Anguttara Nikaya
2. Dutiyapannasakam Ý The second fifty
006. Sacittavaggo Ý The section on one's mind
1. Sacittasuttam Ý The mind
51. At that time The Blessed One was living in the monastery offered by Anathapinóika in Jeta's grove in Savatthi and The Blessed One addressed the bhikkhus from there:
ßBhikkhus, do not become clever in penetrating and understanding others' minds, be clever in penetrating and understanding your mind. This is the right practise.
Bhikkhus, how should you be clever in penetrating and understanding, your mind?
Bhikkhus, just like a woman, man or young one, fond of adornment would take a clean mirror, or water in a vessel and would see the reflection of his face in it. If he sees some dirt or some blemish in it, would try hard to dispel that dirt or blemish. If he sees no dirt or blemish in it, he would be completely satisfied on account of it.- `It is gain for me, my face is clean.' In the same manner bhikkhus, reflection in meritorious things does much to the bhikkhu.- `Do I abide coveting for most of the time or do I abide, not coveting for most of the time. Do I abide angry for most of the time or do I abide without anger for most of the time. Do I abide overcome by sloth and torpor for most of the time or do I abide free from sloth and torpor for most of the time. Do I abide restless, worrying for most of the time or do I abide without restlessness and worry for most of the time. Do I abide doubting for most of the time or do I abide doubts dispelled for most of the time. Do I abide with hatred for most of the time or do I abide without hatred for most of the time. Do I abide with a defiled mind for most of the time or do I abide without a defiled mind for most of the time. Do I abide with a violent angry body for most of the time or do I abide without a violent and angry body for most of the time. Do I abide lazy, for most of the time or do I abide with aroused effort for most of the time. Do I abide distracted for most of the time or do I abide concentrated for most of the time.
When reflecting if the bhikkhu knows, for most of the time I abide coveting, abide with an angry mind, abide with sloth and torpor, abide restlessly worrying, abide with doubts, abide with hatred, abide with a defiled mind, abide with a violent angry body, abide lazy and distracted, he should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to dispel those demeritorious things. Bhikkhus, someone whose clothes or head is on fire would arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to put out that fire. In the same manner the bhikkhu should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to dispel those demeritorious things.
When reflecting if the bhikkhu knows, for most of the time I abide not coveting, abide without an angry mind, abide without sloth and torpor, abide balanced, abide with doubts dispelled, abide without hatred, abide with an undefiled mind, abide without a violent angry body, abide with aroused effort concentrated, then he should be established in those meritorious things and should further apply himself to destroy desires.
2. Sariputtasuttam Ý Venerable Sariputta
52. Venerable Sariputta addressed the bhikkhus:
ßFriends, bhikkhus, do not become clever in penetrating and understanding others' minds, be clever in penetrating and understanding your mind. This is the right practise.
Friends, how should you be clever in penetrating and understanding, your mind?
Friends, just like a woman, man or young one, fond of adornment would take a clean mirror, or water in a vessel and would see the reflection of his face in it. If he sees some dirt or some blemish in it, would try hard to dispel that dirt or blemish. If he sees no dirt or blemish in it, he would be completely satisfied on account of it.- `It is gain for me, my face is clean.' In the same manner friends, reflection in meritorious things does much to the bhikkhu.- `Do I abide coveting for most of the time or do I abide not coveting for most of the time. Do I abide angry for most of the time or do I abide without anger for most of the time. Do I abide overcome with sloth and torpor for most of the time or do I abide free from sloth and torpor for most of the time. Do I abide restless, worrying for most of the time or do I abide without restlessness and worry for most of the time. Do I abide doubting for most of the time or do I abide doubts dispelled for most of the time. Do I abide with hatred for most of the time or do I abide without hatred for most of the time. Do I abide with a defiled mind for most of the time or do I abide without a defiled mind for most of the time. Do I abide with a violent angry body for most of the time or do I abide without a violent and angry body for most of the time. Do I abide lazy for most of the time or do I abide with aroused effort for most of the time. Do I abide distracted for most of the time or do I abide concentrated for most of the time.
When reflecting if the bhikkhu knows, for most of the time I abide coveting, abide with an angry mind, abide with sloth and torpor, abide restlessly worrying, abide with doubts, abide with hatred, abide defiled, abide with a violent angry body, abide lazy and distracted, he should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to dispel those demeritorious things. Friends, someone whose clothes or head is on fire would arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to put out that fire. In the same manner the bhikkhu should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to dispel those demeritorious things.
When reflecting if the bhikkhu knows, for most of the time I abide not coveting, abide without an angry mind, abide without sloth and torpor, abide balanced, abide with doubts dispelled, abide without hatred, abide with an undefiled mind, abide without a violent angry body, abide with aroused effort concentrated, then he should be established in those meritorious things and should further apply himself to destroy desires.
3. òhitisuttam Ý Stability
53. ßBhikkhus, I do not praise the stability in meritorious things, not at all the decrease in meritorious things. Bhikkhus, I praise the development in meritorious things, not stability and not decrease.
Bhikkhus, how is there decrease in meritorious things, not stability and not development?
Here, bhikkhus, whatever the bhikkhu has absorbed by faith, virtues, learning, benevolence, wisdom and understanding, do not stabilize and do not develop. Bhikkhus, to this, I say decrease in meritorious things, not stability and not development. In this manner there is decrease in meritorious things, not stability and not development.
Bhikkhus, how is there stability in meritorious things, not decrease and not development?
Here, bhikkhus, whatever the bhikkhu has absorbed by faith, virtues, learning, benevolence, wisdom and understanding, do not decreae and do not develop. Bhikkhus, to this, I say stability in meritorious things, not development not decrease. In this manner there is stability in meritorious things, not development, not decrease.
Bhikkhus, how is there development in meritorious things, not stability and not decrease?
Here, bhikkhus, whatever the bhikkhu has absorbed by faith, virtues, learning, benevolence, wisdom and understanding, do not stabilize and do not decrease. Bhikkhus, to this, I say development in meritorious things, not stability and not decrease. In this manner there is development in meritorious things, not stability and not decrease.
Bhikkhus, do not become clever in penetrating and understanding others' minds, be clever in penetrating and understanding your mind. This is the right practise.
Bhikkhus, how should you be clever in penetrating and understanding, your mind?
Bhikkhus, just like a woman, man or young one, fond of adornment would take a clean mirror, or water in a vessel and would see the reflection of his face in it. If he sees some dirt or some blemish in it, would try hard to dispel that dirt or blemish. If he sees no dirt or blemish in it, he would be completely satisfied on account of it.- `It is gain for me, my face is clean.' In the same manner bhikkhus, reflection in meritorious things does much to the bhikkhu.- `Do I abide coveting for most of the time or do I abide not coveting for most of the time. Do I abide angry for most of the time or do I abide without anger for most of the time. Do I abide overcome with sloth and torpor for most of the time or do I abide free from sloth and torpor for most of the time. Do I abide restless, worrying for most of the time or do I abide without restlessness and worry for most of the time. Do I abide doubting for most of the time or do I abide doubts dispelled for most of the time. Do I abide with hatred for most of the time or do I abide without hatred for most of the time. Do I abide with a defiled mind for most of the time or do I abide without a defiled mind for most of the time. Do I abide with a violent angry body for most of the time or do I abide without a violent and angry body for most of the time. Do I abide lazy, for most of the time or do I abide with aroused effort for most of the time. Do I abide distracted for most of the time or do I abide concentrated for most of the time.
When reflecting if the bhikkhu knows, for most of the time I abide coveting, abide with an angry mind, abide with sloth and torpor, abide restless and worrying, abide with doubts, abide with hatred, abide defiled, abide with a violent angry body, abide lazy and distracted, he should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to dispel those demeritorious things. Bhikkhus, someone whose clothes or head is on fire would arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to put out that fire. In the same manner the bhikkhu should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to dispel those demeritorious things.
When reflecting if the bhikkhu knows, for most of the time I abide not coveting, abide without an angry mind, abide without sloth and torpor, abide balanced, abide with doubts dispelled, abide without hatred, abide with an undefiled mind, abide without a violent angry body, abide with aroused effort concentrated, then he should be established in those meritorious things and should further apply himself to destroy desires.
4. Samathasuttam Ý Appeasement
54. Bhikkhus, do not become clever in penetrating and understanding others' minds, be clever in penetrating and understanding your mind. This is the right practise.
Bhikkhus, how should you be clever in penetrating and understanding, your mind?
Bhikkhus, just like a woman, man or young one, fond of adornment would take a clean mirror, or water in a vessel and would see the reflection of his face in it. If he sees some dirt or some blemish in it, would try hard to dispel that dirt or blemish. If he sees no dirt or blemish in it, he would be completely satisfied on account of it.- `It is gain for me, my face is clean.' In the same manner bhikkhus, reflection in meritorious things does much to the bhikkhu.- `Am I a gainer of internal appeaement, or am I not a gainer of internal appeasement. Am I a gainer of higher wisdom and vision of the Teaching, or am I not a gainer of higher wisdom and vision of the Teaching.'
When reflecting if he knows, I am a gainer of internal appeasement and am not a gainer of higher wisdom and vision of the Teaching. Then establishing himself in internal appeasement of mind he should apply himself to achieve higher wisdom and vision of the Teaching. In the meantime he gains internal appeasement and higher wisdom and vision of the Teaching.
When reflecting if the bhikkhu knows, I am a gainer of higher wisdom and vision of the Teaching not a gainer of internal appeasement. Then establishing himself in higher wisdom and vision of the Teaching, he should apply himself to achieve internal appesement. In the meantime he gains higher wisdom and vision of the Teaching and internal appeasement.
When reflecting if the bhikkhu knows, I am neither a gainer of internal appeasement nor a gainer of higher wisdom and vision of the Teaching. Then the bhikkhu should arouse interest, effort, zealous unhindered action and mindful awareness for the gain of those meritorious things. Like someone whose clothes or head is on fire would arouse a lot of interest, effort, zealous unhindered action and mindful awareness to put it out In the same manner bhikkhus, the bhikkhu should arouse interest, effort, zealous unhindered action and mindful awareness for the gain of those meritorious things. In the meantime he gains internal appeasement and higher wisdom and vision of the Teaching.
When reflecting if the bhikkhu knows, I am a gainer of internal appeasement and a gainer of higher wisdom and vision of the Teaching. Then establishing himself in those same meritorious things should further apply himself for the destruction of desires.
Bhikkhus, even robes I say are twofold those that should be partaken and not partaken. Morsel food are twofold, that should be partaken and not partaken. Dwellings are twofold, that that should be partaken and not partaken. Villages and hamlets are twofold, those that should be gone to and not gone to. States are twofold, that should be gone to and those that should not be gone to. Even people are twofold, those that should be gone to and not gone to.
Bhikkhus, I said, robes are twofold: to be partaken and not partaken Why was it said so? If you know of a robe, which when partaken, demeritorious things increase and meritorious things decrease. Such robes should not be partaken If you know of a robe, which when partaken, demeritorious things decrease and meritorious things increase. Such robes should be partaken. Bhikkhus, if it was said, robes are twofold to be partaken and not to be partaken, it was said on account of this.
Bhikkhus, I said, morsel food are twofold: to be partaken and not partaken Why was it said so? If you know of some morsel food, which when partaken, demeritorious things increase and meritorious things decrease. Such morsel food should not be partaken If you know of some morsel food, which when partaken, demeritorious things decrease and meritorious things increase. Such morsel food should be partaken. Bhikkhus, if it was said, morsel food is twofold to be partaken and not to be partaken, it was said on account of this.
Bhikkhus, I said, dwellings are twofold: to be partaken and not partaken Why was it said so? If you know of a dwelling, which when partaken, demeritorious things increase and meritorious things decrease. Such dwellings should not be partaken If you know of a dwelling, which when partaken, demeritorious things decrease and meritorious things increase. Such dwellings should be partaken. Bhikkhus, if it was said, dwellings are twofold to be partaken and not to be partaken, it was said on account of this.
Bhikkhus, I said, villages and hamlets are twofold: to be gone to and not gone to. Why was it said so? If you know of a village or hamlet, which when gone to, demeritorious things increase and meritorious things decrease. To such villages or hamlets you should not go If you know of a village or hamlet which when you go demeritorious things decrease and meritorious things increase. To such villages and hamlets you should go. Bhikkhus, if it was said, villages and hamlets are twofold to be gone to and not gone to, it was said on account of this.
Bhikkhus, I said, states are twofold: those that should be gone to and not gone to. Why was it said so? If you know of a state, when gone to which demeritorious things increase and meritorious things decrease. You should not go to such states. If you know of a state, when gone to which demeritorious things decrease and meritorious things increase, you should go to such states. Bhikkhus, if it was said, states are twofold those that should be gone to, and those that should not be gone to, it was said on account of this.
Bhikkhus, I said, pesons are twofold: those to whom you should go and those to whom you should not go. Why was it said so? If you know of a person when gone to whom, demeritorious things increase and meritorious things decrease. You should not go to such persons. If you know of a person, when gone to whom demeritorious things decrease and meritorious things increase. You should go to such persons. Bhikkhus, if it was said, persons are twofold those to whom you should goand those to whom you should not go, it was said on account of this.
5. Parihanasuttam Decrease
55. Then venerable Sariputta addressed the bhikkhus:
ß'A decreasing person' it is said, `a not decreasing person' it is said. Friends, to whom did the Blesed One say `a decreasing person' and to whom did The Blessed One say `a not decreasing person'?
ßFriend, it is from a distance that we came to the presence of venerable Sariputta, to know its meaning. Good that it occurs to venerable Sariputta. The bhikkhus hearing it from venerable Sariputta will bear it in mind.
ßThen friends, listen and attend carefully .
Friends, to whom did The Blessed One say, a decreasing person?
Here, friends, the bhikkhu does not attend to the Teaching that he has not heard, gets confused about the Teaching he has already heard. The things that he had not experienced in the mind earlier, do not recur in the mind and fade from his conscience. The Blessed One said that such a person is decreasing.
Friends, to whom did The Blessed One say, a not decreasing person?
Here, friends, the bhikkhu attends to the Teaching that he has not heard, does not get confused about the Teaching he has already heard. The things that he had not experienced in the mind earlier, recurs in the mind and do not fade from his conscience. The Blessed One said that such a person is not decreasing.
Friends, bhikkhus, do not become clever in penetrating and understanding others' minds, be clever in penetrating and understanding your mind. This is the right practise.
Friends, how should you be clever in penetrating and understanding, your mind?
Friends, just like a woman, man or young one, fond of adornment would take a clean mirror, or water in a vessel and would see the reflection of his face in it. If he sees some dirt or some blemish in it, would try hard to dispel that dirt or blemish. If he sees no dirt or blemish in it, he would be completely satisfied on account of it.- `It is gain for me, my face is clean.' In the same manner friends, reflection in meritorious things does much to the bhikkhu.- `Do I abide not coveting for most of the time. Are these things evident in me or not. Do I abide without aversion for most of the time. Are these things evident in me or not. Do I abide free from sloth and torpor for most of the time Are these things evident in me or not. Do I abide without restlessness and worry for most of the time. Are these things evident in me or not. Do I abide doubts dispelled for most of the time Are these things evident in me or not. Do I abide without hatred for most of the time. Are these things evident in me or not. Do I abide without a defiled mind for most of the time. Are these things evident in me or not. Am I a gainer of internal delight owing to the Teaching. Are these things evident in me or not. Am I a gainer of internal appeasement. Are these things evident in me or not. Is higher wisdom and vision of the Teaching evident in me. Are these things evident in me or not.
When reflecting if the bhikkhu knows, all these meritorious things are not evident in me he should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness for the gain of all these meritorious things. Friends, someone whose clothes or head is on fire would arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to put out that fire. In the same manner the bhikkhu should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness for the gain of all these meritorious things.
Friends when reflecting if the bhikkhu knows, a certain meritorious thing is evident in me and a certain meritorious thing is not evident in me. Then that bhikkhu establishing himself in the meritorious things evident in him, should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness for the gain of all these meritorious things. Friends, someone whose clothes or head is on fire would arouse a lot of interest, effort, zeal, unhindered action and mindful awareness to put out that fire. In the same manner the bhikkhu should arouse a lot of interest, effort, zeal, unhindered action and mindful awareness for the gain of all these meritorious things.
Friends when reflecting if the bhikkhu knows, all these meritorious thing are evident in me then that bhikkhu establishing himself in all those meritorious things should further apply for the destruction of desires.
6. Pañhamasa¤¤asuttam Ý First on perceptions
56. ßBhikkhus, these ten perceptions developed and made much are beneficial and fruitful, dives in deathlessness and ends in deathlessness. What ten?
The perception of loathing, death, loathing supports, disenchantment with all the world, impermanence, unpleasantness in impermanence, lack of a self in unpleasantness, dispelling, disenchantment and cessation. Bhikkhus, these ten perceptions developed and made much are beneficial and fruitful, dives in deathlessness and ends in deathlessness.
7. ôutiyasa¤¤asuttam Ý Second on perceptions
57. ßBhikkhus, these ten perceptions developed and made much are beneficial and fruitful, dives in deathlessness and ends in deathlessness. What ten?
The perception of impermanence, lacking a self, death, loathing supports, disenchantment with all the world, impermanence, the skeleton, an infested corpse, a corpse turned blue, a perforated corpse and a bloated corpse . Bhikkhus, these ten perceptions developed and made much are beneficial and fruitful, dives in deathlessness and ends in deathlessness.
8. Målakasuttam Ý The origin
58. Bhikkhus, if wandering ascetics of other sects ask you -'Friends, what is the origin of all things, from what do they come to being, from what do they rise, where do they meet, what is foremost for all things, what is the authority for all things, what is noble in all things, what is the essence in all things, in what do they have a dive and what is the end of all things.' How would you explain it, to them?
ßVenerable sir, The Blessed One is the origin of the Teaching. To us the leading and the refuge is The Blessed One. Good that The Blessed One himself explain the meaning of these words and the bhikkhus hearing it from The Blessed One, will bear it in mind.
ßThen bhikkhus, listen and attend carefully, I will tell.: Bhikkhus, if wandering ascetics of other sects ask you -'Friends, what is the origin of all things, from what do they come to being, from what do they rise, where do they meet, what is foremost for all things, what is the authority for all things, what is noble in all things, what is the essence in all things, in what do they have a dive and what is the end of all things.- This should be your reply to the wandering ascetics of other sects. -'Friends, interest, is the origin for all things and they come to being, through attention. All things rise from a contact and come together in feelings. Concentration is foremost for all things and mindfulness is the authority. Wisdom is noble for all things and release is the essence. All things dive in deathlessness and end in extinction.
9. Pabbajjasuttam Ý Going forth
59. ßTherefore bhikkhus, you should train in this manner: .
Our minds, will be accustomed to the going forth, so that arisen demeritorious things do not take hold of the mind and stay. Will be accustomed to the perception of impermanence, the perception of lacking a self, the perception of loathing, the perception of danger, the perception which knows the equalities and inequalities in the world, the perception which knows the being and non-being in the world, the perception which knows the arising and fading in the world, the perception of dispelling, the perception of disenchantment and the perception of cessation.
Bhikkhus, when the bhikkhu's mind is accustomed to the going forth and arisen demeritorious things do not take hold of the mind and stay, and the mind is accustomed to the perceptions of, impermanence, lack of a self, loathing, danger, the perception which knows the equalities and inequalities in the world, the perception which knows the being and non-being in the world, the perception which knows the arising and fading of the world, the perceptions of dispelling, disenchantment and cessation, he could expect one of these two results. Either highest knowledge in this very birth or become mindful of not returning with substratum remaining.
10. Girimanandasuttam Ý Venerable Girimananda
60. At that time The Blessed One was abiding in the monastery offered by Anathapinóika in Jeta's grove in Savatthi and venerable Girimananda was gravely ill in much unpleasantness. Venerable Ananda approached The Blessed One, worshipped, sat on a side and said to The Blessed One:
ßVenerable sir, venerable Girimananda is gravely ill, in much unpleasantness. It is good if The Blessed One would approach him out of compassion.
ßAnanda, if you tell these ten perceptions to the bhikkhu Girimananda, there is a possibility that the bhikkhu Girimananda hearing these ten perceptions according to circumstances should get over the illness. What are the ten perceptions?
The perception of impermanence, lacking a self, loathing, danger, dispelling, disenchantment, cessation, non-attachment to the world, the impermanence of all determinations and the perception of in-breaths and out breaths.
Ananda, what is the perception of impermanence?
Here, Ananda, the bhikkhu gone to the forest, to the root of a tree or to an empty house reflects: `Matter is impermanent, feelings are impermanent, perceptions are impermanent, determinations are impermanent and consciousness is impermanent. Thus he sees impermanence in these five holding masses. Ananda, to this is said the perception of impermanence.
Ananda, what is the perception of lacking a self?
Here, Ananda, the bhikkhu gone to the forest, to the root of a tree or to an empty house reflects: `The eye and forms lack a self. Ear and sounds lack a self. Nose and scents lack a self. The tongue and tastes lack a self. Body and touches lack a self. The mind and ideas lack a self.' Thus he sees the lack of a self in these six internal and external spheres. Ananda, to this is said the perception of lack of a self.
Ananda, what is the perception of loathing?
Here, Ananda, the bhikkhu reflects this body up from the sole, down from the hair on the top, surrounded by the skin as full of various kinds of filth.-There is in this body hair of the head and body, nails, teeth, skin, flesh, veins, bones, bone marrow, kidneys, the liver, the pleura, the spleen, the lungs, the intestines, large intestines, stomach, excreta, bile, phlegm, pus, blood, sweat, oil, tears, tallow, saliva, snot, synovic fluid and urine. Thus the bhikkhu reflects the loathsomeness in the body.
Ananda, what is the perception of danger?
Here, Ananda, the bhikkhu gone to the forest, to the root of a tree or to an empty house reflects: `This body is unpleasant, has many dangers. Various illnesses arise in this body, such as illnesses of sight, hearing, nose, tongue, body, head, of the ears, mouth, teeth, lips, cough, asthma, catarrh, fits, burning, decay, diseases in the stomach, swooning,
diarrhoea, acute pain, cholera, abscesses, leprosy, consumption, epilepsy, ring worm, itching, itching of the nails, scabies, blood in the bile, diabetes, a boil on the side, ulcers, disoders arisen from, bile, phlegm, air, disorders on account of all three, disorders on account of the change of seasons, on account of doing unusual work, sudden attacks of pain, disorders born of the results of actions, cold, heat, hunger, thirst, urinating and excreting. Abides seeing these dangers in the body. This is the perception of danger.
Ananda, what is the perception of dispelling?
Here, Ananda, the bhikkhu does not endure arisen sensual thoughts, dispels them makes them not rise again. Does not endure arisen angry thoughts, dispels them makes them not rise again. Does not endure arisen hurting thoughts, dispels them makes them not rise again. Does not endure arisen evil demeritorious thoughts, dispels them makes them not rise again. Ananda, to this is said the perception of dispelling.
Ananda, what is the perception of disenchantment?
Here, Ananda, the bhikkhu gone to the forest, to the root of a tree or to an empty house reflects: This is peaceful such as the appeasement of all determinations, the giving up of all endearments, destruction of craving, disenchantment and extinction. Ananda, to this is said the perception of disenchantment.
Ananda, what is the perception of cessation?
Here, Ananda, the bhikkhu gone to the forest, to the root of a tree or to an empty house reflects: This is peaceful such as the appeasement of all determinations, the giving up of all endearments, destruction of craving, cessation and extinction. Ananda, to this is said the perception of cessation.
Ananda, what is the perception of non-attachment to all the world?
Here, Ananda, the bhikkhu abides dispelling and not holding to the determining, settling latent tendencies in the holding mind. Ananda, to this is called the perception of non-attachment to all the world.
Ananda, what is the perception of impermanence in all determinations?
Here, Ananda, the bhikkhu loathes and is disgusted of all determinations. To this is said the perception of impermanence in all determinations.
Ananda, what is reflection, in breaths and out breaths?
Here, Ananda, the bhikkhu gone to the forest, to the root of a tree or to an empty house sits cross legged, keeping the body straight and mindfulness established in front of him. He mindfully breathes in and mindfully breathes out. Breathing in long, knows I breathe in long. Breathing out long, knows I breathe out long. Breathing in short, knows I breathe in short. Breathing out short, knows I breathe out short. He trains, I breathe in, experiencing the whole body. He trains, I breathe out, experiencing the whole body. He trains, I breathe in appeasing the bodily determination. He trains, I breathe out appeasing the bodily determination. He trains, I breathe in experiencing joy. He trains, I breathe out experiencing joy. He trains, I breathe in experiencing pleasantness. He trains, I breathe out experiencing pleasantness. He trains, I breathe in experiencing the mental determination. He trains, I breathe out experiencing the mental determination. He trains, I breathe in appeasing the mental determination. He trains, I breathe out appeasing the mental determination. He trains, I breathe in experiencing the mental state. He trains, I breathe out experiencing the mental state. He trains, I breathe in satisfying the mind. He trains, I breathe out satisfying the mind. He trains, I breathe in releasing the mind. He trains, I breathe out releasing the mind. He trains, I breathe in seeing disenchantment. He trains, I breathe out seeing disenchantment. He trains, I breathe in seeing cessation . He trains, I breathe out seeing cessation. He trains, I breathe in seeing relinquishment. He trains, I breathe out seeing relinquishment. Ananda, to this is said in-breathing and out-breathing.
Ananda, if you tell these ten perceptions to the bhikkhu Girimananda, there is a possibility that the bhikkhu Girimananda hearing these ten perceptions according to circumstances should get over the illness.
Then venerable Ananda learning these ten perceptions from The Blessed One, approached venerable Girimananda and told the ten perceptions to venerable Girimananda and hearing the ten perceptions venerable Girimananda got over that illness.
Showing posts with label Dasaka Nipata. Show all posts
Showing posts with label Dasaka Nipata. Show all posts
Saturday, April 23, 2011
Anguttara Nikaya - Dasaka Nipata - Akkosa Vaggo
Anguttara Nikaya
005. Akkosavaggo Ý The section on abusing
1. Vivadasuttam Ý Disputes
41. Venerable Upali approached The Blessed One, worshipped, sat on a side and said:
ßVenerable sir, why do quarrels, taking sides and disputes arise to the bhikkhu which take away the pleasant abiding of the bhikkhu?
ßHere, Upali, the bhikkhu shows the non-Teaching as the Teaching and the Teaching as the non-Teaching. The non-discipline as the discipline and the discipline as the non discipline. The not told and not declared by the Thus Gone One as told and declared by the Thus Gone One. The told and declared by the Thus Gone One as the not told and not declared by the Thus Gone One. The not practised by the Thus Gone One as the practised by the Thus Gone One. The practised by the Thus Gone One as the not practised by the Thus Gone One. The not pointed out by the Thus Gone One as the pointed out by the Thus Gone One The pointed out by the Thus Gone One as the not pointed out by the Thus Gone One. Upali, on account of these reasons, quarrels, taking sides and disputes arise to the bhikkhu which take away the pleasant abiding of the bhikkhu.
2. Pathamavivadamulasuttam Ý Origin of disputes
42 ß Venerable sir, how many origines are there for disputes?
ßUpali, these ten are the origines for disputes. What ten?
Here, Upali, the bhikkhu shows the non-Teaching as the Teaching and the Teaching as the non-Teaching. The non-discipline as the discipline and the discipline as the non discipline. The not told and not declared by the Thus Gone One as told and declared by the Thus Gone One. The told and declared by the Thus Gone One as the not told and not declared by the Thus Gone One. The not practised by the Thus Gone One as the practised by the Thus Gone One. The practised by the Thus Gone One as the not practised by the Thus Gone One. The not pointed out by the Thus Gone One as the pointed out by the Thus Gone One The pointed out by the Thus Gone One as the not pointed out by the Thus Gone One. Upali, these ten are the origines of disputes.
3. Dutiyavivadamulasuttam Ý Second on the origin of disputes
43. Venerable sir, how many are the origines of disputes?
ßUpali, there are ten origines of disputes. What ten?
Here, Upali, the bhikkhu shows the non offence as the offence. Shows a lesser offence as a heavy offence. Shows a heavy offence as a lesser offence. A wicked offence as a not wicked offence. A not wicked offence as a wicked offence. An offence with remains, as an offence without remains. An offence without remains, as an offence with remains. Shows an offence that needs remedial action as an offence that does not need remedial action Shows an offence that does not need remedial action as an offence that needs remedial action. Upali, these ten are the origines of disputes.
4. Kusinarasuttam Ý In Kusinara
44. At one time The Blessed One was living in the Baliharana forest stretch in Kusinara. The Blessed One addressed the bhikkhus from there:
ßBhikkhus, a bhikkhu intending to accuse another bhikkhu should internally reflect five things in himself, and be internally established in five things and then accuse. What five things should he internally reflect in himself?
The accusing bhikkhu should reflect thus: Am I with pure bodily behaviour, endowed with matchlessly unfishered bodily behaviour. Are these things evident in me or not? If the bhikkhu be without pure bodily behaviour, without matchlessly unfishered bodily behaviour, there may be someone who tells- Come on bhikkhu! You first train in bodily good conduct.
Again, bhikkhus, the accusing bhikkhu should reflect thus: Am I with pure verbal behaviour, endowed with matchlessly unfishered verbal behaviour. Are these things evident in me or not? If the bhikkhu be without pure verbal behaviour, without matchlessly unfishered verbal behaviour, there may be someone who tells- Come on bhikkhu! You first train in verbal good conduct.
Again, bhikkhus, the accusing bhikkhu should reflect thus: Am I established in loving kindness towards the co-associates in the holy life, without aversion Are these things evident in me or not? If the bhikkhu be without established loving kindness towards co-associates in the holy life without aversion, there may be someone who tells- Come on bhikkhu! You first establish yourself in thoughts of loving kindness towards co-associates in the holy life.
Again, the accusing bhikkhu should reflect thus: Am I learned do I bear and accumulate the Teaching which is good at the beginning, middle and end, full of meanings even in the letters and declaring the complete and pure holy life. Am I learned in that Teaching, to recite by words, to experience it with the mind and penetrating it and have I come to right view? Are these things evident in me or not? If the bhikkhu is not learned, does not bear and accumulate the teaching which is good at the beginning, middle and end full of meanings even in the letters, declaring the pure and complete holy life. Could not recite by words, experience it in the mind and penetrating it come to right view, there may be someone who says: Come on bhikkhu! You first learn the Teaching.
Again, the accusing bhikkhu should reflect thus: Is the higher code of rules ingrained in me in detail and well gone home, to explain, to uphold, to judge, by way of discourses and by way of words in them. Are these things evident in me or not? If the higher code of rules be not ingrained in the bhikkhu with details and well gone home, to explain, to uphold, to judge, by way of discourses and by way of words, there may be someone who tells- Come on bhikkhu! You first train in the discipline.
In what five things should he be internally established?
I will talk at the right time, never out of time. I will talk the truth, never the untruthful. I will talk gently, never roughly. I will talk desiring the good and not desiring evil. And I will talk with loving kindness without aversion. These five things should be internally established. Bhikkhus, a bhikkhu intending to accuse another bhikkhu should internally reflect five things in himself, and be internally established in five things and then accuse.
5. Rajantepurappavesanasuttam Ý Entering the inner chamber of the palace
45. `Bhikkhus, these ten are the dangers of entering the inner chamber of the palace. What ten?
Bhikkhus, here the king sits with the queen. The bhikkhu enters the inner chamber. Either the queen smiles seeing the bhikkhu or the bhikkhu smiles seeing the queen. Then it occurs to the king: 'Indeed, these two are friendly or will be friendly.' Bhikkhus, this is the first danger in entering the inner chamber of the palace.
Again, bhikkhus, the king has much work to do, a lot of duties. He does not recall of a certain woman's coming. She conceives on account of him Then it occurs to the king: 'None other than the bhikkhu enter the inner chamber. It is the work of the bhikkhu' Bhikkhus, this is the second danger in entering the inner chamber of the palace.
Again bhikkhus, the king loses a certain gem Then it occurs to the king: 'None other than the bhikkhu enters this, it is the work of the bhikkhu' Bhikkhus, this is the third danger in entering the inner chamber of the palace.
Again bhikkhus, a secret talk in the inner chamber of the palace goes to external ears Then it occurs to the king: 'None other than the bhikkhu enters this, it is the work of the bhikkhu' Bhikkhus, this is the fourth danger in entering the inner chamber of the palace.
Again bhikkhus, the king and the royal prince have a secret talk in the inner chamber Then it occurs to them: 'None other than the bhikkhu enters this, it is the work of the bhikkhu' Bhikkhus, this is the fifth danger in entering the inner chamber of the palace.
Again bhikkhus, the king raises the status of a certain one to a upper level Then it occurs to those displeased about it: -'The king is friendly with the bhikkhu, this, is the work of the bhikkhu' Bhikkhus, this is the sixth danger in entering the inner chamber of the palace.
Again bhikkhus, the king lowers the status of a certain one to a lower level Then it occurs to those displeased about it: -'The king is friendly with the bhikkhu, this, is the work of the bhikkhu' Bhikkhus, this is the seventh danger in entering the inner chamber of the palace.
Again bhikkhus, the king dismisses the army at some unsuitable monment. Then it occurs to those displeased about it: -'The king is friendly with the bhikkhu, this is the work of the bhikkhu' Bhikkhus, this is the eighth danger in entering the inner chamber of the palace.
Again bhikkhus, the king dismisses the army at the suitable time and when going away stops itòhen it occurs to those displeased about it: -'The king is friendly with the bhikkhu, this, is the work of the bhikkhu' Bhikkhus, this is the nineth danger in entering the inner chamber of the palace.
Again bhikkhus, the king assembles an elephant show, a horse show, a chariot show, and an exhibition of forms, sounds, scents, tastes and touches which is not suitable for the bhikkhu' Bhikkhus, this is the tenth danger in entering the inner chamber of the palace.
Bhikkhus, these ten are the dangers of entering the inner chamber of the palace.
6. Sakkassusttam Ý The Sakyas
46. At one time The Blessed One was living in Nigroda's monastery in Kapilavatthu in the country of the Sakyas. On that full moon day many Sakyas approached The Blessed One, worshipped and sat on side. The Blessed One said thus to the Sakya disciples seated on a side:
ßSakyas, do you observe the eight precepts on the full moon day?
ßVenerable sir, on certain days we observe the eight precepts and on other days we do not.
ßSakyas, it is no gain for you, a rare chance missed, that you living with grief and death should observe the eight precepts on certain days and not on other days.
Sakyas, a certain man on an unlucky day when he could not get some work, earned half a coin, isn't he a clever man with aroused effort?
ßYes, venerable sir.
Sakyas, a certain man on an unlucky day when he could not get some work, earned one coin, two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, one hundred coins, a thousnd coins. Isn't he a clever man with aroused effort?
ßYes, venerable sir.
Sakyas, if this man earned a hundred coins, a thousand coins every day and accumulated whatever he earned for a period of hundred years, living a hundred years would he have a great mass of wealth?
ßYes, venerable sir.
ßSakyas, do you think that this man, owing his treasured great wealth, would experience only pleasantness for one night, one day, for half the night, for half the day?
ßNo, venerable sir.
ßWhat is the reason?
ßVenerable sir, sensual pleasures are impermanent, low, false and deluding things.
ßHere, Sakyas. my disciples abiding diligently, zealous to dispel for ten years following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters.
Here, Sakyas. leave alone ten years, my disciples abiding diligently, zealous to dispel for nine years, ... re ... eight years, ... re ... seven years, ... re ... six years, ... re ... five years, ... re ... four years, ... re ... three years, ... re.. two years, ... re ... one year following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters.
Here, Sakyas. leave alone one year, my disciples abiding diligently, zealous to dispel for ten months, following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters.
Here, Sakyas. leave alone ten months, my disciples abiding diligently, zealous to dispel for nine months, ... re ... eight months, ... re ... seven months, ... re ... six months, ... re ... five months, ... re ... four months, ... re ... three months, ... re.. two months, ... re ... one month, ... re ... for half a month, following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters.
Here, Sakyas. my disciples abiding diligently, zealous to dispel for ten nigthts nd days following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters.
Here, Sakyas. my disciples abiding diligently, zealous to dispel for nine nights and days ... re ... eight nights and days, ... re ... seven nights and days, ... re ... six nights and days, five nights and days, ... re ... four nights and days, ... re ... three nights and days, ... re ... two nights and days ... re ... one night and day, following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters. Sakyas, it is no gain for you, a rare chance missed, that you living with grief and death should observe the eight precepts on certain days and not on other days.
ßVenerable sir, from today we will observe the eight precepts on the full moon day.
7. Mahalisuttam Ý The Licchavi Mahali
47. At one time The Blessed One was abiding in the gabled hall in the great forest in Vesali. The Liccahavi Mahali approached The Blessed One, worshipped, sat on a side and said:
ßVenerable sir, what is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions? .
ßMahali greed is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions. Hatred is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions. Delusion is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions. Unwise attention is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions. The wrongly directed mind is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions. Mahali this is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions.
Venerable sir, what is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions? .
ßMahali non-greed is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions. Non -hate is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions. Non-delusion is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions. Wise attention is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions. The rightly directed mind is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions.
Mahali, this is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions Mahali, if these ten things were not evident in the world, not living according to the Teaching and not leading a peaceful life or living according to the Teaching and leading a peaceful life would not be evident. Mahali, since these ten things are evident in the world, not living according to the Teaching and not leading a peaceful life and living according to the Teaching and leading a peaceful life are evident in the world.
8. Pabbajita Ý abhiõhasuttam Ý Should be constantly reflected by one gone forth
48. ßBhikkhus, these ten things should be constantly reflected by one gone forth. What ten?
Someone gone forth should constantly reflect, `I agreeably chose to be one without a caste.' Should constantly reflect, `I rely on others for my livelihood.' Should constantly reflect, `my appearance should be made different.' Should constantly reflect, `does myself blame me about my virtues.' Should constantly reflect `don't wise co-associates in the holy life blame me for my virtues.' Should constantly reflect, `all my near and dear ones change and turn otherwise.' Should constantly reflect, `I am the owner of actions, the inheritor, the origin, the relation and refuge of actions. Whatever actions I do, good or evil I will be their inheritor.' Should constantly reflect, `how do my night and day wear out.' Should constantly reflect, `do I delight in an empty house.' Should constantly reflect, `do I have some noble knowledge and vision above human. When questioned by the co-associates in my last days I would not be confused.' Bhikkhus, these ten things should be constantly reflected by one gone forth.
9. Sarãtthadhammasuttam Ý Things established in the body
49. Bhikkhus, these ten things are established in the body. What ten?
Cold, heat, hunger, thirst, urinating, excreting, bodily restraint, verbal restraint, restraint in livelihood and the determination to be. Bhikkhus, these ten things are established in the body.
10. Baõóanasuttam Ý Disputes
50. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time many bhikkhus after the meal was over returning from the alms round were assembled in the attendance hall. Gathered and seated, they were quarrelling and disputing and were showing the weapon in their mouth to each other.
In the evening The Blessed One getting up from his seclusion approached the attendance hall and sat on the prepared seat. Then The Blessed One addressed the bhikkhus:
ßBhikkhus, with what talk were you gathered and seated now and what was the other conversation?
ßVenerable sir, after the meal was over and returning from the alms round, we were assembled and seated in the attendance hall with a quarrel, disputing. We were showing the weapon in our mouths to each other and disputing.
ßBhikkhus, it is not suitable for clansmen like you who have gone forth out of faith to abide with a dispute and quarrel and show the weapon in your mouth to each other.
Bhikkhus, these ten things are conducive to friendliness, for reverence, to bring together to give up disputes and for unity. What ten?
Here, bhikkhus, the bhikkhu is virtuous restrained in the higher code of rules, abides seeing fear in the slightest fault. Bhikkhus, this is a thing conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu becomes learned, bears and accumulates the Teaching which is good at the beginning, middle and end, full of meanings even in the letters and stating the complete and pure holy life. That Teaching he recites and practises by words, and experiences it with the mind and penetratingly sees it to straighten his view. Bhikkhus, this is a thing conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again bhikkhus, the bhikkhu becomes a spiritual friend, a good associate with good friendship. Bhikkhus, this is a thing conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu is suave, with gentle manners, accepting advice patiently. Bhikkhus, this is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus the bhikkhu is with aroused effort, clever and discriminative in doing or getting done whatever things small or large that have to be done for the co-associates in the holy life. Bhikkhus, this is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu attached to the Teaching, talks delightedly about the higher aspects of the Teaching and discipline. Bhikkhus, this is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu abides with aroused effort to dispel demeritorious things, to accumulate meritorious things, firm not giving up the main aim in meritorious things. Bhikkhus, this too is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu is satisfied with whatever gain of robes, morsel food, dwellings and requisites when ill. Bhikkhus, this too is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu is with the highest prudent mindfulness, calling and recalling things told and heard long ago. Bhikkhus, this too is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu is endowed with wisdom, about the rising and fading of the five holding masses, for the noble ones' penetration to rightfully end unpleasantness. Bhikkhus, this too is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity. Bhikkhus, these ten things are conducive to friendliness, for reverence, to bring together to give up disputes and for unity.
005. Akkosavaggo Ý The section on abusing
1. Vivadasuttam Ý Disputes
41. Venerable Upali approached The Blessed One, worshipped, sat on a side and said:
ßVenerable sir, why do quarrels, taking sides and disputes arise to the bhikkhu which take away the pleasant abiding of the bhikkhu?
ßHere, Upali, the bhikkhu shows the non-Teaching as the Teaching and the Teaching as the non-Teaching. The non-discipline as the discipline and the discipline as the non discipline. The not told and not declared by the Thus Gone One as told and declared by the Thus Gone One. The told and declared by the Thus Gone One as the not told and not declared by the Thus Gone One. The not practised by the Thus Gone One as the practised by the Thus Gone One. The practised by the Thus Gone One as the not practised by the Thus Gone One. The not pointed out by the Thus Gone One as the pointed out by the Thus Gone One The pointed out by the Thus Gone One as the not pointed out by the Thus Gone One. Upali, on account of these reasons, quarrels, taking sides and disputes arise to the bhikkhu which take away the pleasant abiding of the bhikkhu.
2. Pathamavivadamulasuttam Ý Origin of disputes
42 ß Venerable sir, how many origines are there for disputes?
ßUpali, these ten are the origines for disputes. What ten?
Here, Upali, the bhikkhu shows the non-Teaching as the Teaching and the Teaching as the non-Teaching. The non-discipline as the discipline and the discipline as the non discipline. The not told and not declared by the Thus Gone One as told and declared by the Thus Gone One. The told and declared by the Thus Gone One as the not told and not declared by the Thus Gone One. The not practised by the Thus Gone One as the practised by the Thus Gone One. The practised by the Thus Gone One as the not practised by the Thus Gone One. The not pointed out by the Thus Gone One as the pointed out by the Thus Gone One The pointed out by the Thus Gone One as the not pointed out by the Thus Gone One. Upali, these ten are the origines of disputes.
3. Dutiyavivadamulasuttam Ý Second on the origin of disputes
43. Venerable sir, how many are the origines of disputes?
ßUpali, there are ten origines of disputes. What ten?
Here, Upali, the bhikkhu shows the non offence as the offence. Shows a lesser offence as a heavy offence. Shows a heavy offence as a lesser offence. A wicked offence as a not wicked offence. A not wicked offence as a wicked offence. An offence with remains, as an offence without remains. An offence without remains, as an offence with remains. Shows an offence that needs remedial action as an offence that does not need remedial action Shows an offence that does not need remedial action as an offence that needs remedial action. Upali, these ten are the origines of disputes.
4. Kusinarasuttam Ý In Kusinara
44. At one time The Blessed One was living in the Baliharana forest stretch in Kusinara. The Blessed One addressed the bhikkhus from there:
ßBhikkhus, a bhikkhu intending to accuse another bhikkhu should internally reflect five things in himself, and be internally established in five things and then accuse. What five things should he internally reflect in himself?
The accusing bhikkhu should reflect thus: Am I with pure bodily behaviour, endowed with matchlessly unfishered bodily behaviour. Are these things evident in me or not? If the bhikkhu be without pure bodily behaviour, without matchlessly unfishered bodily behaviour, there may be someone who tells- Come on bhikkhu! You first train in bodily good conduct.
Again, bhikkhus, the accusing bhikkhu should reflect thus: Am I with pure verbal behaviour, endowed with matchlessly unfishered verbal behaviour. Are these things evident in me or not? If the bhikkhu be without pure verbal behaviour, without matchlessly unfishered verbal behaviour, there may be someone who tells- Come on bhikkhu! You first train in verbal good conduct.
Again, bhikkhus, the accusing bhikkhu should reflect thus: Am I established in loving kindness towards the co-associates in the holy life, without aversion Are these things evident in me or not? If the bhikkhu be without established loving kindness towards co-associates in the holy life without aversion, there may be someone who tells- Come on bhikkhu! You first establish yourself in thoughts of loving kindness towards co-associates in the holy life.
Again, the accusing bhikkhu should reflect thus: Am I learned do I bear and accumulate the Teaching which is good at the beginning, middle and end, full of meanings even in the letters and declaring the complete and pure holy life. Am I learned in that Teaching, to recite by words, to experience it with the mind and penetrating it and have I come to right view? Are these things evident in me or not? If the bhikkhu is not learned, does not bear and accumulate the teaching which is good at the beginning, middle and end full of meanings even in the letters, declaring the pure and complete holy life. Could not recite by words, experience it in the mind and penetrating it come to right view, there may be someone who says: Come on bhikkhu! You first learn the Teaching.
Again, the accusing bhikkhu should reflect thus: Is the higher code of rules ingrained in me in detail and well gone home, to explain, to uphold, to judge, by way of discourses and by way of words in them. Are these things evident in me or not? If the higher code of rules be not ingrained in the bhikkhu with details and well gone home, to explain, to uphold, to judge, by way of discourses and by way of words, there may be someone who tells- Come on bhikkhu! You first train in the discipline.
In what five things should he be internally established?
I will talk at the right time, never out of time. I will talk the truth, never the untruthful. I will talk gently, never roughly. I will talk desiring the good and not desiring evil. And I will talk with loving kindness without aversion. These five things should be internally established. Bhikkhus, a bhikkhu intending to accuse another bhikkhu should internally reflect five things in himself, and be internally established in five things and then accuse.
5. Rajantepurappavesanasuttam Ý Entering the inner chamber of the palace
45. `Bhikkhus, these ten are the dangers of entering the inner chamber of the palace. What ten?
Bhikkhus, here the king sits with the queen. The bhikkhu enters the inner chamber. Either the queen smiles seeing the bhikkhu or the bhikkhu smiles seeing the queen. Then it occurs to the king: 'Indeed, these two are friendly or will be friendly.' Bhikkhus, this is the first danger in entering the inner chamber of the palace.
Again, bhikkhus, the king has much work to do, a lot of duties. He does not recall of a certain woman's coming. She conceives on account of him Then it occurs to the king: 'None other than the bhikkhu enter the inner chamber. It is the work of the bhikkhu' Bhikkhus, this is the second danger in entering the inner chamber of the palace.
Again bhikkhus, the king loses a certain gem Then it occurs to the king: 'None other than the bhikkhu enters this, it is the work of the bhikkhu' Bhikkhus, this is the third danger in entering the inner chamber of the palace.
Again bhikkhus, a secret talk in the inner chamber of the palace goes to external ears Then it occurs to the king: 'None other than the bhikkhu enters this, it is the work of the bhikkhu' Bhikkhus, this is the fourth danger in entering the inner chamber of the palace.
Again bhikkhus, the king and the royal prince have a secret talk in the inner chamber Then it occurs to them: 'None other than the bhikkhu enters this, it is the work of the bhikkhu' Bhikkhus, this is the fifth danger in entering the inner chamber of the palace.
Again bhikkhus, the king raises the status of a certain one to a upper level Then it occurs to those displeased about it: -'The king is friendly with the bhikkhu, this, is the work of the bhikkhu' Bhikkhus, this is the sixth danger in entering the inner chamber of the palace.
Again bhikkhus, the king lowers the status of a certain one to a lower level Then it occurs to those displeased about it: -'The king is friendly with the bhikkhu, this, is the work of the bhikkhu' Bhikkhus, this is the seventh danger in entering the inner chamber of the palace.
Again bhikkhus, the king dismisses the army at some unsuitable monment. Then it occurs to those displeased about it: -'The king is friendly with the bhikkhu, this is the work of the bhikkhu' Bhikkhus, this is the eighth danger in entering the inner chamber of the palace.
Again bhikkhus, the king dismisses the army at the suitable time and when going away stops itòhen it occurs to those displeased about it: -'The king is friendly with the bhikkhu, this, is the work of the bhikkhu' Bhikkhus, this is the nineth danger in entering the inner chamber of the palace.
Again bhikkhus, the king assembles an elephant show, a horse show, a chariot show, and an exhibition of forms, sounds, scents, tastes and touches which is not suitable for the bhikkhu' Bhikkhus, this is the tenth danger in entering the inner chamber of the palace.
Bhikkhus, these ten are the dangers of entering the inner chamber of the palace.
6. Sakkassusttam Ý The Sakyas
46. At one time The Blessed One was living in Nigroda's monastery in Kapilavatthu in the country of the Sakyas. On that full moon day many Sakyas approached The Blessed One, worshipped and sat on side. The Blessed One said thus to the Sakya disciples seated on a side:
ßSakyas, do you observe the eight precepts on the full moon day?
ßVenerable sir, on certain days we observe the eight precepts and on other days we do not.
ßSakyas, it is no gain for you, a rare chance missed, that you living with grief and death should observe the eight precepts on certain days and not on other days.
Sakyas, a certain man on an unlucky day when he could not get some work, earned half a coin, isn't he a clever man with aroused effort?
ßYes, venerable sir.
Sakyas, a certain man on an unlucky day when he could not get some work, earned one coin, two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, one hundred coins, a thousnd coins. Isn't he a clever man with aroused effort?
ßYes, venerable sir.
Sakyas, if this man earned a hundred coins, a thousand coins every day and accumulated whatever he earned for a period of hundred years, living a hundred years would he have a great mass of wealth?
ßYes, venerable sir.
ßSakyas, do you think that this man, owing his treasured great wealth, would experience only pleasantness for one night, one day, for half the night, for half the day?
ßNo, venerable sir.
ßWhat is the reason?
ßVenerable sir, sensual pleasures are impermanent, low, false and deluding things.
ßHere, Sakyas. my disciples abiding diligently, zealous to dispel for ten years following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters.
Here, Sakyas. leave alone ten years, my disciples abiding diligently, zealous to dispel for nine years, ... re ... eight years, ... re ... seven years, ... re ... six years, ... re ... five years, ... re ... four years, ... re ... three years, ... re.. two years, ... re ... one year following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters.
Here, Sakyas. leave alone one year, my disciples abiding diligently, zealous to dispel for ten months, following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters.
Here, Sakyas. leave alone ten months, my disciples abiding diligently, zealous to dispel for nine months, ... re ... eight months, ... re ... seven months, ... re ... six months, ... re ... five months, ... re ... four months, ... re ... three months, ... re.. two months, ... re ... one month, ... re ... for half a month, following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters.
Here, Sakyas. my disciples abiding diligently, zealous to dispel for ten nigthts nd days following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters.
Here, Sakyas. my disciples abiding diligently, zealous to dispel for nine nights and days ... re ... eight nights and days, ... re ... seven nights and days, ... re ... six nights and days, five nights and days, ... re ... four nights and days, ... re ... three nights and days, ... re ... two nights and days ... re ... one night and day, following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters. Sakyas, it is no gain for you, a rare chance missed, that you living with grief and death should observe the eight precepts on certain days and not on other days.
ßVenerable sir, from today we will observe the eight precepts on the full moon day.
7. Mahalisuttam Ý The Licchavi Mahali
47. At one time The Blessed One was abiding in the gabled hall in the great forest in Vesali. The Liccahavi Mahali approached The Blessed One, worshipped, sat on a side and said:
ßVenerable sir, what is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions? .
ßMahali greed is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions. Hatred is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions. Delusion is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions. Unwise attention is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions. The wrongly directed mind is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions. Mahali this is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions.
Venerable sir, what is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions? .
ßMahali non-greed is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions. Non -hate is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions. Non-delusion is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions. Wise attention is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions. The rightly directed mind is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions.
Mahali, this is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions Mahali, if these ten things were not evident in the world, not living according to the Teaching and not leading a peaceful life or living according to the Teaching and leading a peaceful life would not be evident. Mahali, since these ten things are evident in the world, not living according to the Teaching and not leading a peaceful life and living according to the Teaching and leading a peaceful life are evident in the world.
8. Pabbajita Ý abhiõhasuttam Ý Should be constantly reflected by one gone forth
48. ßBhikkhus, these ten things should be constantly reflected by one gone forth. What ten?
Someone gone forth should constantly reflect, `I agreeably chose to be one without a caste.' Should constantly reflect, `I rely on others for my livelihood.' Should constantly reflect, `my appearance should be made different.' Should constantly reflect, `does myself blame me about my virtues.' Should constantly reflect `don't wise co-associates in the holy life blame me for my virtues.' Should constantly reflect, `all my near and dear ones change and turn otherwise.' Should constantly reflect, `I am the owner of actions, the inheritor, the origin, the relation and refuge of actions. Whatever actions I do, good or evil I will be their inheritor.' Should constantly reflect, `how do my night and day wear out.' Should constantly reflect, `do I delight in an empty house.' Should constantly reflect, `do I have some noble knowledge and vision above human. When questioned by the co-associates in my last days I would not be confused.' Bhikkhus, these ten things should be constantly reflected by one gone forth.
9. Sarãtthadhammasuttam Ý Things established in the body
49. Bhikkhus, these ten things are established in the body. What ten?
Cold, heat, hunger, thirst, urinating, excreting, bodily restraint, verbal restraint, restraint in livelihood and the determination to be. Bhikkhus, these ten things are established in the body.
10. Baõóanasuttam Ý Disputes
50. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time many bhikkhus after the meal was over returning from the alms round were assembled in the attendance hall. Gathered and seated, they were quarrelling and disputing and were showing the weapon in their mouth to each other.
In the evening The Blessed One getting up from his seclusion approached the attendance hall and sat on the prepared seat. Then The Blessed One addressed the bhikkhus:
ßBhikkhus, with what talk were you gathered and seated now and what was the other conversation?
ßVenerable sir, after the meal was over and returning from the alms round, we were assembled and seated in the attendance hall with a quarrel, disputing. We were showing the weapon in our mouths to each other and disputing.
ßBhikkhus, it is not suitable for clansmen like you who have gone forth out of faith to abide with a dispute and quarrel and show the weapon in your mouth to each other.
Bhikkhus, these ten things are conducive to friendliness, for reverence, to bring together to give up disputes and for unity. What ten?
Here, bhikkhus, the bhikkhu is virtuous restrained in the higher code of rules, abides seeing fear in the slightest fault. Bhikkhus, this is a thing conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu becomes learned, bears and accumulates the Teaching which is good at the beginning, middle and end, full of meanings even in the letters and stating the complete and pure holy life. That Teaching he recites and practises by words, and experiences it with the mind and penetratingly sees it to straighten his view. Bhikkhus, this is a thing conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again bhikkhus, the bhikkhu becomes a spiritual friend, a good associate with good friendship. Bhikkhus, this is a thing conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu is suave, with gentle manners, accepting advice patiently. Bhikkhus, this is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus the bhikkhu is with aroused effort, clever and discriminative in doing or getting done whatever things small or large that have to be done for the co-associates in the holy life. Bhikkhus, this is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu attached to the Teaching, talks delightedly about the higher aspects of the Teaching and discipline. Bhikkhus, this is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu abides with aroused effort to dispel demeritorious things, to accumulate meritorious things, firm not giving up the main aim in meritorious things. Bhikkhus, this too is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu is satisfied with whatever gain of robes, morsel food, dwellings and requisites when ill. Bhikkhus, this too is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu is with the highest prudent mindfulness, calling and recalling things told and heard long ago. Bhikkhus, this too is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu is endowed with wisdom, about the rising and fading of the five holding masses, for the noble ones' penetration to rightfully end unpleasantness. Bhikkhus, this too is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity. Bhikkhus, these ten things are conducive to friendliness, for reverence, to bring together to give up disputes and for unity.
Anguttara Nikaya - Dasaka Nipata - Upali Vaggo
Anguttara Nikaya
004. Upalivaggo - The section to Upali
1. Upalisuttam - To venerable Upali
31. Venerable Upali approached The Blessed One, worshipped, sat on a side and said to The Blessed One:
ßVenerable sir, on account of how many usefulnesses did The Blessed One appoint and codify the higher code of rules to the disciples?"
ßUpali, on account of ten usefulnesses, the Thus Gone One appointed and codified the higher code of rules to the disciples. What ten?
For the excellence of the Community, for the pleasant abiding of the Community, to control evil minded people, for the pleasant abiding of the well behaved bhikkhus, for the restraint of desires in this very life, for the warding off, of desires in the next life, for the pleasantness of the displeased, for the development of pleasure of those pleased, for the long standing of the Teaching, as a support for the Discipline. Upali, on account of these ten usefulnesses, the Thus Gone One appointed and codified the higher code of rules to the disciples.
2. Patimokkhatthapanasuttam - Suspending the reciting of the higher code of rules
32. ßVenerable sir, for how many reasons is the recitation of the higher code of rules suspended?"
ßUpali, for ten reasons the recitation of the higher code of rules is suspended. What ten?
Someone fallen for an offence sits in the gathering. and there is talk about the offences. There is one, not fully ordained in the gathering. There is conversation about the not fully ordained. One who has given up the holy life is in the gathering. There is conversation about giving up the holy life in the gathering. There is a weakling sitting in the gathering. There is conversation about weaklings in the gathering. Someone who has defiled a bhikkhuni sits in the gathering. There is conversation about the defilement of bhikkhunis.
Upali, for these ten reasons the recitation of the higher code of rules is suspended.
3. Ubbahikasuttam - Expulsion of a bhikkhu
33. Venerable sir, the bhikkhu endowed with how many things, should decide the expulsion of a bhikkhu?"
ßUpali, the bhikkhu endowed with ten things should decide the expulsion of a bhikkhu. What ten?
Here, Upali, the bhikkhu should be virtuous abiding restrained in the higher code of rules, conducting himself seeing fear in the slightest fault. Should be learned, bearing and accumulating the Teaching, good at the beginning, middle and end, full of meanings even in the letters and stating the pure and complete holy life. That Teaching he should recite, and experience with the mind and penetratingly see it, to straighten his view. The higher code of rules, should be well ingrained in him to explain with details by observing it and being able to make decisions by discourses and by words in them. He is immoveably established in the discipline. It is possible for him to see the meanings and the hidden meanings, to give knowledge, to give wisdom, to win over, to make others agree and to make them pleasant. He is clever and can settle arisen disputes. He knows the settlement of disputes, the arising of disputes, the cessation of disputes and the path leading to the cessation of disputes. Upali, the bhikkhu endowed with these ten things should decide the expulsion of a bhikkhu.
4. Upasampadasuttam - To give the higher ordination
34. Venerable sir, the bhikkhu endowed with how many things, should give the higher ordination to a bhikkhu?"
ßUpali, the bhikkhu endowed with ten things should give the higher ordination to a bhikkhu. What ten?
Here, Upali, the bhikkhu should be virtuous abiding restrained in the higher code of rules, conducting himself, seeing fear in the slightest fault. Should be learned, bearing and accumulating the Teaching good at the beginning, middle and end, full of meanings even in the letters and stating the pure and complete holy life. That Teaching he should recite, and experience with the mind and penetratingly see it, to straighten his view. The higher code of rules, should be well ingrained in him to explain with details by observing it and being able to make decisions by discourses and by words in them. He should be able to attend on the sick, or make arrangements to attend on the sick. He should be able to make those who dislike the training to like it, or cause it to be done. He should be able to dispel arisen doubts according to the Teaching. He should be able to dispel arisen wrong views according to the Teaching. He should be able to establish someone in higher virtues, in the higher development of the mind and in higher wisdom. Upali, the bhikkhu endowed with these ten things should give the higher ordination to a bhikkhu.
5. Nissayasuttam - To lay a foundation
35. Venerable sir, the bhikkhu endowed with how many things, should lay a foundation?"
ßUpali, the bhikkhu endowed with ten things should lay a foundation. What ten?
Here, Upali, the bhikkhu should be virtuous abiding restrained in the higher code of rules, conducting himself, seeing fear in the slightest fault. Should be learned, bearing and accumulating the Teaching good at the beginning, middle and end, full of meanings even in the letters and stating the pure and complete holy life. That Teaching he should recite, and experience with the mind and penetratingly see it, to straighten his view. The higher code of rules, should be well ingrained in him to explain with details by observing it and being able to make decisions by discourses and by words in them. He should be able to attend on the sick, or make arrangements to attend on the sick. He should be able to make those who dislike the training to like it, or cause it to be done. He should be able to dispel arisen doubts according to the Teaching. He should be able to dispel arisen wrong views according to the Teaching. He should be able to establish someone in higher virtues, in the higher development of the mind and in higher wisdom. Upali, the bhikkhu endowed with these ten things should lay a foundation"
6. Samaõerasuttam - Attending on a novice bhikkhu
36. Venerable sir, the bhikkhu endowed with how many things, should attend on a novice bhikkhu?"
ßUpali, the bhikkhu endowed with ten things should attend on a novice bhikkhu. What ten?
Here, Upali, the bhikkhu should be virtuous abiding restrained in the higher code of rules, conducting himself, seeing fear in the slightest fault. Should be learned, bearing and accumulating the Teaching good at the beginning, middle and end, full of meanings even in the letters and stating the pure and complete holy life. That Teaching he should recite, and experience with the mind and penetratingly see it, to straighten his view. The higher code of rules, should be well ingrained in him to explain with details by observing it and being able to make decisions by discourses and by words in them. He should be able to attend on the sick, or make arrangements to attend on the sick. He should be able to make those who dislike the training to like it, or cause it to be done. He should be able to dispel arisen doubts according to the Teaching. He should be able to dispel arisen wrong views according to the Teaching. He should be able to establish someone in higher virtues, in the higher development of the mind and in higher wisdom. Upali, the bhikkhu endowed with these ten things should attend on a novice bhikkhu"
7. Sanghabhedasuttam - A split in the Community
37. Venerable sir, it is said a split in the Community. Venerable sir, how is the Community split?
ßHere, Upali, the bhikkhu shows the non-Teaching as the Teaching and the Teaching as the non-Teaching. The non-discipline as the discipline and the discipline as the non discipline. The not told and not declared by the Thus Gone One as told and declared by the Thus Gone One. The told and declared by the Thus Gone One as the not told and not declared by the Thus Gone One. The not practised by the Thus Gone One as the practised by the Thus Gone One. The practised by the Thus Gone One as the not practised by the Thus Gone One. The not pointed out by the Thus Gone One as the pointed out by the Thus Gone One The pointed out by the Thus Gone One as the not pointed out by the Thus Gone One. In these ten things, they drag themselves down and remove themselves and acting separately recite the recital of the full moon separately. Upali, with this much there is a split in the Community.
8. Sanghasamaggisuttam - Unity in the Community
38. Venerable sir, it is said unity in the Community. Venerable sir, how is there unity in the Community?
ßHere, Upali, the bhikkhu shows the non-Teaching as the non-Teaching and the Teaching as the Teaching. The non-discipline as the non-discipline and the discipline as the discipline. The not told and not declared by the Thus Gone One as not told and not declared by the Thus Gone One. The told and declared by the Thus Gone One as the told and declared by the Thus Gone One. The not practised by the Thus Gone One as the not practised by the Thus Gone One. The practised by the Thus Gone One as the practised by the Thus Gone One. The not pointed out by the Thus Gone One as the not pointed out by the Thus Gone One The pointed out by the Thus Gone One as the pointed out by the Thus Gone One. In these ten things, they do not drag themselves down and do not remove themselves and not acting separately do not recite the recital of the full moon separately. Upali, with this much there is unity in the Community.
9. Pathama - anandasuttam - First to venerable Ananda
39. Venerable Ananda, approached The Blessed One, worshipped, sat on aside and said:
ß Venerable sir, it is said a split in the Community. Venerable sir, how is the Community split?
ßHere, Ananda, the bhikkhu shows the non-Teaching as the Teaching and the Teaching as the non-Teaching. The non-discipline as the discipline and the discipline as the non discipline. The not told and not declared by the Thus Gone One as told and declared by the Thus Gone One. The told and declared by the Thus Gone One as the not told and not declared by the Thus Gone One. The not practised by the Thus Gone One as the practised by the Thus Gone One. The practised by the Thus Gone One as the not practised by the Thus Gone One. The not pointed out by the Thus Gone One as the pointed out by the Thus Gone One The pointed out by the Thus Gone One as the not pointed out by the Thus Gone One. In these ten things, they drag themselves down and remove themselves and acting separately recite the recital of the full moon separately. Ananda, with this much there is a split in the Community.
10. Dutiya - anandasuttam - Second to Ananda
40. Venerable sir, it is said unity in the Community. Venerable sir, how is there unity in the Community?
ßHere, Ananda, the bhikkhu shows the non-Teaching as the non-Teaching and the Teaching as the Teaching. The non-discipline as the non-discipline and the discipline as the discipline. The not told and not declared by the Thus Gone One as the not told and not declared by the Thus Gone One. The told and declared by the Thus Gone One as the told and declared by the Thus Gone One. The not practised by the Thus Gone One as the not practised by the Thus Gone One. The practised by the Thus Gone One as the practised by the Thus Gone One. The not pointed out by the Thus Gone One as the not pointed out by the Thus Gone One The pointed out by the Thus Gone One as the pointed out by the Thus Gone One. In these ten things, they do not drag themselves down and do not remove themselves and not acting separately do not recite the recital of the full moon separately. Ananda, with this much there is unity in the Community.
004. Upalivaggo - The section to Upali
1. Upalisuttam - To venerable Upali
31. Venerable Upali approached The Blessed One, worshipped, sat on a side and said to The Blessed One:
ßVenerable sir, on account of how many usefulnesses did The Blessed One appoint and codify the higher code of rules to the disciples?"
ßUpali, on account of ten usefulnesses, the Thus Gone One appointed and codified the higher code of rules to the disciples. What ten?
For the excellence of the Community, for the pleasant abiding of the Community, to control evil minded people, for the pleasant abiding of the well behaved bhikkhus, for the restraint of desires in this very life, for the warding off, of desires in the next life, for the pleasantness of the displeased, for the development of pleasure of those pleased, for the long standing of the Teaching, as a support for the Discipline. Upali, on account of these ten usefulnesses, the Thus Gone One appointed and codified the higher code of rules to the disciples.
2. Patimokkhatthapanasuttam - Suspending the reciting of the higher code of rules
32. ßVenerable sir, for how many reasons is the recitation of the higher code of rules suspended?"
ßUpali, for ten reasons the recitation of the higher code of rules is suspended. What ten?
Someone fallen for an offence sits in the gathering. and there is talk about the offences. There is one, not fully ordained in the gathering. There is conversation about the not fully ordained. One who has given up the holy life is in the gathering. There is conversation about giving up the holy life in the gathering. There is a weakling sitting in the gathering. There is conversation about weaklings in the gathering. Someone who has defiled a bhikkhuni sits in the gathering. There is conversation about the defilement of bhikkhunis.
Upali, for these ten reasons the recitation of the higher code of rules is suspended.
3. Ubbahikasuttam - Expulsion of a bhikkhu
33. Venerable sir, the bhikkhu endowed with how many things, should decide the expulsion of a bhikkhu?"
ßUpali, the bhikkhu endowed with ten things should decide the expulsion of a bhikkhu. What ten?
Here, Upali, the bhikkhu should be virtuous abiding restrained in the higher code of rules, conducting himself seeing fear in the slightest fault. Should be learned, bearing and accumulating the Teaching, good at the beginning, middle and end, full of meanings even in the letters and stating the pure and complete holy life. That Teaching he should recite, and experience with the mind and penetratingly see it, to straighten his view. The higher code of rules, should be well ingrained in him to explain with details by observing it and being able to make decisions by discourses and by words in them. He is immoveably established in the discipline. It is possible for him to see the meanings and the hidden meanings, to give knowledge, to give wisdom, to win over, to make others agree and to make them pleasant. He is clever and can settle arisen disputes. He knows the settlement of disputes, the arising of disputes, the cessation of disputes and the path leading to the cessation of disputes. Upali, the bhikkhu endowed with these ten things should decide the expulsion of a bhikkhu.
4. Upasampadasuttam - To give the higher ordination
34. Venerable sir, the bhikkhu endowed with how many things, should give the higher ordination to a bhikkhu?"
ßUpali, the bhikkhu endowed with ten things should give the higher ordination to a bhikkhu. What ten?
Here, Upali, the bhikkhu should be virtuous abiding restrained in the higher code of rules, conducting himself, seeing fear in the slightest fault. Should be learned, bearing and accumulating the Teaching good at the beginning, middle and end, full of meanings even in the letters and stating the pure and complete holy life. That Teaching he should recite, and experience with the mind and penetratingly see it, to straighten his view. The higher code of rules, should be well ingrained in him to explain with details by observing it and being able to make decisions by discourses and by words in them. He should be able to attend on the sick, or make arrangements to attend on the sick. He should be able to make those who dislike the training to like it, or cause it to be done. He should be able to dispel arisen doubts according to the Teaching. He should be able to dispel arisen wrong views according to the Teaching. He should be able to establish someone in higher virtues, in the higher development of the mind and in higher wisdom. Upali, the bhikkhu endowed with these ten things should give the higher ordination to a bhikkhu.
5. Nissayasuttam - To lay a foundation
35. Venerable sir, the bhikkhu endowed with how many things, should lay a foundation?"
ßUpali, the bhikkhu endowed with ten things should lay a foundation. What ten?
Here, Upali, the bhikkhu should be virtuous abiding restrained in the higher code of rules, conducting himself, seeing fear in the slightest fault. Should be learned, bearing and accumulating the Teaching good at the beginning, middle and end, full of meanings even in the letters and stating the pure and complete holy life. That Teaching he should recite, and experience with the mind and penetratingly see it, to straighten his view. The higher code of rules, should be well ingrained in him to explain with details by observing it and being able to make decisions by discourses and by words in them. He should be able to attend on the sick, or make arrangements to attend on the sick. He should be able to make those who dislike the training to like it, or cause it to be done. He should be able to dispel arisen doubts according to the Teaching. He should be able to dispel arisen wrong views according to the Teaching. He should be able to establish someone in higher virtues, in the higher development of the mind and in higher wisdom. Upali, the bhikkhu endowed with these ten things should lay a foundation"
6. Samaõerasuttam - Attending on a novice bhikkhu
36. Venerable sir, the bhikkhu endowed with how many things, should attend on a novice bhikkhu?"
ßUpali, the bhikkhu endowed with ten things should attend on a novice bhikkhu. What ten?
Here, Upali, the bhikkhu should be virtuous abiding restrained in the higher code of rules, conducting himself, seeing fear in the slightest fault. Should be learned, bearing and accumulating the Teaching good at the beginning, middle and end, full of meanings even in the letters and stating the pure and complete holy life. That Teaching he should recite, and experience with the mind and penetratingly see it, to straighten his view. The higher code of rules, should be well ingrained in him to explain with details by observing it and being able to make decisions by discourses and by words in them. He should be able to attend on the sick, or make arrangements to attend on the sick. He should be able to make those who dislike the training to like it, or cause it to be done. He should be able to dispel arisen doubts according to the Teaching. He should be able to dispel arisen wrong views according to the Teaching. He should be able to establish someone in higher virtues, in the higher development of the mind and in higher wisdom. Upali, the bhikkhu endowed with these ten things should attend on a novice bhikkhu"
7. Sanghabhedasuttam - A split in the Community
37. Venerable sir, it is said a split in the Community. Venerable sir, how is the Community split?
ßHere, Upali, the bhikkhu shows the non-Teaching as the Teaching and the Teaching as the non-Teaching. The non-discipline as the discipline and the discipline as the non discipline. The not told and not declared by the Thus Gone One as told and declared by the Thus Gone One. The told and declared by the Thus Gone One as the not told and not declared by the Thus Gone One. The not practised by the Thus Gone One as the practised by the Thus Gone One. The practised by the Thus Gone One as the not practised by the Thus Gone One. The not pointed out by the Thus Gone One as the pointed out by the Thus Gone One The pointed out by the Thus Gone One as the not pointed out by the Thus Gone One. In these ten things, they drag themselves down and remove themselves and acting separately recite the recital of the full moon separately. Upali, with this much there is a split in the Community.
8. Sanghasamaggisuttam - Unity in the Community
38. Venerable sir, it is said unity in the Community. Venerable sir, how is there unity in the Community?
ßHere, Upali, the bhikkhu shows the non-Teaching as the non-Teaching and the Teaching as the Teaching. The non-discipline as the non-discipline and the discipline as the discipline. The not told and not declared by the Thus Gone One as not told and not declared by the Thus Gone One. The told and declared by the Thus Gone One as the told and declared by the Thus Gone One. The not practised by the Thus Gone One as the not practised by the Thus Gone One. The practised by the Thus Gone One as the practised by the Thus Gone One. The not pointed out by the Thus Gone One as the not pointed out by the Thus Gone One The pointed out by the Thus Gone One as the pointed out by the Thus Gone One. In these ten things, they do not drag themselves down and do not remove themselves and not acting separately do not recite the recital of the full moon separately. Upali, with this much there is unity in the Community.
9. Pathama - anandasuttam - First to venerable Ananda
39. Venerable Ananda, approached The Blessed One, worshipped, sat on aside and said:
ß Venerable sir, it is said a split in the Community. Venerable sir, how is the Community split?
ßHere, Ananda, the bhikkhu shows the non-Teaching as the Teaching and the Teaching as the non-Teaching. The non-discipline as the discipline and the discipline as the non discipline. The not told and not declared by the Thus Gone One as told and declared by the Thus Gone One. The told and declared by the Thus Gone One as the not told and not declared by the Thus Gone One. The not practised by the Thus Gone One as the practised by the Thus Gone One. The practised by the Thus Gone One as the not practised by the Thus Gone One. The not pointed out by the Thus Gone One as the pointed out by the Thus Gone One The pointed out by the Thus Gone One as the not pointed out by the Thus Gone One. In these ten things, they drag themselves down and remove themselves and acting separately recite the recital of the full moon separately. Ananda, with this much there is a split in the Community.
10. Dutiya - anandasuttam - Second to Ananda
40. Venerable sir, it is said unity in the Community. Venerable sir, how is there unity in the Community?
ßHere, Ananda, the bhikkhu shows the non-Teaching as the non-Teaching and the Teaching as the Teaching. The non-discipline as the non-discipline and the discipline as the discipline. The not told and not declared by the Thus Gone One as the not told and not declared by the Thus Gone One. The told and declared by the Thus Gone One as the told and declared by the Thus Gone One. The not practised by the Thus Gone One as the not practised by the Thus Gone One. The practised by the Thus Gone One as the practised by the Thus Gone One. The not pointed out by the Thus Gone One as the not pointed out by the Thus Gone One The pointed out by the Thus Gone One as the pointed out by the Thus Gone One. In these ten things, they do not drag themselves down and do not remove themselves and not acting separately do not recite the recital of the full moon separately. Ananda, with this much there is unity in the Community.
Anguttara Nikaya - Dasaka Nipata - Maha Vaggo
Anguttara Nikaya
003. Mahavaggo Ý The longer section
1. Sihanadasuttam Ý The lion's roar
21. ßBhikkhus, the king of animals leaves his den in the evening, stretches and yawns, looks in the four directions, roars three times and goes in search of prey. What is the reason? `May small living things not come to my vision and be destroyed.'
Bhikkhus, `lion' is a synonym for the Thus Gone One, worthy and rightfully enlightened.
Bhikkhus, these ten, are the powers of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching. What are the ten powers? .
Here, bhikkhus, the Thus Gone One knows the possibilities as possibilities and the impossibilities as impossibilities. The knowledge of the Thus Gone One, knowing the possibilities as possibilities and the impossibilities as impossibilities is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One knows the acquirings of actions in the past, future and present according to place and reason, as it really is. The knowledge of the Thus Gone One, knowing the acquirings of actions in the past, future and present according to place and reason, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One knows the method of going out of existence, as it really is. The knowledge of the Thus Gone One, knowing the method of going out of existence, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One knows the innumerable and various elemental worlds, as it really is. The knowledge of the Thus Gone One, knowing the innumerable and various elemental worlds, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One knows the various inclinations and settlements of beings, as it really is. The knowledge of the Thus Gone One, knowing the various inclinations and settlements of beings, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One knows the range of movement of the mental faculties of other beings and great beings, as it really is. The knowledge of the Thus Gone One, knowing the range of movement of the mental faculties of other beings and great beings, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One knows the defilements, purities and risings of the higher states of the mind, releases and concentrated attainments, as it really is. The knowledge of the Thus Gone One, knowing the defilements, purities and risings of the higher states of the mind, releases and concentrated attainments as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One recollects the manifold previous births, such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births, innumerable forward world cycles of births, innumerable backward world cycles of births, innumerable forward and backward world cycles of births. There I was of this name, clan, disposition, supports, experiencing such and such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there. òhere I was of this name, clan, disposition, supports, experiencing such and such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born here ... re ... recollects manifold previous births with all details. Bhikkhus, the Thus Gone One recollecting the manifold previous births such as one birth, two births, ... re ... recollecting the manifold previous births, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One, with the purified heavenly eye, above human sees beings disappearing and appearing according to their actions, in unexalted and exalted states, beautiful and ugly, in good and evil states.-'These good beings misbehaving by body, speech and mind, rebuking noble ones, with wrong view and the wrong view of actions, after death are born in loss, in decrease, in hell . As for these good beings endowed with the right behavious in body, speech and mind, not rebuking noble ones, with right view, and the right view of actions, after death are born in a good state in heaven. Thus with the purified heavenly eye above human, sees beings disappearing and appearing according to their actions. The Thus Gone One, with the purified heavenly eye, above human seeing beings disappearing and appearing ... re ... according to their actions, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One, destroying desires, releasing the mind from desires and released through wisdom, here and now realizing abides. The Thus Gone One having destroyed desires, releasing the mind and released through wisdom abiding here and now is a power of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Bhikkhus, these ten, are the powers of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
2. Adhivuttipadasuttam Ý Designate attainments
22. Venerable ânanda approached The Blessed One, worshipped and sat on a side and The Blessed One said:
ßânanda, I acknowledge confidence in the knowledge and realization of the designate attainments. I know how to teach others, when fallen to this and other method how they would be appeased, not appeased, not exalted, exalted, will be with compare, will be without compare. There is a possibility, that they would see and know this and other realization by themselves. ânanda, this knowledge, of knowing things as they really are, is most excellent. ânanda, I say, there is no other knowledge more excellent and exalted than this.
ânanda, these ten, are the powers of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching. What are the ten powers? .
Here, ânanda, the Thus Gone One knows the possibilities as possibilities and the impossibilities as impossibilities. The knowledge of the Thus Gone One, knowing the possibilities as possibilities and the impossibilities as impossibilities is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One knows the acquirings of actions in the past, future and present according to place and reason, as it really is. The knowledge of the Thus Gone One, knowing the acquirings of actions in the past, future and present according to place and reason, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One knows the method of going out of existence, as it really is. The knowledge of the Thus Gone One, knowing the method of going out of existence, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One knows the innumerable and various elemental worlds, as it really is. The knowledge of the Thus Gone One, knowing the innumerable and various elemental worlds, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One knows the various inclinations and settlements of beings, as it really is. The knowledge of the Thus Gone One, knowing the various inclinations and settlements of beings, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One knows the range of movment of the mental faculties of other beings and great beings, as it really is. The knowledge of the Thus Gone One, knowing the range of movement of the mental faculties of other beings and great beings, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One knows the defilements, purities and risings of the higher states of the mind, releases and concentrated attainments, as it really is. The knowledge of the Thus Gone One, knowing the defilements, purities and risings of the higher states of the mind, releases and concentrated attainments as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One recollects the manifold previous births, such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births, innumerable forward world cycles of births, innumerable backward world cycles of births, innumerable forward and backward world cycles of births. There I was of this name, clan, disposition, supports, experiencing such and such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born thereòhere I was of this name, clan, disposition, supports, experiencing such and such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born here ... re ... recollects manifold previous births with all details. Bhikkhus, the Thus Gone One recollecting the manifold previous births such as one birth, two births, ... re ... recollecting the manifold previous births, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One, with the purified heavenly eye, above human sees beings disappearing and appearing according to their actions, in unexalted and exalted states, beautiful and ugly, in good and evil states.-'These good beings misbehaving by body, speech and mind, rebuking noble ones, with wrong view and the wrong view of actions, after death are born in loss, in decrease, in hell . As for these good beings endowed with the right behavious in body, speech and mind, not rebuking noble ones, with right view, and the right view of actions, after death are born in a good state in heaven. Thus with the purified heavenly eye, above human sees beings disappearing and appearing according to their actions. The Thus Gone One, with the purified heavenly eye, above human seeing beings disappearing and appearing ... re ... according to their actions, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One, destroying desires, releasing the mind from desires and released through wisdom, here and now realizing abides. The Thus Gone One having destroyed desires, releasing the mind and released through wisdom abiding here and now is a power of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
ânanda, these ten, are the powers of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
3. Kayasuttam Ý The body
23. ßBhikkhus, there are things that should be dispelled by the body not by words. There are things that should be dispelled by words not by the body. Bhikkhus, there are things that could neither be dispelled by body nor words, they should be dispelled with wise seeing.
Bhikkhus, what are the things that should be dispelled by the body and not by words?
Here, bhikkhus, the bhikkhu falls for some demerit at one or other of the doors of mental contact. His wise co-associates in the holy life observing him tell him-'The venerable one has fallen for an offence at one or the other of the doors of mental contact.' Good if the venerable one should dispel that bodily misconduct and develop the right conduct. Accepting that advice of the co-associates in the holy life he dispels the bodily misconduct and develops the right conduct. Bhikkhus, these things should be dispelled by the body and not by words.
Bhikkhus, what are the things that should be dispelled by words and not by the body?
Here, bhikkhus, the bhikkhu falls for some demerit on account of some words. His wise co-associates in the holy life observing him tell him-'The venerable one has fallen to an offence on account of some words. 'Good if the venerable one should dispel that verbal misconduct and develop the right conduct. Accepting that advice of the co-associates in the holy life he dispels the verbal misconduct and develops the right conduct. Bhikkhus, these things should be dispelled by words and not by the body.
Bhikkhus, what things should be neither dispelled by the body nor by words, should be dispelled by wise seeing?
Bhikkhus, greed could not be dispelled by the body or by words, should be dispelled by wise seeing. Hatred, ... re ... delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... spitefulness, ... re ... selfishness could not be dispelled by the body or by words, should be dispelled by wise seeing.
Bhikkhus, evil envy could not be dispelled by the body or by words, should be dispelled by wise seeing. Bhikkhus, what is evil envy?
Here, bhikkhus, to a householder or to a householder's son, there is prosperity in the form of wealth, grains, gems or born gold. To a certain slave of his or some other householder it occurs: `O! this householder or the householder's son should not prosper in wealth, grains, gems, or born gold' A recluse or Brahmin gains robes, morsel food, dwellings and requisites when ill and to a certain recluse or Brahmin it occurs-'O! this recluse, or Brahmin should not gain robes, morsel food, dwellings and requisites when ill.
Bhikkhus, evil desires could not be dispelled by the body or by words, should be dispelled by wise seeing. Bhikkhus, what are evil desires?
Here, bhikkhus, a certain one without faith desires, `may others know me as with faith' A certain unvirtuous one desires, `may others know me as virtuous' One with little learning desires, `may others know me as learned.' One fond of company desires, `may others know me as one secluded.' A lazy one desires, `may others know me as with aroused effort.' A forgetful one desires, `may others know me as with established mindfulness.' A distracted one desires, `may others know me as concentrated.' One lacking in wisdom desires, `may I be known as wise.' One who has not dispelled desires thinks ` may I be known as one with dispelled desires.' Bhikkhus, these are called evil desires. Bhikkhus, these things should be neither dispelled by the body nor by words, should be dispelled by wise seeing.
Bhikkhus, there the bhikkhu deports himself overcoming greed, ... re ... hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy, ... re ... The bhikkhu deports himself overcoming evil desires. He should know thus: When the venerable ones do not know, I am without greed, I deport myself overcoming greed. When the venerable ones do not know, I am without hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... lacking in mercy, ... re ... selfishness, ... re ... evil envy, ... re ... I deport myself overcoming hatred ... re ... evil desires.
There the bhikkhu deports himself not overcoming greed, ... re ... hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy. He should know thus:
When the venerable ones know, I am without greed, I deport myself not overcoming greed, ... re ... hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulnbess, ... re ... selfishness, ... re ... evil envy. When the venerable ones know, I am without evil desires, I deport myself not overcoming evil desires.
4. Mahacundasuttam Ý Mahacunda
24. At one time venerable Mahacunda was living in Ceti in his native land. Venerable Mahacunda addressed the bhikkhus from there:
ßFriends, the bhikkhu talking of knowledge says-'I know the Teaching. I see the teaching' There, friends, the bhikkhu maintains himself overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy ... re ... evil desires. He should know this: When the venerable ones do not know I have overcome greed, I maintain myself overcoming greed. When the venerable ones do not know I have overcome hatred, I maintain myself overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. I maintain myself overcoming evil desires.
Friends, the bhikkhu talking of development says-'Am with developed body, developed mind and developed wisdom.' There the bhikkhu maintains himself overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones do not know, am without greed, I maintain myself overcoming greed. When the venerable ones do not know am without hatred, I maintain myself overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires, I maintain myself overcoming evil desires.
Friends, the bhikkhu talking of knowledge and development says-'I know the Teaching. I see the teaching. Am with developed body, developed virtues and developed wisdom' There, friends, the bhikkhu maintains himself overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones do not know, am without greed, I maintain myself overcoming greed. When the venerable ones do not know am without hatred, I maintain myself overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy. and evil desires, I maintain myself overcoming evil desires.
Friends, like a poor man talking of riches and wealth, when the necessity arises it is not possible for him to provide wealth, grains, silver or pure gold. He should be known in this manner: The poor venerable one spoke of wealth without wealth, spoke of grains without grains, spoke of silver without silver and spoke of pure gold without pure gold. What is the reason? Because when the need arose for some wealth, grains, silver or gold, it was not possible for the venerable one to collect it.
In the same manner friends, the bhikkhu talking of knowledge and development saying-'I know the Teaching. I see the teaching. Am with developed body, developed virtues and developed wisdom' There, friends, the bhikkhu maintains himself overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones do not know, am without greed, I maintain himself overcoming greed. When the venerable ones do not know, am without hatred, I maintain myself overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires, I maintain myself overcoming evil desires..
Friends, the bhikkhu talking of knowledge says-'I know the Teaching. I see the teaching' There, friends, the bhikkhu maintains himself not overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy ... re ... evil desires. He should know this: When the venerable ones know I have overcome greed, I maintain myself not overcoming greed. When the venerable ones know I have overcome hatred, I maintain myself not overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. I maintain myself not overcoming evil desires.
Friends, the bhikkhu talking of development says-'Am with developed body, developed mind and developed wisdom.' There the bhikkhu maintains himself not overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones know, am without greed, I maintain myself not overcoming greed. When the venerable ones know am without hatred, I maintain myself not overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulnbess, ... re ... selfishness, ... re ... evil envy. and evil desires, I maintain myself not overcoming evil desires.
Friends, the bhikkhu talking of knowledge and development says-'I know the Teaching. I see the teaching. Am with developed body, developed virtues and developed wisdom' There, friends, the bhikkhu maintains himself not overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones know, am without greed, I maintain myself not overcoming greed. When the venerable ones know am without hatred, I maintain myself not overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulnbess, ... re ... selfishness, ... re ... evil envy. and evil desires, I maintain myself not overcoming evil desires.
Friends, like a rich man talking of riches and wealth, resources and grains, when the necessity arises it is possible for him to provide wealth, grains, silver or pure gold. He should be known in this manner: The rich venerable one, spoke of wealth with wealth, spoke of grains with grains, spoke of silver with silver and spoke of pure gold with pure gold. What is the reason? Because when the need arose for some wealth, grains, silver or gold, it was possible for the venerable one to collect it.
In the same manner friends, the bhikkhu talking of knowledge and development saying-'I know the Teaching. I see the teaching. Am with developed body, developed virtues and developed wisdom' There, friends, the bhikkhu maintains himself not overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones know, am without greed, I maintain himself not overcoming greed. When the venerable ones know, am without hatred, I maintain myself not overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires, I maintain myself overcoming evil desires.
5. Kasinasuttam Ý Mystic meditation signs
25. Bhikkhus, these ten are mystic meditation signs. What ten?
One is the sign of earth, perceived above, below and across without another, immeasurable. The sign of water, perceived above, below and across without another, immeasurable. The sign of fire, perceived above, below and across without another, immeasurable. The sign of air, perceived above, below and across without another, immeasurable. The sign blue, perceived above, below and across without another, immeasurable. The sign yellow, perceived above, below and across without another, immeasurable. The sign red, perceived above, below and across without another, immeasurable. The sign white, perceived above, below and across without another, immeasurable. The sign of space, perceived above, below and across without another, immeasurable. The sign of consciousness, perceived above, below and across without another, immeasurable. Bhikkhus, these ten are mystic meditation signs.
6. Kalisuttam Ý The female lay disciple Kali
26. At one time venerable Mahakaccana lived on the rock, in which an osprey house was maintained, in Avanti. Then Kali the lay female disciple living in the osprey house approached venerable Mahakaccana, worshipped, sat on a side and said:
ßVenerable sir, this was said by The Blessed One in the quest to young girls:
`To come to the highest good, for the heart's appeasement,
I have won the array pleasantly and agreeably
And concentrate on one, experiencing pleasantness
Therefore I make no friendships with people
It is not possible for anyone to make friendships with me.'
Venerable sir, how should the detailed meaning of this short discourse given by The Blessed One be known?"
ßSister, certain recluses and Brahmins concluded that the perception of the sign of earth was the highest. Sister, the highest of the perception of the sign of earth was realized by The Blessed One, for crushing down enjoyment, for defeating the dangers, for defeating refuges and to crush down the knowledge and vision of the path and non-path. On account of, crushing down enjoyment, defeating the dangers and refuges and on account of the knowledge and vision of the path and non-path The Blessed One has come to the highest good and appeasement of the heart.
Sister, the highest of the perception of the sign of water, ... re ... of the sign of fire, ... re ... of the sign of air, ... re ... of the sign blue, ... re ... of the sign yellow, ... re ... of the sign red, ... re ... of the sign white, ... re ... of the sign space, ... re ... of the sign consciousness was realized by The Blessed One, for crushing down enjoyment, for defeating the dangers, for defeating refuges and to crush down the knowledge and vision of the path and non-path. On account of, crushing down enjoyment, defeating the dangers and refuges and on account of the knowledge and vision of the path and non-path The Blessed One has come to the highest good and appeasement of the heart. Sister, this was said by The Blessed One in the quest to young girls:
`To come to the highest good, for the heart's appeasement,
I have won the array pleasantly and agreeably
And concentrate on one, experiencing pleasantness
Therefore I make no friendships with people
It is not possible for anyone to make friendships with me.'
Sister, this should be known as the detailed meaning, of this short discourse given by The Blessed One.
7. Pañhamamahapa¤hasuttam Ý First on the important questions
27. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. Many bhikkhus putting on robes in the morning and taking bowls and robes entered Savatthi for alms. Then it occured to those bhikkhus: It is too early yet to go for alms in Savatthi. What if we approached the monastery of the wandering ascetics of other sects.
Then those bhikkhus approached the wandering ascetics of other secetics in their monastery, exchanged friendly greetings with them and sat on a side. When those bhikkhus were seated the wandering ascetics of other sects said to them:
ßFriends, the recluse Gotama, teaches his disciples thus: 'Come! Bhikkhus, thoroughly learn all things, and abide having learnt everything. Friends, we too teach our disciples thus: 'Come! friends, thoroughly learn all things, and abide having learnt everything. Friends, so then what is the difference between us, in the intention, in advising and the advice given?"
Those bhikkhus neither delighted with the words of the wandering ascetics of other sects nor scorning them, got up from their seats and went away thinking. `We will know the meaning of these words in the presence of The Blessed One.'
Then those bhikkhus, going the alms round in Savatthi, returning from the alms round and after the meal was over, approached The Blessed One, worshipped, sat on a side and said:
ßVenerable sir, we put on robes in the morning and taking bowls and robes entered Savatthi for alms. Then it occured to us: It is too early yet to go for alms in Savatthi. What if we approached the monastery of the wandering ascetics of other sects.
Then we approached the wandering ascetics of other secetics in their monastery, exchanged friendly greetings with them and sat on a side. When we were seated the wandering ascetics of other sects said to us:
`Friends, the recluse Gotama, teaches his disciples thus: . Come! Bhikkhus, thoroughly learn all things, and abide having learnt everything. Friends, we too teach our disciples thus: Come! friends, thoroughly learn all things, and abide having learnt everything.' Friends, so then what is the difference between us, in the intention, in advising and the advice given?' We were not delighted with the words of the wandering ascetics of other sects nor did we scorn them. Then we got up from our seats and came away thinking. We will know the meaning of these words in the presence of The Blessed One.
ßBhikkhus, this is the reply to the ascetics of other sects, who say these words.-Friends, what is the single question, the single statement and the single explanation. What's two questions, two statements and two explanations. What's three questions, three statements and three explanations. What's four questions, four statements and four explana tions. What's five questions, five statements and five explanations. What's six questions, six statements and six explanations. What's seven questions, seven statements and seven explanations. What's eight questions, eight statements and eight explanations. What's nine questions, nine statements and nine explanations. What's ten questions, ten statements and ten explanations? Bhikkhus, when questioned thus, the ascetics of other sects find it impossible to reply and fall into trouble. What is the reason? Bhikkhus, it is beyond them. Bhikkhus, in this world, together with its gods, Maras, Brahmas the Community of recluses and Brahmins and gods and men I do not see anyone who could convince by explaining these questions, other than by the Thus Gone One or a disciple of the Thus Gone One or someone who heard it here.
It was said a single question, a single statement and a single explanation. Why was it said so?
Bhikkhus, in a single thought, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What is that one thought? `All beings rely on food.' Bhikkhus, on this single thought the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said a single question, a single statement and a single explanation it was said on account of this.
It was said two questions, two statements and two explanations. Why was it said so?
Bhikkhus, in two thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the two thoughts? -Name and matter- Bhikkhus, in these two thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing, the highest makes an end of unpleasantness here and now. If it was said in two questions, two statements and two explanations it was said on account of this.
It was said three questions, three statements and three explanations. Why was it said so?
Bhikkhus, in three thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the three thoughts? In the three feelings. Bhikkhus, on these three thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said three questions, three statements and three explanations it was said on account of this.
It was said four questions, four statements and four explanations. Why was it said so?
Bhikkhus, in four thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are those four thoughts? The four kinds of support Bhikkhus, on these four thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said four questions, four statements and four explanations it was said on account of this.
It was said five questions, five statements and five explanations. Why was it said so?
Bhikkhus, in five thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are those five thoughts? The five holding masses. Bhikkhus, on these five thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said five questions, five statements and five explanations it was said on account of this.
It was said six questions six statements and six explanations. Why was it said so?
Bhikkhus, in six thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are those six thoughts? The six internal mental spheres. Bhikkhus, on these six thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said six questions, six statements and six explanations it was said on account of this.
It was said seven questions, seven statements and seven explanations. Why was it said so?
Bhikkhus, in seven thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the seven thoughts? The seven stations of consciousness. Bhikkhus, on these seven thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said seven questions, seven statements and seven explanations it was said on account of this.
It was said eight questions, eight statements and eight explanations. Why was it said so?
Bhikkhus, in eight thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the eight thoughts? The eight vicissitudes of the world Bhikkhus, on these eight thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said eight questions, eight statements and eight explanations it was said on account of this.
It was said nine questions, nine statements and nine explanations. Why was it said so?
Bhikkhus, in nine thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the nine thoughts? The nine settlements of beings Bhikkhus, on these nine thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said nine questions, nine statements and nine explanations it was said on account of this.
It was said ten questions, ten statements and ten explanations. Why was it said so?
Bhikkhus, in ten thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the ten thoughts? The ten ways of acting in demerit. Bhikkhus, on these ten thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said ten questions, ten statements and ten explanations it was said on account of this.
8. Dutiyamahapa¤hasuttam Ý Second on the important question
28. At one time, The Blessed One was abiding in Kajaõgala, in the bamboo forest. Then many male lay disciples of Kajaõgala approached the bhikkhuni of Kajaõgala, worshipped, sat on side and said:
ßNoble lady, The Blessed One has said about the important question which is, the single question, the single statement and the single explanation. Two questions, two statements and two explanations. Three questions, three statements and three explanations. Four questions, four statements and four explanations. Five questions, five statements and five explanations. Six questions, six statements and six explanations. Seven questions, seven statements and seven explanations. Eight questions, eight statements and eight explanations. Nine questions, nine statements and nine explanations. Ten questions, ten statements and ten explanations. Noble lady, what is the detailed explanation to this short exposition given by The Blessed One?"
ßFriends, I have not heard this in the presence of The Blessed One, or heard it from a bhikkhu who teaches about the development of the mind; Yet I will explain it as it occurs to me. Listen and attend carefully. Then the bhikkhuni of Kajaõgala said thus:
ßFriends, it was said a single question, a single statement and a single explanation. Why was it said so?
Friends, in a single thought, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What is that one thought? `All beings rely on food.' Friends, on this single thought the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said a single question, a single statement and a single explanation it was said on account of this.
It was said two questions, two statements and two explanations. Why was it said so?
Friends, in two thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the two thoughts? -Name and matter- Friends, in these two thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing, the highest makes an end of unpleasantness here and now. If it was said in two questions, two statements and two explanations it was said on account of this.
It was said three questions, three statements and three explanations. Why was it said so?
Friends, in three thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the three thoughts? In the three feelings. Friends, on these three thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said three questions, three statements and three explanations it was said on account of this.
It was said four questions, four statements and four explanations. Why was it said so?
Friends, in four thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the four thoughts? The four establishments of mindfulness. Friends, on these four thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said four questions, four statements and four explanations it was said on account of this.
It was said five questions, five statements and five explanations. Why was it said so?
Friends, in five thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the five thoughts? The five holding masses. Friends, on these five thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said five questions, five statements and five explanations it was said on account of this.
It was said six questions six statements and six explanations. Why was it said so?
Friends, in six thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are those six thoughts? The six elements of escape.. Friends, on these six thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said six questions, six statements and six explanations it was said on account of this.
It was said seven questions, seven statements and seven explanations. Why was it said so?
Friends, in seven thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the seven thoughts? The seven enlightenment factors.. Friends, on these seven thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said seven questions, seven statements and seven explanations it was said on account of this.
It was said eight questions, eight statements and eight explanations. Why was it said so?
Friends, in eight thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the eight thoughts? The noble eightfold path. Bhikkhus, on these eight thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said eight questions, eight statements and eight explanations it was said on account of this.
It was said nine questions, nine statements and nine explanations. Why was it said so?
Bhikkhus, in nine thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the nine thoughts? The nine settlements of beings Bhikkhus, on these nine thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said nine questions, nine statements and nine explanations it was said on account of this.
It was said ten questions, ten statements and ten explanations. Why was it said so?
Bhikkhus, in ten thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the ten thoughts? The ten ways of acting in merit. Bhikkhus, on these ten thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said ten questions, ten statements and ten explanations it was said on account of this.
Friends, The Blessed One has said about the important question in short, that is the single question, the single statement and the single explanation ... re ... the ten questions, ten statements and the ten explanations. I understand the detailed meaning in this manner. If you wish approach The Blessed One and ask about it As The Blessed One explains it, bear it in your minds. The delighted lay male disciples of Kajaõgala accepting her words got up from their seats, worshipped her, circumambulated her and approached The Blessed One. They worshipped The Blessed One, sat on a side and related the whole conversation with the bhikkhuni of Kajaõgala.
The Blessed One said: ßHouseholders, good that you heard it from the bhikkhuni of Kajaõgala. She is wise. If you had asked me, I would have given the same answer as given by the bhikkhuni. That is its meaning keep it in mind.
9. Pañhamakosalasuttam Ý First in the country of Kosala
29. ßBhikkhus, in the whole of Kashmire and the country of Kosala, in the kingdom of king Pasenadi of Kosala, king Pasenadi is the chief. Bhikkhus, king Pasenadi of Kosala too has a change a disappontment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
As long as the moon and sun illuminate the directions, so long the thousandfold world systems will be, with a thousand moons, suns, Himalayas, Indian peninsulars, Northern Goyanas, Northern Kuru countries, Eastern Vidhehas, four thousand great oceans, four thousand great kings, a thousand of the four guardian gods, a thousand set of thirty-three gods, a thousand set of Titans, a thousand of the states of happiness, a thousand of the states of creations, a thousand sets of those creating others and a thousand of the worlds of Brahma. Bhikkhus, out of the ten thousand world systems the chief is Mahabrahma Mahabrahma too has a change a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
Bhikkhus, there is a time when there is a forward cycling of the world, at that time many become radiant gods. These mental beings, enjoy life, emanate light, move in space and enjoy that state for a long time. During the forward world cycle, the radiant gods are the foremost. They too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
Bhikkhus, these ten are mystic spheres. What ten? One is the mystic sign of the earth, perceived above, below, across without another immeasurable. The mystic sign of water, ... re ... fire, ... re ... air, ... re ... blue, ... re ... yellow, ... re ... red, ... re ... white, ... re ... of the sphere of space, ... re ... and the sphere of consciousness, perceived above, below, across without another immeasurable. Bhikkhus, these ten are the mystic spheres.
Bhikkhus, of these ten mystic spheresñhe sphere of consciousness, perceived above, below, across without another immeasurable, is the foremost. To beings of this perception too, there is a change, a disappointment. The nobe disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
Bhikkhus, these eight are the masteries. What eight? A certain one with internal material perceptions sees a few beautiful and ugly external forms, mastering it says I know and I see, this is the first mastery.
A certain one with internal material perceptions sees innumerable beautiful and ugly external forms, mastering it says I know and I see, this is the second mastery.
A certain one with internal immaterial perceptions sees a few beautiful and ugly external forms, mastering it says I know and I see, this is the third mastery.
A certain one with internal immaterial perceptions sees innumerable beautiful and ugly external forms, mastering them says I know and I see, this is the fourth mastery.
A certain one with internal immaterial perceptions sees blue external forms with blue characters and blue lustre. Like the blue azure flower, or like the Kashmire cloth, which has the colour, characters and lustre beaten into it in blue, mastering it says, I know and I see, this is the fifth mastery.
A certain one with internal immaterial perceptions sees yellow external forms with yellow characters and yellow lustre. Like the yellow kanikara flower, or like the Kashmire cloth, which has the colour, characters and lustre beaten into it in yellow, mastering it says, I know and I see, this is the sixth mastery.
A certain one with internal immaterial perceptions sees red external forms with red characters and red lustre. Like the red bandhujiva flower, or like the Kashmire cloth, which has the colour, characters and lustre beaten into it, in blue, mastering it says, I know and I see, this is the seventh mastery.
A certain one with internal immaterial perceptions sees white external forms with white characters and white lustre. Like the colour of the morning star, or like the Kashmire cloth, which has the colour, characters and lustre beaten into it in white, mastering it says, I know and I see, this is the eighth mastery.
Bhikkhus, of these eight masteries, the one with internal immaterial perceptions seeing white external forms with white characters and white lustre, mastering it says, I know and I see. This mastery is the foremost. Beings of this perception too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
Bhikkhus, these four are the methods. What four? The unpleasant method with slow realization, the unpleasant method with quick realization, the pleasant method with slow realization and the pleasant method with quick realization.
Bhikkhus, of these methods the foremost is the pleasant method with quick realization. Beings fallen to this method too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
Bhikkhus, these four are the perceptions. What four? A certain one perceives a little, a certain one perceives grown great, a certain one perceives immeasurably and a certain one perceives `there is nothing.' Bhikkhus, of these four perceptions the perception, `there is nothing' and abiding in the sphere of nothingness is the foremost. Beings of this perception too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
Bhikkhus, views external to this, such as `I am not, there is nothing of mine, I will not be, there will be nothing of mine' Those of this view should expect this: As long as there is loathing `to be' it will be not to him. As long as there is agreement with the cessation `to be', it will not be to him. Bhikkhus, there are beings of this view too Beings of this view too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
Bhikkhus, there are recluses and Brahmins who appoint the highest purity. Of all highest purities, this is the foremost, such as overcoming all the sphere of nothingness and abiding in the sphere of neither perceptions nor non-perceptions. They who know this sphere realize it and declare it to others. Bhikkhus there are beings of this view. Beings of this view too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
Bhikkhus, there are beings who appoint the highest extinction in this very life. Such as knowing as it really is, the arising, fading, enjoyment, dangers and escape from the six spheres of mental contact and non-holding release from them. Bhikkhus, when I say this, certain recluses and Brahmins abuse me saying unreal and not truthful things.-'The recluse Gotama does not appoint the thorough knowledge of sensuality, the thorough knowledge of matter, and the thorough knowledge of feelings. Bhikkhus, I appoint the thorough knowledge of sensuality, matter and the thorough knowledge of feelings. Here and now the hunger appeased, extinguished, become cool without a hold I appoint final extinction.
10. Dutiyakosalasuttam Ý Second on the country of Kosala
30. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time king Pasenadi of Kosala with his intentions fulfilled was celebrating his victories and went to the monastery. Going as far as he could go on a vehicle, ascended and approached the monastery on foot. At that time many bhikkhus were walking to and fro mindfully in open space. King Pasenadi of Kosala approached them and asked - ßVenerable sirs, where does The Blessed One, worthy and rightfully enlightened abide now? We want to see him.
ßGreat king in this monastery, its door is closed. Approach it, without making a noise, step to the verandah, clear the throat, and knock on the closed door, The Blessed One will open the door.
Then king Pasenadi of Kosala approached the monastery, the door of which was closed, without making a noise, stepped on the verandah, cleared his throat and knocked on the closed door. The Blessed One opened the door and king Pasenadi of Kosala entered the room, worshipped the feet of The Blessed One with his head at the feet of The Blessed One and also kissed his feet and stroked his feet and announced his name saying: -" Venerable sir, am king Pasenadi of Kosala"
ßGreat king, seeing what good reason do you show this manifestation of loving kindness lying so low to this body?"
ßVenerable sir, I show my gratitude and gratefulness with this highest manifestation of lovingkindness.
Venerable sir, The Blessed One has fallen to the method of welfare and pleasantness of many, establishing many in the noble norm, in the good Teaching and meritorious things. Venerable sir, seeing this good reason, I, lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Again, venerable sir, The Blessed One is virtuous, developed in the noble ones' virtues that are clever. Venerable sir, seeing this good reason, I, lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One..
Again, venerable sir, The Blessed One was a forest dweller since long, abiding in forests and jungle paths. Venerable sir, seeing this good reason, I lying low, show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Again, venerable sir, The Blessed One is satisfied with whatever gains of robes, morsel food, dwellings and requisites when ill. Venerable sir, seeing this good reason, I, lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Again, venerable sir, The Blessed One is suitable for honour, for hospitality, for reverential salutation with clasped hands, the incomparable field of merit for the world. Venerable sir, seeing this good reason, I, lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Again, venerable sir, The Blessed One has those topics of talk, such as topics for few desires, for satisfaction, for seclusion, for withdrawing from the company, for arousing effort, for virtues, for concentration, for wisdom, for release, and for knowledge and vision of release. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Again, venerable sir, The Blessed One is a quick and easy gainer for nothing, of the four higher abidings of the mind, the pleasant abidings here and now. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Again, venerable sir, The Blessed One rcollects the manifold previous births. Such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand, innumerable forward cycles of births, innumerable backward cycles of births and innumerable forward and backward cycles of births. There I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there, with such name ... re ... experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there is born here. Thus with all details the manifold previous births are recollected. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Again, venerable sir, The Blessed One with the heavenly eye purified beyond human sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and evil states, knows beings according to their actions-'These good beings, endowed with bodily, verbal and mental misbehaviour, blaming noble ones, with wrong view and with the wrong view of actions, after death go to loss, to decrease, to an evil state, to hell. As for these good beings endowed with good behaviour by body, words and mind, not blaming noble ones, with right view and with the right view of actions, after death go to increase, to a good state, to heaven. Thus with the heavenly eye purified beyond human sees beings disappearing and appearing according their actions. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Again, venerable sir, The Blessed One, destroying desires, the mind released from desires and released through wisdom, here and now by himself realizing abides. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Venerable sir, now we have to go, there are many duties to be done!"
ßGreat king, do as you think is fit.
Then king Pasenadi of Kosala got up from his seat, worshipped The Blessed One, circumambulated The Blessed One and went away.
003. Mahavaggo Ý The longer section
1. Sihanadasuttam Ý The lion's roar
21. ßBhikkhus, the king of animals leaves his den in the evening, stretches and yawns, looks in the four directions, roars three times and goes in search of prey. What is the reason? `May small living things not come to my vision and be destroyed.'
Bhikkhus, `lion' is a synonym for the Thus Gone One, worthy and rightfully enlightened.
Bhikkhus, these ten, are the powers of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching. What are the ten powers? .
Here, bhikkhus, the Thus Gone One knows the possibilities as possibilities and the impossibilities as impossibilities. The knowledge of the Thus Gone One, knowing the possibilities as possibilities and the impossibilities as impossibilities is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One knows the acquirings of actions in the past, future and present according to place and reason, as it really is. The knowledge of the Thus Gone One, knowing the acquirings of actions in the past, future and present according to place and reason, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One knows the method of going out of existence, as it really is. The knowledge of the Thus Gone One, knowing the method of going out of existence, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One knows the innumerable and various elemental worlds, as it really is. The knowledge of the Thus Gone One, knowing the innumerable and various elemental worlds, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One knows the various inclinations and settlements of beings, as it really is. The knowledge of the Thus Gone One, knowing the various inclinations and settlements of beings, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One knows the range of movement of the mental faculties of other beings and great beings, as it really is. The knowledge of the Thus Gone One, knowing the range of movement of the mental faculties of other beings and great beings, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One knows the defilements, purities and risings of the higher states of the mind, releases and concentrated attainments, as it really is. The knowledge of the Thus Gone One, knowing the defilements, purities and risings of the higher states of the mind, releases and concentrated attainments as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One recollects the manifold previous births, such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births, innumerable forward world cycles of births, innumerable backward world cycles of births, innumerable forward and backward world cycles of births. There I was of this name, clan, disposition, supports, experiencing such and such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there. òhere I was of this name, clan, disposition, supports, experiencing such and such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born here ... re ... recollects manifold previous births with all details. Bhikkhus, the Thus Gone One recollecting the manifold previous births such as one birth, two births, ... re ... recollecting the manifold previous births, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One, with the purified heavenly eye, above human sees beings disappearing and appearing according to their actions, in unexalted and exalted states, beautiful and ugly, in good and evil states.-'These good beings misbehaving by body, speech and mind, rebuking noble ones, with wrong view and the wrong view of actions, after death are born in loss, in decrease, in hell . As for these good beings endowed with the right behavious in body, speech and mind, not rebuking noble ones, with right view, and the right view of actions, after death are born in a good state in heaven. Thus with the purified heavenly eye above human, sees beings disappearing and appearing according to their actions. The Thus Gone One, with the purified heavenly eye, above human seeing beings disappearing and appearing ... re ... according to their actions, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, bhikkhus, the Thus Gone One, destroying desires, releasing the mind from desires and released through wisdom, here and now realizing abides. The Thus Gone One having destroyed desires, releasing the mind and released through wisdom abiding here and now is a power of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Bhikkhus, these ten, are the powers of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
2. Adhivuttipadasuttam Ý Designate attainments
22. Venerable ânanda approached The Blessed One, worshipped and sat on a side and The Blessed One said:
ßânanda, I acknowledge confidence in the knowledge and realization of the designate attainments. I know how to teach others, when fallen to this and other method how they would be appeased, not appeased, not exalted, exalted, will be with compare, will be without compare. There is a possibility, that they would see and know this and other realization by themselves. ânanda, this knowledge, of knowing things as they really are, is most excellent. ânanda, I say, there is no other knowledge more excellent and exalted than this.
ânanda, these ten, are the powers of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching. What are the ten powers? .
Here, ânanda, the Thus Gone One knows the possibilities as possibilities and the impossibilities as impossibilities. The knowledge of the Thus Gone One, knowing the possibilities as possibilities and the impossibilities as impossibilities is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One knows the acquirings of actions in the past, future and present according to place and reason, as it really is. The knowledge of the Thus Gone One, knowing the acquirings of actions in the past, future and present according to place and reason, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One knows the method of going out of existence, as it really is. The knowledge of the Thus Gone One, knowing the method of going out of existence, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One knows the innumerable and various elemental worlds, as it really is. The knowledge of the Thus Gone One, knowing the innumerable and various elemental worlds, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One knows the various inclinations and settlements of beings, as it really is. The knowledge of the Thus Gone One, knowing the various inclinations and settlements of beings, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One knows the range of movment of the mental faculties of other beings and great beings, as it really is. The knowledge of the Thus Gone One, knowing the range of movement of the mental faculties of other beings and great beings, as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One knows the defilements, purities and risings of the higher states of the mind, releases and concentrated attainments, as it really is. The knowledge of the Thus Gone One, knowing the defilements, purities and risings of the higher states of the mind, releases and concentrated attainments as it really is, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One recollects the manifold previous births, such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births, innumerable forward world cycles of births, innumerable backward world cycles of births, innumerable forward and backward world cycles of births. There I was of this name, clan, disposition, supports, experiencing such and such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born thereòhere I was of this name, clan, disposition, supports, experiencing such and such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born here ... re ... recollects manifold previous births with all details. Bhikkhus, the Thus Gone One recollecting the manifold previous births such as one birth, two births, ... re ... recollecting the manifold previous births, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One, with the purified heavenly eye, above human sees beings disappearing and appearing according to their actions, in unexalted and exalted states, beautiful and ugly, in good and evil states.-'These good beings misbehaving by body, speech and mind, rebuking noble ones, with wrong view and the wrong view of actions, after death are born in loss, in decrease, in hell . As for these good beings endowed with the right behavious in body, speech and mind, not rebuking noble ones, with right view, and the right view of actions, after death are born in a good state in heaven. Thus with the purified heavenly eye, above human sees beings disappearing and appearing according to their actions. The Thus Gone One, with the purified heavenly eye, above human seeing beings disappearing and appearing ... re ... according to their actions, is a power of the Thus Gone One endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
Again, ânanda, the Thus Gone One, destroying desires, releasing the mind from desires and released through wisdom, here and now realizing abides. The Thus Gone One having destroyed desires, releasing the mind and released through wisdom abiding here and now is a power of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
ânanda, these ten, are the powers of the Thus Gone One, endowed with which, the Thus Gone One wields the most important place among gatherings and roaring the lion's roar, sets rolling the noble wheel of the Teaching.
3. Kayasuttam Ý The body
23. ßBhikkhus, there are things that should be dispelled by the body not by words. There are things that should be dispelled by words not by the body. Bhikkhus, there are things that could neither be dispelled by body nor words, they should be dispelled with wise seeing.
Bhikkhus, what are the things that should be dispelled by the body and not by words?
Here, bhikkhus, the bhikkhu falls for some demerit at one or other of the doors of mental contact. His wise co-associates in the holy life observing him tell him-'The venerable one has fallen for an offence at one or the other of the doors of mental contact.' Good if the venerable one should dispel that bodily misconduct and develop the right conduct. Accepting that advice of the co-associates in the holy life he dispels the bodily misconduct and develops the right conduct. Bhikkhus, these things should be dispelled by the body and not by words.
Bhikkhus, what are the things that should be dispelled by words and not by the body?
Here, bhikkhus, the bhikkhu falls for some demerit on account of some words. His wise co-associates in the holy life observing him tell him-'The venerable one has fallen to an offence on account of some words. 'Good if the venerable one should dispel that verbal misconduct and develop the right conduct. Accepting that advice of the co-associates in the holy life he dispels the verbal misconduct and develops the right conduct. Bhikkhus, these things should be dispelled by words and not by the body.
Bhikkhus, what things should be neither dispelled by the body nor by words, should be dispelled by wise seeing?
Bhikkhus, greed could not be dispelled by the body or by words, should be dispelled by wise seeing. Hatred, ... re ... delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... spitefulness, ... re ... selfishness could not be dispelled by the body or by words, should be dispelled by wise seeing.
Bhikkhus, evil envy could not be dispelled by the body or by words, should be dispelled by wise seeing. Bhikkhus, what is evil envy?
Here, bhikkhus, to a householder or to a householder's son, there is prosperity in the form of wealth, grains, gems or born gold. To a certain slave of his or some other householder it occurs: `O! this householder or the householder's son should not prosper in wealth, grains, gems, or born gold' A recluse or Brahmin gains robes, morsel food, dwellings and requisites when ill and to a certain recluse or Brahmin it occurs-'O! this recluse, or Brahmin should not gain robes, morsel food, dwellings and requisites when ill.
Bhikkhus, evil desires could not be dispelled by the body or by words, should be dispelled by wise seeing. Bhikkhus, what are evil desires?
Here, bhikkhus, a certain one without faith desires, `may others know me as with faith' A certain unvirtuous one desires, `may others know me as virtuous' One with little learning desires, `may others know me as learned.' One fond of company desires, `may others know me as one secluded.' A lazy one desires, `may others know me as with aroused effort.' A forgetful one desires, `may others know me as with established mindfulness.' A distracted one desires, `may others know me as concentrated.' One lacking in wisdom desires, `may I be known as wise.' One who has not dispelled desires thinks ` may I be known as one with dispelled desires.' Bhikkhus, these are called evil desires. Bhikkhus, these things should be neither dispelled by the body nor by words, should be dispelled by wise seeing.
Bhikkhus, there the bhikkhu deports himself overcoming greed, ... re ... hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy, ... re ... The bhikkhu deports himself overcoming evil desires. He should know thus: When the venerable ones do not know, I am without greed, I deport myself overcoming greed. When the venerable ones do not know, I am without hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... lacking in mercy, ... re ... selfishness, ... re ... evil envy, ... re ... I deport myself overcoming hatred ... re ... evil desires.
There the bhikkhu deports himself not overcoming greed, ... re ... hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy. He should know thus:
When the venerable ones know, I am without greed, I deport myself not overcoming greed, ... re ... hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulnbess, ... re ... selfishness, ... re ... evil envy. When the venerable ones know, I am without evil desires, I deport myself not overcoming evil desires.
4. Mahacundasuttam Ý Mahacunda
24. At one time venerable Mahacunda was living in Ceti in his native land. Venerable Mahacunda addressed the bhikkhus from there:
ßFriends, the bhikkhu talking of knowledge says-'I know the Teaching. I see the teaching' There, friends, the bhikkhu maintains himself overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy ... re ... evil desires. He should know this: When the venerable ones do not know I have overcome greed, I maintain myself overcoming greed. When the venerable ones do not know I have overcome hatred, I maintain myself overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. I maintain myself overcoming evil desires.
Friends, the bhikkhu talking of development says-'Am with developed body, developed mind and developed wisdom.' There the bhikkhu maintains himself overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones do not know, am without greed, I maintain myself overcoming greed. When the venerable ones do not know am without hatred, I maintain myself overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires, I maintain myself overcoming evil desires.
Friends, the bhikkhu talking of knowledge and development says-'I know the Teaching. I see the teaching. Am with developed body, developed virtues and developed wisdom' There, friends, the bhikkhu maintains himself overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones do not know, am without greed, I maintain myself overcoming greed. When the venerable ones do not know am without hatred, I maintain myself overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy. and evil desires, I maintain myself overcoming evil desires.
Friends, like a poor man talking of riches and wealth, when the necessity arises it is not possible for him to provide wealth, grains, silver or pure gold. He should be known in this manner: The poor venerable one spoke of wealth without wealth, spoke of grains without grains, spoke of silver without silver and spoke of pure gold without pure gold. What is the reason? Because when the need arose for some wealth, grains, silver or gold, it was not possible for the venerable one to collect it.
In the same manner friends, the bhikkhu talking of knowledge and development saying-'I know the Teaching. I see the teaching. Am with developed body, developed virtues and developed wisdom' There, friends, the bhikkhu maintains himself overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones do not know, am without greed, I maintain himself overcoming greed. When the venerable ones do not know, am without hatred, I maintain myself overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires, I maintain myself overcoming evil desires..
Friends, the bhikkhu talking of knowledge says-'I know the Teaching. I see the teaching' There, friends, the bhikkhu maintains himself not overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy ... re ... evil desires. He should know this: When the venerable ones know I have overcome greed, I maintain myself not overcoming greed. When the venerable ones know I have overcome hatred, I maintain myself not overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. I maintain myself not overcoming evil desires.
Friends, the bhikkhu talking of development says-'Am with developed body, developed mind and developed wisdom.' There the bhikkhu maintains himself not overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones know, am without greed, I maintain myself not overcoming greed. When the venerable ones know am without hatred, I maintain myself not overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulnbess, ... re ... selfishness, ... re ... evil envy. and evil desires, I maintain myself not overcoming evil desires.
Friends, the bhikkhu talking of knowledge and development says-'I know the Teaching. I see the teaching. Am with developed body, developed virtues and developed wisdom' There, friends, the bhikkhu maintains himself not overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones know, am without greed, I maintain myself not overcoming greed. When the venerable ones know am without hatred, I maintain myself not overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulnbess, ... re ... selfishness, ... re ... evil envy. and evil desires, I maintain myself not overcoming evil desires.
Friends, like a rich man talking of riches and wealth, resources and grains, when the necessity arises it is possible for him to provide wealth, grains, silver or pure gold. He should be known in this manner: The rich venerable one, spoke of wealth with wealth, spoke of grains with grains, spoke of silver with silver and spoke of pure gold with pure gold. What is the reason? Because when the need arose for some wealth, grains, silver or gold, it was possible for the venerable one to collect it.
In the same manner friends, the bhikkhu talking of knowledge and development saying-'I know the Teaching. I see the teaching. Am with developed body, developed virtues and developed wisdom' There, friends, the bhikkhu maintains himself not overcoming greed, ... re ... hatred, ... re.. Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires. He should know thus: When the venerable ones know, am without greed, I maintain himself not overcoming greed. When the venerable ones know, am without hatred, I maintain myself not overcoming hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... smearing, ... re ... unmercifulness, ... re ... selfishness, ... re ... evil envy and evil desires, I maintain myself overcoming evil desires.
5. Kasinasuttam Ý Mystic meditation signs
25. Bhikkhus, these ten are mystic meditation signs. What ten?
One is the sign of earth, perceived above, below and across without another, immeasurable. The sign of water, perceived above, below and across without another, immeasurable. The sign of fire, perceived above, below and across without another, immeasurable. The sign of air, perceived above, below and across without another, immeasurable. The sign blue, perceived above, below and across without another, immeasurable. The sign yellow, perceived above, below and across without another, immeasurable. The sign red, perceived above, below and across without another, immeasurable. The sign white, perceived above, below and across without another, immeasurable. The sign of space, perceived above, below and across without another, immeasurable. The sign of consciousness, perceived above, below and across without another, immeasurable. Bhikkhus, these ten are mystic meditation signs.
6. Kalisuttam Ý The female lay disciple Kali
26. At one time venerable Mahakaccana lived on the rock, in which an osprey house was maintained, in Avanti. Then Kali the lay female disciple living in the osprey house approached venerable Mahakaccana, worshipped, sat on a side and said:
ßVenerable sir, this was said by The Blessed One in the quest to young girls:
`To come to the highest good, for the heart's appeasement,
I have won the array pleasantly and agreeably
And concentrate on one, experiencing pleasantness
Therefore I make no friendships with people
It is not possible for anyone to make friendships with me.'
Venerable sir, how should the detailed meaning of this short discourse given by The Blessed One be known?"
ßSister, certain recluses and Brahmins concluded that the perception of the sign of earth was the highest. Sister, the highest of the perception of the sign of earth was realized by The Blessed One, for crushing down enjoyment, for defeating the dangers, for defeating refuges and to crush down the knowledge and vision of the path and non-path. On account of, crushing down enjoyment, defeating the dangers and refuges and on account of the knowledge and vision of the path and non-path The Blessed One has come to the highest good and appeasement of the heart.
Sister, the highest of the perception of the sign of water, ... re ... of the sign of fire, ... re ... of the sign of air, ... re ... of the sign blue, ... re ... of the sign yellow, ... re ... of the sign red, ... re ... of the sign white, ... re ... of the sign space, ... re ... of the sign consciousness was realized by The Blessed One, for crushing down enjoyment, for defeating the dangers, for defeating refuges and to crush down the knowledge and vision of the path and non-path. On account of, crushing down enjoyment, defeating the dangers and refuges and on account of the knowledge and vision of the path and non-path The Blessed One has come to the highest good and appeasement of the heart. Sister, this was said by The Blessed One in the quest to young girls:
`To come to the highest good, for the heart's appeasement,
I have won the array pleasantly and agreeably
And concentrate on one, experiencing pleasantness
Therefore I make no friendships with people
It is not possible for anyone to make friendships with me.'
Sister, this should be known as the detailed meaning, of this short discourse given by The Blessed One.
7. Pañhamamahapa¤hasuttam Ý First on the important questions
27. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. Many bhikkhus putting on robes in the morning and taking bowls and robes entered Savatthi for alms. Then it occured to those bhikkhus: It is too early yet to go for alms in Savatthi. What if we approached the monastery of the wandering ascetics of other sects.
Then those bhikkhus approached the wandering ascetics of other secetics in their monastery, exchanged friendly greetings with them and sat on a side. When those bhikkhus were seated the wandering ascetics of other sects said to them:
ßFriends, the recluse Gotama, teaches his disciples thus: 'Come! Bhikkhus, thoroughly learn all things, and abide having learnt everything. Friends, we too teach our disciples thus: 'Come! friends, thoroughly learn all things, and abide having learnt everything. Friends, so then what is the difference between us, in the intention, in advising and the advice given?"
Those bhikkhus neither delighted with the words of the wandering ascetics of other sects nor scorning them, got up from their seats and went away thinking. `We will know the meaning of these words in the presence of The Blessed One.'
Then those bhikkhus, going the alms round in Savatthi, returning from the alms round and after the meal was over, approached The Blessed One, worshipped, sat on a side and said:
ßVenerable sir, we put on robes in the morning and taking bowls and robes entered Savatthi for alms. Then it occured to us: It is too early yet to go for alms in Savatthi. What if we approached the monastery of the wandering ascetics of other sects.
Then we approached the wandering ascetics of other secetics in their monastery, exchanged friendly greetings with them and sat on a side. When we were seated the wandering ascetics of other sects said to us:
`Friends, the recluse Gotama, teaches his disciples thus: . Come! Bhikkhus, thoroughly learn all things, and abide having learnt everything. Friends, we too teach our disciples thus: Come! friends, thoroughly learn all things, and abide having learnt everything.' Friends, so then what is the difference between us, in the intention, in advising and the advice given?' We were not delighted with the words of the wandering ascetics of other sects nor did we scorn them. Then we got up from our seats and came away thinking. We will know the meaning of these words in the presence of The Blessed One.
ßBhikkhus, this is the reply to the ascetics of other sects, who say these words.-Friends, what is the single question, the single statement and the single explanation. What's two questions, two statements and two explanations. What's three questions, three statements and three explanations. What's four questions, four statements and four explana tions. What's five questions, five statements and five explanations. What's six questions, six statements and six explanations. What's seven questions, seven statements and seven explanations. What's eight questions, eight statements and eight explanations. What's nine questions, nine statements and nine explanations. What's ten questions, ten statements and ten explanations? Bhikkhus, when questioned thus, the ascetics of other sects find it impossible to reply and fall into trouble. What is the reason? Bhikkhus, it is beyond them. Bhikkhus, in this world, together with its gods, Maras, Brahmas the Community of recluses and Brahmins and gods and men I do not see anyone who could convince by explaining these questions, other than by the Thus Gone One or a disciple of the Thus Gone One or someone who heard it here.
It was said a single question, a single statement and a single explanation. Why was it said so?
Bhikkhus, in a single thought, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What is that one thought? `All beings rely on food.' Bhikkhus, on this single thought the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said a single question, a single statement and a single explanation it was said on account of this.
It was said two questions, two statements and two explanations. Why was it said so?
Bhikkhus, in two thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the two thoughts? -Name and matter- Bhikkhus, in these two thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing, the highest makes an end of unpleasantness here and now. If it was said in two questions, two statements and two explanations it was said on account of this.
It was said three questions, three statements and three explanations. Why was it said so?
Bhikkhus, in three thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the three thoughts? In the three feelings. Bhikkhus, on these three thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said three questions, three statements and three explanations it was said on account of this.
It was said four questions, four statements and four explanations. Why was it said so?
Bhikkhus, in four thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are those four thoughts? The four kinds of support Bhikkhus, on these four thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said four questions, four statements and four explanations it was said on account of this.
It was said five questions, five statements and five explanations. Why was it said so?
Bhikkhus, in five thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are those five thoughts? The five holding masses. Bhikkhus, on these five thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said five questions, five statements and five explanations it was said on account of this.
It was said six questions six statements and six explanations. Why was it said so?
Bhikkhus, in six thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are those six thoughts? The six internal mental spheres. Bhikkhus, on these six thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said six questions, six statements and six explanations it was said on account of this.
It was said seven questions, seven statements and seven explanations. Why was it said so?
Bhikkhus, in seven thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the seven thoughts? The seven stations of consciousness. Bhikkhus, on these seven thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said seven questions, seven statements and seven explanations it was said on account of this.
It was said eight questions, eight statements and eight explanations. Why was it said so?
Bhikkhus, in eight thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the eight thoughts? The eight vicissitudes of the world Bhikkhus, on these eight thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said eight questions, eight statements and eight explanations it was said on account of this.
It was said nine questions, nine statements and nine explanations. Why was it said so?
Bhikkhus, in nine thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the nine thoughts? The nine settlements of beings Bhikkhus, on these nine thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said nine questions, nine statements and nine explanations it was said on account of this.
It was said ten questions, ten statements and ten explanations. Why was it said so?
Bhikkhus, in ten thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the ten thoughts? The ten ways of acting in demerit. Bhikkhus, on these ten thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said ten questions, ten statements and ten explanations it was said on account of this.
8. Dutiyamahapa¤hasuttam Ý Second on the important question
28. At one time, The Blessed One was abiding in Kajaõgala, in the bamboo forest. Then many male lay disciples of Kajaõgala approached the bhikkhuni of Kajaõgala, worshipped, sat on side and said:
ßNoble lady, The Blessed One has said about the important question which is, the single question, the single statement and the single explanation. Two questions, two statements and two explanations. Three questions, three statements and three explanations. Four questions, four statements and four explanations. Five questions, five statements and five explanations. Six questions, six statements and six explanations. Seven questions, seven statements and seven explanations. Eight questions, eight statements and eight explanations. Nine questions, nine statements and nine explanations. Ten questions, ten statements and ten explanations. Noble lady, what is the detailed explanation to this short exposition given by The Blessed One?"
ßFriends, I have not heard this in the presence of The Blessed One, or heard it from a bhikkhu who teaches about the development of the mind; Yet I will explain it as it occurs to me. Listen and attend carefully. Then the bhikkhuni of Kajaõgala said thus:
ßFriends, it was said a single question, a single statement and a single explanation. Why was it said so?
Friends, in a single thought, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What is that one thought? `All beings rely on food.' Friends, on this single thought the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said a single question, a single statement and a single explanation it was said on account of this.
It was said two questions, two statements and two explanations. Why was it said so?
Friends, in two thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the two thoughts? -Name and matter- Friends, in these two thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing, the highest makes an end of unpleasantness here and now. If it was said in two questions, two statements and two explanations it was said on account of this.
It was said three questions, three statements and three explanations. Why was it said so?
Friends, in three thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the three thoughts? In the three feelings. Friends, on these three thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said three questions, three statements and three explanations it was said on account of this.
It was said four questions, four statements and four explanations. Why was it said so?
Friends, in four thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the four thoughts? The four establishments of mindfulness. Friends, on these four thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said four questions, four statements and four explanations it was said on account of this.
It was said five questions, five statements and five explanations. Why was it said so?
Friends, in five thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the five thoughts? The five holding masses. Friends, on these five thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said five questions, five statements and five explanations it was said on account of this.
It was said six questions six statements and six explanations. Why was it said so?
Friends, in six thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are those six thoughts? The six elements of escape.. Friends, on these six thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said six questions, six statements and six explanations it was said on account of this.
It was said seven questions, seven statements and seven explanations. Why was it said so?
Friends, in seven thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the seven thoughts? The seven enlightenment factors.. Friends, on these seven thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said seven questions, seven statements and seven explanations it was said on account of this.
It was said eight questions, eight statements and eight explanations. Why was it said so?
Friends, in eight thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the eight thoughts? The noble eightfold path. Bhikkhus, on these eight thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said eight questions, eight statements and eight explanations it was said on account of this.
It was said nine questions, nine statements and nine explanations. Why was it said so?
Bhikkhus, in nine thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the nine thoughts? The nine settlements of beings Bhikkhus, on these nine thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said nine questions, nine statements and nine explanations it was said on account of this.
It was said ten questions, ten statements and ten explanations. Why was it said so?
Bhikkhus, in ten thoughts, the bhikkhu rightfully turning away, rightfully disenchanted, rightfully released, rightfully seeing the end, rightfully realizing the highest, makes an end of unpleasantness here and now. What are the ten thoughts? The ten ways of acting in merit. Bhikkhus, on these ten thoughts the bhikkhu rightfully turns away, becomes disenchanted, released, sees the end and realizing the highest makes an end of unpleasantness here and now. If it was said ten questions, ten statements and ten explanations it was said on account of this.
Friends, The Blessed One has said about the important question in short, that is the single question, the single statement and the single explanation ... re ... the ten questions, ten statements and the ten explanations. I understand the detailed meaning in this manner. If you wish approach The Blessed One and ask about it As The Blessed One explains it, bear it in your minds. The delighted lay male disciples of Kajaõgala accepting her words got up from their seats, worshipped her, circumambulated her and approached The Blessed One. They worshipped The Blessed One, sat on a side and related the whole conversation with the bhikkhuni of Kajaõgala.
The Blessed One said: ßHouseholders, good that you heard it from the bhikkhuni of Kajaõgala. She is wise. If you had asked me, I would have given the same answer as given by the bhikkhuni. That is its meaning keep it in mind.
9. Pañhamakosalasuttam Ý First in the country of Kosala
29. ßBhikkhus, in the whole of Kashmire and the country of Kosala, in the kingdom of king Pasenadi of Kosala, king Pasenadi is the chief. Bhikkhus, king Pasenadi of Kosala too has a change a disappontment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
As long as the moon and sun illuminate the directions, so long the thousandfold world systems will be, with a thousand moons, suns, Himalayas, Indian peninsulars, Northern Goyanas, Northern Kuru countries, Eastern Vidhehas, four thousand great oceans, four thousand great kings, a thousand of the four guardian gods, a thousand set of thirty-three gods, a thousand set of Titans, a thousand of the states of happiness, a thousand of the states of creations, a thousand sets of those creating others and a thousand of the worlds of Brahma. Bhikkhus, out of the ten thousand world systems the chief is Mahabrahma Mahabrahma too has a change a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
Bhikkhus, there is a time when there is a forward cycling of the world, at that time many become radiant gods. These mental beings, enjoy life, emanate light, move in space and enjoy that state for a long time. During the forward world cycle, the radiant gods are the foremost. They too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
Bhikkhus, these ten are mystic spheres. What ten? One is the mystic sign of the earth, perceived above, below, across without another immeasurable. The mystic sign of water, ... re ... fire, ... re ... air, ... re ... blue, ... re ... yellow, ... re ... red, ... re ... white, ... re ... of the sphere of space, ... re ... and the sphere of consciousness, perceived above, below, across without another immeasurable. Bhikkhus, these ten are the mystic spheres.
Bhikkhus, of these ten mystic spheresñhe sphere of consciousness, perceived above, below, across without another immeasurable, is the foremost. To beings of this perception too, there is a change, a disappointment. The nobe disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
Bhikkhus, these eight are the masteries. What eight? A certain one with internal material perceptions sees a few beautiful and ugly external forms, mastering it says I know and I see, this is the first mastery.
A certain one with internal material perceptions sees innumerable beautiful and ugly external forms, mastering it says I know and I see, this is the second mastery.
A certain one with internal immaterial perceptions sees a few beautiful and ugly external forms, mastering it says I know and I see, this is the third mastery.
A certain one with internal immaterial perceptions sees innumerable beautiful and ugly external forms, mastering them says I know and I see, this is the fourth mastery.
A certain one with internal immaterial perceptions sees blue external forms with blue characters and blue lustre. Like the blue azure flower, or like the Kashmire cloth, which has the colour, characters and lustre beaten into it in blue, mastering it says, I know and I see, this is the fifth mastery.
A certain one with internal immaterial perceptions sees yellow external forms with yellow characters and yellow lustre. Like the yellow kanikara flower, or like the Kashmire cloth, which has the colour, characters and lustre beaten into it in yellow, mastering it says, I know and I see, this is the sixth mastery.
A certain one with internal immaterial perceptions sees red external forms with red characters and red lustre. Like the red bandhujiva flower, or like the Kashmire cloth, which has the colour, characters and lustre beaten into it, in blue, mastering it says, I know and I see, this is the seventh mastery.
A certain one with internal immaterial perceptions sees white external forms with white characters and white lustre. Like the colour of the morning star, or like the Kashmire cloth, which has the colour, characters and lustre beaten into it in white, mastering it says, I know and I see, this is the eighth mastery.
Bhikkhus, of these eight masteries, the one with internal immaterial perceptions seeing white external forms with white characters and white lustre, mastering it says, I know and I see. This mastery is the foremost. Beings of this perception too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
Bhikkhus, these four are the methods. What four? The unpleasant method with slow realization, the unpleasant method with quick realization, the pleasant method with slow realization and the pleasant method with quick realization.
Bhikkhus, of these methods the foremost is the pleasant method with quick realization. Beings fallen to this method too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
Bhikkhus, these four are the perceptions. What four? A certain one perceives a little, a certain one perceives grown great, a certain one perceives immeasurably and a certain one perceives `there is nothing.' Bhikkhus, of these four perceptions the perception, `there is nothing' and abiding in the sphere of nothingness is the foremost. Beings of this perception too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
Bhikkhus, views external to this, such as `I am not, there is nothing of mine, I will not be, there will be nothing of mine' Those of this view should expect this: As long as there is loathing `to be' it will be not to him. As long as there is agreement with the cessation `to be', it will not be to him. Bhikkhus, there are beings of this view too Beings of this view too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
Bhikkhus, there are recluses and Brahmins who appoint the highest purity. Of all highest purities, this is the foremost, such as overcoming all the sphere of nothingness and abiding in the sphere of neither perceptions nor non-perceptions. They who know this sphere realize it and declare it to others. Bhikkhus there are beings of this view. Beings of this view too have a change, a disappointment. The noble disciple seeing this is disenchanted. Someone who turns away from that, turns away from the highest.
Bhikkhus, there are beings who appoint the highest extinction in this very life. Such as knowing as it really is, the arising, fading, enjoyment, dangers and escape from the six spheres of mental contact and non-holding release from them. Bhikkhus, when I say this, certain recluses and Brahmins abuse me saying unreal and not truthful things.-'The recluse Gotama does not appoint the thorough knowledge of sensuality, the thorough knowledge of matter, and the thorough knowledge of feelings. Bhikkhus, I appoint the thorough knowledge of sensuality, matter and the thorough knowledge of feelings. Here and now the hunger appeased, extinguished, become cool without a hold I appoint final extinction.
10. Dutiyakosalasuttam Ý Second on the country of Kosala
30. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. At that time king Pasenadi of Kosala with his intentions fulfilled was celebrating his victories and went to the monastery. Going as far as he could go on a vehicle, ascended and approached the monastery on foot. At that time many bhikkhus were walking to and fro mindfully in open space. King Pasenadi of Kosala approached them and asked - ßVenerable sirs, where does The Blessed One, worthy and rightfully enlightened abide now? We want to see him.
ßGreat king in this monastery, its door is closed. Approach it, without making a noise, step to the verandah, clear the throat, and knock on the closed door, The Blessed One will open the door.
Then king Pasenadi of Kosala approached the monastery, the door of which was closed, without making a noise, stepped on the verandah, cleared his throat and knocked on the closed door. The Blessed One opened the door and king Pasenadi of Kosala entered the room, worshipped the feet of The Blessed One with his head at the feet of The Blessed One and also kissed his feet and stroked his feet and announced his name saying: -" Venerable sir, am king Pasenadi of Kosala"
ßGreat king, seeing what good reason do you show this manifestation of loving kindness lying so low to this body?"
ßVenerable sir, I show my gratitude and gratefulness with this highest manifestation of lovingkindness.
Venerable sir, The Blessed One has fallen to the method of welfare and pleasantness of many, establishing many in the noble norm, in the good Teaching and meritorious things. Venerable sir, seeing this good reason, I, lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Again, venerable sir, The Blessed One is virtuous, developed in the noble ones' virtues that are clever. Venerable sir, seeing this good reason, I, lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One..
Again, venerable sir, The Blessed One was a forest dweller since long, abiding in forests and jungle paths. Venerable sir, seeing this good reason, I lying low, show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Again, venerable sir, The Blessed One is satisfied with whatever gains of robes, morsel food, dwellings and requisites when ill. Venerable sir, seeing this good reason, I, lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Again, venerable sir, The Blessed One is suitable for honour, for hospitality, for reverential salutation with clasped hands, the incomparable field of merit for the world. Venerable sir, seeing this good reason, I, lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Again, venerable sir, The Blessed One has those topics of talk, such as topics for few desires, for satisfaction, for seclusion, for withdrawing from the company, for arousing effort, for virtues, for concentration, for wisdom, for release, and for knowledge and vision of release. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Again, venerable sir, The Blessed One is a quick and easy gainer for nothing, of the four higher abidings of the mind, the pleasant abidings here and now. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Again, venerable sir, The Blessed One rcollects the manifold previous births. Such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand, innumerable forward cycles of births, innumerable backward cycles of births and innumerable forward and backward cycles of births. There I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there, with such name ... re ... experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there is born here. Thus with all details the manifold previous births are recollected. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Again, venerable sir, The Blessed One with the heavenly eye purified beyond human sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and evil states, knows beings according to their actions-'These good beings, endowed with bodily, verbal and mental misbehaviour, blaming noble ones, with wrong view and with the wrong view of actions, after death go to loss, to decrease, to an evil state, to hell. As for these good beings endowed with good behaviour by body, words and mind, not blaming noble ones, with right view and with the right view of actions, after death go to increase, to a good state, to heaven. Thus with the heavenly eye purified beyond human sees beings disappearing and appearing according their actions. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Again, venerable sir, The Blessed One, destroying desires, the mind released from desires and released through wisdom, here and now by himself realizing abides. Venerable sir, seeing this good reason, I lying low show my gratitude and gratefulness with the highest manifestations of lovingkindness to The Blessed One.
Venerable sir, now we have to go, there are many duties to be done!"
ßGreat king, do as you think is fit.
Then king Pasenadi of Kosala got up from his seat, worshipped The Blessed One, circumambulated The Blessed One and went away.
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