Friends, the noble disciple abides with a mind in all respects, similar to space, grown great, immeasurable, without anger and aversion. Friends, there is a certain person who develops purity making this same, the sign. Friends, the noble disciple abides with a mind in all respects, similar to space, grown great, immeasurable, without anger and aversion. Friends, there is a certain person who develops purity making this same, the sign.
Friends, it is wonderful and surprising, The Blessed One, worthy and rightfully enlightened knowing and seeing has made it possible for sentient beings to be enlightened, to overcome grief and lament, to overcome unpleasantness and displeasure and realize extinction in these six recollections.
7. Pañhamasamayasuttam Ý First right time to approach the advisory bhikkhu
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003.07. Then a certain bhikkhu approached The Blessed One, worshipped and sat on side and said: Venerable sir, how many instances are there to approach the bhikkhu who advises for mental development?
Bhikkhus, these six are the instances on which the bhikkhu should approach the bhikkhu who advises for mental development. What six?
Here, bhikkhus, when the bhikkhu abides with a mind overwhelmed with sensual greed, not knowing as it really should be, the escape from sensual greed, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with sensual greed and I do not know the escape from the arisen sensual greed as it really should be. Good! if the venerable one teach me how to dispel sensual greed. Then the bhikkhu who advises for mental development advises him, as to how he should dispel sensual greed. Bhikkhus, this is the first instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu abides with a mind overwhelmed with hate, not knowing as it really should be, the escape from arisen hate, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with hate and do not know the escape from arisen hate as it really should be. Good! if the venerable one teach me how to dispel hate Then the bhikkhu who advises for mental development advises him, as to how he should dispel hate. Bhikkhus, this is the second instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu abides with a mind overwhelmed with sloth and torpor, not knowing as it really should be, the escape from arisen sloth and torpor, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with sloth and torpor and I do not know the escape from the arisen sloth and torpor, as it really should be. Good! If the venerable one teach me how to dispel sloth and torpor. Then the bhikkhu who advises for mental development advises him, as to how he should dispel sloth and torpor. Bhikkhus, this is the third instance, to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu abides with a mind overwhelmed with restlessness and worry, not knowing as it really should be, the escape from arisen restlessness and worry, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with restlessness and worry and do not know the escape from the arisen restlessness and worry as it really should be. Good! If the venerable one teach me how to dispel restlessness and worry Then the bhikkhu who advises for mental development advises him, as to how he should dispel restlessness and worry. Bhikkhus, this is the fourth instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu abides with a mind overwhelmed with doubts, not knowing as it really should be, the escape from arisen doubts, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with doubts and do not know the escape from the arisen doubts as it really should be. Good! If the venerable one teach me how to dispel doubts. Then the bhikkhu who advises for mental development advises him, as to how he should dispel doubts. Bhikkhus, this is the fifth instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu does not know or see the sign to attend to, without an interval for the destruction of desires, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I do not know or see the sign to attend to, without an interval for the destruction of desires, Good! If the venerable one teach me for the destruction of desires. Then the bhikkhu who advises for mental development advises him for the destruction of desires. Bhikkhus, this is the sixth instance to approach the bhikkhu who advises for mental development.
Bhikkhus, these six are the instances on which the bhikkhu should approach the bhikkhu who advises for mental development.
8. Dutiyasamayasuttam Ý Second on the right time
003.08. At one time, many elder bhikhus were residing in Benares in the deer park in Isipathana. Those elder bhikkhus were gathered and seated in the circular hall after the meal was over, on returning from the alms round, this was their topic of conversation. Friends, what is the correct time to approach the bhikkhu who advises for mental development?
A certain elder bhikkhu said, friends, when the advisroy bhikkhu had had his meal, returning from the alms round, having washed his feet is seated legs crossed, body straight and mindfulness established in front of him, that is the right time to see the advisory bhikkhu for mental development.
When this was said, a certain bhikkhu said friends, when the advisory bhikkhu had had his meal, returning from the alms round, having washed his feet is seated legs crossed, body straight and mindfulness established in front of him, that is not the right time to see the advisory bhikkhu for mental development. At that time, he is lazy on account of fullness and it is not the correct time to see the advisory bhikkhu for mental development. Friends, when the advisory bhikkhu for mental development gets up from his seclusion in the evening and sits in the shadow of the monastery, legs crossed, body straight and mindfulness established in front of him, that is the right time to approach him.
When this was said, another bhikkhu said, friends, when the advisory bhikkhu for mental development gets up from his seclusion in the evening and sits in the shadow of the monastery, legs crossed, body straight and mindfulness established in front of him, that is not the right time to approach him. At that time he attends to the sign of concentration for the daytime, therefore it is not the right time to approach the advisory bhikkhu for mental development. Friends, when the advisory bhikkhu for mental development sits cross legged, the body straight and mindfulness established in front of him in the last watch of the night, that is the right time to approach the advisory bhikkhu for mental development.
When this was said another bhikkhu said, friends, when the advisory bhikkhu for mental development sits cross legged, the body straight and mindfulness established in front of him in the last watch of the night, that is not the right time to approach the advisory bhikkhu for mental development. At that time his strength has decreased and is likely that he could recollect The Blessed One. Therefore it is not the right time to approach the advisory bhikkhu for mental development.
When this was said, venerable Mahakaccana said to the elder bhikkhus: Friends, I have heard this from The Blessed One himself and The Blessed One acknowledges them.
Here, bhikkhus, when the bhikkhu abides with a mind overwhelmed with sensual greed, not knowing as it really should be, the escape from sensual greed, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with sensual greed and do not know the escape from the arisen sensual greed as it really should be. Good! If the venerable one teach me how to dispel sensual greed. Then the bhikkhu who advises for mental development advises him, as to how he should dispel sensual greed. Bhikkhus, this is the first instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu abides with a mind overwhelmed with hate, not knowing as it really should be, the escape from arisen hate, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with hate and do not know the escape from arisen hate as it really should be. Good! If the venerable one teach me how to dispel hate Then the bhikkhu who advises for mental development advises him, as to how he should dispel hate. Bhikkhus, this is the second instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu abides with a mind overwhelmed with sloth and torpor, not knowing as it really should be, the escape from arisen sloth and torpor, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with sloth and torpor and do not know the escape from the arisen sloth and torpor as it really should be. Good! If the venerable one teach me how to dispel sloth and torpor. Then the bhikkhu who advises for mental development advises him, as to how he should dispel sloth and torpor. Bhikkhus, this is the third instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu abides with a mind overwhelmed with restlessness and worry, not knowing as it really should be, the escape from arisen restlessness and worry, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with restlessness and worry and do not know the escape from the arisen restlessness and worry as it really should be. Good! If the venerable one teach me how to dispel restlessness and worry Then the bhikkhu who advises for mental development advises him, as to how he should dispel restlessness and worry. Bhikkhus, this is the fourth instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu abides with a mind overwhelmed with doubts, not knowing as it really should be, the escape from arisen doubts, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I abide with a mind overwhelmed with doubts and do not know the escape from arisen doubts as it really should be. Good! If the venerable one teach me how to dispel doubts. Then the bhikkhu who advises for mental development advises him, as to how he should dispel doubts. Bhikkhus, this is the fifth instance to approach the bhikkhu who advises for mental development.
Again, bhikkhus, when the bhikkhu does not know or see the sign to attend to, without an interval for the destruction of desires, he should approach the bhikkhu who advises for mental development and advice should be asked in this manner: Friend, I do not know or see the sign to attend to, without an interval for the destruction of desires,Good! If the venerable one teaches me for the destruction of desires. Then the bhikkhu who advises for mental development advises him for the destruction of desires. Bhikkhus, this is the sixth instance to approach the bhikkhu who advises for mental development.
Bhikkhus, these six are the instances on which the bhikkhu should approach the bhikkhu who advises for mental development.
9. Udayisuttam Ý To venerable Udayi
003.09. The Blessed One addressed venerable Udayi: Udayi, how many are the things to be recollected? When asked, venerable Udayi was silent. For the second time, The Blessed One addressed venerable Udayi: Udayi, how many are the things to be recollected? For the second time venerable Udayi was silent. For the third time, The Blessed One addressed venerable Udayi: Udayi, how many are the things to be recollected? For the third time venerable Udayi was silent. Then venerable ânanda said thus to venerable Udayi: Friend, Udayi, the Teacher addresses you: Friend, ânanda, I hear The Blessed One.
Here, venerable sir, the bhikkhu recollects the manifold previous births such as one birth, two, ... re ... thus with all details he recollects the manifold previous births. Venerable sir, these are the recollections. Then The Blessed One addressed venerable ânanda: ânanda I knew that the foolish man Udayi, does not live yoked to the higher development of the mind. ânanda, how many are the recollections?
Venerable sir, there are five recollections -What five?
Here, venerable sir, the bhikkhu secluding the mind from sensual desires ... re ... abides in the third higher state of mind. Venerable sir, these are the things to be recollected. When they are made much they conduce to pleasantness here and now.
Again, venerable sir the bhikkhu attends to the sign of light, the sign of day, as the day, so also the night. Thus with an open mind not encompassed develops the mind of radiance. When they are made much they conduce to gain of knowledge and vision.
Again, venerable sir, the bhikkhu reflects this same body up, from the feet and down from the hairs of the head, surrounded by the skin as full of impurities. There's in this body, hairs of the head and body, nails, teeth, skin, flesh, nerves, bones, bone marrow, bladder, heart, liver, pleura, spleen, lungs, intestines, small intestines, stomach, excreta, bile, phelgm, pus, blood, sweat, oil of the body, tears, fat, spit, snot, synovic fluid and urine. When reflected and made much it conduce to dispel seusual greed.
Again, venerable sir, the bhikkhu reflects a body thrown in the charnel ground, when dead, after one day, or two days, or three days, or swollen, or turned blue, or festering and reflects, it will be the same with this body too. This body has not gone beyond that. Or he looks at a body thrown in the charnel ground eaten by, crows, hawks, vultures, dogs, foxes, or eaten by various living things and reflects it will be the same with this body too. This body has not gone beyond that. Or he looks at a body thrown in the charnel ground, a skeleton with flesh, smeared with blood and bound with veins, a skeleton without flesh smeared with blood and bound with veins, a skeleton without flesh not smeared with blood and bound with veins, a skeleton with disconnected bones, thrown here and there, the bones of the hand in one place, of the feet in another place, of the knee in another place, of the thigh in one place, of the hips in another place, the backbone in one place and scull in another place and reflects it will be the same with this body too. This body has not gone beyond that. Or he reflects a body thrown in the charnel ground the bones turned white, like white pearls, decayed bones, bones decayed for three years, turned to dust and reflects it will be the same with this body too. This body has not gone beyond that. When reflected and made much it conduces to root out the conceit `I am'
Again, venerable sir, dispelling pleasantness and unpleasantness ... re ... abides in the fourth higher state of mind. When reflected and made much it conduces for the realization of various elements. Venerable sir, these five are to be recollected.
Good! ânanda, bear in mind these six recollections too. The bhikkhu proceeds mindfully, recedes mindfully, stands mindfully, sits mindfully, lies mindfully, intends activity mindfully. ânanda, when these are recollected it conduces to mindful awareness.
10. Anuttariyasuttam Ý Ideal things
003.10. Bhikkhus, these six are ideal things. What six?
An excellent sight, an excellent hearing, an excellent gain, an excellent training, an excellent attendance and to recollect the most excellent recollection.
Bhikkhus, what is the most excellent sight?
Here, bhikkhus, a certain one goes to see the jewel of elephants, the jewel of horses, the jewel of jewels, goes to see high and low things. Goes to see recluses or Brahmins or those of wrong view and taken the wrong path. Bhikkhus, are they sights? I do not say, they are not, they are low, vile and for the non noble, not conducive to turning away, for disenchantment, for cessation, for appeasement, for knowledge, for enlightenment and extinction. If they go to see the Thus Gone One or the disciples of the Thus Gone One, get established in faith, get established in them, directly in favour, bhikkhus that is the most excellent sight for the purification of beings, for the overcoming of grief and lament for the ending of unpleasantness and displeasure, for realization of knowledge and extinction. Such as to see the Thus Gone One or the disciples of the Thus Gone One.and get established in faith, get established in them directly pleasantly. Bhikkhus this is the most excellent sight. What is the most excellent hearing?
Here, bhikkhus, a certain one goes to hear the sound of drums, the sound of the violin, sougs, and other high and low sounds. They go to hear from recluses or Brahmins or those of wrong view and taken the wrong path. Bhikkhus, is there such a hearing,? I do not say, there isn't. They are low, vile and for the non noble, not conducive to turning away, for disenchantment, for cessation, for appeasement, for knowledge, for enlightenment and extinction. If they go to hear the Teaching from Thus Gone One or the disciples of the Thus Gone One, get established in faith, get established in them, directly, pleasantly, bhikkhus that is the most excellent hearing for the purification of beings, for the overcoming of grief and lament for the ending of unpleasantness and displeasure, for realization of knowledge and extinction. Such as listening to the Teaching from the Thus Gone One or the disciples of the Thus Gone One and get established in faith, get established in them directly, pleasantly. Bhikkhus this is the most excellent hearing. Thus is the most excellent sight and the most excellent hearing, what is the most excellent gain?
Here, bhikkhus, a certain one becomes a gainer of sons, a wife, wealth and becomes a gainer of high and low things. Or gains faith in recluses or Brahmins with wrong view and taken the wrong path. Bhikkhus, is that a gain? I do not say, they are not, they are low, vile and for the non noble ones, not conducive to turning away, for disenchantment, for cessation, for appeasement, for knowledge, for enlightenment and extinction. If they gain faith in the Thus Gone One or the disciples of the Thus Gone One, get established in faith, gets established in them, directly, pleasantly, that is the most excellent of gains for the purification of beings, for the overcoming of grief and lament for the ending of unpleasantness and displeasure, for realization of knowledge and extinction. Such as to gain faith in the Thus Gone One or the disciples of the Thus Gone One and get established in faith, get established in them directly, pleasantly. Bhikkhus, this is the most excellent gain. Bhikkhus thus is the most excellent sight, the most excellent hearing and the most excellent gain. What is the most excellent training?
Here, bhikkhus, a certain one trains elephants, trains horses, gets the training as a charioteer, in shooting and trains in the study of stars, and gets trained in high and low things. Or gets a training from recluses or Brahmins or those of wrong view and taken the wrong path. Bhikkhus, is it a training? I do not say, they are not, they are low, vile and for the non noble ones, not conducive to turning away, for disenchantment, for cessation, for appeasement, for knowledge, for enlightenment and extinction. If they train in the higher virtues, higher mind and higher wisdom in the Teaching and Discipline declared by the Thus Gone One and get established in faith, get established in them pleasantly, directly in favour, bhikkhus that is the most excellent training for the purification of beings, for the overcoming of grief and lament for the ending of unpleasantness and displeasure, for realization of knowledge and extinction. Such as the higher virtues, higher mind and higher wisdom in the Teaching and Discipline declared by the Thus Gone One. Bhikkhus that is the most excellent training. Thus is the most excellent sight, hearing, gain and training. What is the most excellent attendance?
Here, bhikkhus, a certain one attends on warriors, on Brahmins, on householders, or attends on the high and low or attends on recluses or Brahmins or those of wrong view and taken the wrong path. Bhikkhus, is that attendance? I do not say, they are not, they are low, vile and for the non noble ones, not conducive to turning away, for disenchantment, for cessation, for appeasement, for knowledge, for enlightenment and extinction. If they attend on the Thus Gone One or the disciples of the Thus Gone One, get established in faith, get established in them pleasantly, directly in favour, bhikkhus that is the most excellent attendence for the purification of beings, for the overcoming of grief and lament for the ending of unpleasantness and displeasure, for realization of knowledge and extinction. Such as attending on the Thus Gone One or the disciples of the Thus Gone One. Bhikkhus this is the most excellent attendance. Thus is the most excellent sight, hearing, gain, training and attendance. What is the most excellent rcollection?
Here, bhikkhus, a certain one recalls the gain of sons, the gain of wife and recalls other high and low things. Recalls recluses or Brahmins or those of wrong view and taken the wrong path. Bhikkhus, are they recollections? I do not say, they are not, they are low, vile and for the non noble ones, not conducive to turning away, for disenchantment, for cessation, for appeasement, for knowledge, for enlightenment and extinction. If they recall the Thus Gone One or the disciples of the Thus Gone One, gets established in faith, gets established in them, directly in favour, bhikkhus that is the most excellent of recollections for the purification of beings, for the overcoming of grief and lament for the ending of unpleasantness and displeasure, for realization of knowledge and extinction. Such as the recollection of the Thus Gone One or the disciples of the Thus Gone One. Bhikkhus this is the most excellent recollection. Bhikkhus, these six are the most excellent recollections.
They that gain the most noble sight, the most excellent hearing
The most excellent gain and attached to the excellent training
Attending on those to be attended to, develop their recollections
Secluded, appeased going in the direction of deathlessness
Are diligent, delighted, clever and restrained in virtues
As time goes they realize how unpleasantness ceases.
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