Anguttara Nikaya
4. Catutthapannasakam Ý The fourth fifty.
016. Puggalavaggo Ý The section on persons
1. Sevitabbasuttam Ý Should be served
155. ßBhikkhus, the person endowed with ten things should not be served. What ten?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, the person endowed with these ten things should not be served.
Bhikkhus, the person endowed with ten things should be served. What ten?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, the person endowed with these ten things should be served.
2 Ý 12. Bhajitabbasuttani Ý The should be associated
156-166. ßBhikkhus, the person endowed with ten things should not be associated ... re ... should be associated. Should not be sat close to, ... re ... should be sat close to. Is not honourable, ... re ... is honourable. Is praiseworthy, ... re ... is not praiseworthy. Is not honourable, ... re ... is honourable. Is forgetful, ... re ... is not forgetful. Is not accomplihed, ... re ... is accomplished. Does not purify, ... re ... purifies. Is not overcome by conceit, ... re ... is overcome by conceit. Is not developed in wisdom, ... re ... is developed in wisdom. Accumulates much demerit. What ten?
One with wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, ... re ... acumulates much demerit. What ten?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this person accumulates much merit.
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 - Ariya Vaggo
Anguttara Nikaya
015. Ariyavaggo Ý Section about nobe ones
1. Ariyamaggasuttam Ý The noble path
145. ßBhikkhus, I will teach the noble path and the not noble path. Listen and attend carefully. What is the not noble path?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these are said to be the not noble path.
Bhikkhus, what is the noble path?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the noble path.
2. Kanhamaggasuttam Ý The impure path
146. ßBhikkhus, I will teach the impure path and the pure path. Listen and attend carefully. What is the impure path?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is said to be the impure path.
Bhikkhus, what is the pure path?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the pure path.
3. Saddhammasuttam Ý The rightful Teaching
147. ßBhikkhus, I will teach the rightful and the not rightful Teaching. Listen and attend carefully. What is the not rightful Teaching?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is said to be the not rightful Teaching.
Bhikkhus, what is the rightful Teaching?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the rightful Teaching.
4. Sappurisadhammasuttam Ý The Teaching of Great Beings
148. ßBhikkhus, I will tell the Teaching of Great Beings and non-Great Beings. Listen and attend carefully. What is the Teaching of non-Great Beings?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is the Teaching of non Great Beings.
Bhikkhus, what is the Teaching of Great Beings?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the Teaching of Great Beings.
5. Uppadetabbasuttam Ý A sudden leap
149. ßBhikkhus, I will tell the Teaching with a sudden leap and without a sudden. Listen and attend carefully. What is the Teaching without a sudden leap?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is said to be the Teaching without a sudden leap.
Bhikkhus, what is the Teaching with the sudden leap?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the Teaching with the sudden leap.
6. Aasevitabbasuttam Ý Should be practiced
150. ßBhikkhus, I will tell the Teaching that should be pracised and should not be practised. Listen and attend carefully. What is the Teaching that should not be practised?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is said to be the Teaching that should not be practised.
Bhikkhus, what is the Teaching that should be practised?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the Teaching that should be practised.
7. Bhavetabbasuttam Ý Should be developed
151. ßBhikkhus, I will tell the Teaching that shoud be developed and should not be developed. Listen and attend carefully. What is the Teaching that should not be developed?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is said to be the Teaching that should not be developed.
Bhikkhus, what is the Teaching that should be developed?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the Teaching that should be developed.
8. Bahulãkatabbasuttam Ý Made much
152. ßBhikkhus, I will tell the Teaching that shoud be made much and should not be made much. Listen and attend carefully. What is the Teaching that should not be made much?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is said to be the Teaching that should not be made much.
Bhikkhus, what is the Teaching that should be made much?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the Teaching that should be made much.
9. Anussaritabbasuttam Ý Should be recollected
153. ßBhikkhus, I will tell the Teaching that shoud be recollected and should not be recollected. Listen and attend carefully. What is the Teaching that should not be recollected?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is said to be the Teaching that should not be recollected.
Bhikkhus, what is the Teaching that should be developed?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the Teaching that should be recollected.
10. Sacchikatabbasuttam Ý Should be realized
154. ßBhikkhus, I will tell the Teaching that shoud be realized and should not be developed. Listen and attend carefully. What is the Teaching that should not be realized?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is said to be the Teaching that should not be realized.
Bhikkhus, what is the Teaching that should be realized?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the Teaching that should be realized.
015. Ariyavaggo Ý Section about nobe ones
1. Ariyamaggasuttam Ý The noble path
145. ßBhikkhus, I will teach the noble path and the not noble path. Listen and attend carefully. What is the not noble path?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these are said to be the not noble path.
Bhikkhus, what is the noble path?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the noble path.
2. Kanhamaggasuttam Ý The impure path
146. ßBhikkhus, I will teach the impure path and the pure path. Listen and attend carefully. What is the impure path?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is said to be the impure path.
Bhikkhus, what is the pure path?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the pure path.
3. Saddhammasuttam Ý The rightful Teaching
147. ßBhikkhus, I will teach the rightful and the not rightful Teaching. Listen and attend carefully. What is the not rightful Teaching?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is said to be the not rightful Teaching.
Bhikkhus, what is the rightful Teaching?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the rightful Teaching.
4. Sappurisadhammasuttam Ý The Teaching of Great Beings
148. ßBhikkhus, I will tell the Teaching of Great Beings and non-Great Beings. Listen and attend carefully. What is the Teaching of non-Great Beings?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is the Teaching of non Great Beings.
Bhikkhus, what is the Teaching of Great Beings?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the Teaching of Great Beings.
5. Uppadetabbasuttam Ý A sudden leap
149. ßBhikkhus, I will tell the Teaching with a sudden leap and without a sudden. Listen and attend carefully. What is the Teaching without a sudden leap?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is said to be the Teaching without a sudden leap.
Bhikkhus, what is the Teaching with the sudden leap?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the Teaching with the sudden leap.
6. Aasevitabbasuttam Ý Should be practiced
150. ßBhikkhus, I will tell the Teaching that should be pracised and should not be practised. Listen and attend carefully. What is the Teaching that should not be practised?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is said to be the Teaching that should not be practised.
Bhikkhus, what is the Teaching that should be practised?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the Teaching that should be practised.
7. Bhavetabbasuttam Ý Should be developed
151. ßBhikkhus, I will tell the Teaching that shoud be developed and should not be developed. Listen and attend carefully. What is the Teaching that should not be developed?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is said to be the Teaching that should not be developed.
Bhikkhus, what is the Teaching that should be developed?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the Teaching that should be developed.
8. Bahulãkatabbasuttam Ý Made much
152. ßBhikkhus, I will tell the Teaching that shoud be made much and should not be made much. Listen and attend carefully. What is the Teaching that should not be made much?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is said to be the Teaching that should not be made much.
Bhikkhus, what is the Teaching that should be made much?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the Teaching that should be made much.
9. Anussaritabbasuttam Ý Should be recollected
153. ßBhikkhus, I will tell the Teaching that shoud be recollected and should not be recollected. Listen and attend carefully. What is the Teaching that should not be recollected?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is said to be the Teaching that should not be recollected.
Bhikkhus, what is the Teaching that should be developed?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the Teaching that should be recollected.
10. Sacchikatabbasuttam Ý Should be realized
154. ßBhikkhus, I will tell the Teaching that shoud be realized and should not be developed. Listen and attend carefully. What is the Teaching that should not be realized?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, this is said to be the Teaching that should not be realized.
Bhikkhus, what is the Teaching that should be realized?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, this is said to be the Teaching that should be realized.
Anguttara Nikaya - Dasaka Nipata - Sadhu Vaggo
Anguttara Nikaya
014. Sadhuvaggo Ý The section on the profitable
1. Sadhusuttam Ý The profitable
134. ßBhikkhus, I will teach the profitable and the unprofitable, listen and attend to it carefully.
ßBhikkhus, what is unprofitable?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these ten are unprofitable.
Bhikkhus, these ten are profitable. What ten?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten are profitable.
2. Ariyadhammasuttam Ý The noble Teaching
135. ßBhikkhus, I will teach the noble Teaching and the non-noble Teaching listen and attend carefully to it. Bhikkhus, what is the non-noble Teaching?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these ten are the non-noble Teaching.
Bhikkhus, what is the noble Teaching?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten are the noble Teaching.
3. Akusalasuttam Ý Demerit
136. ßBhikkhus, I will teach demerit and merit, listen and attend carefully to it. Bhikkhus, what is demerit?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, to this is said demerit.
Bhikkhus, what is merit?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, to this is said merit.
4. Atthasuttam Ý The useful
137. ßBhikkhus, I will teach the useful and the useless, listen and attend carefully to it. Bhikkhus, what is the useless?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these are said to be useless.
Bhikkhus, what is the useful?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these are said to be useful.
5. Dhammasuttam Ý The right Teaching
138. Bhikkhus, I will teach the right Teaching and the wrong Teaching, listen and attend carefully. Bhikkhus, what is the wrong Teaching?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these are said to be the wrong Teaching.
Bhikkhus, what is the right Teaching?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these are said to be the right Teaching.
6. Sasavasuttam Ý With desires
139. ßBhikkhus, I will teach the things, with desires and without desires, listen and attend carefully.
Bhikkhus, what are the things with desires?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these are said to be with desires.
Bhikkhus, what are the things without desires?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these are said to be without desires.
7. Savajjasuttam Ý The faulty Teaching
140. ßBhikkhus, I will teach the faulty Teaching and the non-faulty Teaching, listen and attend carefully. What is the faulty Teaching?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these are said to be faulty.
Bhikkhus, what is the not faulty Teaching?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these are said to be the not faulty teaching.
8. Tapanãyasuttam Ý Self torture
141. Bhikkhus, I will tell the things which induces self torture and which does not induce self torture. Bhikkhus, what things induces self torture?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these things are said to induce self torture.
Bhikkhus, what is the Teaching which does not induce self torture?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these things do not induce self torture.
9. Aacayagamisutta. m Ý Accumulating for rebirth
142. Bhikkhus, I will tell the Teaching that accumulates for rebirth and does not accumulate for rebirth. what is the Teaching that accumulates for rebirth?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these are said to accumulate for rebirth.
Bhikkhus, what is the Teaching that does not accumulate for rebirth?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these things do not accumulate for rebirth.
10. Dukkhudrayasuttam Ý Brings unplesantness
143. Bhikkhus, I will tell the things that bring unpleasantness and that bring pleasantness, listen and attend carefully. What are the things that bring unpleasantness?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these are said to be things that bring unpleasantness.
Bhikkhus, what are the things that bring pleasantness?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these things are said to bring pleasantness.
11. Dukkhavipakasuttam Ý Brings unpleasant results
144. Bhikkhus, I will tell the things that bring unpleasant results and the things that bring pleasant results. Listen and attend carefully. What are the things that bring unpleasant results?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these are said to be useless.
Bhikkhus, what things bring pleasant results?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these are said to bring pleasant resuslts.
014. Sadhuvaggo Ý The section on the profitable
1. Sadhusuttam Ý The profitable
134. ßBhikkhus, I will teach the profitable and the unprofitable, listen and attend to it carefully.
ßBhikkhus, what is unprofitable?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these ten are unprofitable.
Bhikkhus, these ten are profitable. What ten?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten are profitable.
2. Ariyadhammasuttam Ý The noble Teaching
135. ßBhikkhus, I will teach the noble Teaching and the non-noble Teaching listen and attend carefully to it. Bhikkhus, what is the non-noble Teaching?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these ten are the non-noble Teaching.
Bhikkhus, what is the noble Teaching?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten are the noble Teaching.
3. Akusalasuttam Ý Demerit
136. ßBhikkhus, I will teach demerit and merit, listen and attend carefully to it. Bhikkhus, what is demerit?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, to this is said demerit.
Bhikkhus, what is merit?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, to this is said merit.
4. Atthasuttam Ý The useful
137. ßBhikkhus, I will teach the useful and the useless, listen and attend carefully to it. Bhikkhus, what is the useless?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these are said to be useless.
Bhikkhus, what is the useful?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these are said to be useful.
5. Dhammasuttam Ý The right Teaching
138. Bhikkhus, I will teach the right Teaching and the wrong Teaching, listen and attend carefully. Bhikkhus, what is the wrong Teaching?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these are said to be the wrong Teaching.
Bhikkhus, what is the right Teaching?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these are said to be the right Teaching.
6. Sasavasuttam Ý With desires
139. ßBhikkhus, I will teach the things, with desires and without desires, listen and attend carefully.
Bhikkhus, what are the things with desires?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these are said to be with desires.
Bhikkhus, what are the things without desires?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these are said to be without desires.
7. Savajjasuttam Ý The faulty Teaching
140. ßBhikkhus, I will teach the faulty Teaching and the non-faulty Teaching, listen and attend carefully. What is the faulty Teaching?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these are said to be faulty.
Bhikkhus, what is the not faulty Teaching?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these are said to be the not faulty teaching.
8. Tapanãyasuttam Ý Self torture
141. Bhikkhus, I will tell the things which induces self torture and which does not induce self torture. Bhikkhus, what things induces self torture?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these things are said to induce self torture.
Bhikkhus, what is the Teaching which does not induce self torture?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these things do not induce self torture.
9. Aacayagamisutta. m Ý Accumulating for rebirth
142. Bhikkhus, I will tell the Teaching that accumulates for rebirth and does not accumulate for rebirth. what is the Teaching that accumulates for rebirth?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these are said to accumulate for rebirth.
Bhikkhus, what is the Teaching that does not accumulate for rebirth?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these things do not accumulate for rebirth.
10. Dukkhudrayasuttam Ý Brings unplesantness
143. Bhikkhus, I will tell the things that bring unpleasantness and that bring pleasantness, listen and attend carefully. What are the things that bring unpleasantness?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these are said to be things that bring unpleasantness.
Bhikkhus, what are the things that bring pleasantness?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these things are said to bring pleasantness.
11. Dukkhavipakasuttam Ý Brings unpleasant results
144. Bhikkhus, I will tell the things that bring unpleasant results and the things that bring pleasant results. Listen and attend carefully. What are the things that bring unpleasant results?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these are said to be useless.
Bhikkhus, what things bring pleasant results?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these are said to bring pleasant resuslts.
Anguttara Nikaya - Dasaka Nipata - Parisuddha Vaggo
Anguttara Nikaya
013. Parisuddhavaggo The section on purity
1. Pathamasuttam Ý The first
123. Bhikkhus, these ten things are pure and clean and are not found any where else other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things are pure and clean and are not found any where else other than in the discipline of the Well Gone One.
2. Dutiyasuttam Ý The second
124. Bhikkhus, these ten things arouse the not arisen, are not found anywhere else, other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things are not born any where else, other than in the discipline of the Well Gone One.
3. Tatiyasuttam Ý The third
125. Bhikkhus, these ten very fruitful and beneficial things are not found any where else other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten very fruitful and beneficial things are not found any where else other than in the discipline of the Well Gone One.
4. Catutthasuttam Ý The fourth
126. Bhikkhus, these ten things train to end greed, hatred and delusion. They are not found any where else other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things train to end greed, hatred and delusion are not found any where else other than in the discipline of the Well Gone One.
5. Pa¤camasuttam Ý The fifth
127. Bhikkhus, these ten things definitely conduces to disenchantment, cessation, appeasement, realization, enlightenment and extinction. They are not found any where else other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things definitely conduces to disenchantment, cessation, appeasement, realization, enlightenment and extinction. They are not found any where else, other than in the discipline of the Well Gone One.
6. Chatthasuttam Ý The sixth
128. Bhikkhus, these ten things developed and made much, arouses the not arisen. They are not found any where else other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things arouses the not arisen, are not found any where else other than in the discipline of the Well Gone One.
7. Sattamasuttam Ý The first
129. Bhikkhus, these ten things developed and made much are fruitful and beneficial. They are not found any where else other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things developed and made much are fruitful and beneficialòhey are not found any where else other than in the discipline of the Well Gone One.
8. Atthamasuttam The eighth
130. Bhikkhus, these ten things developed and made much train to end greed, hatred and delusion. They are not found any where else other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things developed and made much train to end greed, hatred and delusion are not found any where else other than in the discipline of the Well Gone One.
9. Navamasuttam Ý The nineth
131. Bhikkhus, these ten things developed and made much definitely conduces to disenchantment, cessation, appeasement, realization, enlightenment and extinction. They are not found any where else other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things developed and made much definitely conduces to disenchantment, cessation, appeasement, realization, enlightenment and extinction. They are not found any where else other than in the discipline of the Well Gone One.
10. Dasamasuttam Ý The tenth
132. ßBhikkhus, these ten are unrighteous. What ten?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these ten are unrighteous.
11. Ekadasamasuttam Ý The eleventh
133. ßBhikkhus, these ten are righteous. What ten?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten are righteous.
013. Parisuddhavaggo The section on purity
1. Pathamasuttam Ý The first
123. Bhikkhus, these ten things are pure and clean and are not found any where else other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things are pure and clean and are not found any where else other than in the discipline of the Well Gone One.
2. Dutiyasuttam Ý The second
124. Bhikkhus, these ten things arouse the not arisen, are not found anywhere else, other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things are not born any where else, other than in the discipline of the Well Gone One.
3. Tatiyasuttam Ý The third
125. Bhikkhus, these ten very fruitful and beneficial things are not found any where else other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten very fruitful and beneficial things are not found any where else other than in the discipline of the Well Gone One.
4. Catutthasuttam Ý The fourth
126. Bhikkhus, these ten things train to end greed, hatred and delusion. They are not found any where else other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things train to end greed, hatred and delusion are not found any where else other than in the discipline of the Well Gone One.
5. Pa¤camasuttam Ý The fifth
127. Bhikkhus, these ten things definitely conduces to disenchantment, cessation, appeasement, realization, enlightenment and extinction. They are not found any where else other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things definitely conduces to disenchantment, cessation, appeasement, realization, enlightenment and extinction. They are not found any where else, other than in the discipline of the Well Gone One.
6. Chatthasuttam Ý The sixth
128. Bhikkhus, these ten things developed and made much, arouses the not arisen. They are not found any where else other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things arouses the not arisen, are not found any where else other than in the discipline of the Well Gone One.
7. Sattamasuttam Ý The first
129. Bhikkhus, these ten things developed and made much are fruitful and beneficial. They are not found any where else other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things developed and made much are fruitful and beneficialòhey are not found any where else other than in the discipline of the Well Gone One.
8. Atthamasuttam The eighth
130. Bhikkhus, these ten things developed and made much train to end greed, hatred and delusion. They are not found any where else other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things developed and made much train to end greed, hatred and delusion are not found any where else other than in the discipline of the Well Gone One.
9. Navamasuttam Ý The nineth
131. Bhikkhus, these ten things developed and made much definitely conduces to disenchantment, cessation, appeasement, realization, enlightenment and extinction. They are not found any where else other than in the discipline of the Well Gone One. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things developed and made much definitely conduces to disenchantment, cessation, appeasement, realization, enlightenment and extinction. They are not found any where else other than in the discipline of the Well Gone One.
10. Dasamasuttam Ý The tenth
132. ßBhikkhus, these ten are unrighteous. What ten?
Wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release. Bhikkhus, these ten are unrighteous.
11. Ekadasamasuttam Ý The eleventh
133. ßBhikkhus, these ten are righteous. What ten?
Right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten are righteous.
Anguttara Nikaya - Dasaka Nipata - Pacco rohani Vaggo
Anguttara Nikàya
012. Paccorohanivaggo - Stepping down
1. Pathama - adhammasuttam - First on the unrighteous Teaching
113. Bhikkhus, the unrighteous and the not useful should be known. The righteous and the useful should be known and you should fall to the method of the righteous and useful.
Bhikkhus, what is the unrighteous and useless?
Wrong, view, thoughts, speech, activities, livelihood, endeavour, mindfulness, concentration, knowledge and release. This is the unrighteous and useless .
Bhikkhus, what is the righteous and useful?
Right, view, thoughts, speech, activities, livelihood, endeavur, mindfulness, concentration, knowledge and release. This is the righteous and useful.
Bhikkhus, if it was said, the unrighteous and the not useful should be known. The righteous and useful should be known and you should fall to the method which is righteous and useful, it was said on account of this.
2. Dutiya - adhammasuttam - Second on the unrighteous Teaching
114. ßBhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method which is righteous and useful.
Bhikkhus, what is the unrighteous and the righteous, what is the useless and useful?
Bhikkhus, wrong view is unrighteous, right view is righteous. On account of wrong view various, useless, evil demeritorious things arise, they are useless. On account of right view various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong thoughts are unrighteous, right thoughts are righteous. On account of wrong thughts various useless evil demeritorious things arise, they are useless. On account of right thoughts various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong speech is unrighteous, right speech is righteous. On account of wrong speech various useless evil demeritorious things arise, they are useless. On account of right speech various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong activity is unrighteous, right activity is righteous. On account of wrong activity various, useless, evil, demeritorious things arise, they are useless. On account of right activity various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong livelihood is unrighteous, right livelihood is righteous. On account of wrong livelihood various, useless, evil, demeritorious things arise, they are useless. On account of right livelihood various, useful meritorious things develop and get completed, they are useful.
Bshikkhus, wrong endeavour is unrighteous, right endeavour is righteous. On account of wrong endeavour various, useless, evil, demeritorious things arise, they are useless. On account of right endeavour various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong mindfulness is unrighteous, right mindfulness is righteous. On account of wrong mindfulness various useless, evil, demeritorious things arise, they are useless. On account of right mindfulness various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong concentration is unrighteous, right concentration is righteous. On account of wrong concentratin various, useless, evil, demeritorious things arise, they are useless. On account of right concentration, various, useful, meritorious things develop and get completed, they are useful.
Bhikkhus, wrong knowledge is unrighteous, right knowldge is righteous. On account of wrong knowledge various useless evil demeritorious things arise, they are useless. On account of right knowledge various, useful, meritorious things develop and get completed, they are useful.
Bhikkhus, wrong release is unrighteous, right release is righteous. On account of wrong release various useless, evil, demeritorious things arise, they are useless. On account of right release various useful meritorious things develop and get completed, they are useful.
Bhikkhus, if it was said, the unrighteous Teaching and the righteous Teaching should be known. The useless Teaching and the useful Teaching should be known and you should fall to the method, which is righteous and useful it was said on account of this.
3. Tatiya - adhammasuttam - Third on the unrighteous
115. ßBhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method which is righteous and useful. The Blessed One said this much and went to the monastery.
Then, soon after The Blessed One had gone, it occured to those bhikkhus, The Blessed One has given us a short exposition, without explaining it, has got up and gone to the monastery.- `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful Teaching should be known and you should fall to the method, which is righteous and useful.' ßWho could explain this short exposition given by The Blessed One?
Then it occured to those bhikkhus: `There is venerable Ananda, praised by the Teacher as developed among the wise co-associates of the holy life. It is possible for venerable Ananda to explain this short exposition given by The Blessed One. What if we approach venerable Ananda and ask him, to explain this short exposition given by The Blessed One. As venerable Ananda explains it, we bhikkhus will bear it in mind.
Those bhikkhus approached venerable Ananda, exchanged friendly greetings, sat on a side and said: -
ßHere, friend, Ananda, The Blessed One gave us this short exposition `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method of the Teaching, which is righteous and useful. The Blessed One said this much and went to the monastery.
Then, soon after The Blessed One had gone, it occured to us, The Blessed One has given us a short exposition, without explaining it, has got up and gone to the monastery- `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method, which is righteous and useful.' ßWho could explain this short exposition given by The Blessed One?
Then it occured to us: `There is venerable Ananda, praised by the Teacher out of the wise co-associates of the holy life. It is possible for venerable Ananda to explain this short exposition given by The Blessed One. What if we approach venerable Ananda and ask him to explain this short exposition given by The Blessed One. As venerable Ananda explains it, we bhikkhus will bear it in mind. Friend, Ananda, explain this to us.
ßFriends, this is like a man in search of the heartwood, going to a standing tree full of heartwood ignoring its root, and trunk were to search the heartwood in the branches and leaves. The venerable ones ignoring The Blessed One's presence should think to ask the meaning from me. Friends, The Blessed One knows what should be known, sees what should be seen, has understood the Teaching has become the Teaching and has become brahma. Practises what he says, leads to the meanings, gives the deathless, is the master of the Teaching. This is the time to ask the meaning from him. As The Blessed One explains, bear it in mind.
ßIndeed, friend, The Blessed One knows what should be known, sees what should be seen, has understood the Teaching has become the Teaching and has become brahma. Practises what he says, leads to the meanings, gives the deathless, is the master of the Teaching and this is the time to ask the meaning from The Blessed One and bear it in mind. Yet, venerable Ananda is praised, as developed out of the co-associates in the holy life, by the Teacher. Venerable Ananda can explain this short exposition given by Blessed One. Friend, explain it, if it is no problem.
ßThen. friends, listen and attend carefully, I will tell. This short exposition was given by The Blessed One, without explaining it The Blessed One got up from his seat and went to the monastery. Such as: `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method which is righteous and useful.'
Friends, what is the unrighteous and the righteous, what is the useless and useful?
Friends, wrong view is unrighteous, right view is righteous. On account of wrong view various, useless, evil demeritorious things arise, they are useless. On account of right view various useful meritorious things develop and get completed, they are useful.
Friends, wrong thoughts are unrighteous, right thoughts are righteous. On account of wrong thughts various useless evil demeritorious things arise, they are useless. On account of right thoughts various useful meritorious things develop and get completed, they are useful.
Friends, wrong speech is unrighteous, right speech is righteous. On account of wrong speech various useless evil demeritorious things arise, they are useless. On account of right speech various useful meritorious things develop and get completed, they are useful.
Friends, wrong activity is unrighteous, right activity is righteous. On account of wrong activity various, useless, evil, demeritorious things arise, they are useless. On account of right activity various useful meritorious things develop and get completed, they are useful.
Friends, wrong livelihood is unrighteous, right livelihood is righteous. On account of wrong livelihod various, useless, evil, demeritorious things arise, they are useless. On account of right livelihood various, useful meritorious things develop and get completed, they are useful.
Friends, wrong endeavour is unrighteous, right endeavour is righteous. On account of wrong endeavour various, useless, evil, demeritorious things arise, they are useless. On account of right endeavour various useful meritorious things develop and get completed, they are useful.
Friends, wrong mindfulness is unrighteous, right mindfulness is righteous. On account of wrong mindfulness various useless, evil, demeritorious things arise, they are useless. On account of right mindfulness various useful meritorious things develop and get completed, they are useful.
Friends, wrong concentration is unrighteous, right concentration is righteous. On account of wrong concentratin various, useless, evil, demeritorious things arise, they are useless. On account of right concentration, various, useful, meritorious things develop and get completed, they are useful.
Friends, wrong knowledge is unrighteous, right knowldge is righteous. On account of wrong knowledge various useless evil demeritorious things arise, they are useless. On account of right knowledge various, useful, meritorious things develop and get completed, they are useful.
Friends, wrong release is unrighteous, right release is righteous. On account of wrong release various useless, evil, demeritorious things arise, they are useless. On account of right release various useful meritorious things develop and get completed, they are useful.
Friends, of the short expositin, `The unrighteous Teaching and the righteous Teaching should be known. The useless Teaching and the useful Teaching should be known and you should fall to the method, which is righteous and useful' I understand the detailed meaning in this manner. If you desire, approach The Blessed One and ask and as The Blessed One explains it, bear it in mind.
Those bhikkhus, agreeing and delighting in the words of venerable Ananda, got up from their seats and approached The Blessed One, worshipped, sat on a side and said: -
The Blessed One gave us this short exposition and without explaining, got up from his seat and went into the monastery `The righteous Teaching ... re ... which is righteous and useful.'
Then, venerable sir, soon after The Blessed One had gone, it occured to us, The Blessed One has given us a short exposition, without explaining it has got up and gone to the monastery- `Bhikkhus, the unrighteous Teaching and the righteous Teaching should be known. The useless and the useful Teaching should be known and you should fall to the method, of the Teaching which is righteous and useful.' ßWho could explain this short exposition given by The Blessed One?
Then it occured to us: `There is venerable Ananda, praised by the Teacher out of the wise co-associates of the holy life. It is possible for venerable Ananda to explain this short exposition given by The Blessed One. What if we approach venerable Ananda and ask him to explain this short exposition given by The Blessed One. As venerable Ananda explains it, we bhikkhus will bear it in mind. Then we said. Friend, Ananda, explain this to us. Venerable Ananda explained it to us in this manner, with these phrases and words.
Excellent! bhikkhus, Ananda is very wise, if you had asked me I too would have explained it, in the same manner. This is its meaning bear it in mind.
4. Ajitasuttam - The wandering ascetic Ajita
116. òhe wandering ascetic Ajita approached The Blessed One, exchanged friendly greetings, sat on a side and said: -
ßGood Gotama, I have a co-associate by the name Pandita. By him about five hundred imaginations are thought out. On account of that, those of other sects think blamefully and blame him.
Then The Blessed One addressed the bhikkhus: -
ßBhikkhus, do you know the foundations of wisdom?
ßVenerable sir, Blessed One, this is the time to teach the foundations of wisdom, the bhikkhus, hearing it from The Blessed One will bear it in mind.
ßThen bhikkhus, listen and attend carefully: -
Here, bhikkhus, with an unrighteous argument, an unrighteous argument is restrained and subdued and by that an unrighteous gathering is excited. On account of that excitement the unrighteous gathering becomes noisy and makes much noise saying: `The good one is wise.'
Here, bhikkhus, with an unrighteous argument, a righteous argument is restrained and subdued and by that an unrighteous gathering is excited. On account of that excitement the unrighteous gathering becomes noisy and makes much noise saying: `The good one is wise.'
Here, bhikkhus, with an unrighteous argument, an unrighteous and righteous argument is restrained and subdued and by that an unrighteous gathering is excited. On account of that excitement the unrighteous gathering becomes noisy and makes much noise saying: `The good one is wise.'
Bhikkhus, the unrighteous Teaching and the righteous Teaching should be known. The useless and the useful Teaching should be known and you should fall to the method of the Teaching, which is righteous and useful.
Bhikkhus, what is the unrighteous and the righteous Teaching, what is the useless and useful Teaching?
Bhikkhus, wrong view is unrighteous, right view is righteous. On account of wrong view various, useless, evil demeritorious things arise, they are useless. On account of right view various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong thoughts are unrighteous, right thoughts are righteous. On account of wrong thoughts various, useless, evil, demeritorious things arise, they are useless. On account of right thoughts various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong speech is unrighteous, right speech is righteous. On account of wrong speech various useless evil demeritorious things arise, they are useless. On account of right speech various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong activity is unrighteous, right activity is righteous. On account of wrong activity various, useless, evil, demeritorious things arise, they are useless. On account of right activity various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong livelihood is unrighteous, right livelihood is righteous. On account of wrong livelihood various, useless, evil, demeritorious things arise, they are useless. On account of right livelihood various, useful meritorious things develop and get completed, they are useful.
Bshikkhus, wrong endeavour is unrighteous, right endeavour is righteous. On account of wrong endeavour various, useless, evil, demeritorious things arise, they are useless. On account of right endeavour various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong mindfulness is unrighteous, right mindfulness is righteous. On account of wrong mindfulness various useless, evil, demeritorious things arise, they are useless. On account of right mindfulness various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong concentration is unrighteous, right concentration is righteous. On account of wrong concentratin various, useless, evil, demeritorious things arise, they are useless. On account of right concentration, various, useful, meritorious things develop and get completed, they are useful.
Bhikkhus, wrong knowledge is unrighteous, right knowldge is righteous. On account of wrong knowledge various useless evil demeritorious things arise, they are useless. On account of right knowledge various, useful, meritorious things develop and get completed, they are useful.
Bhikkhus, wrong release is unrighteous, right release is righteous. On account of wrong release various useless, evil, demeritorious things arise, they are useless. On account of right release various useful meritorious things develop and get completed, they are useful.
Bhikkhus, if it was said, the unrighteous Teaching and the righteous Teaching should be known. The useless Teaching and the useful Teaching should be known and you should fall to the method, which is righteous and useful it was said on account of this.
5. Sangàravasuttam - The Brahmin Sangarava
117. òhe Brahmin Sangarava approached The Blessed One, exchanged friendly greetings, sat on a side and said to The Blessed One: -
ßGood Gotama, what is the hither shore and what is the thither shore?
ßBrahmin, wrong view is hither shore, right view is thither shore. Wrong thoughts are hither shore, right thoughts are thither shore. Wrong speech is hither shore, right speech is thither shore. Wrong actions are hither shore, right actions are thither shore. Wrong livelihood is hither shore, right livelihood is thither shore. Wrong endeavour is hither shore, right endeavour is thither shore. Wrong mindfulness is hither shore, right mindfulness is thither shore. Wrong concentration is hither shore, right concentration is thither shore. Wrong knowledge is hither shore, right knowledge is thither shore. Wrong release is hither shore, right release is thither shore.
A few humans cross to the other shore,
The rest run up and down this shore.
Those who lead a life according to the Teaching, well declared,
Cross to the other shore, away from the domains of Death.
The wise throw away dark things and develop pure things
Becoming homeless, they delight in seclusion, difficult to delight,
They delight in it, giving up all traces of sensuality
The wise clean themselves, throwing out their defilements.
And thoroughly develop the enlightenment factors.
Giving up their seizings, are not attached.
The bright ones without desires for this world, are extinguished.
6. Orimatãrasuttam - Hither shore
118. Bhikkhus, I will tell the hither shore and the thither shore. Listen to it and attend carefully
Bhikkhus,what is the hither shore and what is the thither shore?
ßBhikkhus, wrong view is hither shore, right view is thither shore. Wrong thoughts are hither shore, right thoughts are thither shore. Wrong speech is hither shore, right speech is thither shore. Wrong actions are hither shore, right actions are thither shore. Wrong livelihood is hither shore, right livelihood is thither shore. Wrong endeavour is hither shore, right endeavour is thither shore. Wrong mindfulness is hither shore, right mindfulness is thither shore. Wrong concentration is hither shore, right concentration is thither shore. Wrong knowledge is hither shore, right knowledge is thither shore. Wrong release is hither shore, right release is thither shore.
A few humans cross to the other shore,
The rest run up and down this shore.
Those who lead a life according to the Teaching, well declared,
Cross to the other shore, away from the domains of Death.
The wise throw away dark things and develop pure things
Becoming homeless, they delight in seclusion, difficult to delight,
They delight in it, giving up all traces of sensuality
The wise clean themselves, throwing out their defilements.
And thoroughly develop the enlightenment factors.
Giving up their seizings, are not attached.
The bright ones without desires for this world, are extinguished.
7. Pathamapaccorohanãsuttam - Going down to the holy fire
119. On that full moon day the Brahmin Janussoni having bathed and dressed in a suit of linen cloth, with some freshly plucked grass in his fist, was standing close to The Blessed One. The Blessed One saw the Brahmin Janussoni bathed and dressed in a suit of linen cloth, with some freshly plucked grass in his fist standing close to him, and said: -
ßBrahmin, on this full moon day, having bathed and dressed in a suit of linen cloth and with some freshly plucked grass in your hand, why do you stand here? What is the significance of the day to the Brahmin clans?
ßGood Gotama, today is the day of going down to the holy fire, for the Brahmin clans.
ßHow do the Brahmins observe the day of going down to the holy fire?
ßHere, good Gotama, on the full moon day, the Brahmins bathe and dress in a suit of linen cloth, rub wet cowdung on the ground, spread some grass on the ground and lie on the grass at the right time inside the fire house. During that night they get up three times and worship the fire with clasped hands saying: `Good one, we worship you!' They feed the fire with much ghee, oil and butter. At the end of that night they feed the Brahmins with nourishing eatables and drinks. Good Gotama, this is the ceremony of going down to the holy fire, done by the Brahmins.
ß Brahmin, going down to the holy fire in the noble ones' discipline is something different from this.
ßVenerable sir, what is, going down to the holy fire in the noble ones' discipline? It is good if I be taught the going down to the holy fire in the noble ones; discipline.
ßThen Brahmin, listen and attend carefully I will tell.
Here, Brahmin, the noble disciple reflects: -
Wrong view has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong view and descends from it.
Wrong thoughts have evil results in this very life and evil results in the next birth, judging carefully he dispels wrong thoughts and descends from them.
Wrong speech has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong speech and descends from it.
Wrong actions have evil results in this very life and evil results in the next birth, judging carefully he dispels wrong actions and descends from them.
Wrong livelihood has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong livelihood and descends from it.
Wrong endeavour has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong endeavour and descends from it.
Wrong mindfulness has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong mindfulness and descends from it.
Wrong concentration has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong concentration and descends from it.
Wrong knowledge has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong knowledge and descends from it.
Wrong release has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong release and descends from it.
8. Dutiyapaccorohanãsuttam - Second on the Stepping down
120. ßBhikkhus, I will teach you the descend of the noble ones, listen and attend carefully I will tell.
Here, bhikkhus, the noble disciple reflects: -
Wrong view has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong view and descends from it.
Wrong thoughts have evil results in this very life and evil results in the next birth, judging carefully he dispels wrong thoughts and descends from them.
Wrong speech has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong speech and descends from it.
Wrong actions have evil results in this very life and evil results in the next birth, judging carefully he dispels wrong actions and descends from them.
Wrong livelihood has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong livelihood and descends from it.
Wrong endeavour has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong endeavour and descends from it.
Wrong mindfulness has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong mindfulness and descends from it.
Wrong concentration has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong concentration and descends from it.
Wrong knowledge has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong knowledge and descends from it.
Wrong release has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong release and descends from it.
9. Pubbangamasuttam - The first sign
121. Bhikkhus, the first appearance, the first signs of the rising sun is dawn. In the same manner the first appearances and the first signs of all meritorious things is right view. To one with right view, there are right thoughts. To one with right thoughts, there is right speech. To one with right speech, there is right action. To one with right actions, there is right livelihood. To one with right livelihood, there is right endeavour. To one with right endeavour, there is right mindfulness. To one with right mindfulness, there is right concentration. To one with right concentration, there is right knowledge. To one with right knowledge, there is right release.
10. Asavakkhayasuttam - Destruction of desires
122. Bhikkhus, these ten things developed and made much conduces to the destruction of desires. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things developed and made much conduces to the destruction of desires.
012. Paccorohanivaggo - Stepping down
1. Pathama - adhammasuttam - First on the unrighteous Teaching
113. Bhikkhus, the unrighteous and the not useful should be known. The righteous and the useful should be known and you should fall to the method of the righteous and useful.
Bhikkhus, what is the unrighteous and useless?
Wrong, view, thoughts, speech, activities, livelihood, endeavour, mindfulness, concentration, knowledge and release. This is the unrighteous and useless .
Bhikkhus, what is the righteous and useful?
Right, view, thoughts, speech, activities, livelihood, endeavur, mindfulness, concentration, knowledge and release. This is the righteous and useful.
Bhikkhus, if it was said, the unrighteous and the not useful should be known. The righteous and useful should be known and you should fall to the method which is righteous and useful, it was said on account of this.
2. Dutiya - adhammasuttam - Second on the unrighteous Teaching
114. ßBhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method which is righteous and useful.
Bhikkhus, what is the unrighteous and the righteous, what is the useless and useful?
Bhikkhus, wrong view is unrighteous, right view is righteous. On account of wrong view various, useless, evil demeritorious things arise, they are useless. On account of right view various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong thoughts are unrighteous, right thoughts are righteous. On account of wrong thughts various useless evil demeritorious things arise, they are useless. On account of right thoughts various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong speech is unrighteous, right speech is righteous. On account of wrong speech various useless evil demeritorious things arise, they are useless. On account of right speech various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong activity is unrighteous, right activity is righteous. On account of wrong activity various, useless, evil, demeritorious things arise, they are useless. On account of right activity various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong livelihood is unrighteous, right livelihood is righteous. On account of wrong livelihood various, useless, evil, demeritorious things arise, they are useless. On account of right livelihood various, useful meritorious things develop and get completed, they are useful.
Bshikkhus, wrong endeavour is unrighteous, right endeavour is righteous. On account of wrong endeavour various, useless, evil, demeritorious things arise, they are useless. On account of right endeavour various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong mindfulness is unrighteous, right mindfulness is righteous. On account of wrong mindfulness various useless, evil, demeritorious things arise, they are useless. On account of right mindfulness various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong concentration is unrighteous, right concentration is righteous. On account of wrong concentratin various, useless, evil, demeritorious things arise, they are useless. On account of right concentration, various, useful, meritorious things develop and get completed, they are useful.
Bhikkhus, wrong knowledge is unrighteous, right knowldge is righteous. On account of wrong knowledge various useless evil demeritorious things arise, they are useless. On account of right knowledge various, useful, meritorious things develop and get completed, they are useful.
Bhikkhus, wrong release is unrighteous, right release is righteous. On account of wrong release various useless, evil, demeritorious things arise, they are useless. On account of right release various useful meritorious things develop and get completed, they are useful.
Bhikkhus, if it was said, the unrighteous Teaching and the righteous Teaching should be known. The useless Teaching and the useful Teaching should be known and you should fall to the method, which is righteous and useful it was said on account of this.
3. Tatiya - adhammasuttam - Third on the unrighteous
115. ßBhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method which is righteous and useful. The Blessed One said this much and went to the monastery.
Then, soon after The Blessed One had gone, it occured to those bhikkhus, The Blessed One has given us a short exposition, without explaining it, has got up and gone to the monastery.- `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful Teaching should be known and you should fall to the method, which is righteous and useful.' ßWho could explain this short exposition given by The Blessed One?
Then it occured to those bhikkhus: `There is venerable Ananda, praised by the Teacher as developed among the wise co-associates of the holy life. It is possible for venerable Ananda to explain this short exposition given by The Blessed One. What if we approach venerable Ananda and ask him, to explain this short exposition given by The Blessed One. As venerable Ananda explains it, we bhikkhus will bear it in mind.
Those bhikkhus approached venerable Ananda, exchanged friendly greetings, sat on a side and said: -
ßHere, friend, Ananda, The Blessed One gave us this short exposition `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method of the Teaching, which is righteous and useful. The Blessed One said this much and went to the monastery.
Then, soon after The Blessed One had gone, it occured to us, The Blessed One has given us a short exposition, without explaining it, has got up and gone to the monastery- `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method, which is righteous and useful.' ßWho could explain this short exposition given by The Blessed One?
Then it occured to us: `There is venerable Ananda, praised by the Teacher out of the wise co-associates of the holy life. It is possible for venerable Ananda to explain this short exposition given by The Blessed One. What if we approach venerable Ananda and ask him to explain this short exposition given by The Blessed One. As venerable Ananda explains it, we bhikkhus will bear it in mind. Friend, Ananda, explain this to us.
ßFriends, this is like a man in search of the heartwood, going to a standing tree full of heartwood ignoring its root, and trunk were to search the heartwood in the branches and leaves. The venerable ones ignoring The Blessed One's presence should think to ask the meaning from me. Friends, The Blessed One knows what should be known, sees what should be seen, has understood the Teaching has become the Teaching and has become brahma. Practises what he says, leads to the meanings, gives the deathless, is the master of the Teaching. This is the time to ask the meaning from him. As The Blessed One explains, bear it in mind.
ßIndeed, friend, The Blessed One knows what should be known, sees what should be seen, has understood the Teaching has become the Teaching and has become brahma. Practises what he says, leads to the meanings, gives the deathless, is the master of the Teaching and this is the time to ask the meaning from The Blessed One and bear it in mind. Yet, venerable Ananda is praised, as developed out of the co-associates in the holy life, by the Teacher. Venerable Ananda can explain this short exposition given by Blessed One. Friend, explain it, if it is no problem.
ßThen. friends, listen and attend carefully, I will tell. This short exposition was given by The Blessed One, without explaining it The Blessed One got up from his seat and went to the monastery. Such as: `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method which is righteous and useful.'
Friends, what is the unrighteous and the righteous, what is the useless and useful?
Friends, wrong view is unrighteous, right view is righteous. On account of wrong view various, useless, evil demeritorious things arise, they are useless. On account of right view various useful meritorious things develop and get completed, they are useful.
Friends, wrong thoughts are unrighteous, right thoughts are righteous. On account of wrong thughts various useless evil demeritorious things arise, they are useless. On account of right thoughts various useful meritorious things develop and get completed, they are useful.
Friends, wrong speech is unrighteous, right speech is righteous. On account of wrong speech various useless evil demeritorious things arise, they are useless. On account of right speech various useful meritorious things develop and get completed, they are useful.
Friends, wrong activity is unrighteous, right activity is righteous. On account of wrong activity various, useless, evil, demeritorious things arise, they are useless. On account of right activity various useful meritorious things develop and get completed, they are useful.
Friends, wrong livelihood is unrighteous, right livelihood is righteous. On account of wrong livelihod various, useless, evil, demeritorious things arise, they are useless. On account of right livelihood various, useful meritorious things develop and get completed, they are useful.
Friends, wrong endeavour is unrighteous, right endeavour is righteous. On account of wrong endeavour various, useless, evil, demeritorious things arise, they are useless. On account of right endeavour various useful meritorious things develop and get completed, they are useful.
Friends, wrong mindfulness is unrighteous, right mindfulness is righteous. On account of wrong mindfulness various useless, evil, demeritorious things arise, they are useless. On account of right mindfulness various useful meritorious things develop and get completed, they are useful.
Friends, wrong concentration is unrighteous, right concentration is righteous. On account of wrong concentratin various, useless, evil, demeritorious things arise, they are useless. On account of right concentration, various, useful, meritorious things develop and get completed, they are useful.
Friends, wrong knowledge is unrighteous, right knowldge is righteous. On account of wrong knowledge various useless evil demeritorious things arise, they are useless. On account of right knowledge various, useful, meritorious things develop and get completed, they are useful.
Friends, wrong release is unrighteous, right release is righteous. On account of wrong release various useless, evil, demeritorious things arise, they are useless. On account of right release various useful meritorious things develop and get completed, they are useful.
Friends, of the short expositin, `The unrighteous Teaching and the righteous Teaching should be known. The useless Teaching and the useful Teaching should be known and you should fall to the method, which is righteous and useful' I understand the detailed meaning in this manner. If you desire, approach The Blessed One and ask and as The Blessed One explains it, bear it in mind.
Those bhikkhus, agreeing and delighting in the words of venerable Ananda, got up from their seats and approached The Blessed One, worshipped, sat on a side and said: -
The Blessed One gave us this short exposition and without explaining, got up from his seat and went into the monastery `The righteous Teaching ... re ... which is righteous and useful.'
Then, venerable sir, soon after The Blessed One had gone, it occured to us, The Blessed One has given us a short exposition, without explaining it has got up and gone to the monastery- `Bhikkhus, the unrighteous Teaching and the righteous Teaching should be known. The useless and the useful Teaching should be known and you should fall to the method, of the Teaching which is righteous and useful.' ßWho could explain this short exposition given by The Blessed One?
Then it occured to us: `There is venerable Ananda, praised by the Teacher out of the wise co-associates of the holy life. It is possible for venerable Ananda to explain this short exposition given by The Blessed One. What if we approach venerable Ananda and ask him to explain this short exposition given by The Blessed One. As venerable Ananda explains it, we bhikkhus will bear it in mind. Then we said. Friend, Ananda, explain this to us. Venerable Ananda explained it to us in this manner, with these phrases and words.
Excellent! bhikkhus, Ananda is very wise, if you had asked me I too would have explained it, in the same manner. This is its meaning bear it in mind.
4. Ajitasuttam - The wandering ascetic Ajita
116. òhe wandering ascetic Ajita approached The Blessed One, exchanged friendly greetings, sat on a side and said: -
ßGood Gotama, I have a co-associate by the name Pandita. By him about five hundred imaginations are thought out. On account of that, those of other sects think blamefully and blame him.
Then The Blessed One addressed the bhikkhus: -
ßBhikkhus, do you know the foundations of wisdom?
ßVenerable sir, Blessed One, this is the time to teach the foundations of wisdom, the bhikkhus, hearing it from The Blessed One will bear it in mind.
ßThen bhikkhus, listen and attend carefully: -
Here, bhikkhus, with an unrighteous argument, an unrighteous argument is restrained and subdued and by that an unrighteous gathering is excited. On account of that excitement the unrighteous gathering becomes noisy and makes much noise saying: `The good one is wise.'
Here, bhikkhus, with an unrighteous argument, a righteous argument is restrained and subdued and by that an unrighteous gathering is excited. On account of that excitement the unrighteous gathering becomes noisy and makes much noise saying: `The good one is wise.'
Here, bhikkhus, with an unrighteous argument, an unrighteous and righteous argument is restrained and subdued and by that an unrighteous gathering is excited. On account of that excitement the unrighteous gathering becomes noisy and makes much noise saying: `The good one is wise.'
Bhikkhus, the unrighteous Teaching and the righteous Teaching should be known. The useless and the useful Teaching should be known and you should fall to the method of the Teaching, which is righteous and useful.
Bhikkhus, what is the unrighteous and the righteous Teaching, what is the useless and useful Teaching?
Bhikkhus, wrong view is unrighteous, right view is righteous. On account of wrong view various, useless, evil demeritorious things arise, they are useless. On account of right view various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong thoughts are unrighteous, right thoughts are righteous. On account of wrong thoughts various, useless, evil, demeritorious things arise, they are useless. On account of right thoughts various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong speech is unrighteous, right speech is righteous. On account of wrong speech various useless evil demeritorious things arise, they are useless. On account of right speech various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong activity is unrighteous, right activity is righteous. On account of wrong activity various, useless, evil, demeritorious things arise, they are useless. On account of right activity various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong livelihood is unrighteous, right livelihood is righteous. On account of wrong livelihood various, useless, evil, demeritorious things arise, they are useless. On account of right livelihood various, useful meritorious things develop and get completed, they are useful.
Bshikkhus, wrong endeavour is unrighteous, right endeavour is righteous. On account of wrong endeavour various, useless, evil, demeritorious things arise, they are useless. On account of right endeavour various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong mindfulness is unrighteous, right mindfulness is righteous. On account of wrong mindfulness various useless, evil, demeritorious things arise, they are useless. On account of right mindfulness various useful meritorious things develop and get completed, they are useful.
Bhikkhus, wrong concentration is unrighteous, right concentration is righteous. On account of wrong concentratin various, useless, evil, demeritorious things arise, they are useless. On account of right concentration, various, useful, meritorious things develop and get completed, they are useful.
Bhikkhus, wrong knowledge is unrighteous, right knowldge is righteous. On account of wrong knowledge various useless evil demeritorious things arise, they are useless. On account of right knowledge various, useful, meritorious things develop and get completed, they are useful.
Bhikkhus, wrong release is unrighteous, right release is righteous. On account of wrong release various useless, evil, demeritorious things arise, they are useless. On account of right release various useful meritorious things develop and get completed, they are useful.
Bhikkhus, if it was said, the unrighteous Teaching and the righteous Teaching should be known. The useless Teaching and the useful Teaching should be known and you should fall to the method, which is righteous and useful it was said on account of this.
5. Sangàravasuttam - The Brahmin Sangarava
117. òhe Brahmin Sangarava approached The Blessed One, exchanged friendly greetings, sat on a side and said to The Blessed One: -
ßGood Gotama, what is the hither shore and what is the thither shore?
ßBrahmin, wrong view is hither shore, right view is thither shore. Wrong thoughts are hither shore, right thoughts are thither shore. Wrong speech is hither shore, right speech is thither shore. Wrong actions are hither shore, right actions are thither shore. Wrong livelihood is hither shore, right livelihood is thither shore. Wrong endeavour is hither shore, right endeavour is thither shore. Wrong mindfulness is hither shore, right mindfulness is thither shore. Wrong concentration is hither shore, right concentration is thither shore. Wrong knowledge is hither shore, right knowledge is thither shore. Wrong release is hither shore, right release is thither shore.
A few humans cross to the other shore,
The rest run up and down this shore.
Those who lead a life according to the Teaching, well declared,
Cross to the other shore, away from the domains of Death.
The wise throw away dark things and develop pure things
Becoming homeless, they delight in seclusion, difficult to delight,
They delight in it, giving up all traces of sensuality
The wise clean themselves, throwing out their defilements.
And thoroughly develop the enlightenment factors.
Giving up their seizings, are not attached.
The bright ones without desires for this world, are extinguished.
6. Orimatãrasuttam - Hither shore
118. Bhikkhus, I will tell the hither shore and the thither shore. Listen to it and attend carefully
Bhikkhus,what is the hither shore and what is the thither shore?
ßBhikkhus, wrong view is hither shore, right view is thither shore. Wrong thoughts are hither shore, right thoughts are thither shore. Wrong speech is hither shore, right speech is thither shore. Wrong actions are hither shore, right actions are thither shore. Wrong livelihood is hither shore, right livelihood is thither shore. Wrong endeavour is hither shore, right endeavour is thither shore. Wrong mindfulness is hither shore, right mindfulness is thither shore. Wrong concentration is hither shore, right concentration is thither shore. Wrong knowledge is hither shore, right knowledge is thither shore. Wrong release is hither shore, right release is thither shore.
A few humans cross to the other shore,
The rest run up and down this shore.
Those who lead a life according to the Teaching, well declared,
Cross to the other shore, away from the domains of Death.
The wise throw away dark things and develop pure things
Becoming homeless, they delight in seclusion, difficult to delight,
They delight in it, giving up all traces of sensuality
The wise clean themselves, throwing out their defilements.
And thoroughly develop the enlightenment factors.
Giving up their seizings, are not attached.
The bright ones without desires for this world, are extinguished.
7. Pathamapaccorohanãsuttam - Going down to the holy fire
119. On that full moon day the Brahmin Janussoni having bathed and dressed in a suit of linen cloth, with some freshly plucked grass in his fist, was standing close to The Blessed One. The Blessed One saw the Brahmin Janussoni bathed and dressed in a suit of linen cloth, with some freshly plucked grass in his fist standing close to him, and said: -
ßBrahmin, on this full moon day, having bathed and dressed in a suit of linen cloth and with some freshly plucked grass in your hand, why do you stand here? What is the significance of the day to the Brahmin clans?
ßGood Gotama, today is the day of going down to the holy fire, for the Brahmin clans.
ßHow do the Brahmins observe the day of going down to the holy fire?
ßHere, good Gotama, on the full moon day, the Brahmins bathe and dress in a suit of linen cloth, rub wet cowdung on the ground, spread some grass on the ground and lie on the grass at the right time inside the fire house. During that night they get up three times and worship the fire with clasped hands saying: `Good one, we worship you!' They feed the fire with much ghee, oil and butter. At the end of that night they feed the Brahmins with nourishing eatables and drinks. Good Gotama, this is the ceremony of going down to the holy fire, done by the Brahmins.
ß Brahmin, going down to the holy fire in the noble ones' discipline is something different from this.
ßVenerable sir, what is, going down to the holy fire in the noble ones' discipline? It is good if I be taught the going down to the holy fire in the noble ones; discipline.
ßThen Brahmin, listen and attend carefully I will tell.
Here, Brahmin, the noble disciple reflects: -
Wrong view has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong view and descends from it.
Wrong thoughts have evil results in this very life and evil results in the next birth, judging carefully he dispels wrong thoughts and descends from them.
Wrong speech has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong speech and descends from it.
Wrong actions have evil results in this very life and evil results in the next birth, judging carefully he dispels wrong actions and descends from them.
Wrong livelihood has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong livelihood and descends from it.
Wrong endeavour has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong endeavour and descends from it.
Wrong mindfulness has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong mindfulness and descends from it.
Wrong concentration has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong concentration and descends from it.
Wrong knowledge has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong knowledge and descends from it.
Wrong release has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong release and descends from it.
8. Dutiyapaccorohanãsuttam - Second on the Stepping down
120. ßBhikkhus, I will teach you the descend of the noble ones, listen and attend carefully I will tell.
Here, bhikkhus, the noble disciple reflects: -
Wrong view has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong view and descends from it.
Wrong thoughts have evil results in this very life and evil results in the next birth, judging carefully he dispels wrong thoughts and descends from them.
Wrong speech has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong speech and descends from it.
Wrong actions have evil results in this very life and evil results in the next birth, judging carefully he dispels wrong actions and descends from them.
Wrong livelihood has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong livelihood and descends from it.
Wrong endeavour has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong endeavour and descends from it.
Wrong mindfulness has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong mindfulness and descends from it.
Wrong concentration has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong concentration and descends from it.
Wrong knowledge has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong knowledge and descends from it.
Wrong release has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong release and descends from it.
9. Pubbangamasuttam - The first sign
121. Bhikkhus, the first appearance, the first signs of the rising sun is dawn. In the same manner the first appearances and the first signs of all meritorious things is right view. To one with right view, there are right thoughts. To one with right thoughts, there is right speech. To one with right speech, there is right action. To one with right actions, there is right livelihood. To one with right livelihood, there is right endeavour. To one with right endeavour, there is right mindfulness. To one with right mindfulness, there is right concentration. To one with right concentration, there is right knowledge. To one with right knowledge, there is right release.
10. Asavakkhayasuttam - Destruction of desires
122. Bhikkhus, these ten things developed and made much conduces to the destruction of desires. What ten?
Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things developed and made much conduces to the destruction of desires.
Anguttara Nikaya - Dasaka Nipata - Samanasanna Vaggo
Anguttara Nikaya
3. Tatiyapannasakam - The third fifty
011. Samanasannavaggo - Perceptions of a recluse
1. Samanasannasuttam - Perceptions of a recluse
101. Bhikkhus, these three things developed and made much conduces to the completion of seven things. What three?
On my own wish am an outcaste, my life depends on others, I have made my appearance different. Bhikkhus, these three things developed and made much conduces to the completion of seven things. What seven?
To leading a peaceful life observing the virtues consistently, to not covet, not become angry, not become conceited, to desire the training, become satisfied with the requisites of life and to arouse effort. Bhikkhus, these three things developed and made much conduces to the completion of these seven things.
2. Bojjhangasuttam - Enlightenment factors
102. ßBhikkhus, when these seven enlightenment factors are developed and made much the threefold knowledge gets completed. What seven?
The enlightenment factor, mindfulness, investigating the Teaching, effort, joy, tranquility, concentration and equanimity. Bhikkhus, when these seven enlightenment factors are developed and made much the threefold knowledge gets completed. What three?
Here, bhikkhus, the bhikkhu reflects the manifold previous births with all details. Such as one birth, two, three births, ... re ... thus with all details he recalls the manifold previous births. With the heavenly eye purified beyond human ... re ... knows beings born according to their actions. Destroying desires, ... re ... by himself realizing abides. Bhikkhus, when these seven enlightenment factors are developed and made much this threefold knowledge gets completed.
3. Micchattamsuttam - Gone wrong
103. ßBhikkhus, gone wrong, there is faliure not accomplishment. Bhikkhus, how is there going wrong and faliure?
Bhikkhus, with wrong view there are wrong thoughts To one thinking wrong, there are wrong words. To one with wrong words, there are wrong activities. To one with wrong activities, there is a wrong livelihood. To one with a wrong livelihood, there is wrong endeavour. To one with wrong endeavour, there is wrong mindfulness. To one with wrong mindfulness there is wrong concentration. To one with wrong concentration, there is wrong knowledge. To one with wrong knowledge the release is wrong. Bhikkhus, gone wrong, there is faliure not accomplishment.
Bhikkhus, with righteousness, there is accomplishment. Bhikkhus, how is there righteousness and accomplishment?
Bhikkhus, with right view there are right thoughts To one thinking correctly, there are right words. To one with right words, there are right activities. To one with right activities, there is a right livelihood. To one with a right livelihood, there is right endeavour. To one with right endeavour, there is right mindfulness. To one with right mindfulness there is right concentration. To one with right concentration, there is right knowledge. To one with right knowledge the release is right. Bhikkhus, with righteousness there is accomplishment.
4. Bijasuttam - Seedlings
104. ßBhikkhus, of a person with wrong view, wrong thoughts, wrong speech, wrong activities, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release, whatever be the extent of his wrong view, to that extent will be the proficiency of his bodily. verbal and mental activities, intentions, wishes, aspirations and determinations. All those things will conduce to be disagreeable, undesirable and unpleasant. What is the reason? Bhikkhus, it is on account of the evil view.
Bhikkhus, just as the Nimba seed, the kosataka or the bitter Kalabu seed when put on the moist soil, would grow drawing the essence from the earth, water and air and whatever it produces will be bitter, disagreeable, undesirable and unpleasant. What is the reason? On account of the evil nature of the seed. In the same manner bhikkhus, of a person with wrong view, wrong thoughts, wrong speech, wrong activities, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release, whatever be the extent of his wrong view, to that extent will be the proficiency of his bodily. verbal and mental activities, intentions, wishes, aspirations and determinations. All those things will conduce to be disagreeable, undesirable and unpleasant. What is the reason? Bhikkhus, it is on account of the evil view.
ßBhikkhus, of a person with right view, right thoughts, right speech, right activities, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release, whatever be the extent of his right view, to that extent will be the proficiency of his bodily. verbal and mental activities, intentions, wishes, aspirations and determinations. All those things will conduce to be agreeable, desirable and pleasant. What is the reason? Bhikkhus, it is on account of the right view.
Bhikkhus, just as a sugar cane seed, a paddy seed or the seed of a grape vine when put on the moist soil would grow drawing the essence from the earth, water and air and whatever it produces will be sweet, agreeable, desirable and pleasant. What is the reason? On account of the good nature of the seed. In the same manner bhikkhus, of a person with right view, right thoughts, right speech, right activities, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release, whatever be the extent of his right view, to that extent will be the proficiency of his bodily. verbal and mental activities, intentions, wishes, aspirations and determinations. All those things will conduce to be agreeable, desirable and pleasant. What is the reason? Bhikkhus, it is on account of the right view.
5. Vijjasuttam - Knowledge
105. Bhikkhus, ignorance is foremost for demeritorious things followed by lack of shame and lack of remorse. Bhikkhus, the ignorant one, who does not know, has wrong view. One with wrong view, has wrong thoughts. One with wrong thoughts has wrong words. One with wrong words has wrong activity. One with wrong activity has a wrong livelihood, One with a wrong livelihood has wrong endeavour. One with wrong endeavour has wrong mindfulness. One with wrong mindfulness has wrong concentration. One with wrong concentration has wrong knowledge and one with wrong knowledge has wrong release.
Bhikkhus, science is foremost for meritorious things followed by shame and remorse. Bhikkhus, the one who knows, has right view. One with right view, has right thoughts. One with right thoughts has right words. One with right words has right activity. One with right activity has a right livelihood, One with a right livelihood has right endeavour. One with right endeavour has right mindfulness. One with right mindfulness has right concentration. One with right concentration has right knowledge and one with right knowledge has right release.
6. Nijjarasuttam - Overcoming
106. Bhikkhus, these ten are things to overcome. What ten?
Bhikkhus, to one with right view, wrong view is overcome. The various evil demeritorious things that arise on acount of wrong view are overcome and various meritorious things get developed and completed on account of right view.
Bhikkhus, to one with right thoughts, wrong thoughts are overcome. The various evil demeritorious things that arise on acount of wrong thoughts are overcome and various meritorious things get developed and completed on account of right thoughts.
Bhikkhus, to one with right speech, wrong speech is overcome. The various evil demeritorious things that arise on acount of wrong speech are overcome and various meritorious things get developed and completed on account of right speech.
Bhikkhus, to one with right activities, wrong activities are overcome. The various evil demeritorious things that arise on acount of wrong activities are overcome and various meritorious things get developed and completed on account of right activities.
Bhikkhus, to one with right livelihood, wrong livelihood is overcome. The various evil demeritorious things that arise on acount of wrong livelihood are overcome and various meritorious things get developed and completed on account of right livelihood.
Bhikkhus, to one with right endeavour, wrong endeavour is overcome. The various evil demeritorious things that arise on acount of wrong endeavour are overcome and various meritorious things get developed and completed on account of right endeavour.
Bhikkhus, to one with right mindfulness, wrong mindfulness is overcome. The various evil demeritorious things that arise on acount of wrong mindfulness are overcome and various meritorious things get developed and completed on account of right mindfulness.
Bhikkhus, to one with right concentration, wrong concentration is overcome. The various evil demeritorious things that arise on acount of wrong concentration are overcome and various meritorious things get developed and completed on account of right concentration.
Bhikkhus, to one with right knowledge, wrong knowledge is overcome. The various evil demeritorious things that arise on acount of wrong knowledge are overcome and various meritorious things get developed and completed on account of right knowledge.
Bhikkhus, to one with right release, wrong release is overcome. The various evil demeritorious things that arise on acount of wrong release are overcome and various meritorious things get developed and completed on account of right release.
Bhikkhus, these ten things are to be overcome.
7. Dhovanasuttam - Washing
107. Bhikkhus, in the southern states there is a thing called washing At that festival there is enjoying, drinking, eating, there are things to chew, eatables, things to lick and polite words, dancing singing and playing musical instruments. Bhikkhus, there is such washing, I do not say there isn't. Bhikkhus, that washing is unexalted, low, of the ordinary, not noble, not useful, not conducive to turning away, to disenchantment, to cessation, to appeasement, to realization, to enlightenment and to extinction.
Bhikkhus, I will teach the noble ones' washing, which is definitely conducive to turning away, disenchantment, cessation, appeasement, realization, enlightenment and extinction.
Come to this washing, beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress. Listen to it carefully, I will teach.
Bhikkhus, what is the noble ones' washing, which washing conduces to turning away, disenchantment, cessation, appeasement, realization, enlightenment and extinction.
Come to which washing, beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress?
Bhikkhus, to one with right view, wrong view is washed out. The various evil demeritorious things that arise on acount of wrong view are washed out and various meritorious things get developed and completed on account of right view.
Bhikkhus, to one with right thoughts wrong thoughts are washed out, ... re ... to one with right words wrong words are washed out, ... re ... to one with right activity wrong activity is washed out, ... re ... to one with right livelihood wrong livelihood is washed out, ... re ... to one with right endeavour, wrong endeavour is washed out, ... re ... to one with right mindfulness wrong mindfulness is washed out, ... re ... to one with right concentration wrong concentration is washed out, ... re ... to one with right knowledge wrong knowledge is washed out, ... re ... to one with right release wrong release is washed out . The various evil demeritorious things that arise on acount of wrong release are washed out and various meritorious things get developed and completed on account of right release.
Bhikkhus, this is the noble ones' washing, which washing conduces to turning away, disenchantment, cessation, appeasement, realization, enlightenment and extinction.
Come to this washing, beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress.
8. Tikicchakasuttam - A physician
108. Bhikkhus, the physician gives a purgative to counteract disorders arisen from bile, phelgm and arisen from air. I do not say that this is not done, these purgatives agree and disagree.
Bhikkhus, I will teach the noble ones' purgative, which definitely agrees does not disagree.
Taking this purgative beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress. Listen to it carefully, I will teach.
Bhikkhus, what is the noble ones' purgative which definitely agrees does not disagree.
Taking this purgative, beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress?
Bhikkhus, to one with right view, wrong view is purged. The various evil demeritorious things that arise on acount of wrong view are purged and various meritorious things get developed and completed on account of right view.
Bhikkhus, to one with right thoughts wrong thoughts are purged, ... re ... to one with right words wrong words are purged, ... re ... to one with right activity wrong activity is purged, ... re ... to one with right livelihood wrong livelihood is purged, ... re ... to one with right endeavour, wrong endeavour is purged, ... re ... to one with right mindfulness wrong mindfulness is purged, ... re ... to one with right concentration wrong concentration is purged, ... re ... to one with right knowledge wrong knowledge is purged, ... re ... to one with right release wrong release is purged . The various evil demeritorious things that arise on acount of wrong release are purged and various meritorious things get developed and completed on account of right release.
Bhikkhus, this is taking the noble ones' purgative which agrees and does not disagree.
Taking this purgative, beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress.
9. Vamanasuttam - Medicine to vomit
109. Bhikkhus, the physician gives medicine to vomit for disorders of the bile, phlegm and air. Sometimes they agree and at other times they disagree.
Bhikkhus, I too give medicine to vomit, which definitely agrees does not disagree.
Taking this medicine to vomit beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress.
Bhikkhus, what is the noble ones' medicine given to vomit which definitely agrees does not disagree?.
Taking this medicine to vomit, beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress?
Bhikkhus, to one with right view, wrong view is vomited. The various evil demeritorious things that arise on acount of wrong view are vomited and various meritorious things get developed and completed on account of right view.
Bhikkhus, to one with right thoughts wrong thoughts are vomited, ... re ... to one with right words wrong words are vomited, ... re ... to one with right activity wrong activity is vomited, ... re ... to one with right livelihood wrong livelihood is vomited, ... re ... to one with right endeavour, wrong endeavour is vomited, ... re ... to one with right mindfulness wrong mindfulness is vomited, ... re ... to one with right concentration wrong concentration is vomited, ... re ... to one with right knowledge wrong knowledge is vomited, ... re ... to one with right release wrong release is vomited . The various evil demeritorious things that arise on acount of wrong release are vomited and various meritorious things get developed and completed on account of right release.
Bhikkhus, this is taking the noble ones' medicine to vomit which agrees and does not disagree.
Taking this medicine to vomit, beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress.
10. Niddhamaniyasuttam - Draining out
110. ßBhikkhus, these ten are draining out things. What ten?
Bhikkhus, right view drains out wrong view and the various evil demeritorious things that arise on acount of wrong view drain out and various meritorious things get developed and completed on account of right view..
Bhikkhus, right thoughts drain out wrong thoughts, ... re ... right words drain out wrong words, ... re ... right activity drains out wrong activity, ... re ... right livelihood drains out wrong livelihood, ... re ... right endeavour drains out wrong endeavour, ... re ... right mindfulness drains out wrong mindfulness, ... re ... right concentration drains out wrong concentration, ... re ... right knowledge drains out wrong knowledge, ... re ... right release drains out wrong release . The various evil demeritorious things that arise on acount of wrong release drain out and various meritorious things get developed and completed on account of right release.
Bhikkhus, these ten are draining out things.
11. Pathama - asekhasuttam - First on one gone beyond the training
111. Then a certain bhikkhu approached The Blessed One, worshipped, sat on a side and said:
ßVenerable sir, it is said, `gone beyond the training' How is the bhyikkhu gone beyond the training?
ßHere, bhikkhus, the bhikkhu is endowed with perfect right view, perfect right thoughts, perfect right speech, perfect right activity, perfect right livelihood, perfect right endeavour, perfect right mindfulness, perfect right concentration perfect right knowledge and perfect right release gone beyond the training. Such a one is gone beyond the training.
12. Dutiya - asekhasuttam - Second on one gone beyond the training
112. ßBhikkhus, these ten are factors of a perfect one, gone beyond the training. What ten?
Perfect right view, perfect right thoughts, perfect right speech, perfect right activity, perfect right livelihood, perfect right endeavour, perfect right mindfulness, perfect right concentration, perfect right knowledge and perfect right release, gone beyond the training.
3. Tatiyapannasakam - The third fifty
011. Samanasannavaggo - Perceptions of a recluse
1. Samanasannasuttam - Perceptions of a recluse
101. Bhikkhus, these three things developed and made much conduces to the completion of seven things. What three?
On my own wish am an outcaste, my life depends on others, I have made my appearance different. Bhikkhus, these three things developed and made much conduces to the completion of seven things. What seven?
To leading a peaceful life observing the virtues consistently, to not covet, not become angry, not become conceited, to desire the training, become satisfied with the requisites of life and to arouse effort. Bhikkhus, these three things developed and made much conduces to the completion of these seven things.
2. Bojjhangasuttam - Enlightenment factors
102. ßBhikkhus, when these seven enlightenment factors are developed and made much the threefold knowledge gets completed. What seven?
The enlightenment factor, mindfulness, investigating the Teaching, effort, joy, tranquility, concentration and equanimity. Bhikkhus, when these seven enlightenment factors are developed and made much the threefold knowledge gets completed. What three?
Here, bhikkhus, the bhikkhu reflects the manifold previous births with all details. Such as one birth, two, three births, ... re ... thus with all details he recalls the manifold previous births. With the heavenly eye purified beyond human ... re ... knows beings born according to their actions. Destroying desires, ... re ... by himself realizing abides. Bhikkhus, when these seven enlightenment factors are developed and made much this threefold knowledge gets completed.
3. Micchattamsuttam - Gone wrong
103. ßBhikkhus, gone wrong, there is faliure not accomplishment. Bhikkhus, how is there going wrong and faliure?
Bhikkhus, with wrong view there are wrong thoughts To one thinking wrong, there are wrong words. To one with wrong words, there are wrong activities. To one with wrong activities, there is a wrong livelihood. To one with a wrong livelihood, there is wrong endeavour. To one with wrong endeavour, there is wrong mindfulness. To one with wrong mindfulness there is wrong concentration. To one with wrong concentration, there is wrong knowledge. To one with wrong knowledge the release is wrong. Bhikkhus, gone wrong, there is faliure not accomplishment.
Bhikkhus, with righteousness, there is accomplishment. Bhikkhus, how is there righteousness and accomplishment?
Bhikkhus, with right view there are right thoughts To one thinking correctly, there are right words. To one with right words, there are right activities. To one with right activities, there is a right livelihood. To one with a right livelihood, there is right endeavour. To one with right endeavour, there is right mindfulness. To one with right mindfulness there is right concentration. To one with right concentration, there is right knowledge. To one with right knowledge the release is right. Bhikkhus, with righteousness there is accomplishment.
4. Bijasuttam - Seedlings
104. ßBhikkhus, of a person with wrong view, wrong thoughts, wrong speech, wrong activities, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release, whatever be the extent of his wrong view, to that extent will be the proficiency of his bodily. verbal and mental activities, intentions, wishes, aspirations and determinations. All those things will conduce to be disagreeable, undesirable and unpleasant. What is the reason? Bhikkhus, it is on account of the evil view.
Bhikkhus, just as the Nimba seed, the kosataka or the bitter Kalabu seed when put on the moist soil, would grow drawing the essence from the earth, water and air and whatever it produces will be bitter, disagreeable, undesirable and unpleasant. What is the reason? On account of the evil nature of the seed. In the same manner bhikkhus, of a person with wrong view, wrong thoughts, wrong speech, wrong activities, wrong livelihood, wrong endeavour, wrong mindfulness, wrong concentration, wrong knowledge and wrong release, whatever be the extent of his wrong view, to that extent will be the proficiency of his bodily. verbal and mental activities, intentions, wishes, aspirations and determinations. All those things will conduce to be disagreeable, undesirable and unpleasant. What is the reason? Bhikkhus, it is on account of the evil view.
ßBhikkhus, of a person with right view, right thoughts, right speech, right activities, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release, whatever be the extent of his right view, to that extent will be the proficiency of his bodily. verbal and mental activities, intentions, wishes, aspirations and determinations. All those things will conduce to be agreeable, desirable and pleasant. What is the reason? Bhikkhus, it is on account of the right view.
Bhikkhus, just as a sugar cane seed, a paddy seed or the seed of a grape vine when put on the moist soil would grow drawing the essence from the earth, water and air and whatever it produces will be sweet, agreeable, desirable and pleasant. What is the reason? On account of the good nature of the seed. In the same manner bhikkhus, of a person with right view, right thoughts, right speech, right activities, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release, whatever be the extent of his right view, to that extent will be the proficiency of his bodily. verbal and mental activities, intentions, wishes, aspirations and determinations. All those things will conduce to be agreeable, desirable and pleasant. What is the reason? Bhikkhus, it is on account of the right view.
5. Vijjasuttam - Knowledge
105. Bhikkhus, ignorance is foremost for demeritorious things followed by lack of shame and lack of remorse. Bhikkhus, the ignorant one, who does not know, has wrong view. One with wrong view, has wrong thoughts. One with wrong thoughts has wrong words. One with wrong words has wrong activity. One with wrong activity has a wrong livelihood, One with a wrong livelihood has wrong endeavour. One with wrong endeavour has wrong mindfulness. One with wrong mindfulness has wrong concentration. One with wrong concentration has wrong knowledge and one with wrong knowledge has wrong release.
Bhikkhus, science is foremost for meritorious things followed by shame and remorse. Bhikkhus, the one who knows, has right view. One with right view, has right thoughts. One with right thoughts has right words. One with right words has right activity. One with right activity has a right livelihood, One with a right livelihood has right endeavour. One with right endeavour has right mindfulness. One with right mindfulness has right concentration. One with right concentration has right knowledge and one with right knowledge has right release.
6. Nijjarasuttam - Overcoming
106. Bhikkhus, these ten are things to overcome. What ten?
Bhikkhus, to one with right view, wrong view is overcome. The various evil demeritorious things that arise on acount of wrong view are overcome and various meritorious things get developed and completed on account of right view.
Bhikkhus, to one with right thoughts, wrong thoughts are overcome. The various evil demeritorious things that arise on acount of wrong thoughts are overcome and various meritorious things get developed and completed on account of right thoughts.
Bhikkhus, to one with right speech, wrong speech is overcome. The various evil demeritorious things that arise on acount of wrong speech are overcome and various meritorious things get developed and completed on account of right speech.
Bhikkhus, to one with right activities, wrong activities are overcome. The various evil demeritorious things that arise on acount of wrong activities are overcome and various meritorious things get developed and completed on account of right activities.
Bhikkhus, to one with right livelihood, wrong livelihood is overcome. The various evil demeritorious things that arise on acount of wrong livelihood are overcome and various meritorious things get developed and completed on account of right livelihood.
Bhikkhus, to one with right endeavour, wrong endeavour is overcome. The various evil demeritorious things that arise on acount of wrong endeavour are overcome and various meritorious things get developed and completed on account of right endeavour.
Bhikkhus, to one with right mindfulness, wrong mindfulness is overcome. The various evil demeritorious things that arise on acount of wrong mindfulness are overcome and various meritorious things get developed and completed on account of right mindfulness.
Bhikkhus, to one with right concentration, wrong concentration is overcome. The various evil demeritorious things that arise on acount of wrong concentration are overcome and various meritorious things get developed and completed on account of right concentration.
Bhikkhus, to one with right knowledge, wrong knowledge is overcome. The various evil demeritorious things that arise on acount of wrong knowledge are overcome and various meritorious things get developed and completed on account of right knowledge.
Bhikkhus, to one with right release, wrong release is overcome. The various evil demeritorious things that arise on acount of wrong release are overcome and various meritorious things get developed and completed on account of right release.
Bhikkhus, these ten things are to be overcome.
7. Dhovanasuttam - Washing
107. Bhikkhus, in the southern states there is a thing called washing At that festival there is enjoying, drinking, eating, there are things to chew, eatables, things to lick and polite words, dancing singing and playing musical instruments. Bhikkhus, there is such washing, I do not say there isn't. Bhikkhus, that washing is unexalted, low, of the ordinary, not noble, not useful, not conducive to turning away, to disenchantment, to cessation, to appeasement, to realization, to enlightenment and to extinction.
Bhikkhus, I will teach the noble ones' washing, which is definitely conducive to turning away, disenchantment, cessation, appeasement, realization, enlightenment and extinction.
Come to this washing, beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress. Listen to it carefully, I will teach.
Bhikkhus, what is the noble ones' washing, which washing conduces to turning away, disenchantment, cessation, appeasement, realization, enlightenment and extinction.
Come to which washing, beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress?
Bhikkhus, to one with right view, wrong view is washed out. The various evil demeritorious things that arise on acount of wrong view are washed out and various meritorious things get developed and completed on account of right view.
Bhikkhus, to one with right thoughts wrong thoughts are washed out, ... re ... to one with right words wrong words are washed out, ... re ... to one with right activity wrong activity is washed out, ... re ... to one with right livelihood wrong livelihood is washed out, ... re ... to one with right endeavour, wrong endeavour is washed out, ... re ... to one with right mindfulness wrong mindfulness is washed out, ... re ... to one with right concentration wrong concentration is washed out, ... re ... to one with right knowledge wrong knowledge is washed out, ... re ... to one with right release wrong release is washed out . The various evil demeritorious things that arise on acount of wrong release are washed out and various meritorious things get developed and completed on account of right release.
Bhikkhus, this is the noble ones' washing, which washing conduces to turning away, disenchantment, cessation, appeasement, realization, enlightenment and extinction.
Come to this washing, beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress.
8. Tikicchakasuttam - A physician
108. Bhikkhus, the physician gives a purgative to counteract disorders arisen from bile, phelgm and arisen from air. I do not say that this is not done, these purgatives agree and disagree.
Bhikkhus, I will teach the noble ones' purgative, which definitely agrees does not disagree.
Taking this purgative beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress. Listen to it carefully, I will teach.
Bhikkhus, what is the noble ones' purgative which definitely agrees does not disagree.
Taking this purgative, beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress?
Bhikkhus, to one with right view, wrong view is purged. The various evil demeritorious things that arise on acount of wrong view are purged and various meritorious things get developed and completed on account of right view.
Bhikkhus, to one with right thoughts wrong thoughts are purged, ... re ... to one with right words wrong words are purged, ... re ... to one with right activity wrong activity is purged, ... re ... to one with right livelihood wrong livelihood is purged, ... re ... to one with right endeavour, wrong endeavour is purged, ... re ... to one with right mindfulness wrong mindfulness is purged, ... re ... to one with right concentration wrong concentration is purged, ... re ... to one with right knowledge wrong knowledge is purged, ... re ... to one with right release wrong release is purged . The various evil demeritorious things that arise on acount of wrong release are purged and various meritorious things get developed and completed on account of right release.
Bhikkhus, this is taking the noble ones' purgative which agrees and does not disagree.
Taking this purgative, beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress.
9. Vamanasuttam - Medicine to vomit
109. Bhikkhus, the physician gives medicine to vomit for disorders of the bile, phlegm and air. Sometimes they agree and at other times they disagree.
Bhikkhus, I too give medicine to vomit, which definitely agrees does not disagree.
Taking this medicine to vomit beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress.
Bhikkhus, what is the noble ones' medicine given to vomit which definitely agrees does not disagree?.
Taking this medicine to vomit, beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress?
Bhikkhus, to one with right view, wrong view is vomited. The various evil demeritorious things that arise on acount of wrong view are vomited and various meritorious things get developed and completed on account of right view.
Bhikkhus, to one with right thoughts wrong thoughts are vomited, ... re ... to one with right words wrong words are vomited, ... re ... to one with right activity wrong activity is vomited, ... re ... to one with right livelihood wrong livelihood is vomited, ... re ... to one with right endeavour, wrong endeavour is vomited, ... re ... to one with right mindfulness wrong mindfulness is vomited, ... re ... to one with right concentration wrong concentration is vomited, ... re ... to one with right knowledge wrong knowledge is vomited, ... re ... to one with right release wrong release is vomited . The various evil demeritorious things that arise on acount of wrong release are vomited and various meritorious things get developed and completed on account of right release.
Bhikkhus, this is taking the noble ones' medicine to vomit which agrees and does not disagree.
Taking this medicine to vomit, beings with the nature of birth, decay and death, are released from birth, decay, and death. Those who have grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress.
10. Niddhamaniyasuttam - Draining out
110. ßBhikkhus, these ten are draining out things. What ten?
Bhikkhus, right view drains out wrong view and the various evil demeritorious things that arise on acount of wrong view drain out and various meritorious things get developed and completed on account of right view..
Bhikkhus, right thoughts drain out wrong thoughts, ... re ... right words drain out wrong words, ... re ... right activity drains out wrong activity, ... re ... right livelihood drains out wrong livelihood, ... re ... right endeavour drains out wrong endeavour, ... re ... right mindfulness drains out wrong mindfulness, ... re ... right concentration drains out wrong concentration, ... re ... right knowledge drains out wrong knowledge, ... re ... right release drains out wrong release . The various evil demeritorious things that arise on acount of wrong release drain out and various meritorious things get developed and completed on account of right release.
Bhikkhus, these ten are draining out things.
11. Pathama - asekhasuttam - First on one gone beyond the training
111. Then a certain bhikkhu approached The Blessed One, worshipped, sat on a side and said:
ßVenerable sir, it is said, `gone beyond the training' How is the bhyikkhu gone beyond the training?
ßHere, bhikkhus, the bhikkhu is endowed with perfect right view, perfect right thoughts, perfect right speech, perfect right activity, perfect right livelihood, perfect right endeavour, perfect right mindfulness, perfect right concentration perfect right knowledge and perfect right release gone beyond the training. Such a one is gone beyond the training.
12. Dutiya - asekhasuttam - Second on one gone beyond the training
112. ßBhikkhus, these ten are factors of a perfect one, gone beyond the training. What ten?
Perfect right view, perfect right thoughts, perfect right speech, perfect right activity, perfect right livelihood, perfect right endeavour, perfect right mindfulness, perfect right concentration, perfect right knowledge and perfect right release, gone beyond the training.
Anguttara Nikaya - Dasaka Nipata - Upali Vaggo
Anguttara Nikaya
010. Upalivaggo Ý The Section on Upali
1. Kamabhogisuttam Ý Enjoying sensual pleasures
91. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. Then the householder Anathapiõóika approached The Blessed One, worshipped and sat on a side. The Blessed One said to the householder Anathapiõóika:
ßHouseholder, these ten, enjoying sensuality, are evident in the world. What ten?
Here, householder, a certain one enjoying sensuality earns money unrighteously and inconsiderately. With that money he neither enjoys sensuality nor shares it with others doing merit.
Here, householder, a certain one enjoying sensuality earns money unrighteously and inconsiderately. With that money he enjoys sensuality does not share it with others doing merit.
Here, householder, a certain one enjoying sensuality earns money unrighteously and inconsiderately. With that money he enjoys sensuality shares it with others and does merit.
Here, householder, a certain one enjoying sensuality earns money righteously and unrighteously, considerately and inconsiderately. With that money he neither enjoys sensuality nor shares it with others doing merit.
Here, householder, a certain one enjoying sensuality earns money righteously and unrighteously, considerately and inconsiderately. With that money he enjoys sensuality does not share it with others doing merit.
Here, householder, a certain one enjoying sensuality earns money righteously and unrighteously, considerately and inconsiderately. With that money he enjoys sensuality shares it with others doing merit.
Here, householder, a certain one enjoying sensuality earns money righteously and considerately. With that money he neither enjoys sensuality nor shares it with others doing merit.
Here, householder, a certain one enjoying sensuality earns money righteously and considerately. With that money he enjoys sensuality does not share it with others doing merit.
Here, householder, a certain one enjoying sensuality earns money righteously and considerately. With that money he enjoys sensuality, shares it with others doing merit.
He partakes it, bound and swooned, without seeing the danger and the wise escape from it.
Here, householder, a certain one enjoying sensuality earns money righteously and considerately. With that money he enjoys sensuality, shares it with others doing merit.
He partakes it, not enslaved not bound not swooned, seeing the danger and the escape from it.
Householder, the one enjoying sensuality earning money unrighteously and inconsiderately and with the money neither enjoying sensuality nor sharing it with others doing merit should be blamed for these three counts. For earning money unrighteously and inconsiderately, for not enjoying sensuality himself and for not sharing it with others doing merit.
Householder, the one enjoying sensuality earning money unrighteously and inconsiderately and with the money enjoying sensuality not sharing it with others doing merit, should be blamed on two counts and praised on one count. For earning money unrighteously and inconsiderately he is blamed, for enjoying sensuality himself praised and for not sharing it with others doing merit, blamed.
Householder, the one enjoying sensuality earning money unrighteously and inconsiderately and with the money enjoying sensuality, sharing it with others doing merit should be blamed on one count and praised on two counts. For earning money unrighteously and inconsiderately he is blamed. For enjoying sensuality himself and for sharing it with others doing merit he is praised.
Householder, the one enjoying sensuality earning money righteously and unrighteously, considerately and inconsiderately and with the money neither enjoying sensuality nor sharing it with others doing merit, should be praised for one thing and blamed for three things. For earning money righteously and considerately he is praised. For earning money unrighteously and inconsiderately, for not enjoying sensuality himself and for not sharing it with others doing merit, he is blamed.
Householder, the one enjoying sensuality earning money righteously and unrighteously, considerately and inconsiderately and with the money enjoying sensuality not sharing it with others doing merit, should be praised for two things and blamed for two things. For earning money righteously and considerately and for enjoying sensuality, he is praised. For earning money unrighteously and inconsiderately and for not sharing it others doing merit, he is blamed.
Householder, the one enjoying sensuality earning money righteously and unrighteously, considerately and inconsiderately and with the money enjoying sensuality sharing it with others doing merit, should be praised on three counts and blamed on one count. For earning money unrighteously and inconsiderately, he is blamed. For earning money righteously and considerately, for enjoying sensuality himself and for sharing it with others doing merit he is praised.
Householder, a certain one enjoying sensuality earning money righteously and considerately and with the money neither enjoying sensuality nor sharing it with others doing merit, should be praised on one count and blamed on two counts. For earning money righteously and considerately he is praised. For not enjoying sensuality himself and for not sharing it others doing merit, he is blamed.
Householder, the one enjoying sensuality earning money righteously and considerately and with the money enjoying sensuality himself not sharing it with others doing merit, should be praised on two counts and blamed on one count. For earning money righteously and considerately and for enjoying sensuality himself, he is praised and for not sharing it with others doing merit, he is blamed.
Householder, the one enjoying sensuality earning money righteously and considerately and with the money enjoying sensuality and sharing it with others doing merit,
yet partaking it, bound and swooned, without seeing the danger and the escape from it, should be praised on three counts and blamed on one count. For earning money righteously and considerately, for enjoying sensuality himself and for sharing it with others doing merit, he is praised. For partaking it bound, swooned, not seeing the danger and the escape from it, he is blamed.
Householder, the one enjoying sensuality earning money righteously and considerately and with the money enjoying sensuality and sharing it with others doing merit,
partaking it, not enslaved not bound not swooned, wisely seeing the danger and the escape from it, should be praised on these four counts. For earning money righteously and considerately, for enjoying sensuality himself for sharing it with others doing merit and for partaking it not bound, not swooned, seeing the danger and the escape from it, he should be praised on all four counts.
Householder, of these ten enjoying sensuality and evident in the world, the one enjoying sensuality earning money righteously and considerately and with the money enjoying sensuality and sharing it with others doing merit, partaking it, not enslaved not bound not swooned, wisely seeing the danger and the escape from it is the chief, foremost and the noble. Householder, just as from a cow milk is begot, from milk curd, from curd butter, from butter ghee, from ghee the cream of ghee and the cream of ghee is the foremost. In the same manner, householder, of these ten enjoying sensuality and evident in the world, the one enjoying sensuality earning money righteously and considerately and with the money enjoying sensuality and sharing it with others doing merit, partaking it, not enslaved not bound not swooned, wisely seeing the danger and the escape from it, is the chief, foremost and the noble.
2. Bhayasuttam Ý Fear
92. Then the householder Anathapiõóika approached The Blessed One, worshipped and sat on a side. The Blessed One said to the householder Anathapiõóika:
ßHouseholder, when the five fears and hostilities are appeased and you are endowed with the four factors of a stream enterer and wisely penetrated and seen the noble norm, if you desire you could declare: `I have put an end to birth in hell, in the animal world, in the sphere of ghosts and decrease, loss and evil states, am certain of enlightenment.'
Householder, what are the five fears and hostilities appeased?
Householder, one destroying living things, has fear and hostility, in this very life, in the next birth and experiences unpleasantness and displeasure. One abstaining from destroying living things, has no fear or hostility, in this very life, or in the next birth and does not experience unpleasantness and displeasure. One who abstains from destroying living things is appeased from fear and hostility.
Householder, one taking the not given, ... re ... misbehaving in sexuality ... re ... telling lies, ... re ... taking intoxcating and brewed drinks has fear and hostility, in this very life, in the next birth and experiences unpleasantness and displeasure. One abstaining from taking intoxicating and brewed drinks, has no fear or hostility, in this very life, or in the next birth and does not experience unpleasantness and displeasure. One who abstains from taking intoxicating and brewed drinks is appeased from fear and hostility.
With what four factors of a stream enterer is he endowed?
Here, householder, the noble disciple is endowed with unwavering faith in the enlightenment.: `That Blessed One is, ... re ... enlightened and Blessed.' Is endowed with unwavering faith in the Teaching: 'The Teaching of The Blessed One is here and now, not a matter of time, is inviting to inspection, leading inwards to be realized by the wise for themselves. Is endowed with unwavering faith in the Community of bhikkhus: The community of bhikkhus have fallen to the right path, straight path, wise path and the path of mutual understanding, such as the four sets of eight Great men. They are the disciples of The Blessed One, worthy of reverence, hospitality, gifts and honour with clasped hands, the incomparable field of merit for the world. Is endowed with virtues desired by noble ones. `Consistent virtues that are not broken, fissured or spotted. Virtues that are not corrupted praised by the wise as leading to concentration'- Is endowed with these four factors of a stream enterer.
What is the noble norm seen and thoroughly penetrated?
Here, householder, the noble disciple reflects -'When this is present, this comes to be; when this rises, this rise. When this is not present, this does not come to be; when this ceases, this cease. Such as on account of ignorance determinations, on account of determinations consciousness, on account of consciousness, name and matter. On account of name and matter, the six spheres. On account of the six spheres, contact. On account of contact feelings. On account of feelings, holding. On account of holding, being and on account of being, birth, decay death, grief, lament, unpleasantness displeasure and distress. This is the arising of the whole mass of unpleasantness. With the remainderless cessation of ignorance, cease determinations ... re ... This is the cessation of the whole mass of unpleasanatness. This is the noble norm seen and thoroughly penetrated.
Householder, when the five fears and hostilities are appeased and you are endowed with the four factors of a stream enterer and wisely penetrated and seen the noble norm, if you desire you could declare: `I have put an end to birth in hell, in the animal world, in the sphere of ghosts and decrease, loss and evil states, am certain of enlightenment.
3. Kimdiññhikasuttam Ý What's your view?
93. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. Then the householder Anathapiõóika was daily going to see The Blessed One. One day it occured to the householder Anathapiõóika: It is not suitable to see The Blessed One at this time, he is in his seclusion. It is not suitable to see the bhikkhus who advice on mind developement, they also are in seclusion. What if I go to the monastery of the wandering ascetics of other sects?
Then the householder Anathapiõóika approached the monastery of the wandering ascetics of other sects. At that time the wandering ascetics of other sects were noisy and seated were talking on childish topics in a high pitch. They saw the householder Anathapiõóika coming in the distance and made gestures to each other: ßGood ones, make less noise. Do not make such noise. The householder Anathapiõóika is coming to the monastery. He is a disciple of the recluse Gotama, who wears white clothes and lives in Savatthi. He is one who likes silence, may be he is approaching thinking the gathering is silent.
The wandering ascetics of other sects then became silent and the householder Anathapiõóika approached the wandering ascetics of other sects and exchanging friendly greetings sat on a side. Then the wandering sects of other sects said:
ßHouseholder, tell us, of what view is the recluse Gotama?
ßSirs, I do not know everything about the view of The Blessed One.
ßHouseholder, since you do not know the view of the recluse Gotama, tell us about the view of the bhikkhus.
ßSirs, I do not know about the view of the bhikkhus either.
ßHouseholder, since you do not know the view of the recluse Gotama, nor the view of the bhikkhus tell us what is your view? .
ßSirs, that is not difficult for me, to declare of what view I am. Yet come on! You venerable ones first declare your own views and later it will be easy for me to declare my view.
When this was said a certain wandering ascetic said: householder, `The world is eternal! This is the truth, all others are false.' I am of this view.
Another wandering ascetic said: householder, `The world is not eternal! This is the truth, all others are false.' I am of this view.
Another wandering ascetic said: householder, `The world is limited! This is the truth, all others are false.' I am of this view.
Another wandering ascetic said: householder, `The world is not limited, ... re ... the soul is the body, ... re ... the soul is different from the body, ... re ... the Thus Gone One is after death, ... re ... the Thus Gone One is not after death, ... re ... the Thus Gone One is and is not after death ... re ... the Thus Gone One neither is nor is not after death! This is the truth, all others are false.' I am of this view.
When this was said, the householder Anathapiõóika said to those wandering ascetics: Sirs, whoever venerable one said -'The world is eternal, this is the truth all else is false, householder, am of this view!' This view of the venerable one, has arisen on account of unwise attention or on account of anothers' words. That view is produced, compounded, is thought out and dependently arisen. Whatever is produced, compounded, thought out and dependently arisen is impermanent. That which is impermanent is unpleasant. The venerable one is sticking to that unpleasantness and reaching up to it.
Sirs, whoever venerable one said -'The world is not eternal, this is the truth all else is false, householder, am of this view!' This view of the venerable one, has arisen on account of unwise attention or on account of anothers' words. That view is produced, compounded, is thought out and dependently arisen. Whatever is produced, compounded, thought out and dependently arisen is impermanent. That which is impermanent is unpleasant. The venerable one is sticking to that unpleasantness is reaching up to it.
Sirs, whoever venerable one said -'The world is limited, ... re ... The world is not limited, ... re ... The soul is the body, ... re ... The soul is different from the body, ... re ... The Thus Gone One is after death, ... re ... The Thus Gone One is not after death, ... re ... The Thus Gone One is and is not after death, ... re ... The Thus Gone One neither is nor is not after death, this is the truth all else is false, householder, am of this view!' This view of the venerable one, has arisen on account of unwise attention or on account of anothers' words. That view is produced, compounded, is thought out and dependently arisen. Whatever is produced, compounded, thought out and dependently arisen is impermanent. That which is impermanent is unpleasant. The venerable one is sticking to that unpleasantness is reaching up to it.
Then the wandering ascetics said: ßHouseholder we have declared our individual views, now tell us your view.
ßSirs, whatever is produced, compounded, is thought out and dependently arisen is impermanent. Whatever is impermanent is unpleasant. What is unpleaslant is not mine, am not in it. It is not my self. Sirs am of that view.
ßHouseholder, whatever is produced, compounded, is thought out and dependently arisen is impermanent. Whatever is impermanent is unpleasant. Whatever is unpleaslant that is you. Householder, you stick to it and reach up to it.
ßSirs, whatever is produced, compounded, is thought out and dependently arisen is impermanent. Whatever is impermanent is unpleasant. What is unpleaslant is not mine, am not in it. It is not my self. This I have seen, as it really is, with right wwisdom. I know the escape beyond it, as it really is.
When this was said the wandering ascetics became silent, confused, with drooping bodies turned their faces down became thoughtful and unable to reply. When the householder Anathapiõóika knew that the wandering ascetics had become silent, confused, with drooping bodies, turned down faces were thoughtful and unable to reply back, got up from his seat and approached The Blessed One, worshipped, sat on a side and related the whole conversation with the wandering ascetics to The Blessed One .
The Blessed One said: ßGood! Householder, it is good that you from time to time dispel the deep rooted views of these foolish men according to the Teaching.
Then The Blessed One with a talk advised, incited, aroused, made the heart light of the householder Anathapiõóika. The householder Anathapiõóika advised, incited, aroused and made the heart light by The Blessed One got up from his seat, worshipped, circumambulated The Blessed One and went away. Soon after he had gone The Blessed One addressed the bhikkhus: Bhikkhus, you too, who have spent a hundred rains should dispel the deep rooted views of wandering ascetics, as was done by the householder Anathapiõóika.
4. Vajjiyamahitasuttam Ý The householder Vajjiyamahi
94. At one time The Blessed One was living on the bank of the Gaggara pond in Campa. Then the householder Vajjiyamahi was daily going to see The Blessed One. One day it occured to the householder Vajjiyamahi: It is not suitable to see The Blessed One at this time, he is in his seclusion. It is not suitable to see the bhikkhus who advice on mind developement, they also are in seclusion. What if I go to the monastery of the wandering ascetics of other sects?
Then the householder Vajjiyamahi approached the monastery of the wandering ascetics of other sects. At that time the wandering ascetics of other sects were noisy and seated were talking on childish topics in a high pitch. They saw the householder Vajjiyamahi coming in the distance and made gestures to each other: ßGood ones, make less noise. Do not make such noise. The householder Vajjiyamahi is coming to the monastery. He is a disciple of the recluse Gotama, who wears white clothes and lives in Campa. He is one who likes silence, may be he is approaching thinking the gathering is silent.
The wandering ascetics of other sects then became silent and the householder Vajjiyamahi approached the wandering ascetics of other sects and exchanging friendly greetings sat on a side. Then the wandering sects of other sects said:
ßHouseholder, is it true that the recluse Gotama blames all austerities, scolds and blames and finds fault with those leading a hard and rough life?
ßSirs, The Blessed One does not blame all austerities. Does not scold, blame or find fault with those leading a hard and rough life. Sirs, The Blessed One details blaming, the blameworthy and praising the praiseworthy. The Blessed One does not declare definitely.
When this was said a certain wandering ascetic said to the householder Vajjiyamahi:
ßCome on houxeholder, the way you praise the recluse Gotama, he is a nihilist and one without a concept.
ßVenerable sirs, I tell you, The Blessed One rightfully points out, this is merit and this demerit and this is merit and demerit. By that The Blessed One is one who, points out, not a nihilist.
When this was said the wandering ascetics became silent, confused, with drooping bodies turned their faces turned down became thoughtful and unable to reply. When the householder Vajjiyamahi knew that the wandering ascetics had become silent, confused, with drooping bodies, turned down faces were thoughtful and unable to reply back, got up from his seat and approached The Blessed One, worshipped, sat on a side and related the whole conversation with the wandering ascetics to The Blessed One .
The Blessed One said: ßGood! Householder, it is good that you from time to time dispel the deep rooted views of these foolish men according to the Teaching. Householder, I do not say that all austerities should be observed, nor do I say that all austerities should not be observed. Householder, I do not say that all observances should be observed, nor do I say that all observances should not be observed. Householder, I do not say that all endeavours should be done, nor do I say that all endeavours should not be done. Householder, I do not say that everything should be given up, nor do I say that everything should not be given up. Householder, I do not say that all releases should be achieved, nor do I say that all releases should not be achieved.
Householder, when observing an austerity, if demeritorious things increase and meritorious things decrease, that austerity should not be followed Householder, when observing an austerity, if demeritorious things decrease and meritorious things increase, that austerity should be followed.
Householder, when observing an observance, if demeritorious things increase and meritorious things decrease, that observance should not be observed Householder, when observing an observance, if demeritorious things decrease and meritorious things increase, that obserevance should be observed.
Householder, when making endeavour, if demeritorious things increase and meritorious things decrease, that endeavour should not be followed Householder, when making endeavour, if demeritorious things decrease and meritorious things increase, that endeavour should be followed.
Householder, when giving up something, if demeritorious things increase and meritorious things decrease, that giving up should not be done Householder, when giving up something, if demeritorious things decrease and meritorious things increase, that giving up should be done.
Householder, when released from something, if demeritorious things increase and meritorious things decrease, that release should not be followed Householder, when released from something, if demeritorious things decrease and meritorious things increase, that release should be followed.
Then The Blessed One with a talk advised, incited, aroused, made the heart light of the householder Vajjiyamahi. The householder Vajjiyamahi advised, incited, aroused and made the heart light by The Blessed One got up from his seat, worshipped, circumambulated The Blessed One and went away. Soon after he had gone The Blessed One addressed the bhikkhus: Bhikkhus, you too, who have long been in this dispensation should dispel the deep rooted views of wandering ascetics, as was done by the householder Vajjiyamahi.
5. Uttiyasuttam Ý The wandering ascetic Uttiya
95. òhe wandering ascetic Uttiya approached The Blessed One, exchanged friendly greetings, sat on a side and said:
ßDoes good Gotama say, the world is eternal. This is the truth, all else is false?
ßUttiya, I have not declared, the world is eternal. This is the truth, all else is false.
ßDoes good Gotama say, the world is not eternal. This is the truth, all else is false?
ßUttiya, I have not declared that either, the world is eternal. This is the truth, all else is false.
`ßDoes good Gotama say, the world is limited. This is the truth, all else is false?
ßUttiya, I have not declared, the world is limited. This is the truth, all else is false.
ßDoes good Gotama say, the world is not limited ... re ... the soul and body is the same, ... re ... the soul is different from the body, ... re ... the Thus Gone One is after death, ... re ... The Thus Gone One is not after death, ... re ... The Thus Gone One is and is not after death, ... re ... The Thus Gone One neither is nor is not after death. This is the truth, all else is false?
ßUttiya, I have not declared that either, the Thus Gone One neither is nor is not after death. This is the truth, all else is false.
ßGood Gotama, when asked does good Gotama say, the world is eternal, this is the truth, all else is false. It was said it is not declared by me, The world is eternal, this is the truth all else is false.
When asked does good Gotama say, the world is not eternal, this is the truth, all else is false. It was said it is not declared by me, The world is not eternal, this is the truth all else is false.
When asked does good Gotama say, the world is limited, ... re ... not limited, ... re ... the soul and the body is the same, ... re ... the soul is different from the body, ... re ... the Thus Gone One is after death, ... re ... the Thus Gone One is not after death, ... re ... the Thus Gone One is and is not after death, ... re ... the Thus Gone One neither is nor is not after death. This is the truth, all else is false. It was said it is not declared by me either. The Thus Gone One neither is nor is not after death, this is the truth all else is false. Then what indeed does good Gotama declare?
ßUttiya, I declare the Teaching having realized by meself, to my disciples for the purification of beings, for the ending of grief, lament, unpleasantness, displeasure and distress for the realization of extinction.
ßWhen good Gotama declares the Teaching having realized by himself to the disciples, for the purification of beings, for the ending of grief, lament, unpleasantness, displeasure and distress for the realization of extinction, is all the world or half the world or one third of it led away? When this was asked The Blessed One became silent.
Then it occured to venerable ânanda The wandering ascetic overcome by this evil view asks a question from the completely exalted one, the question does not go home, it is not explained, it becomes incapable to be answered. It will be for Uttiya's unpleasantness for a long time.
Then venerable ânanda said to the wandering ascetic: ßFriend, I will give you a comparison, for some wise ones understand the meaning when a comparison is given.
To a neighbouring city there is a deep moat and a high wall with a single gate and a wise gate keeper who stops the unknown and allows the known to enter. He encircles round the city wall and does not see a single entrance or a hole so far as a cat to enter. The knowledge does not arise to him: This much enters the city or this much leaves the city. Yet he knows, all that enter or leave the city have to leave or enter through this gate.
In the same manner, the Thus Gone One is not eager whether all are led away from the world, half or one third is led away from the world. It occurs to the Thus Gone One:
`Whoever was led away, are led away and will be led away from the world, they all dispel the five hindrances, wisely make the finer defilements of the mind weak, develop the mind in the four establishments of mindfulness and the seven enlightenment factors as it really should be, thus they were led away, are led away or will be led away from the world. Friend, the question you asked from The Blessed One was not correctly worded Therefore The Blessed One did not explain it.
6. Kokanudasuttam Ý The wandering ascetic Kokunada
96. At one time venerable ânanda was abiding in the warm water monastery in Rajagaha and waking up during the early hours of the day went to the hot water spring to wash the body. Having washed the body and come out was standing in one robe until the body was dry, The wandering ascetic Kokunada too had got up during the early hours of the day and had come to the hot water spring to wash the body.
The wandering ascetic Kokunada seeing venerable ânanda said: Friend, who are you?
ßFriend, I am a bhikkhu.
ß Friend, whose bhikkhu are you?
ßFriend, am one of the sons of the Sakyas.
ßI want to ask a question from the venerable one if the venerable one gives me permission.
ßAsk friend, we will listen and explain.
The world is eternal, this is the truth. All else is false is the good one of this view?
ßFriend, am not of this view, the world is eternal. This is the truth, all else is false.
ßThe world is not eternal, this is the truth, all else is false is the good one of this view?
ßFriend, am not of the view, the world is not eternal. This is the truth, all else is false.
`ßThe world is limited. This is the truth, all else is false is the good one of this view?
ßFriend, am not of the view, the world is limited. This is the truth, all else is false.
ßThe world is not limited ... re ... the soul and body is the same, ... re ... the soul is different from the body, ... re ... the Thus Gone One is after death, ... re ... The Thus Gone One is not after death, ... re ... The Thus Gone One is and is not after death, ... re ... The Thus Gone One neither is nor is not after death. This is the truth, all else is false, is the good one of this view?
ßFriend, am not of the view, the Thus Gone One neither is nor is not after death. This is the truth, all else is false.
ßThen does the good one not know and not see?
ßFriend, I know and I see.
ßGood one, when asked, the world is eternal, this is the truth, all else is false. It was said am not of the view, the world is eternal, this is the truth all else is false.
When asked, the world is not eternal, this is the truth, all else is false. It was said, am not of the view the world is not eternal, this is the truth all else is false.
When asked, the world is limited, ... re ... not limited, ... re ... the soul and the body is the same, ... re ... the soul is different from the body, ... re ... the Thus Gone One is after death, ... re ... the Thus Gone One is not after death, ... re ... the Thus Gone One is and is not after death, ... re ... the Thus Gone One neither is nor is not after death. This is the truth, all else is false. It was said, am not of the view the world is eternal, this is the truth all else is false. When asked then good one, do you not know and not see, it was said I know and I see. How could the meaning of these words be known?
ßFriend, the world is eternal, this is the truth, all else is false is a speculation. The world is not eternal, this is the truth, all else is false is a speculation. The world is limited, ... re ... The world is not limited ... re ... the soul is the same as the body, ... re ... the soul is different from the body ... re ... The Thus Gone One is after death, ... re ... The Thus Gone One is not after death, ... re ... The Thus Gone One is and is not after death, ... re ... The Thus Gone One neither is nor is not after death, this is the truth, all else is false is a speculation.
Friend, these speculations are firm beliefs, resolutions, possession of a view, arisings from views and seized things, I know them and see them, not that I do not kow and see them.
ßWhat is the name of the venerable one, how do the co-associates know him?û
ßFriend, my name is ânanda and co-associates call me ânanda.û
ßWe had been talking with a great teacher. If we knew we would not have spoken so much . Venerable sir, ânanda, pardon me.
7. Aahuneyyasuttam Ý Worshipful
97. Bhikkhus, the bhikkhu endowed with these ten things is suitable for, revering, hospitality, gifts and worshipful with clasped hands the incomparable field of merit for the world. What ten?
Here, bhikkhus, the bhikkhu is virtuous restrained in the higher code of rules seeing fear in the slightest fault.
Is learned, bearing and accumulating the Teaching good at the beginning, middle and end, full of meanings even in the letters and declaring the pure and complete holy life. That Teaching he bears in the mind, recites and experiences with the mind and straightens his view.
Becomes a spiritual friend, a good companion promoting good friendship.
He is one of right view endowed with the right vision.
Partakes various psychic fetes -Such as one becoming many, and many becoming one. Appearing and disappears across walls and embankments without an obstruction, as though done in space. Dives in and comes out of earth too as though in water. Goes unbroken on water, as though on earth. Abides cross legged in space as birds small and large do. Even the moon and sun he touches with the hand and wields power as far as the world of Brahma.
With the ear element purified above human hears both sounds heavenly and human, far and near.
Cognizes and knows the minds of other beings. Knows the greedy mind, the not greedy mind, the angry mind, the not angry mind, the deluded mind, the not deluded mind, the cramped mind and the distracted mind, the mind grown great and the mind not grown great, the mind with a compare and the mind without a compare, the concentrated mind and the not concentrated mind, the released mind and the not released mind.
Recollects the manifold previous births. Such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward world cycles of births, innumerable backward world 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 enjoying such a life span. Disappearing from there was born there with such name, clan, dispossition, supports, experiencing such pleasant and unpleasant feelings and enjoying such a life span. Disappearing from there was born here. Thus with all details the manifold previous births are recalled.
With the heavenly eye purified beyond human sees beings disappearing and appearing in unexalted and exalted states, beautiful and ugly in good and bad states. Sees beings born according to their actions. These good beings endowed with bodily, verbal and mental misbehaviour, blaming noble ones, with wrong view, with the wrong view of actions, after death are born in loss, in decrease, in hell. As for these good beings, endowed with bodily, verbal and mental right behaviour after death are born in a good state, in heaven. Thus with the heavenly eye purified beyond human sees beings disappearing and appearing in unexalted and exalted states, beautiful and ugly in good and bad states. Sees beings born according to their actions.
Destroying desires, the mind released and released through wisdom, in this very life by himself realizing abides.
Bhikkhus, the bhikkhu endowed with these ten things is suitable for, revering, hospitality, gifts and worshipful with clasped hands the incomparable field of merit for the world.
8. Therasuttam Ý The elder bhikkhu
98. ßBhikkhus, the bhikkhu endowed with ten things, wherever he goes, has a pleasant abiding. What ten?
He is a well-known elder gone forth long since. Is virtuous, ... re ... abides seeing fear in the slightest fault. Is learned ... re ... and straightens his view. Of the higher code of rules he is well versed to explain and adjudicate with reference to suttas and words. Is clever in giving judgement. Is fond of the Teaching and speaks delightedly about the deeper aspects of the Teaching and discipline. Is satisfied with whatever gain of robes, morsel food, dwellings and requisites when ill. Is lovely when approaching and receding and sits inside a house well restrained. He is a quick and easy gainer for nothing of the higher states of the mind, the pleasant abidings in this very life. Destroying desires, releasing the mind and released through wisdom, he abides in this very life by himself realizing. Bhikkhus, the bhikkhu endowed with these ten things, wherever he goes, has a pleasant abiding.
9. Upalisuttam Ý Venerable Upali
99. Venerable Upali approached The Blessed One, worshipped, sat on side and said: ßVenerable sir, I desire to live in forest dwellings and jungle paths.
ßUpali, life in forest dwellings and jungle paths is difficult to bear. It is difficult to be attached to seclusion. The mind of the bhikkhu who is not concentrated is carried away by solitude. Upali, if someone says: I will abide in jungle forests to gain concentration. He could expect a sinking down or an elation.
Upali, a huge elephant of about seven or seven and half cubits comes to a huge pond of water. It occurs to him: `What if I descend this pond, enjoy washing my ears and back, bathe and drink and ascending the pond go where I like. 'Then the huge elephant descends to the pond, enjoys washing his ears and back, bathes, drinks and ascends from it and goes wherever he likes. What is the reason? Upali, he has a huge self, and could withstand that depth and enjoy the depth .
Then a hare or a cat comes and it occurs to it: If the huge elephant can why can't I.? What if I ascend the great pond, enjoy washing my ears and back, drink and bathe and ascending go where I want to go. Without considering he jumps into the great pond, and he should expect this. -Either sinking or being thrown up . What is the reason?
Upali the self is small, the pond is deep, it cannot withstand the depth. In the same manner, Upali if someone says: I will abide in jungle forests to gain concentration. He could expect a sinking down or an elation.
Upali, a baby boy would play with his own urine and excreta. Isn't it completely foolish to do so?
ßIt is, venerable sir.
ßThat boy in the meantime with his developed mental faculties would play games played by young boys such as: Playing with, a toy plough, sticks, turning somersaults, a toy windmill, toy measures, a toy cart or a small bow. Isn't this more excellent than the game he played earlier?
ßYes, venerable sir.
ßUpali, in the meantime that boy when his mental facuties are developed, provided and endowed with the five strands of sensual pleasures would enjoy pleasant, agreeable forms cognizable by eye consciousness arousing fondness and sensual desires. Would enjoy pleasant, agreeable sounds cognizable by ear consciousness ... re ... scents cognizable by nose consciousness, ... re ... tastes cognizable by tongue consciousness, ... re ... and touches cognizable by body consciousness. Upali, isn't this more excellent than the games he enjoyed earlier?
ßYes, venerable sir.
ßHere, Upali, the Thus Gone One, worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed is born in the world. He declares the Teaching, by himself known and realized, to the world, together with its gods and men and the community of recluses and Brahmins. That Teaching is good at the beginning, middle and end, full of meaning even in the letters, declaring the pure and complete holy life.
A householder, or the son of a householder or someone born to a clan hears that Teaching and gains faith in the Thus Gone One. With that gain of faith he reflects:
`The household life is full of difficulties and defilements, the going forth is like open space.
Living in a household, it is difficult to lead the holy life pure and complete. What if I shave head and beard, wear yellow clothes, leave the household and go forth.
In the meantime leaving behind a great mass of wealth or a little wealth, a large circle of relations or a small circle of relations he shaves head and beard, wears yellow clothes and leaving home, becomes homeless.
Become homeless, he trains in the precepts of the bhikkhus. Giving up destroying living things, throws away stick and weapon, abides shameful with aroused compassion for all beings.
Putting an end to taking the not given, desiring the given, abides without theft making the self pure.
Leaving behind the unholy life, abides far removed from low sexuality.
Giving up and abstaining from telling lies, talks the truth become trustworthy to the world.
Giving up slandering abstains from telling there, what was heard here to disunite these. Or from telling here, what was heard there to disunite those. Thus unites the broken, makes firm those united. Desiring and attached to unity talks words, for unity to promote unity.
Abstaining from rough talk, talks words that are pleasing to the ears, go straight into the heart, noble and good mannered words, desired by the general populace.
Abstaining from frivolous talk, talks words that are truthful, meaningful, words that accord with the Teaching and discipline. Talks truthful, meaningful words at the right time, words that should be treasured.
He abstains from destroying seedlings and vegetation. Partakes one meal per day, abstains from food at night and at untimely hours. Abstains from dance, singing, instrumental music and sight seeing. Abstains from bearing flowers, scents, ointments, wearing ornaments and decorating the self. Abstains from high and stately beds and seats. Abstains from accepting gold and silver, uncooked grains and uncooked flesh. Abstains from accepting women and girls, slave women and men, goats and cows, foul and pigs. Abstains from accepting elephants, cattle, horses and mares. Abstains from accepting fields and lands. Abstains from taking messages, buying and selling. Abstains from false weighing, false coining and false measuring. Abstains from deceit, fraud and insincere activities. Abstains from cutting, binding and tying. Abstains from highway robbery and various deceptive ways of obtaining morsel food.
He is satisfied with the robe to cover the body, with the morsel food to please the stomach. Wherever he goes, he goes with all his things. Endowed with the virtues of a noble one, he enjoys the pleasantness of being free from faults.
Seeing a form, he does not take the sign or the detail. To one abiding with the faculty of the eye unprotected, demeritorious things of coveting and displeasure may arise. He protects the faculty of the eye. Hearing a sound, ... re ... Scenting a smell, ... re ... Tasting some food, ... re ... Experiencing a touch on the body, ... re ... Cognizing an idea he does not take the sign or the detail. To one abiding with the faculty of the mind unprotected, demeritorious things of coveting and displeasure may arise. He protects the faculty of the mind. Endowed with this noble ones' control of the mental faculties He enjoys the pleasantness of internally not being hurt, .
Approaching and receding he becomes aware. Looking on and about he becomes aware. Bending and stretching he becomes aware. Bearing the three robes and bowl he becomes aware. Enjoying, drinking, eating and tasting he becomes aware. Going, standing, sitting and lying until awake he becomes aware and talking or keeping silence he becomes aware.
Endowed with this mass of virtues of the noble ones, the control of the mental faculties of the noble ones, the mindful awareness of the noble ones, he dwells secluded, at the root of a tree in the forest, a mountain grotto, a mountain cave, a cemetery, a jungle path, an open space or a heap of straw/ Gone to the forest, to the root of a tree or to an empty house he sits with crossed legs and body straight with mindfulness established in front.
Dispelling covetousness for the world he purifies the mind and abides with a mind free of covetousness. Dispelling aversion he abides purifying the mind of aversion with compassion for all living things. Dispelling sloth and torpor, he abides purifying the mind of sloth and torpor mindful and aware of the perception of light. Dispelling restlessness and worry, he abides with a balanced mind, appeasing the restlessness and worring. Dispelling doubts abides purifying the mind of doubts, about things that have to be done and not done.
Dispelling the five hindranes, wisely weakening the finer defilements, secluding the mind from sensual thoughts and angry thoughts, with thoughts and dicursive thoughts and with joy and pleasantness born of seclusion he abides in the first higher state of the mind.
Upali, isn't this abiding more pleasant than the previous abiding?û
ßYes, venerable sir.
ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then.
Again, Upali, the bhikkhu overcoming thoughts and discursive thoughts ... re ... abides in the second higher state of the mind. Isn't this abiding more pleasant than the previous?
ßYes, venerable sir.
ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then.
Again, Upali, the bhikkhu with equanimity to joy and disenhantment ... re ... abides in the third higher state of the mind. Isn't this abiding more pleasant than the previous?
ßYes, venerable sir.
ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then.
Again, Upali, the bhikkhu dispelling pleasantness and unpleasantness ... re ... abides in the fourth higher state of the mind ... re ...
Again, Upali the bhikkhu dispelling all perceptions of matter and aversion, not attending to the various perceptions, with space is boundless abides in the sphere of space.
Isn't this abiding more pleasant than the previous?
ßYes, venerable sir.
ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then.
Again, Upali, the bhikkhu overcoming all the sphere of space, with consciousness is boundless abides in the sphere of consciousness ... re ...
Again, Upali, the bhikkhu overcoming all the sphere of consciousness, with there is nothing abides in the sphere of nothingness ... re ...
Again, Upali, the bhikkhu overcoming all the sphere nothingness, thinking this is appeasement, abides in the sphere of neither perception nor non percption.
Isn't this abiding more pleasant than the previous?
ßYes, venerable sir.
ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then.
Again, Upali, the bhikkhu overcoming all the sphere of neither perception nor non-perception abides in the cessation of perceptions and feelings.
Isn't this abiding more pleasant than the previous?
ßYes, venerable sir.
ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then. You will have a pleasant abiding with the community of bhikkhus.
10. Abhabbasuttam Ý Imposssible
100. ßBhikkhus, it is impossible to realize extinction without dispelling these ten things. What ten?
Greed, hate, delusin, hatred, the grudging nature, hypocrisy, spitefulness, envy, selfishness and measuring. Bhikkhus, it is impossible to realize extinction without dispelling these ten things.
Bhikkhus, it is possible to realize extinction dispelling these ten things. What ten?
Greed, hate, delusion, hatred, the grudging nature, hypocrisy, spitefulness, envy, selfishness and measuring. Bhikkhus, it is possible to realize extinction dispelling these ten things.
010. Upalivaggo Ý The Section on Upali
1. Kamabhogisuttam Ý Enjoying sensual pleasures
91. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. Then the householder Anathapiõóika approached The Blessed One, worshipped and sat on a side. The Blessed One said to the householder Anathapiõóika:
ßHouseholder, these ten, enjoying sensuality, are evident in the world. What ten?
Here, householder, a certain one enjoying sensuality earns money unrighteously and inconsiderately. With that money he neither enjoys sensuality nor shares it with others doing merit.
Here, householder, a certain one enjoying sensuality earns money unrighteously and inconsiderately. With that money he enjoys sensuality does not share it with others doing merit.
Here, householder, a certain one enjoying sensuality earns money unrighteously and inconsiderately. With that money he enjoys sensuality shares it with others and does merit.
Here, householder, a certain one enjoying sensuality earns money righteously and unrighteously, considerately and inconsiderately. With that money he neither enjoys sensuality nor shares it with others doing merit.
Here, householder, a certain one enjoying sensuality earns money righteously and unrighteously, considerately and inconsiderately. With that money he enjoys sensuality does not share it with others doing merit.
Here, householder, a certain one enjoying sensuality earns money righteously and unrighteously, considerately and inconsiderately. With that money he enjoys sensuality shares it with others doing merit.
Here, householder, a certain one enjoying sensuality earns money righteously and considerately. With that money he neither enjoys sensuality nor shares it with others doing merit.
Here, householder, a certain one enjoying sensuality earns money righteously and considerately. With that money he enjoys sensuality does not share it with others doing merit.
Here, householder, a certain one enjoying sensuality earns money righteously and considerately. With that money he enjoys sensuality, shares it with others doing merit.
He partakes it, bound and swooned, without seeing the danger and the wise escape from it.
Here, householder, a certain one enjoying sensuality earns money righteously and considerately. With that money he enjoys sensuality, shares it with others doing merit.
He partakes it, not enslaved not bound not swooned, seeing the danger and the escape from it.
Householder, the one enjoying sensuality earning money unrighteously and inconsiderately and with the money neither enjoying sensuality nor sharing it with others doing merit should be blamed for these three counts. For earning money unrighteously and inconsiderately, for not enjoying sensuality himself and for not sharing it with others doing merit.
Householder, the one enjoying sensuality earning money unrighteously and inconsiderately and with the money enjoying sensuality not sharing it with others doing merit, should be blamed on two counts and praised on one count. For earning money unrighteously and inconsiderately he is blamed, for enjoying sensuality himself praised and for not sharing it with others doing merit, blamed.
Householder, the one enjoying sensuality earning money unrighteously and inconsiderately and with the money enjoying sensuality, sharing it with others doing merit should be blamed on one count and praised on two counts. For earning money unrighteously and inconsiderately he is blamed. For enjoying sensuality himself and for sharing it with others doing merit he is praised.
Householder, the one enjoying sensuality earning money righteously and unrighteously, considerately and inconsiderately and with the money neither enjoying sensuality nor sharing it with others doing merit, should be praised for one thing and blamed for three things. For earning money righteously and considerately he is praised. For earning money unrighteously and inconsiderately, for not enjoying sensuality himself and for not sharing it with others doing merit, he is blamed.
Householder, the one enjoying sensuality earning money righteously and unrighteously, considerately and inconsiderately and with the money enjoying sensuality not sharing it with others doing merit, should be praised for two things and blamed for two things. For earning money righteously and considerately and for enjoying sensuality, he is praised. For earning money unrighteously and inconsiderately and for not sharing it others doing merit, he is blamed.
Householder, the one enjoying sensuality earning money righteously and unrighteously, considerately and inconsiderately and with the money enjoying sensuality sharing it with others doing merit, should be praised on three counts and blamed on one count. For earning money unrighteously and inconsiderately, he is blamed. For earning money righteously and considerately, for enjoying sensuality himself and for sharing it with others doing merit he is praised.
Householder, a certain one enjoying sensuality earning money righteously and considerately and with the money neither enjoying sensuality nor sharing it with others doing merit, should be praised on one count and blamed on two counts. For earning money righteously and considerately he is praised. For not enjoying sensuality himself and for not sharing it others doing merit, he is blamed.
Householder, the one enjoying sensuality earning money righteously and considerately and with the money enjoying sensuality himself not sharing it with others doing merit, should be praised on two counts and blamed on one count. For earning money righteously and considerately and for enjoying sensuality himself, he is praised and for not sharing it with others doing merit, he is blamed.
Householder, the one enjoying sensuality earning money righteously and considerately and with the money enjoying sensuality and sharing it with others doing merit,
yet partaking it, bound and swooned, without seeing the danger and the escape from it, should be praised on three counts and blamed on one count. For earning money righteously and considerately, for enjoying sensuality himself and for sharing it with others doing merit, he is praised. For partaking it bound, swooned, not seeing the danger and the escape from it, he is blamed.
Householder, the one enjoying sensuality earning money righteously and considerately and with the money enjoying sensuality and sharing it with others doing merit,
partaking it, not enslaved not bound not swooned, wisely seeing the danger and the escape from it, should be praised on these four counts. For earning money righteously and considerately, for enjoying sensuality himself for sharing it with others doing merit and for partaking it not bound, not swooned, seeing the danger and the escape from it, he should be praised on all four counts.
Householder, of these ten enjoying sensuality and evident in the world, the one enjoying sensuality earning money righteously and considerately and with the money enjoying sensuality and sharing it with others doing merit, partaking it, not enslaved not bound not swooned, wisely seeing the danger and the escape from it is the chief, foremost and the noble. Householder, just as from a cow milk is begot, from milk curd, from curd butter, from butter ghee, from ghee the cream of ghee and the cream of ghee is the foremost. In the same manner, householder, of these ten enjoying sensuality and evident in the world, the one enjoying sensuality earning money righteously and considerately and with the money enjoying sensuality and sharing it with others doing merit, partaking it, not enslaved not bound not swooned, wisely seeing the danger and the escape from it, is the chief, foremost and the noble.
2. Bhayasuttam Ý Fear
92. Then the householder Anathapiõóika approached The Blessed One, worshipped and sat on a side. The Blessed One said to the householder Anathapiõóika:
ßHouseholder, when the five fears and hostilities are appeased and you are endowed with the four factors of a stream enterer and wisely penetrated and seen the noble norm, if you desire you could declare: `I have put an end to birth in hell, in the animal world, in the sphere of ghosts and decrease, loss and evil states, am certain of enlightenment.'
Householder, what are the five fears and hostilities appeased?
Householder, one destroying living things, has fear and hostility, in this very life, in the next birth and experiences unpleasantness and displeasure. One abstaining from destroying living things, has no fear or hostility, in this very life, or in the next birth and does not experience unpleasantness and displeasure. One who abstains from destroying living things is appeased from fear and hostility.
Householder, one taking the not given, ... re ... misbehaving in sexuality ... re ... telling lies, ... re ... taking intoxcating and brewed drinks has fear and hostility, in this very life, in the next birth and experiences unpleasantness and displeasure. One abstaining from taking intoxicating and brewed drinks, has no fear or hostility, in this very life, or in the next birth and does not experience unpleasantness and displeasure. One who abstains from taking intoxicating and brewed drinks is appeased from fear and hostility.
With what four factors of a stream enterer is he endowed?
Here, householder, the noble disciple is endowed with unwavering faith in the enlightenment.: `That Blessed One is, ... re ... enlightened and Blessed.' Is endowed with unwavering faith in the Teaching: 'The Teaching of The Blessed One is here and now, not a matter of time, is inviting to inspection, leading inwards to be realized by the wise for themselves. Is endowed with unwavering faith in the Community of bhikkhus: The community of bhikkhus have fallen to the right path, straight path, wise path and the path of mutual understanding, such as the four sets of eight Great men. They are the disciples of The Blessed One, worthy of reverence, hospitality, gifts and honour with clasped hands, the incomparable field of merit for the world. Is endowed with virtues desired by noble ones. `Consistent virtues that are not broken, fissured or spotted. Virtues that are not corrupted praised by the wise as leading to concentration'- Is endowed with these four factors of a stream enterer.
What is the noble norm seen and thoroughly penetrated?
Here, householder, the noble disciple reflects -'When this is present, this comes to be; when this rises, this rise. When this is not present, this does not come to be; when this ceases, this cease. Such as on account of ignorance determinations, on account of determinations consciousness, on account of consciousness, name and matter. On account of name and matter, the six spheres. On account of the six spheres, contact. On account of contact feelings. On account of feelings, holding. On account of holding, being and on account of being, birth, decay death, grief, lament, unpleasantness displeasure and distress. This is the arising of the whole mass of unpleasantness. With the remainderless cessation of ignorance, cease determinations ... re ... This is the cessation of the whole mass of unpleasanatness. This is the noble norm seen and thoroughly penetrated.
Householder, when the five fears and hostilities are appeased and you are endowed with the four factors of a stream enterer and wisely penetrated and seen the noble norm, if you desire you could declare: `I have put an end to birth in hell, in the animal world, in the sphere of ghosts and decrease, loss and evil states, am certain of enlightenment.
3. Kimdiññhikasuttam Ý What's your view?
93. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. Then the householder Anathapiõóika was daily going to see The Blessed One. One day it occured to the householder Anathapiõóika: It is not suitable to see The Blessed One at this time, he is in his seclusion. It is not suitable to see the bhikkhus who advice on mind developement, they also are in seclusion. What if I go to the monastery of the wandering ascetics of other sects?
Then the householder Anathapiõóika approached the monastery of the wandering ascetics of other sects. At that time the wandering ascetics of other sects were noisy and seated were talking on childish topics in a high pitch. They saw the householder Anathapiõóika coming in the distance and made gestures to each other: ßGood ones, make less noise. Do not make such noise. The householder Anathapiõóika is coming to the monastery. He is a disciple of the recluse Gotama, who wears white clothes and lives in Savatthi. He is one who likes silence, may be he is approaching thinking the gathering is silent.
The wandering ascetics of other sects then became silent and the householder Anathapiõóika approached the wandering ascetics of other sects and exchanging friendly greetings sat on a side. Then the wandering sects of other sects said:
ßHouseholder, tell us, of what view is the recluse Gotama?
ßSirs, I do not know everything about the view of The Blessed One.
ßHouseholder, since you do not know the view of the recluse Gotama, tell us about the view of the bhikkhus.
ßSirs, I do not know about the view of the bhikkhus either.
ßHouseholder, since you do not know the view of the recluse Gotama, nor the view of the bhikkhus tell us what is your view? .
ßSirs, that is not difficult for me, to declare of what view I am. Yet come on! You venerable ones first declare your own views and later it will be easy for me to declare my view.
When this was said a certain wandering ascetic said: householder, `The world is eternal! This is the truth, all others are false.' I am of this view.
Another wandering ascetic said: householder, `The world is not eternal! This is the truth, all others are false.' I am of this view.
Another wandering ascetic said: householder, `The world is limited! This is the truth, all others are false.' I am of this view.
Another wandering ascetic said: householder, `The world is not limited, ... re ... the soul is the body, ... re ... the soul is different from the body, ... re ... the Thus Gone One is after death, ... re ... the Thus Gone One is not after death, ... re ... the Thus Gone One is and is not after death ... re ... the Thus Gone One neither is nor is not after death! This is the truth, all others are false.' I am of this view.
When this was said, the householder Anathapiõóika said to those wandering ascetics: Sirs, whoever venerable one said -'The world is eternal, this is the truth all else is false, householder, am of this view!' This view of the venerable one, has arisen on account of unwise attention or on account of anothers' words. That view is produced, compounded, is thought out and dependently arisen. Whatever is produced, compounded, thought out and dependently arisen is impermanent. That which is impermanent is unpleasant. The venerable one is sticking to that unpleasantness and reaching up to it.
Sirs, whoever venerable one said -'The world is not eternal, this is the truth all else is false, householder, am of this view!' This view of the venerable one, has arisen on account of unwise attention or on account of anothers' words. That view is produced, compounded, is thought out and dependently arisen. Whatever is produced, compounded, thought out and dependently arisen is impermanent. That which is impermanent is unpleasant. The venerable one is sticking to that unpleasantness is reaching up to it.
Sirs, whoever venerable one said -'The world is limited, ... re ... The world is not limited, ... re ... The soul is the body, ... re ... The soul is different from the body, ... re ... The Thus Gone One is after death, ... re ... The Thus Gone One is not after death, ... re ... The Thus Gone One is and is not after death, ... re ... The Thus Gone One neither is nor is not after death, this is the truth all else is false, householder, am of this view!' This view of the venerable one, has arisen on account of unwise attention or on account of anothers' words. That view is produced, compounded, is thought out and dependently arisen. Whatever is produced, compounded, thought out and dependently arisen is impermanent. That which is impermanent is unpleasant. The venerable one is sticking to that unpleasantness is reaching up to it.
Then the wandering ascetics said: ßHouseholder we have declared our individual views, now tell us your view.
ßSirs, whatever is produced, compounded, is thought out and dependently arisen is impermanent. Whatever is impermanent is unpleasant. What is unpleaslant is not mine, am not in it. It is not my self. Sirs am of that view.
ßHouseholder, whatever is produced, compounded, is thought out and dependently arisen is impermanent. Whatever is impermanent is unpleasant. Whatever is unpleaslant that is you. Householder, you stick to it and reach up to it.
ßSirs, whatever is produced, compounded, is thought out and dependently arisen is impermanent. Whatever is impermanent is unpleasant. What is unpleaslant is not mine, am not in it. It is not my self. This I have seen, as it really is, with right wwisdom. I know the escape beyond it, as it really is.
When this was said the wandering ascetics became silent, confused, with drooping bodies turned their faces down became thoughtful and unable to reply. When the householder Anathapiõóika knew that the wandering ascetics had become silent, confused, with drooping bodies, turned down faces were thoughtful and unable to reply back, got up from his seat and approached The Blessed One, worshipped, sat on a side and related the whole conversation with the wandering ascetics to The Blessed One .
The Blessed One said: ßGood! Householder, it is good that you from time to time dispel the deep rooted views of these foolish men according to the Teaching.
Then The Blessed One with a talk advised, incited, aroused, made the heart light of the householder Anathapiõóika. The householder Anathapiõóika advised, incited, aroused and made the heart light by The Blessed One got up from his seat, worshipped, circumambulated The Blessed One and went away. Soon after he had gone The Blessed One addressed the bhikkhus: Bhikkhus, you too, who have spent a hundred rains should dispel the deep rooted views of wandering ascetics, as was done by the householder Anathapiõóika.
4. Vajjiyamahitasuttam Ý The householder Vajjiyamahi
94. At one time The Blessed One was living on the bank of the Gaggara pond in Campa. Then the householder Vajjiyamahi was daily going to see The Blessed One. One day it occured to the householder Vajjiyamahi: It is not suitable to see The Blessed One at this time, he is in his seclusion. It is not suitable to see the bhikkhus who advice on mind developement, they also are in seclusion. What if I go to the monastery of the wandering ascetics of other sects?
Then the householder Vajjiyamahi approached the monastery of the wandering ascetics of other sects. At that time the wandering ascetics of other sects were noisy and seated were talking on childish topics in a high pitch. They saw the householder Vajjiyamahi coming in the distance and made gestures to each other: ßGood ones, make less noise. Do not make such noise. The householder Vajjiyamahi is coming to the monastery. He is a disciple of the recluse Gotama, who wears white clothes and lives in Campa. He is one who likes silence, may be he is approaching thinking the gathering is silent.
The wandering ascetics of other sects then became silent and the householder Vajjiyamahi approached the wandering ascetics of other sects and exchanging friendly greetings sat on a side. Then the wandering sects of other sects said:
ßHouseholder, is it true that the recluse Gotama blames all austerities, scolds and blames and finds fault with those leading a hard and rough life?
ßSirs, The Blessed One does not blame all austerities. Does not scold, blame or find fault with those leading a hard and rough life. Sirs, The Blessed One details blaming, the blameworthy and praising the praiseworthy. The Blessed One does not declare definitely.
When this was said a certain wandering ascetic said to the householder Vajjiyamahi:
ßCome on houxeholder, the way you praise the recluse Gotama, he is a nihilist and one without a concept.
ßVenerable sirs, I tell you, The Blessed One rightfully points out, this is merit and this demerit and this is merit and demerit. By that The Blessed One is one who, points out, not a nihilist.
When this was said the wandering ascetics became silent, confused, with drooping bodies turned their faces turned down became thoughtful and unable to reply. When the householder Vajjiyamahi knew that the wandering ascetics had become silent, confused, with drooping bodies, turned down faces were thoughtful and unable to reply back, got up from his seat and approached The Blessed One, worshipped, sat on a side and related the whole conversation with the wandering ascetics to The Blessed One .
The Blessed One said: ßGood! Householder, it is good that you from time to time dispel the deep rooted views of these foolish men according to the Teaching. Householder, I do not say that all austerities should be observed, nor do I say that all austerities should not be observed. Householder, I do not say that all observances should be observed, nor do I say that all observances should not be observed. Householder, I do not say that all endeavours should be done, nor do I say that all endeavours should not be done. Householder, I do not say that everything should be given up, nor do I say that everything should not be given up. Householder, I do not say that all releases should be achieved, nor do I say that all releases should not be achieved.
Householder, when observing an austerity, if demeritorious things increase and meritorious things decrease, that austerity should not be followed Householder, when observing an austerity, if demeritorious things decrease and meritorious things increase, that austerity should be followed.
Householder, when observing an observance, if demeritorious things increase and meritorious things decrease, that observance should not be observed Householder, when observing an observance, if demeritorious things decrease and meritorious things increase, that obserevance should be observed.
Householder, when making endeavour, if demeritorious things increase and meritorious things decrease, that endeavour should not be followed Householder, when making endeavour, if demeritorious things decrease and meritorious things increase, that endeavour should be followed.
Householder, when giving up something, if demeritorious things increase and meritorious things decrease, that giving up should not be done Householder, when giving up something, if demeritorious things decrease and meritorious things increase, that giving up should be done.
Householder, when released from something, if demeritorious things increase and meritorious things decrease, that release should not be followed Householder, when released from something, if demeritorious things decrease and meritorious things increase, that release should be followed.
Then The Blessed One with a talk advised, incited, aroused, made the heart light of the householder Vajjiyamahi. The householder Vajjiyamahi advised, incited, aroused and made the heart light by The Blessed One got up from his seat, worshipped, circumambulated The Blessed One and went away. Soon after he had gone The Blessed One addressed the bhikkhus: Bhikkhus, you too, who have long been in this dispensation should dispel the deep rooted views of wandering ascetics, as was done by the householder Vajjiyamahi.
5. Uttiyasuttam Ý The wandering ascetic Uttiya
95. òhe wandering ascetic Uttiya approached The Blessed One, exchanged friendly greetings, sat on a side and said:
ßDoes good Gotama say, the world is eternal. This is the truth, all else is false?
ßUttiya, I have not declared, the world is eternal. This is the truth, all else is false.
ßDoes good Gotama say, the world is not eternal. This is the truth, all else is false?
ßUttiya, I have not declared that either, the world is eternal. This is the truth, all else is false.
`ßDoes good Gotama say, the world is limited. This is the truth, all else is false?
ßUttiya, I have not declared, the world is limited. This is the truth, all else is false.
ßDoes good Gotama say, the world is not limited ... re ... the soul and body is the same, ... re ... the soul is different from the body, ... re ... the Thus Gone One is after death, ... re ... The Thus Gone One is not after death, ... re ... The Thus Gone One is and is not after death, ... re ... The Thus Gone One neither is nor is not after death. This is the truth, all else is false?
ßUttiya, I have not declared that either, the Thus Gone One neither is nor is not after death. This is the truth, all else is false.
ßGood Gotama, when asked does good Gotama say, the world is eternal, this is the truth, all else is false. It was said it is not declared by me, The world is eternal, this is the truth all else is false.
When asked does good Gotama say, the world is not eternal, this is the truth, all else is false. It was said it is not declared by me, The world is not eternal, this is the truth all else is false.
When asked does good Gotama say, the world is limited, ... re ... not limited, ... re ... the soul and the body is the same, ... re ... the soul is different from the body, ... re ... the Thus Gone One is after death, ... re ... the Thus Gone One is not after death, ... re ... the Thus Gone One is and is not after death, ... re ... the Thus Gone One neither is nor is not after death. This is the truth, all else is false. It was said it is not declared by me either. The Thus Gone One neither is nor is not after death, this is the truth all else is false. Then what indeed does good Gotama declare?
ßUttiya, I declare the Teaching having realized by meself, to my disciples for the purification of beings, for the ending of grief, lament, unpleasantness, displeasure and distress for the realization of extinction.
ßWhen good Gotama declares the Teaching having realized by himself to the disciples, for the purification of beings, for the ending of grief, lament, unpleasantness, displeasure and distress for the realization of extinction, is all the world or half the world or one third of it led away? When this was asked The Blessed One became silent.
Then it occured to venerable ânanda The wandering ascetic overcome by this evil view asks a question from the completely exalted one, the question does not go home, it is not explained, it becomes incapable to be answered. It will be for Uttiya's unpleasantness for a long time.
Then venerable ânanda said to the wandering ascetic: ßFriend, I will give you a comparison, for some wise ones understand the meaning when a comparison is given.
To a neighbouring city there is a deep moat and a high wall with a single gate and a wise gate keeper who stops the unknown and allows the known to enter. He encircles round the city wall and does not see a single entrance or a hole so far as a cat to enter. The knowledge does not arise to him: This much enters the city or this much leaves the city. Yet he knows, all that enter or leave the city have to leave or enter through this gate.
In the same manner, the Thus Gone One is not eager whether all are led away from the world, half or one third is led away from the world. It occurs to the Thus Gone One:
`Whoever was led away, are led away and will be led away from the world, they all dispel the five hindrances, wisely make the finer defilements of the mind weak, develop the mind in the four establishments of mindfulness and the seven enlightenment factors as it really should be, thus they were led away, are led away or will be led away from the world. Friend, the question you asked from The Blessed One was not correctly worded Therefore The Blessed One did not explain it.
6. Kokanudasuttam Ý The wandering ascetic Kokunada
96. At one time venerable ânanda was abiding in the warm water monastery in Rajagaha and waking up during the early hours of the day went to the hot water spring to wash the body. Having washed the body and come out was standing in one robe until the body was dry, The wandering ascetic Kokunada too had got up during the early hours of the day and had come to the hot water spring to wash the body.
The wandering ascetic Kokunada seeing venerable ânanda said: Friend, who are you?
ßFriend, I am a bhikkhu.
ß Friend, whose bhikkhu are you?
ßFriend, am one of the sons of the Sakyas.
ßI want to ask a question from the venerable one if the venerable one gives me permission.
ßAsk friend, we will listen and explain.
The world is eternal, this is the truth. All else is false is the good one of this view?
ßFriend, am not of this view, the world is eternal. This is the truth, all else is false.
ßThe world is not eternal, this is the truth, all else is false is the good one of this view?
ßFriend, am not of the view, the world is not eternal. This is the truth, all else is false.
`ßThe world is limited. This is the truth, all else is false is the good one of this view?
ßFriend, am not of the view, the world is limited. This is the truth, all else is false.
ßThe world is not limited ... re ... the soul and body is the same, ... re ... the soul is different from the body, ... re ... the Thus Gone One is after death, ... re ... The Thus Gone One is not after death, ... re ... The Thus Gone One is and is not after death, ... re ... The Thus Gone One neither is nor is not after death. This is the truth, all else is false, is the good one of this view?
ßFriend, am not of the view, the Thus Gone One neither is nor is not after death. This is the truth, all else is false.
ßThen does the good one not know and not see?
ßFriend, I know and I see.
ßGood one, when asked, the world is eternal, this is the truth, all else is false. It was said am not of the view, the world is eternal, this is the truth all else is false.
When asked, the world is not eternal, this is the truth, all else is false. It was said, am not of the view the world is not eternal, this is the truth all else is false.
When asked, the world is limited, ... re ... not limited, ... re ... the soul and the body is the same, ... re ... the soul is different from the body, ... re ... the Thus Gone One is after death, ... re ... the Thus Gone One is not after death, ... re ... the Thus Gone One is and is not after death, ... re ... the Thus Gone One neither is nor is not after death. This is the truth, all else is false. It was said, am not of the view the world is eternal, this is the truth all else is false. When asked then good one, do you not know and not see, it was said I know and I see. How could the meaning of these words be known?
ßFriend, the world is eternal, this is the truth, all else is false is a speculation. The world is not eternal, this is the truth, all else is false is a speculation. The world is limited, ... re ... The world is not limited ... re ... the soul is the same as the body, ... re ... the soul is different from the body ... re ... The Thus Gone One is after death, ... re ... The Thus Gone One is not after death, ... re ... The Thus Gone One is and is not after death, ... re ... The Thus Gone One neither is nor is not after death, this is the truth, all else is false is a speculation.
Friend, these speculations are firm beliefs, resolutions, possession of a view, arisings from views and seized things, I know them and see them, not that I do not kow and see them.
ßWhat is the name of the venerable one, how do the co-associates know him?û
ßFriend, my name is ânanda and co-associates call me ânanda.û
ßWe had been talking with a great teacher. If we knew we would not have spoken so much . Venerable sir, ânanda, pardon me.
7. Aahuneyyasuttam Ý Worshipful
97. Bhikkhus, the bhikkhu endowed with these ten things is suitable for, revering, hospitality, gifts and worshipful with clasped hands the incomparable field of merit for the world. What ten?
Here, bhikkhus, the bhikkhu is virtuous restrained in the higher code of rules seeing fear in the slightest fault.
Is learned, bearing and accumulating the Teaching good at the beginning, middle and end, full of meanings even in the letters and declaring the pure and complete holy life. That Teaching he bears in the mind, recites and experiences with the mind and straightens his view.
Becomes a spiritual friend, a good companion promoting good friendship.
He is one of right view endowed with the right vision.
Partakes various psychic fetes -Such as one becoming many, and many becoming one. Appearing and disappears across walls and embankments without an obstruction, as though done in space. Dives in and comes out of earth too as though in water. Goes unbroken on water, as though on earth. Abides cross legged in space as birds small and large do. Even the moon and sun he touches with the hand and wields power as far as the world of Brahma.
With the ear element purified above human hears both sounds heavenly and human, far and near.
Cognizes and knows the minds of other beings. Knows the greedy mind, the not greedy mind, the angry mind, the not angry mind, the deluded mind, the not deluded mind, the cramped mind and the distracted mind, the mind grown great and the mind not grown great, the mind with a compare and the mind without a compare, the concentrated mind and the not concentrated mind, the released mind and the not released mind.
Recollects the manifold previous births. Such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward world cycles of births, innumerable backward world 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 enjoying such a life span. Disappearing from there was born there with such name, clan, dispossition, supports, experiencing such pleasant and unpleasant feelings and enjoying such a life span. Disappearing from there was born here. Thus with all details the manifold previous births are recalled.
With the heavenly eye purified beyond human sees beings disappearing and appearing in unexalted and exalted states, beautiful and ugly in good and bad states. Sees beings born according to their actions. These good beings endowed with bodily, verbal and mental misbehaviour, blaming noble ones, with wrong view, with the wrong view of actions, after death are born in loss, in decrease, in hell. As for these good beings, endowed with bodily, verbal and mental right behaviour after death are born in a good state, in heaven. Thus with the heavenly eye purified beyond human sees beings disappearing and appearing in unexalted and exalted states, beautiful and ugly in good and bad states. Sees beings born according to their actions.
Destroying desires, the mind released and released through wisdom, in this very life by himself realizing abides.
Bhikkhus, the bhikkhu endowed with these ten things is suitable for, revering, hospitality, gifts and worshipful with clasped hands the incomparable field of merit for the world.
8. Therasuttam Ý The elder bhikkhu
98. ßBhikkhus, the bhikkhu endowed with ten things, wherever he goes, has a pleasant abiding. What ten?
He is a well-known elder gone forth long since. Is virtuous, ... re ... abides seeing fear in the slightest fault. Is learned ... re ... and straightens his view. Of the higher code of rules he is well versed to explain and adjudicate with reference to suttas and words. Is clever in giving judgement. Is fond of the Teaching and speaks delightedly about the deeper aspects of the Teaching and discipline. Is satisfied with whatever gain of robes, morsel food, dwellings and requisites when ill. Is lovely when approaching and receding and sits inside a house well restrained. He is a quick and easy gainer for nothing of the higher states of the mind, the pleasant abidings in this very life. Destroying desires, releasing the mind and released through wisdom, he abides in this very life by himself realizing. Bhikkhus, the bhikkhu endowed with these ten things, wherever he goes, has a pleasant abiding.
9. Upalisuttam Ý Venerable Upali
99. Venerable Upali approached The Blessed One, worshipped, sat on side and said: ßVenerable sir, I desire to live in forest dwellings and jungle paths.
ßUpali, life in forest dwellings and jungle paths is difficult to bear. It is difficult to be attached to seclusion. The mind of the bhikkhu who is not concentrated is carried away by solitude. Upali, if someone says: I will abide in jungle forests to gain concentration. He could expect a sinking down or an elation.
Upali, a huge elephant of about seven or seven and half cubits comes to a huge pond of water. It occurs to him: `What if I descend this pond, enjoy washing my ears and back, bathe and drink and ascending the pond go where I like. 'Then the huge elephant descends to the pond, enjoys washing his ears and back, bathes, drinks and ascends from it and goes wherever he likes. What is the reason? Upali, he has a huge self, and could withstand that depth and enjoy the depth .
Then a hare or a cat comes and it occurs to it: If the huge elephant can why can't I.? What if I ascend the great pond, enjoy washing my ears and back, drink and bathe and ascending go where I want to go. Without considering he jumps into the great pond, and he should expect this. -Either sinking or being thrown up . What is the reason?
Upali the self is small, the pond is deep, it cannot withstand the depth. In the same manner, Upali if someone says: I will abide in jungle forests to gain concentration. He could expect a sinking down or an elation.
Upali, a baby boy would play with his own urine and excreta. Isn't it completely foolish to do so?
ßIt is, venerable sir.
ßThat boy in the meantime with his developed mental faculties would play games played by young boys such as: Playing with, a toy plough, sticks, turning somersaults, a toy windmill, toy measures, a toy cart or a small bow. Isn't this more excellent than the game he played earlier?
ßYes, venerable sir.
ßUpali, in the meantime that boy when his mental facuties are developed, provided and endowed with the five strands of sensual pleasures would enjoy pleasant, agreeable forms cognizable by eye consciousness arousing fondness and sensual desires. Would enjoy pleasant, agreeable sounds cognizable by ear consciousness ... re ... scents cognizable by nose consciousness, ... re ... tastes cognizable by tongue consciousness, ... re ... and touches cognizable by body consciousness. Upali, isn't this more excellent than the games he enjoyed earlier?
ßYes, venerable sir.
ßHere, Upali, the Thus Gone One, worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed is born in the world. He declares the Teaching, by himself known and realized, to the world, together with its gods and men and the community of recluses and Brahmins. That Teaching is good at the beginning, middle and end, full of meaning even in the letters, declaring the pure and complete holy life.
A householder, or the son of a householder or someone born to a clan hears that Teaching and gains faith in the Thus Gone One. With that gain of faith he reflects:
`The household life is full of difficulties and defilements, the going forth is like open space.
Living in a household, it is difficult to lead the holy life pure and complete. What if I shave head and beard, wear yellow clothes, leave the household and go forth.
In the meantime leaving behind a great mass of wealth or a little wealth, a large circle of relations or a small circle of relations he shaves head and beard, wears yellow clothes and leaving home, becomes homeless.
Become homeless, he trains in the precepts of the bhikkhus. Giving up destroying living things, throws away stick and weapon, abides shameful with aroused compassion for all beings.
Putting an end to taking the not given, desiring the given, abides without theft making the self pure.
Leaving behind the unholy life, abides far removed from low sexuality.
Giving up and abstaining from telling lies, talks the truth become trustworthy to the world.
Giving up slandering abstains from telling there, what was heard here to disunite these. Or from telling here, what was heard there to disunite those. Thus unites the broken, makes firm those united. Desiring and attached to unity talks words, for unity to promote unity.
Abstaining from rough talk, talks words that are pleasing to the ears, go straight into the heart, noble and good mannered words, desired by the general populace.
Abstaining from frivolous talk, talks words that are truthful, meaningful, words that accord with the Teaching and discipline. Talks truthful, meaningful words at the right time, words that should be treasured.
He abstains from destroying seedlings and vegetation. Partakes one meal per day, abstains from food at night and at untimely hours. Abstains from dance, singing, instrumental music and sight seeing. Abstains from bearing flowers, scents, ointments, wearing ornaments and decorating the self. Abstains from high and stately beds and seats. Abstains from accepting gold and silver, uncooked grains and uncooked flesh. Abstains from accepting women and girls, slave women and men, goats and cows, foul and pigs. Abstains from accepting elephants, cattle, horses and mares. Abstains from accepting fields and lands. Abstains from taking messages, buying and selling. Abstains from false weighing, false coining and false measuring. Abstains from deceit, fraud and insincere activities. Abstains from cutting, binding and tying. Abstains from highway robbery and various deceptive ways of obtaining morsel food.
He is satisfied with the robe to cover the body, with the morsel food to please the stomach. Wherever he goes, he goes with all his things. Endowed with the virtues of a noble one, he enjoys the pleasantness of being free from faults.
Seeing a form, he does not take the sign or the detail. To one abiding with the faculty of the eye unprotected, demeritorious things of coveting and displeasure may arise. He protects the faculty of the eye. Hearing a sound, ... re ... Scenting a smell, ... re ... Tasting some food, ... re ... Experiencing a touch on the body, ... re ... Cognizing an idea he does not take the sign or the detail. To one abiding with the faculty of the mind unprotected, demeritorious things of coveting and displeasure may arise. He protects the faculty of the mind. Endowed with this noble ones' control of the mental faculties He enjoys the pleasantness of internally not being hurt, .
Approaching and receding he becomes aware. Looking on and about he becomes aware. Bending and stretching he becomes aware. Bearing the three robes and bowl he becomes aware. Enjoying, drinking, eating and tasting he becomes aware. Going, standing, sitting and lying until awake he becomes aware and talking or keeping silence he becomes aware.
Endowed with this mass of virtues of the noble ones, the control of the mental faculties of the noble ones, the mindful awareness of the noble ones, he dwells secluded, at the root of a tree in the forest, a mountain grotto, a mountain cave, a cemetery, a jungle path, an open space or a heap of straw/ Gone to the forest, to the root of a tree or to an empty house he sits with crossed legs and body straight with mindfulness established in front.
Dispelling covetousness for the world he purifies the mind and abides with a mind free of covetousness. Dispelling aversion he abides purifying the mind of aversion with compassion for all living things. Dispelling sloth and torpor, he abides purifying the mind of sloth and torpor mindful and aware of the perception of light. Dispelling restlessness and worry, he abides with a balanced mind, appeasing the restlessness and worring. Dispelling doubts abides purifying the mind of doubts, about things that have to be done and not done.
Dispelling the five hindranes, wisely weakening the finer defilements, secluding the mind from sensual thoughts and angry thoughts, with thoughts and dicursive thoughts and with joy and pleasantness born of seclusion he abides in the first higher state of the mind.
Upali, isn't this abiding more pleasant than the previous abiding?û
ßYes, venerable sir.
ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then.
Again, Upali, the bhikkhu overcoming thoughts and discursive thoughts ... re ... abides in the second higher state of the mind. Isn't this abiding more pleasant than the previous?
ßYes, venerable sir.
ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then.
Again, Upali, the bhikkhu with equanimity to joy and disenhantment ... re ... abides in the third higher state of the mind. Isn't this abiding more pleasant than the previous?
ßYes, venerable sir.
ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then.
Again, Upali, the bhikkhu dispelling pleasantness and unpleasantness ... re ... abides in the fourth higher state of the mind ... re ...
Again, Upali the bhikkhu dispelling all perceptions of matter and aversion, not attending to the various perceptions, with space is boundless abides in the sphere of space.
Isn't this abiding more pleasant than the previous?
ßYes, venerable sir.
ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then.
Again, Upali, the bhikkhu overcoming all the sphere of space, with consciousness is boundless abides in the sphere of consciousness ... re ...
Again, Upali, the bhikkhu overcoming all the sphere of consciousness, with there is nothing abides in the sphere of nothingness ... re ...
Again, Upali, the bhikkhu overcoming all the sphere nothingness, thinking this is appeasement, abides in the sphere of neither perception nor non percption.
Isn't this abiding more pleasant than the previous?
ßYes, venerable sir.
ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then.
Again, Upali, the bhikkhu overcoming all the sphere of neither perception nor non-perception abides in the cessation of perceptions and feelings.
Isn't this abiding more pleasant than the previous?
ßYes, venerable sir.
ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then. You will have a pleasant abiding with the community of bhikkhus.
10. Abhabbasuttam Ý Imposssible
100. ßBhikkhus, it is impossible to realize extinction without dispelling these ten things. What ten?
Greed, hate, delusin, hatred, the grudging nature, hypocrisy, spitefulness, envy, selfishness and measuring. Bhikkhus, it is impossible to realize extinction without dispelling these ten things.
Bhikkhus, it is possible to realize extinction dispelling these ten things. What ten?
Greed, hate, delusion, hatred, the grudging nature, hypocrisy, spitefulness, envy, selfishness and measuring. Bhikkhus, it is possible to realize extinction dispelling these ten things.
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