Sutta Pitaka
Samyutta Nikaya
Division I Ý Sagatha
Book 1 Ý Devata Samyutta
Chapter 8 Ý Chetva Vagga
Namo tassa bhagavato arahato sammasambuddhassa.
1. 8. 1.
(71) Chetva Ý Having Cut
That deity standing on a side said this stanza in the presence of the Blessed One:
ßHaving cut what, does one sleep well and not grieve?
The destruction of what one thing, does Gotama like?û
ßHaving cut anger one sleeps well and does not grieve.
O! god, the destruction of the poisoned root and the sweet top
Of anger, the noble ones praise, as the state free from grief.û
1. 8. 2.
(72) Ratha Ý Chariot
ßWhat is the recognition of the chariot?
What is the recognition of fire?
What is the recognition of a country?
What is the recognition of a woman?û
ßFlag is the recognition for the chariot.
Smoke is the recognition of fire.
The ruler is the recognition of the country.
Nourishments are the recognition of the woman.û
1. 8. 3.
(73) Vitta Ý Wealth
ßIn this world, what wealth is foremost for man?
Purified by what, is pleasantness obtained?
Of tastes what is the foremost?
Living how is said, the livelihood is foremost?û
ßIn this world, faith is the foremost wealth for man.
Purified by the Teaching, pleasantness is obtained
Of tastes truth is foremost.
The livelihood of one living wisely is said to be foremost.û
1. 8. 4.
(74) Vuññhi Ý Rain
ßWhat is foremost of things that rise up?
What is noble of things that fall down?û
ßWho is foremost of those that wander?
Who is noble of those that dispute?
ßOf things that rise, plants are foremost.
Of things that fall, rain is noble.
Of those that wander, cattle are foremost
Of those that dispute, the son is noble.
Of things that rise, science is foremost
Of things that fall off nescience is noble.
Of those wandering, the Community of bhikkhus, is noble.
And of those disputing the Enlightened One is noble.û
1. 8. 5.
(75) Bhãtà Ý Frightened
ßWhy is the populace frightened in various ways?
As though disordered by the various faculties?
I ask wise Gotama,
Established how is someone not afraid of the next birth?û
ßWith words and mind intending good,
Not doing evil, with the body
A householder who has eatables and drinks to share
Should politely and bountifully give them to others
Established in these four things,
He would have no fear about the next birth.û
1. 8. 6.
(76) Na Jãrati Ý Does Not Decay.
ßWhat decays, what does not decay and what is the wrong path?
What is the danger of things?
What decreases by night and day?
What is the stain of the holy life?
What is the washing without water?
In the world how many are the apertures Where the mind does not settle?
We like to know this, from the good one.û
ßMatter of beings decay
Name and clan does not.
Lust is the wrong path and greed is the danger.
Life span dwindles night and day.
Woman is the stain of the holy life.
The populace is soiled on account of the woman.
Austerities and the holy life are the washings without water.
There are six apertures in the world, in which the mind does not settle.
Avoid laziness, negligence, lacking in effort and taming
Sleepiness and heaviness after a meal, these are the apertures.û
1. 8. 7.
(77) Issaram Ý Leadership
ßWhat is the leadership in the world?
What is the noble strife?
What is the strong stain?
And what is the swelling in the world?
Who obstructs when carried?
Who likes when carried?
Who strives again and again, in the pleasure of the wise?û
ßExercising power is leadership in the world and the woman is the strife.
Anger is the strong stain in the world and robbers are the swelling.
The robber obstructs being carried, the recluse loves being carried.
The continual striving of the recluse is cherished by the wise.û
1. 8. 8.
8. Kàma Ý Welfare
ßWhat is not given, for one's welfare?
What is not given up, by the dieing man?
What should be released to gain merit?
What should not be released to gain merit?û
ßMan does not give the self for his welfare
He does not give up, the self.
To gain merit, utter good words,
And not evil words.û
1. 8. 9.
(79) Pàtheyyam Ý Provisions for the Journey
ßWhat are the provisions for the journey?
What is the home of enjoyments?
What carries away humans?
In the world what is difficult to give up?
The populace bound by what, is bound like a bird by a decoy?û
ßFaith is the provisions for the journey.
Beauty is the home, of wealth.
Desires carry away humans and it's difficult to give up desires
Desires bind the populace like a bird bound by a decoy.û
1. 8. 10.
(80) Pajjoto Ý Light
ßWhat is the light, in the world?
What is wakefulness, in the world?
Who, lives in their actions?
And what is their deportment?
Who provides the lazy and the not lazy, like a mother providing her son?
What maintains the lives of the born, establishing them on earth?û
ßWisdom is the light in the world.
Mindfulness is wakefulness
Cattle live in their actions clinging to their movement
Rain provides the lazy and the not lazy, like a mother providing her son.
Rain maintains the lives of the born, establishing them on earth.û
1. 8. 11.
(81) Aranà Ý Far Away
ßWho are far away from the world?
Whose livelihood is not wasted?
Who thoroughly do know, their desires? Feeding whom, is always good?
Who is worshipped with a good mind by mother, father and brother?
Why do the warriors worship, although he is an outcaste?
ßA recluse is far away from the world.
That livelihood is not wasted.
The recluse thoroughly knows his desires. Feeding him is always good.
A recluse is worshipped with a good mind by mother, father and brother.
And even the warriors worship an outcaste.û
Showing posts with label Devata Samyutta. Show all posts
Showing posts with label Devata Samyutta. Show all posts
Monday, April 11, 2011
Samyutta Nikaya - Devata Samyutta - Addha Vagga
Sutta Pitaka
Samyutta Nikàya
Division I Ý Sagàtha
Book 1 Ý Devatà Saüyutta
Chapter 7 Ý Addha vagga
Namo tassa bhagavato arahato sammàsambuddhassa.
1. 7. 1.
(61) Nàmam Ý Name
ßWhat is it that, soils everything?
Why is it not quite evident?
By what one thing, is everything under control?û
ßName soils everything. Name is not much evident.
By this one thing, name, everything is under control.û
1. 7. 2.
(62) Cittam Ý Mind
ßBy what is the world led on?
By what is the worrying?
By what one thing, is everything under control?û
ßThe leading is by the mind and the worrying too
By this one thing mind, everything is under control.û
1. 7. 3.
(63) Taõhà Ý Craving
ßBy what is the world led on?
By what is the worrying?
By what one thing, is everything under control?û
ßThe leading is by craving and the worrying too
By this one thing craving, everything is under control.û
1. 7. 4.
(64) Saüyojana Ý Bonds
ßWhat are bonds in the world?
What is their arrangement?
By dispelling what, it is said, extinction is attained?û
ßInterest is the bond in the world.
The arrangement is by thinking
By dispelling craving, extinction is attained.û
1. 7. 5.
(65) Bandhana Ý Bindings.
ßWhat is the binding in the world?
What is the arrangement?
By dispelling what, it is said,
All bonds are cut?û
ßInterest is the bond in the world,
The arrangement is thinking
By dispelling craving,
All bonds are cut.û
1. 7. 6.
(66) Abbhàhata Ý Attacked
ßBy what is the world attacked?
By what is it attended?
Pierced by what arrow
Does it fumigate all the time?û
ßThe world is attacked by death, attended by decay
Pierced by the arrow craving,
Desires fumigate all the time.û
1. 7. 7.
(67) Uddito Ý Ensnared
ßBy what is the world ensnared?
By what is it attended?
By what is the world obstructed?
On what is it established?û
ßThe world is ensnared by craving and attended by decay
Obstructed by death the world is established in unpleasantness.û
1. 7. 8.
(68) Pihito Ý Obstructed
ßBy what is the world obstructed?
On what is it established?
By what is the world ensnared?
By what is it attended?û
ßThe world is obstructed by death and established in unpleasantness
The world ensnared by craving is attended by decay.û
1. 7. 9.
(69) Icchà Ý Desires
ßBy what is the world bound?
Taming what, is the release?
By dispelling what, are all bonds cut?û
ßDesires, bind one to the world, taming desires, is release
By dispelling desires all bonds are cut.û
1. 7. 10.
(60) Loka Ý The World
ßOn what does the world rise?
On how many are associations made?
Clinging to how many, is the world troubled?û
ßThe world rises on six and associations are made on six.
Clinging to these six, the world is troubled by the six.û
Samyutta Nikàya
Division I Ý Sagàtha
Book 1 Ý Devatà Saüyutta
Chapter 7 Ý Addha vagga
Namo tassa bhagavato arahato sammàsambuddhassa.
1. 7. 1.
(61) Nàmam Ý Name
ßWhat is it that, soils everything?
Why is it not quite evident?
By what one thing, is everything under control?û
ßName soils everything. Name is not much evident.
By this one thing, name, everything is under control.û
1. 7. 2.
(62) Cittam Ý Mind
ßBy what is the world led on?
By what is the worrying?
By what one thing, is everything under control?û
ßThe leading is by the mind and the worrying too
By this one thing mind, everything is under control.û
1. 7. 3.
(63) Taõhà Ý Craving
ßBy what is the world led on?
By what is the worrying?
By what one thing, is everything under control?û
ßThe leading is by craving and the worrying too
By this one thing craving, everything is under control.û
1. 7. 4.
(64) Saüyojana Ý Bonds
ßWhat are bonds in the world?
What is their arrangement?
By dispelling what, it is said, extinction is attained?û
ßInterest is the bond in the world.
The arrangement is by thinking
By dispelling craving, extinction is attained.û
1. 7. 5.
(65) Bandhana Ý Bindings.
ßWhat is the binding in the world?
What is the arrangement?
By dispelling what, it is said,
All bonds are cut?û
ßInterest is the bond in the world,
The arrangement is thinking
By dispelling craving,
All bonds are cut.û
1. 7. 6.
(66) Abbhàhata Ý Attacked
ßBy what is the world attacked?
By what is it attended?
Pierced by what arrow
Does it fumigate all the time?û
ßThe world is attacked by death, attended by decay
Pierced by the arrow craving,
Desires fumigate all the time.û
1. 7. 7.
(67) Uddito Ý Ensnared
ßBy what is the world ensnared?
By what is it attended?
By what is the world obstructed?
On what is it established?û
ßThe world is ensnared by craving and attended by decay
Obstructed by death the world is established in unpleasantness.û
1. 7. 8.
(68) Pihito Ý Obstructed
ßBy what is the world obstructed?
On what is it established?
By what is the world ensnared?
By what is it attended?û
ßThe world is obstructed by death and established in unpleasantness
The world ensnared by craving is attended by decay.û
1. 7. 9.
(69) Icchà Ý Desires
ßBy what is the world bound?
Taming what, is the release?
By dispelling what, are all bonds cut?û
ßDesires, bind one to the world, taming desires, is release
By dispelling desires all bonds are cut.û
1. 7. 10.
(60) Loka Ý The World
ßOn what does the world rise?
On how many are associations made?
Clinging to how many, is the world troubled?û
ßThe world rises on six and associations are made on six.
Clinging to these six, the world is troubled by the six.û
Samyutta Nikaya - Devata Samyutta - Jara Vagga
Sutta Pitaka
Samyutta Nikaya
Division I Ý Sagàtha
Book 1 Ý Devata Samyutta
Chapter 6 Ý Jara Vagga
Namo tassa bhagavato arahato sammasambuddhassa.
1. 6. 1.
(51) Jara Ý Decay
ßWhat is suitable until decay? What is suitable to be established in?
What is a gem for humans? What is difficult for robbers to carry away?û
ßVirtues are suitable until decay. It is suitable to be established in faith.
Wisdom is a gem for humans and to carry away merit is difficult for robbers.û
1. 6. 2.
(52) Ajarà Ý Non-Decay
ßWhat is suitable for non-decay? What is suitable as an undertaking?
What is a gem for humans? What is carried away by robbers?û
ßVirtues are suitable for non-decay and faith is suitable as an undertaking.
Wisdom is a gem for humans and robbers do not carry away merit.û
1. 6. 3.
(53) Mittam Ý A Friend
ßWho is the friend of this earth? Who is the friend in one's own house?
Who is the friend for birth in right view? Who is friend hereafter?û
ßA strong man is the friend of earth. Mother is friend in one's own house.
For birth in right view, it's a friend who helps again and again.
Merits, done will be the friend hereafter.û
1. 6. 4.
(54) Vatthu Ý Wealth
ßWhat is wealth for a human? What is the highest pleasantness?
What helps the growth of the born, causing them to cling to earth?û
ßSons is the wealth for a human and wife the highest pleasantness
Rain helps the growth of the born, fixing them to earth.û
1. 6. 5.
(55) Janam I Ý Stimulates
ßWhat stimulates man? What is the running?
What is met in existences and what is the great fear?û
ßCraving stimulates man and his mind runs about
Man meets this in existence and unpleasantness is the great fear.û
1. 6. 6.
(56) Janam II Ý Stimulates
ßWhat stimulates man? What is the running?
What is met in existences and why is there no release?û
ßCraving stimulates man and his mind runs about
Man meets this in existence and he is not released from unpleasantness.û
1. 6. 7.
(57) Janam III Ý Stimulates
ßWhat stimulates man? What is the running?
What is met in existences and what is the hereafter?
ßCraving stimulates man and his mind runs about
Man meets this in existence and action stands for him hereafter.û
1. 6. 8.
(58) Uppatho Ý Wrong Path
ßWhat is the declared wrong path? What gets wasted day and night?
What is the stain of the holy life? And what is washing without water?û
ßGreed is declared, the wrong path, life span gets wasted day and night.
Woman is the stain of the holy life, the populace is soiled there.
Austerities and the holy life is the washing without water.û
1. 6. 9.
(59) Dutiyo Ý The Second
ßWhat is the second to a man? What rules over him?
Man, who has to die, attached to what, will be released from unpleasantness?û
ßFaith is second to a man. Wisdom, rules over him.
The dying one, attached to extinction is released from all unpleasantness.û
1. 6. 10.
(60) Kavã Ý Poet
ßWhat is the origin of stanzas?
What is their distinctive mark?
Based on what and dependant on what, are the stanzas?û
ßInterest is the origin of stanzas the distinctive marks are the letters
Stanzas based on an individual show the condition of the poet.û
Samyutta Nikaya
Division I Ý Sagàtha
Book 1 Ý Devata Samyutta
Chapter 6 Ý Jara Vagga
Namo tassa bhagavato arahato sammasambuddhassa.
1. 6. 1.
(51) Jara Ý Decay
ßWhat is suitable until decay? What is suitable to be established in?
What is a gem for humans? What is difficult for robbers to carry away?û
ßVirtues are suitable until decay. It is suitable to be established in faith.
Wisdom is a gem for humans and to carry away merit is difficult for robbers.û
1. 6. 2.
(52) Ajarà Ý Non-Decay
ßWhat is suitable for non-decay? What is suitable as an undertaking?
What is a gem for humans? What is carried away by robbers?û
ßVirtues are suitable for non-decay and faith is suitable as an undertaking.
Wisdom is a gem for humans and robbers do not carry away merit.û
1. 6. 3.
(53) Mittam Ý A Friend
ßWho is the friend of this earth? Who is the friend in one's own house?
Who is the friend for birth in right view? Who is friend hereafter?û
ßA strong man is the friend of earth. Mother is friend in one's own house.
For birth in right view, it's a friend who helps again and again.
Merits, done will be the friend hereafter.û
1. 6. 4.
(54) Vatthu Ý Wealth
ßWhat is wealth for a human? What is the highest pleasantness?
What helps the growth of the born, causing them to cling to earth?û
ßSons is the wealth for a human and wife the highest pleasantness
Rain helps the growth of the born, fixing them to earth.û
1. 6. 5.
(55) Janam I Ý Stimulates
ßWhat stimulates man? What is the running?
What is met in existences and what is the great fear?û
ßCraving stimulates man and his mind runs about
Man meets this in existence and unpleasantness is the great fear.û
1. 6. 6.
(56) Janam II Ý Stimulates
ßWhat stimulates man? What is the running?
What is met in existences and why is there no release?û
ßCraving stimulates man and his mind runs about
Man meets this in existence and he is not released from unpleasantness.û
1. 6. 7.
(57) Janam III Ý Stimulates
ßWhat stimulates man? What is the running?
What is met in existences and what is the hereafter?
ßCraving stimulates man and his mind runs about
Man meets this in existence and action stands for him hereafter.û
1. 6. 8.
(58) Uppatho Ý Wrong Path
ßWhat is the declared wrong path? What gets wasted day and night?
What is the stain of the holy life? And what is washing without water?û
ßGreed is declared, the wrong path, life span gets wasted day and night.
Woman is the stain of the holy life, the populace is soiled there.
Austerities and the holy life is the washing without water.û
1. 6. 9.
(59) Dutiyo Ý The Second
ßWhat is the second to a man? What rules over him?
Man, who has to die, attached to what, will be released from unpleasantness?û
ßFaith is second to a man. Wisdom, rules over him.
The dying one, attached to extinction is released from all unpleasantness.û
1. 6. 10.
(60) Kavã Ý Poet
ßWhat is the origin of stanzas?
What is their distinctive mark?
Based on what and dependant on what, are the stanzas?û
ßInterest is the origin of stanzas the distinctive marks are the letters
Stanzas based on an individual show the condition of the poet.û
Samyutta Nikaya - Devata Samyutta - Aditta Vagga
Sutta Pitaka
Samyutta Nikàya
Division I Ý Sagàtha
Book 1 Ý Devatà Saüyutta
Chapter 5 Ý âditta Vagga
Namo tassa bhagavato arahato sammàsambuddhassa.
1. 5. 1.
(41) âdittam Ý On Fire
Thus I heard. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
A certain deity, when the night was waning illuminating the whole of Jeta's grove with an effulgent light approached the Blessed One, worshipped and stood on a side.
Standing on a side, that deity pronounced these stanzas in the presence of the Blessed One:
ßWhen the house is on fire, things given away,
Are important, the rest get burnt with the house.
Thus our forefathers were carried away by decay and death,
And whatever they gave got established for them.
The given brought pleasant results, the not given was left behind,
Robbers or kings took them, or it was destroyed by fire.
At the end the body is burnt with all its belongings,
Knowing this the wise partake and give their wealth
By partaking and giving in their capacity
Without blame procure a place in heaven.û
1. 5. 2.
(42) Kimdada Ý Giving What?
ßGiving what is giving strength? Giving what is giving beauty?
Giving what is giving pleasantness? Giving what is giving sight?
Who gives everything? May I know about this?û
ßGiving food is giving strength.
Giving clothing is giving beauty.
Giving conveyances is giving pleasantness
And giving light is giving sight
He that gives a dwelling gives everything.
And advising according to the Teaching,
One gives the deathless state.û
1. 5. 3.
(43) Annam Ý Food
ßGods and men, revel partaking food.
Yet this non-human does not enjoy food?û
ßHe that bestows him food out of faith, with a pleasant mind
That same he shares in this and the other world
Therefore if gifts are given overcoming the stains of miserliness
The merit establishes beings, well in the other world.û
1. 5. 4.
(44) Ekamuulà Ý A Single Root
ßThe sage crossed the abyss with a single root two turns
Three stains, five stones and the ocean with twelve eddies.û
1. 5. 5.
(45) Anomiya Ý Has No Name.
ßHis name is Anoma, he sees subtle meanings
Gives wisdom without clinging to sensuality
Look at the sage wise in all matters,
He proceeds along the path of the noble ones.û
1. 5. 6.
(46) Accharà Ý For The Snapping of the Finger.
ßWith the snapping of the finger, the demons are associated,
At the end of the forest is the enticement, how is this done?û
ßUpright, is the name of the path, no fear is the direction.
Not crooked is the name of the chariot with the eye of the Teaching.
Shame is the brakes and the accessories are mindfulness.
Charioteer I say is the Teaching and right view, the attendant
If any woman or man goes in this direction,
He reaches close up to extinction in this vehicle.û
1. 5. 7.
(47) Vanaropà Ý Forestation
ßWhose wisdom grows constantly day and night?
Which virtuous people live righteously and go to heaven?û
ßThey who grow orchards, forests, and make bridges,
They who provide water for drinking and give dwellings
Their wisdom grows constantly day and night.
Those virtuous people living righteously go to heaven.û
1. 5. 8.
(48) Jetavana Ý Jeta's Grove.
ßThis Jeta's grove, home of many sages,
And inhabited by the king of righteousness, arouses joy in me.û
ßBeings who have to die, are purified by actions, knowledge, righteousness,
Virtues and noble livelihood, not by birth or wealth
Therefore the wise for their own welfare
Penetrate into the Teaching and purify their selves
In wisdom, virtues and appeasement like Sàriputta,
Of those bhikkhus who have crossed over, he is the foremost.û
1. 5. 9.
(49) Maccharã Ý Miserly
ßIn this world there are the miserly, greedy and the revilers
They destroy gifts given to others. What results do they reap?
And where do they go hereafter? We came to know about this.û
ßThe miserly, greedy and the revilers, who destroy gifts given to others
Are reborn in hell, as animals or the underworld
If reborn as humans would be in a poor clan,
Clothes, scraps of food, amusement and play, from wherever
They gain with difficulty, when others see them as foolish,
That too they will not gain.
These are results here and now and decrease hereafter.û
ßNow we know this. And ask another question:
If a benevolent one, free from miserliness is born in this world,
With unwavering faith in the enlightenment, Teaching
And the Community of bhikkus, what results, does he reap in this world and hereafter?
We want to know this too.û
ßIf a benevolent one free from miserliness is born in this world,
With unwavering faith in the enlightenment, Teaching
And the Community of bhikkhus
Where he is born, explains the heaven.
If born as a human in this world,
Will be born in a wealthy family with resources
Clothes, scraps of food, amusement and play, he will gain without difficulty.
And he will enjoy the wealth amassed by others, as if it was his own.
These are results here and now and increase, hereafter.û
1. 5. 10.
(50) Ghañãkàrasuttaü
10. Ghatikara Sutta:
Discourse to Ghatikara
Aditta Vagga, Devata Samyutta
Sagatha Vagga Samyutta, Samyutta Nikaya, Suttanta Pitaka
SOURCE: "FIVE SAMYUTTAS FROM SAGATHAVAGGA SAMYUTTA"
Translated by U Tin U (Myaung), Yangon
Edited by the Editorial Committee, Burma (Myanmar) Tipitaka Association,
1998
10. Ghatikara Sutta: Discourse to Ghatikara
50. (The brahma Ghatikara said)
"Seven bhikkhus have been reborn in the AvihaBrahma realm, and have
been released from all defilements (through attainment of arahatship).
Extinct in them are attachment and hatred. They have transcended Craving
in the world of sentient beings.
"Who are the bhikkhus that have crossed over the mire (of
defilements), death's domain, very difficult of transversing? Who are the
ones that have left behind the human frame1 and (also) have destroyed
bonds that cause rebirth in the deva realms2?
"Upaka, Palagandha, Pukkusati, the trio, and then Bhaddiya,
Khandhadeva, Bhahuraggi and Singiya - these seven have left behind then
human frame and (also) have destroyed the bonds that cause rebirth in the
deva realms"
(The Bhagava said)
"You speak of the faultlessness of these bhikkhus who have have been
able to do away with Mara's snare. Knowing whose teaching have they been
able to break up the bonds of existence?"
(The brahma said)
"Without the Bhagava they would not have been able to break up the
bonds of existence. Without the Bhagava's teaching they would not have
been able to break up the bonds of existence. It was only after knowing
the Bhagava's teaching that they have been able to break up the bonds of
existence.
"In Nibbana mind and matter cease utterly. In this Teaching these bhikkhus
comprehend that Nibbana and have (accordingly) been able to break up the
bonds of existence."
(The Bhagava said)
"You say what is profound, what is difficult to know what is
particularly subtle to be perceived. Knowing whose teaching do you speak
in such terms?"
(The brahma said:)
"In the past I had been a potter by the name of Ghatikara in the
village of Vekalinga. I looked after my parents. And I was a lay disciple
of Kassapa Buddha. I abstained from sex and led a pure life being devoid
of sensual desire. 3I was of the same village as yourself and was an old
friend of yours."
"I know of these seven bhikkhus who have been released form
defilements (through attainment of arahatship) in whom attachment and
hatred are extinct, and who have transcended Craving in the world of
sentient beings."
(The Bhagava said:)
"Bhagava,4 what you said is just as what had taken place in the
past. You had been a potter in the village of Vekalinga. You looked after
your parents. And you were then a lay disciple of Kassapa Buddha.
"We belonged to the same village and were old friends. You abstained
form sex and led a pure life being free from sensual desire"
(Addendum by the Theras of the First Synod.)
Thus took place the reunion of two persons who were friends in a
former existence and who both had cultivated their minds and who were
bearers of their last mortal frames.
End of the Ghatikara Sutta, the tenth in this vagga
End of the Aditta Vagga, the fifth in this samyutta.
1. the human frame manusam deham: Here this term includes the devas
of the sensuous realms. Five lower fetters cause rebirth in the sensuous
realms.
2. (a) destroyed: In the Pali text - upaccagum, lit , went over,
fig., passed beyond, overcome, transcended, (b) the deva realms: Here this
term means the brahma realms.
3. Ghatikara was then an anagami.
4. Bhaggava: The personal name of the potter in the previous
existence of Brahma Ghatikara Ghatikflra means 'jar-maker', potter
Samyutta Nikàya
Division I Ý Sagàtha
Book 1 Ý Devatà Saüyutta
Chapter 5 Ý âditta Vagga
Namo tassa bhagavato arahato sammàsambuddhassa.
1. 5. 1.
(41) âdittam Ý On Fire
Thus I heard. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
A certain deity, when the night was waning illuminating the whole of Jeta's grove with an effulgent light approached the Blessed One, worshipped and stood on a side.
Standing on a side, that deity pronounced these stanzas in the presence of the Blessed One:
ßWhen the house is on fire, things given away,
Are important, the rest get burnt with the house.
Thus our forefathers were carried away by decay and death,
And whatever they gave got established for them.
The given brought pleasant results, the not given was left behind,
Robbers or kings took them, or it was destroyed by fire.
At the end the body is burnt with all its belongings,
Knowing this the wise partake and give their wealth
By partaking and giving in their capacity
Without blame procure a place in heaven.û
1. 5. 2.
(42) Kimdada Ý Giving What?
ßGiving what is giving strength? Giving what is giving beauty?
Giving what is giving pleasantness? Giving what is giving sight?
Who gives everything? May I know about this?û
ßGiving food is giving strength.
Giving clothing is giving beauty.
Giving conveyances is giving pleasantness
And giving light is giving sight
He that gives a dwelling gives everything.
And advising according to the Teaching,
One gives the deathless state.û
1. 5. 3.
(43) Annam Ý Food
ßGods and men, revel partaking food.
Yet this non-human does not enjoy food?û
ßHe that bestows him food out of faith, with a pleasant mind
That same he shares in this and the other world
Therefore if gifts are given overcoming the stains of miserliness
The merit establishes beings, well in the other world.û
1. 5. 4.
(44) Ekamuulà Ý A Single Root
ßThe sage crossed the abyss with a single root two turns
Three stains, five stones and the ocean with twelve eddies.û
1. 5. 5.
(45) Anomiya Ý Has No Name.
ßHis name is Anoma, he sees subtle meanings
Gives wisdom without clinging to sensuality
Look at the sage wise in all matters,
He proceeds along the path of the noble ones.û
1. 5. 6.
(46) Accharà Ý For The Snapping of the Finger.
ßWith the snapping of the finger, the demons are associated,
At the end of the forest is the enticement, how is this done?û
ßUpright, is the name of the path, no fear is the direction.
Not crooked is the name of the chariot with the eye of the Teaching.
Shame is the brakes and the accessories are mindfulness.
Charioteer I say is the Teaching and right view, the attendant
If any woman or man goes in this direction,
He reaches close up to extinction in this vehicle.û
1. 5. 7.
(47) Vanaropà Ý Forestation
ßWhose wisdom grows constantly day and night?
Which virtuous people live righteously and go to heaven?û
ßThey who grow orchards, forests, and make bridges,
They who provide water for drinking and give dwellings
Their wisdom grows constantly day and night.
Those virtuous people living righteously go to heaven.û
1. 5. 8.
(48) Jetavana Ý Jeta's Grove.
ßThis Jeta's grove, home of many sages,
And inhabited by the king of righteousness, arouses joy in me.û
ßBeings who have to die, are purified by actions, knowledge, righteousness,
Virtues and noble livelihood, not by birth or wealth
Therefore the wise for their own welfare
Penetrate into the Teaching and purify their selves
In wisdom, virtues and appeasement like Sàriputta,
Of those bhikkhus who have crossed over, he is the foremost.û
1. 5. 9.
(49) Maccharã Ý Miserly
ßIn this world there are the miserly, greedy and the revilers
They destroy gifts given to others. What results do they reap?
And where do they go hereafter? We came to know about this.û
ßThe miserly, greedy and the revilers, who destroy gifts given to others
Are reborn in hell, as animals or the underworld
If reborn as humans would be in a poor clan,
Clothes, scraps of food, amusement and play, from wherever
They gain with difficulty, when others see them as foolish,
That too they will not gain.
These are results here and now and decrease hereafter.û
ßNow we know this. And ask another question:
If a benevolent one, free from miserliness is born in this world,
With unwavering faith in the enlightenment, Teaching
And the Community of bhikkus, what results, does he reap in this world and hereafter?
We want to know this too.û
ßIf a benevolent one free from miserliness is born in this world,
With unwavering faith in the enlightenment, Teaching
And the Community of bhikkhus
Where he is born, explains the heaven.
If born as a human in this world,
Will be born in a wealthy family with resources
Clothes, scraps of food, amusement and play, he will gain without difficulty.
And he will enjoy the wealth amassed by others, as if it was his own.
These are results here and now and increase, hereafter.û
1. 5. 10.
(50) Ghañãkàrasuttaü
10. Ghatikara Sutta:
Discourse to Ghatikara
Aditta Vagga, Devata Samyutta
Sagatha Vagga Samyutta, Samyutta Nikaya, Suttanta Pitaka
SOURCE: "FIVE SAMYUTTAS FROM SAGATHAVAGGA SAMYUTTA"
Translated by U Tin U (Myaung), Yangon
Edited by the Editorial Committee, Burma (Myanmar) Tipitaka Association,
1998
10. Ghatikara Sutta: Discourse to Ghatikara
50. (The brahma Ghatikara said)
"Seven bhikkhus have been reborn in the AvihaBrahma realm, and have
been released from all defilements (through attainment of arahatship).
Extinct in them are attachment and hatred. They have transcended Craving
in the world of sentient beings.
"Who are the bhikkhus that have crossed over the mire (of
defilements), death's domain, very difficult of transversing? Who are the
ones that have left behind the human frame1 and (also) have destroyed
bonds that cause rebirth in the deva realms2?
"Upaka, Palagandha, Pukkusati, the trio, and then Bhaddiya,
Khandhadeva, Bhahuraggi and Singiya - these seven have left behind then
human frame and (also) have destroyed the bonds that cause rebirth in the
deva realms"
(The Bhagava said)
"You speak of the faultlessness of these bhikkhus who have have been
able to do away with Mara's snare. Knowing whose teaching have they been
able to break up the bonds of existence?"
(The brahma said)
"Without the Bhagava they would not have been able to break up the
bonds of existence. Without the Bhagava's teaching they would not have
been able to break up the bonds of existence. It was only after knowing
the Bhagava's teaching that they have been able to break up the bonds of
existence.
"In Nibbana mind and matter cease utterly. In this Teaching these bhikkhus
comprehend that Nibbana and have (accordingly) been able to break up the
bonds of existence."
(The Bhagava said)
"You say what is profound, what is difficult to know what is
particularly subtle to be perceived. Knowing whose teaching do you speak
in such terms?"
(The brahma said:)
"In the past I had been a potter by the name of Ghatikara in the
village of Vekalinga. I looked after my parents. And I was a lay disciple
of Kassapa Buddha. I abstained from sex and led a pure life being devoid
of sensual desire. 3I was of the same village as yourself and was an old
friend of yours."
"I know of these seven bhikkhus who have been released form
defilements (through attainment of arahatship) in whom attachment and
hatred are extinct, and who have transcended Craving in the world of
sentient beings."
(The Bhagava said:)
"Bhagava,4 what you said is just as what had taken place in the
past. You had been a potter in the village of Vekalinga. You looked after
your parents. And you were then a lay disciple of Kassapa Buddha.
"We belonged to the same village and were old friends. You abstained
form sex and led a pure life being free from sensual desire"
(Addendum by the Theras of the First Synod.)
Thus took place the reunion of two persons who were friends in a
former existence and who both had cultivated their minds and who were
bearers of their last mortal frames.
End of the Ghatikara Sutta, the tenth in this vagga
End of the Aditta Vagga, the fifth in this samyutta.
1. the human frame manusam deham: Here this term includes the devas
of the sensuous realms. Five lower fetters cause rebirth in the sensuous
realms.
2. (a) destroyed: In the Pali text - upaccagum, lit , went over,
fig., passed beyond, overcome, transcended, (b) the deva realms: Here this
term means the brahma realms.
3. Ghatikara was then an anagami.
4. Bhaggava: The personal name of the potter in the previous
existence of Brahma Ghatikara Ghatikflra means 'jar-maker', potter
Samyutta Nikaya - Devata Samyutta - Satullapakayika Vagga
Sutta Pitaka
Samyutta Nikàya
Division I Ý Sagàtha
Book 1 Ý Devatà Saüyutta
Chapter 3 Ý Satullapakàyika Vaggo
Namo tassa bhagavato arahato sammàsambuddhassa.
1. 4. 1.
(31) Sabbhi Ý All
1. I heard thus. Once the Blessed One lived in Sàvatthi in Jeta's grove in the monastery offered by Anathapindika.
2. When the night was waning a large number of deities of the Satullapa company approached the Blessed One, illuminating the whole of Jeta's grove, they worshiped the Blessed One and stood on a side.
3. One of those deities said thus in the presence of the Blessed One:
ßAssociate all and become intimate with all,
Know the right Teaching of Great Men. It's not demerit, it's for well being.û
4. Then another deity said thus in the presence of the Blessed One:
ßAssociate all and become intimate with all,
Know the right Teaching of Great Men. It's gaining wisdom for extinction.û
5. Then another deity said thus in the presence of the Blessed One:
ßAssociate all and become intimate with all,
Know the right Teaching of Great Men. It's not grieving, among the grief stricken.û
6. Another deity said thus in the presence of the Blessed One:
ßAssociate all and become intimate with all,
Know the right Teaching of Great Men. It's shining amidst your relations.û
7. Then another deity said thus in the presence of the Blessed One:
ßAssociate all and become intimate with all.
Know the right Teaching of Great Men. Thus beings are born in heaven.û
8. Then another deity said thus in the presence of the Blessed One:
ßAssociate all and become intimate with all,
Know the right Teaching of Great Men. By that beings stay pleasant.û
9. ßThen another deity said to the Blessed One: ßVenerable sir, whose words are good words?û
ßAll these are good words, yet listen to what I have to say.
ßAssociate all and become intimate with all,
Know the right Teaching of Great Men, and be released from all unpleasantness.û
1. 4. 2.
(32) Macchari Ý Miserly
1. I heard thus. Once the Blessed One lived in Sàvatthi in Jeta's grove in the monastery offered by Anàthapiõóika.
2. When the night was waning a large number of deities of the Satullapa group, approached the Blessed One, illuminating the whole of Jeta's grove, worshiped the Blessed One and stood on a side.
3. One of those deities said thus in the presence of the Blessed One:
ßThe miserly and the negligent do not give gifts such as these,
Desiring merit, gifts should be given knowing.û
4. Then another deity said thus in the presence of the Blessed One:
ßWith whatever fears the miserly do not give gifts,
Through that same fear, they give gifts
Hunger and thirst are the things that the miserly fear,
That same fear, touch them, in this and the other world.
Therefore lessen miserliness by giving gifts and overcoming stains
It's merit that establishes living beings in the next world.û
5. Then another deity said thus in the presence of the Blessed One:
ßThey do not die on account of the dead, like a jungle road abandoned for, its faults.
Even a little should be bestowed on them, that is the ancient lore
Some bestow a little, others do not give much.
Even a little given, brings thousandfold results.
6. Then another deity said thus in the presence of the Blessed One:
ßSeldom the giver, gives realizing the results of action
The unappeased do not know the results of action
The right Teaching is difficult to understand.
Therefore the mindful and the absent minded,
Have different courses of action
Those unappeased, go to hell, the appeased to heaven.û
Then another deity in the presence of the Blessed One said:
ßVenerable sir, whose words are good?û
'All these words are good words, yet listen to what I have to say.
He who lives a life of gleaning, according to the Teaching
Nourishing his wife and giving even a little, does better than
Making a thousand sacrifices to hundred thousands.
It does not reach up, even to a quarter.û
8. Then another deity said thus in the presence of the Blessed One:
ßWhy does such a great sacrifice,
Made rightfully not bear the highest results?
Making a thousand sacrifices, to hundred thousands.
Why does it not reach up, even to a quarter?û
9. The Blessed One replied that deity, saying this stanza:
ßA certain one gives unrighteous gifts
By plundering, binding and causing grief
A thousand offerings with tearful eyes and punishment
Are not even a quarter, compared to a righteous offering.û
1. 4. 3.
(33) Sàdhu Ý It's Good!
1. I heard thus. Once the Blessed One lived in Sàvatthi, in Jeta's grove in the monastery offered by Anàthapiõóika.
2. When the night was waning a large number of deities of the Satullapa group, approached the Blessed One, illuminating the whole of Jeta's grove, worshiped the Blessed One and stood on a side.
3. One of those deities made this solemn utterance in the presence of the Blessed One:
ßVenerable sir, giving gifts is good!
ßThe miserly and the negligent do not give gifts such as these,
Desiring merit, gifts should be given knowing!û
4. Another deity made this solemn utterance in the presence of the Blessed One:
ßVenerable sir, giving gifts is good, yet even a little should be given with care!
A certain one, bestows little another does not give much,
Given even a little, has a thousand fold in return!û
5. Then another deity made this solemn utterance in the presence of the Blessed One:
ßVenerable sir, giving gifts is good!
Giving even a small gift is good!
So also giving a gift out of faith is good!
It is said, that giving a gift is like a fight!
Even a little appeasement is a great victory!
Knowing the results for giving, a little is given,
By that, they become happy for the well being, of others.û .
6. Another deity made this solemn utterance in the presence of the Blessed One:
ßVenerable sir, giving gifts is good,
Yet, even a little should be given with care!
Even with faith, gifts should be given carefully!
Giving gifts out of the rightfully earned is good!
If someone gives gifts out of the rightfully earned,
Exerting himself with sweat dripping
Overstepping the warders of Vetaraniya,
He procures a place in heaven.û
7. Then another deity made this solemn utterance in the presence of the Blessed One:
ßVenerable sir, giving gifts is good,
Yet, even a little should be given with care!
Even with faith, gifts should be given carefully!
Giving gifts out of the rightfully earned is good!
Also giving a gift, discriminating, is good.
A gift given discriminatingly, is praised by the Well Gone One
Gifts given thinking of the receiver,
Are very fruitful with results
Like seeds, embedded in a well prepared field.û
8. Then another deity made this solemn utterance in the presence of the Blessed One:
ßVenerable sir, giving gifts is good,
Yet, even a little should be given with care!
Even with faith, gifts should be given carefully!
Giving gifts out of the rightfully earned is good!
Giving gifts discriminating is also good!
Yet the restrain towards living things is better.
If one does not hurt living things and does not blame anybody
Causing fear is not heroic, out of fear demerit should not be done.û
9. Then another deity said to the Blessed One, ßVenerable sir, whose words are good words?û
ßAll these are good words, yet listen to what I have to say.û
A gift given out of faith is always praised,
Giving a gift is, as good as a sermon,
Before giving and even earlier, one is appeased,
And the wise, even attain extinction, by giving gifts.û
1. 4. 4.
(34) Na Santi Ý Not present.
1. I heard thus. Once the Blessed One lived in Sàvatthi, in Jeta's grove in the monastery offered by Anàthapiõóika.
2. When the night was waning a large number of deities of the Satullapa group, approached the Blessed One, illuminating the whole of Jeta's grove, worshiped the Blessed One and stood on a side.
3. One of those deities said this stanza, in the presence of the Blessed One:
ßSensuality is not constantly present in humans
There are some sensual women bound to them,
Men come back here, and go to the domains of death.
Sorrow and unpleasantness rise from interest,
Training the interest is lessening grief,
Lessening grief is lessening unpleasantness
The beautiful things in the world are not sensuality,
Man's greedy thoughts for them, are sensuality.
The beautiful things in the world stand as they are,
The wise dispel the interest for them
Throw out anger and give up measuring,
Overcome all bonds, not soiled by name and matter,
Do not have perceptions to fall into unpleasantness.
If someone gives up speculating and measuring,
If he destroys craving in this world, for name and matter,
When his bonds are cut and he is without troubles and desires
If he is sought among gods or men, would not be found,
In this, the other world, in heaven or in any settlement.û
Venerable Mogharaja said,
ßThose released thus are not seen.
Among gods or men, in this or the other world
If someone worships, those obliging noble humans
Those that worship become pleasant.û
The Blessed One said:
ßIf they worship the thus released ones,
They know the Teaching, dispel doubts,
Giving up bonds, they too become bhikkhus.û
1. 4. 5.
(35) Ujjhànasa¤¤ino Ý Gods Taking Offence
1. I heard thus. Once the Blessed One lived in Sàvatthi, in Jeta's grove in the monastery offered by Anàthapiõóika.
2. When the night was waning a large number of deities with the perception of taking offence, approached the Blessed One, illuminating the whole of Jeta's grove stood in mid air.
3. One of those deities said this stanza in the presence of the Blessed One:
ßAppeasement of the self, is one thing, it's declared in another way,
It is deceit and fraud, like partaking a stolen meal.
Whatever you do, say that, do not say what you do not do
The wise know those, who say what they do not do.û
ßJust by saying, or by listening only, it is not possible,
To step out, other than by following this difficult method
The wise, by concentrating find release from the bonds of death.
Merely by knowing the ways of the world, it is not possible,
The wise ones knowing it cross the diffused ness of the world.û
4. Then those deities descended to earth, put their tops down at the feet of the Blessed One and said: ßVenerable sir, pardon us, we have fallen to an offence owing to our demerit and ignorance. Without thinking we have hurt the Blessed One. May the Blessed One accept our pardon for our future restrain.
5. The Blessed One smiled.
6. Then much pleased, those deities with perceptions of offence, ascended to space.
7. One of those deities said this stanza in the presence of the Blessed One:
ßWhen pardon was asked, it was not granted to them,
The angry, like their anger and are bound by it.
Asking pardon and its reaching up to Teacher was not evident correctly.
Anger did not turn into infatuation.
Here. what is the clever thing to do?û
ßWhose anger was not evident, to whom did it not reach?
Who was not infatuated?
Which wise one is always mindful?û
ßThe enlightened, Thus Gone One is compassionate to all living things
The asking for pardon was not accepted, it did not reach up to him.
He was not infatuated. He is the always mindful one.û
ßWhen pardon was asked, if it was not granted to them,
If the angry ones, like their anger and its bonds
I do not like that ill feeling, I accept your pardon.û
1. 4. 6.
(36) Saddhà Ý Faith
I heard thus. Once the Blessed One lived in Sàvatthi, in Jeta's grove in the monastery offered by Anàthapiõóika.
2. When the night was waning a large number of deities of the Satullapa group, approached the Blessed One, illuminating the whole of Jeta's grove, worshiped the Blessed One and stood on a side.
3. One of those deities said this stanza in the presence of the Blessed One:
ßFaith, is a companion to man,
If he does not lack faith,
Fame, praise and such things come to him,
Also he goes to heaven when leaving the body
Dispel anger and chase out measuring,
Overcome all bonds,
Not soiled by name and matter
Those without perceptions,
Do not fall into trouble.
The foolish dabble in negligence
The wise one protects diligence, more than his wealth.
Do not dabble in negligence! Do not be passionate for sensual pleasures!
Those concentrating diligently reach to the highest pleasantness.û
1. 4. 7.
(37) Samayo Ý Assembly.
I heard thus. At one time the Blessed One was living in the great forest in kapilavatthu, in the country of the Sakkyas, with about five hundred bhikkhus all worthy ones. All heavenly beings of the tenfold world systems had gathered there, to see the Blessed One and the Community of bhikkhus.
Then it occurred to the four gods of the pure abodes: The Blessed One is in the great forest in kapilavatthu, in the country of the Sakkyas, with about five hundred bhikkhus all worthy ones. All heavenly beings of the tenfold world systems have gathered there, to see the Blessed One and the Community of bhikkhus. We too should approach and each one should say a stanza in the presence of the Blessed One.
Then those deities disappeared from the pure abodes and appeared before the Blessed One, as quickly as a strong man would bend his stretched arm or stretch his bent arm.
One of those deities standing on a side said this stanza:
ßHeavenly beings have gathered in the woodlands
We approached this righteous assembly,
Will see the victorious, Community of bhikkhus.û
Another deity said this stanza in the presence of the Blessed One:
ßHere, the bhikkhus are concentrated
Their minds are in a single point,
Like charioteers who have taken hold of the reins.
The wise protect the mental faculties.û
Another deity said this stanza in the presence of the Blessed One:
ßPulling out the arrow, destroying the obstacle,
Not wavering, to leave behind the strong pillar,
They abide pure, with faith,
Like, wise, tamed, young elephants.û
Another deity said this stanza in the presence of the Blessed One:
ßHe takes refuge in the Enlightened One and does not go to decrease.
Giving up the human body, he procures a heavenly one.û
1. 4. 8.
(38) Sakalikam Ý A splinter
1. Thus I heard. At one time the Blessed One lived in the deer park in the middle valley, in Rajagaha.
2. At that time the Blessed One's foot had a cut with a splinter and the Blessed One had to bear a lot of sharp, disagreeable, unpleasant feelings.
The Blessed One bore them, mindful and aware without annoyance.
3. Spreading, the double lined robe, folded in four, on the ground, the Blessed One lay on it, turning to the right and making the lion's posture, keeping one foot over the other, mindfully.
4. When the night was waning, illuminating the whole of the middle valley, about seven hundred deities of the Satullapa group, approached the Blessed One, worshipped and stood on a side.
5. One of those deities uttered this solemn utterance, in the presence of the Blessed One:
ßIndeed the recluse, good Gotama, is an elephant, he exhibits the ways of an elephant. He endures a lot of sharp, disagreeable, unpleasant feelings mindful and aware, without annoyance.
6. Another deity uttered this solemn utterance, in the presence of the Blessed One:
ßIndeed the recluse, good Gotama is a lion, he exhibits the ways of a lion enduring a lot of sharp, disagreeable, unpleasant feelings mindful and aware, without annoyance.
7. Another deity uttered this solemn utterance, in the presence of the Blessed One:
ßIndeed the recluse, good Gotama is a thoroughbred, he exhibits the ways of a thoroughbred enduring a lot of sharp, disagreeable, unpleasant feelings mindful and aware, without annoyance.
8. Another deity uttered this solemn utterance, in the presence of the Blessed One:
ßIndeed the recluse, good Gotama is a bull, he exhibits the ways of a bull enduring a lot of sharp, disagreeable, unpleasant feelings mindful and aware, without annoyance.
9. Another deity uttered this solemn utterance, in the presence of the Blessed One:
ßIndeed the recluse, good Gotama, is a beast of burden, he exhibits the ways of a beast of burden, enduring a lot of sharp, disagreeable, unpleasant feelings is mindful and aware, without annoyance.
10. Another deity uttered this solemn utterance, in the presence of the Blessed One:
ßIndeed the recluse, good Gotama is tamed, he exhibits the ways of a tamed, enduring a lot of sharp, disagreeable, unpleasant feelings mindful and aware, without annoyance.û
11. Another deity uttered this solemn utterance, in the presence of the Blessed One:
ßLook at the concentrated developed released mind! It is not strained, nor feasting, does not blame the observances. If someone belittles such a human elephant, human lion, human thoroughbred, human bull, human beast of burden, such a tamed human it is nothing, but the lack of wisdom.
Altogether there are five hundred Vedas austerities and Brahmin observances
Yet the minds are not rightfully released
Lacking in meaning, have not reached the other shore.
Seized by craving and bound by virtues,
Observing wretched observances for hundreds of years
Their minds are not rightfully released
Lacking in meaning have not reached the other shore
Someone who measures, is not tamed,
To one not restrained, there is no wisdom.
Someone living alone in the forest negligently,
Will not be spared, will meet death.
Dispelling measuring and well restrained,
With a good mind, always released
Living alone in the forest, diligently,
Someone will cross the domains of death.û
1. 4. 9.
(39) Pajjunna Dhãtà I Ý Daughter of Pajjuna
I heard thus. Once the Blessed One was living in the peaked hall in the Great forest in Vesali.
2&3. When the night was waning illuminating the whole of the Great forest with an effulgent light, Kokanada Pajjuna's daughter approached the Blessed One, worshipped and stood on a side and said these stanzas in the presence of the Blessed One
3. ßLiving in the forests of Vesali, the foremost,
Of those who have attained enlightenment.
I, Kokanada Pajjunna's daughter worship you.
I have heard that there was a Teaching,
Realized by the wise one, in the past
Now I know it by myself, sages say about the Well Gone One.
They that blame the noble ones' Teaching, are foolish,
Falling in the Roruwa hell, they suffer loss for a long time
If someone endures the noble one's Teaching, patiently,
He gives up his human body and enjoys a heavenly body.û
1. 4. 10.
(40) Pajjunna Dhãtà II Ý Daughter of Pajjuna 2
I heard thus. Once the Blessed One was living in the peaked hall in the Great forest in Vesali.
2. When the night was waning, illuminating the whole of the Great forest with an effulgent light, Kokanada Pajjuna's second daughter approached the Blessed One, worshipped and stood on a side and said these stanzas in the presence of the Blessed One
Kokanada Pajjuna's daughter, came like lightening, and said:
ßI worship the Enlightened One and the Teaching,
And say these meaningful stanzas.
However much we analyze the Teaching, it is this.
I will tell it, in short, as my mind permits.
Do no evil by word, mind or body for any reason.
Mindfully dispel sensuality
And do not pursue unpleasantness uselessly.û
Samyutta Nikàya
Division I Ý Sagàtha
Book 1 Ý Devatà Saüyutta
Chapter 3 Ý Satullapakàyika Vaggo
Namo tassa bhagavato arahato sammàsambuddhassa.
1. 4. 1.
(31) Sabbhi Ý All
1. I heard thus. Once the Blessed One lived in Sàvatthi in Jeta's grove in the monastery offered by Anathapindika.
2. When the night was waning a large number of deities of the Satullapa company approached the Blessed One, illuminating the whole of Jeta's grove, they worshiped the Blessed One and stood on a side.
3. One of those deities said thus in the presence of the Blessed One:
ßAssociate all and become intimate with all,
Know the right Teaching of Great Men. It's not demerit, it's for well being.û
4. Then another deity said thus in the presence of the Blessed One:
ßAssociate all and become intimate with all,
Know the right Teaching of Great Men. It's gaining wisdom for extinction.û
5. Then another deity said thus in the presence of the Blessed One:
ßAssociate all and become intimate with all,
Know the right Teaching of Great Men. It's not grieving, among the grief stricken.û
6. Another deity said thus in the presence of the Blessed One:
ßAssociate all and become intimate with all,
Know the right Teaching of Great Men. It's shining amidst your relations.û
7. Then another deity said thus in the presence of the Blessed One:
ßAssociate all and become intimate with all.
Know the right Teaching of Great Men. Thus beings are born in heaven.û
8. Then another deity said thus in the presence of the Blessed One:
ßAssociate all and become intimate with all,
Know the right Teaching of Great Men. By that beings stay pleasant.û
9. ßThen another deity said to the Blessed One: ßVenerable sir, whose words are good words?û
ßAll these are good words, yet listen to what I have to say.
ßAssociate all and become intimate with all,
Know the right Teaching of Great Men, and be released from all unpleasantness.û
1. 4. 2.
(32) Macchari Ý Miserly
1. I heard thus. Once the Blessed One lived in Sàvatthi in Jeta's grove in the monastery offered by Anàthapiõóika.
2. When the night was waning a large number of deities of the Satullapa group, approached the Blessed One, illuminating the whole of Jeta's grove, worshiped the Blessed One and stood on a side.
3. One of those deities said thus in the presence of the Blessed One:
ßThe miserly and the negligent do not give gifts such as these,
Desiring merit, gifts should be given knowing.û
4. Then another deity said thus in the presence of the Blessed One:
ßWith whatever fears the miserly do not give gifts,
Through that same fear, they give gifts
Hunger and thirst are the things that the miserly fear,
That same fear, touch them, in this and the other world.
Therefore lessen miserliness by giving gifts and overcoming stains
It's merit that establishes living beings in the next world.û
5. Then another deity said thus in the presence of the Blessed One:
ßThey do not die on account of the dead, like a jungle road abandoned for, its faults.
Even a little should be bestowed on them, that is the ancient lore
Some bestow a little, others do not give much.
Even a little given, brings thousandfold results.
6. Then another deity said thus in the presence of the Blessed One:
ßSeldom the giver, gives realizing the results of action
The unappeased do not know the results of action
The right Teaching is difficult to understand.
Therefore the mindful and the absent minded,
Have different courses of action
Those unappeased, go to hell, the appeased to heaven.û
Then another deity in the presence of the Blessed One said:
ßVenerable sir, whose words are good?û
'All these words are good words, yet listen to what I have to say.
He who lives a life of gleaning, according to the Teaching
Nourishing his wife and giving even a little, does better than
Making a thousand sacrifices to hundred thousands.
It does not reach up, even to a quarter.û
8. Then another deity said thus in the presence of the Blessed One:
ßWhy does such a great sacrifice,
Made rightfully not bear the highest results?
Making a thousand sacrifices, to hundred thousands.
Why does it not reach up, even to a quarter?û
9. The Blessed One replied that deity, saying this stanza:
ßA certain one gives unrighteous gifts
By plundering, binding and causing grief
A thousand offerings with tearful eyes and punishment
Are not even a quarter, compared to a righteous offering.û
1. 4. 3.
(33) Sàdhu Ý It's Good!
1. I heard thus. Once the Blessed One lived in Sàvatthi, in Jeta's grove in the monastery offered by Anàthapiõóika.
2. When the night was waning a large number of deities of the Satullapa group, approached the Blessed One, illuminating the whole of Jeta's grove, worshiped the Blessed One and stood on a side.
3. One of those deities made this solemn utterance in the presence of the Blessed One:
ßVenerable sir, giving gifts is good!
ßThe miserly and the negligent do not give gifts such as these,
Desiring merit, gifts should be given knowing!û
4. Another deity made this solemn utterance in the presence of the Blessed One:
ßVenerable sir, giving gifts is good, yet even a little should be given with care!
A certain one, bestows little another does not give much,
Given even a little, has a thousand fold in return!û
5. Then another deity made this solemn utterance in the presence of the Blessed One:
ßVenerable sir, giving gifts is good!
Giving even a small gift is good!
So also giving a gift out of faith is good!
It is said, that giving a gift is like a fight!
Even a little appeasement is a great victory!
Knowing the results for giving, a little is given,
By that, they become happy for the well being, of others.û .
6. Another deity made this solemn utterance in the presence of the Blessed One:
ßVenerable sir, giving gifts is good,
Yet, even a little should be given with care!
Even with faith, gifts should be given carefully!
Giving gifts out of the rightfully earned is good!
If someone gives gifts out of the rightfully earned,
Exerting himself with sweat dripping
Overstepping the warders of Vetaraniya,
He procures a place in heaven.û
7. Then another deity made this solemn utterance in the presence of the Blessed One:
ßVenerable sir, giving gifts is good,
Yet, even a little should be given with care!
Even with faith, gifts should be given carefully!
Giving gifts out of the rightfully earned is good!
Also giving a gift, discriminating, is good.
A gift given discriminatingly, is praised by the Well Gone One
Gifts given thinking of the receiver,
Are very fruitful with results
Like seeds, embedded in a well prepared field.û
8. Then another deity made this solemn utterance in the presence of the Blessed One:
ßVenerable sir, giving gifts is good,
Yet, even a little should be given with care!
Even with faith, gifts should be given carefully!
Giving gifts out of the rightfully earned is good!
Giving gifts discriminating is also good!
Yet the restrain towards living things is better.
If one does not hurt living things and does not blame anybody
Causing fear is not heroic, out of fear demerit should not be done.û
9. Then another deity said to the Blessed One, ßVenerable sir, whose words are good words?û
ßAll these are good words, yet listen to what I have to say.û
A gift given out of faith is always praised,
Giving a gift is, as good as a sermon,
Before giving and even earlier, one is appeased,
And the wise, even attain extinction, by giving gifts.û
1. 4. 4.
(34) Na Santi Ý Not present.
1. I heard thus. Once the Blessed One lived in Sàvatthi, in Jeta's grove in the monastery offered by Anàthapiõóika.
2. When the night was waning a large number of deities of the Satullapa group, approached the Blessed One, illuminating the whole of Jeta's grove, worshiped the Blessed One and stood on a side.
3. One of those deities said this stanza, in the presence of the Blessed One:
ßSensuality is not constantly present in humans
There are some sensual women bound to them,
Men come back here, and go to the domains of death.
Sorrow and unpleasantness rise from interest,
Training the interest is lessening grief,
Lessening grief is lessening unpleasantness
The beautiful things in the world are not sensuality,
Man's greedy thoughts for them, are sensuality.
The beautiful things in the world stand as they are,
The wise dispel the interest for them
Throw out anger and give up measuring,
Overcome all bonds, not soiled by name and matter,
Do not have perceptions to fall into unpleasantness.
If someone gives up speculating and measuring,
If he destroys craving in this world, for name and matter,
When his bonds are cut and he is without troubles and desires
If he is sought among gods or men, would not be found,
In this, the other world, in heaven or in any settlement.û
Venerable Mogharaja said,
ßThose released thus are not seen.
Among gods or men, in this or the other world
If someone worships, those obliging noble humans
Those that worship become pleasant.û
The Blessed One said:
ßIf they worship the thus released ones,
They know the Teaching, dispel doubts,
Giving up bonds, they too become bhikkhus.û
1. 4. 5.
(35) Ujjhànasa¤¤ino Ý Gods Taking Offence
1. I heard thus. Once the Blessed One lived in Sàvatthi, in Jeta's grove in the monastery offered by Anàthapiõóika.
2. When the night was waning a large number of deities with the perception of taking offence, approached the Blessed One, illuminating the whole of Jeta's grove stood in mid air.
3. One of those deities said this stanza in the presence of the Blessed One:
ßAppeasement of the self, is one thing, it's declared in another way,
It is deceit and fraud, like partaking a stolen meal.
Whatever you do, say that, do not say what you do not do
The wise know those, who say what they do not do.û
ßJust by saying, or by listening only, it is not possible,
To step out, other than by following this difficult method
The wise, by concentrating find release from the bonds of death.
Merely by knowing the ways of the world, it is not possible,
The wise ones knowing it cross the diffused ness of the world.û
4. Then those deities descended to earth, put their tops down at the feet of the Blessed One and said: ßVenerable sir, pardon us, we have fallen to an offence owing to our demerit and ignorance. Without thinking we have hurt the Blessed One. May the Blessed One accept our pardon for our future restrain.
5. The Blessed One smiled.
6. Then much pleased, those deities with perceptions of offence, ascended to space.
7. One of those deities said this stanza in the presence of the Blessed One:
ßWhen pardon was asked, it was not granted to them,
The angry, like their anger and are bound by it.
Asking pardon and its reaching up to Teacher was not evident correctly.
Anger did not turn into infatuation.
Here. what is the clever thing to do?û
ßWhose anger was not evident, to whom did it not reach?
Who was not infatuated?
Which wise one is always mindful?û
ßThe enlightened, Thus Gone One is compassionate to all living things
The asking for pardon was not accepted, it did not reach up to him.
He was not infatuated. He is the always mindful one.û
ßWhen pardon was asked, if it was not granted to them,
If the angry ones, like their anger and its bonds
I do not like that ill feeling, I accept your pardon.û
1. 4. 6.
(36) Saddhà Ý Faith
I heard thus. Once the Blessed One lived in Sàvatthi, in Jeta's grove in the monastery offered by Anàthapiõóika.
2. When the night was waning a large number of deities of the Satullapa group, approached the Blessed One, illuminating the whole of Jeta's grove, worshiped the Blessed One and stood on a side.
3. One of those deities said this stanza in the presence of the Blessed One:
ßFaith, is a companion to man,
If he does not lack faith,
Fame, praise and such things come to him,
Also he goes to heaven when leaving the body
Dispel anger and chase out measuring,
Overcome all bonds,
Not soiled by name and matter
Those without perceptions,
Do not fall into trouble.
The foolish dabble in negligence
The wise one protects diligence, more than his wealth.
Do not dabble in negligence! Do not be passionate for sensual pleasures!
Those concentrating diligently reach to the highest pleasantness.û
1. 4. 7.
(37) Samayo Ý Assembly.
I heard thus. At one time the Blessed One was living in the great forest in kapilavatthu, in the country of the Sakkyas, with about five hundred bhikkhus all worthy ones. All heavenly beings of the tenfold world systems had gathered there, to see the Blessed One and the Community of bhikkhus.
Then it occurred to the four gods of the pure abodes: The Blessed One is in the great forest in kapilavatthu, in the country of the Sakkyas, with about five hundred bhikkhus all worthy ones. All heavenly beings of the tenfold world systems have gathered there, to see the Blessed One and the Community of bhikkhus. We too should approach and each one should say a stanza in the presence of the Blessed One.
Then those deities disappeared from the pure abodes and appeared before the Blessed One, as quickly as a strong man would bend his stretched arm or stretch his bent arm.
One of those deities standing on a side said this stanza:
ßHeavenly beings have gathered in the woodlands
We approached this righteous assembly,
Will see the victorious, Community of bhikkhus.û
Another deity said this stanza in the presence of the Blessed One:
ßHere, the bhikkhus are concentrated
Their minds are in a single point,
Like charioteers who have taken hold of the reins.
The wise protect the mental faculties.û
Another deity said this stanza in the presence of the Blessed One:
ßPulling out the arrow, destroying the obstacle,
Not wavering, to leave behind the strong pillar,
They abide pure, with faith,
Like, wise, tamed, young elephants.û
Another deity said this stanza in the presence of the Blessed One:
ßHe takes refuge in the Enlightened One and does not go to decrease.
Giving up the human body, he procures a heavenly one.û
1. 4. 8.
(38) Sakalikam Ý A splinter
1. Thus I heard. At one time the Blessed One lived in the deer park in the middle valley, in Rajagaha.
2. At that time the Blessed One's foot had a cut with a splinter and the Blessed One had to bear a lot of sharp, disagreeable, unpleasant feelings.
The Blessed One bore them, mindful and aware without annoyance.
3. Spreading, the double lined robe, folded in four, on the ground, the Blessed One lay on it, turning to the right and making the lion's posture, keeping one foot over the other, mindfully.
4. When the night was waning, illuminating the whole of the middle valley, about seven hundred deities of the Satullapa group, approached the Blessed One, worshipped and stood on a side.
5. One of those deities uttered this solemn utterance, in the presence of the Blessed One:
ßIndeed the recluse, good Gotama, is an elephant, he exhibits the ways of an elephant. He endures a lot of sharp, disagreeable, unpleasant feelings mindful and aware, without annoyance.
6. Another deity uttered this solemn utterance, in the presence of the Blessed One:
ßIndeed the recluse, good Gotama is a lion, he exhibits the ways of a lion enduring a lot of sharp, disagreeable, unpleasant feelings mindful and aware, without annoyance.
7. Another deity uttered this solemn utterance, in the presence of the Blessed One:
ßIndeed the recluse, good Gotama is a thoroughbred, he exhibits the ways of a thoroughbred enduring a lot of sharp, disagreeable, unpleasant feelings mindful and aware, without annoyance.
8. Another deity uttered this solemn utterance, in the presence of the Blessed One:
ßIndeed the recluse, good Gotama is a bull, he exhibits the ways of a bull enduring a lot of sharp, disagreeable, unpleasant feelings mindful and aware, without annoyance.
9. Another deity uttered this solemn utterance, in the presence of the Blessed One:
ßIndeed the recluse, good Gotama, is a beast of burden, he exhibits the ways of a beast of burden, enduring a lot of sharp, disagreeable, unpleasant feelings is mindful and aware, without annoyance.
10. Another deity uttered this solemn utterance, in the presence of the Blessed One:
ßIndeed the recluse, good Gotama is tamed, he exhibits the ways of a tamed, enduring a lot of sharp, disagreeable, unpleasant feelings mindful and aware, without annoyance.û
11. Another deity uttered this solemn utterance, in the presence of the Blessed One:
ßLook at the concentrated developed released mind! It is not strained, nor feasting, does not blame the observances. If someone belittles such a human elephant, human lion, human thoroughbred, human bull, human beast of burden, such a tamed human it is nothing, but the lack of wisdom.
Altogether there are five hundred Vedas austerities and Brahmin observances
Yet the minds are not rightfully released
Lacking in meaning, have not reached the other shore.
Seized by craving and bound by virtues,
Observing wretched observances for hundreds of years
Their minds are not rightfully released
Lacking in meaning have not reached the other shore
Someone who measures, is not tamed,
To one not restrained, there is no wisdom.
Someone living alone in the forest negligently,
Will not be spared, will meet death.
Dispelling measuring and well restrained,
With a good mind, always released
Living alone in the forest, diligently,
Someone will cross the domains of death.û
1. 4. 9.
(39) Pajjunna Dhãtà I Ý Daughter of Pajjuna
I heard thus. Once the Blessed One was living in the peaked hall in the Great forest in Vesali.
2&3. When the night was waning illuminating the whole of the Great forest with an effulgent light, Kokanada Pajjuna's daughter approached the Blessed One, worshipped and stood on a side and said these stanzas in the presence of the Blessed One
3. ßLiving in the forests of Vesali, the foremost,
Of those who have attained enlightenment.
I, Kokanada Pajjunna's daughter worship you.
I have heard that there was a Teaching,
Realized by the wise one, in the past
Now I know it by myself, sages say about the Well Gone One.
They that blame the noble ones' Teaching, are foolish,
Falling in the Roruwa hell, they suffer loss for a long time
If someone endures the noble one's Teaching, patiently,
He gives up his human body and enjoys a heavenly body.û
1. 4. 10.
(40) Pajjunna Dhãtà II Ý Daughter of Pajjuna 2
I heard thus. Once the Blessed One was living in the peaked hall in the Great forest in Vesali.
2. When the night was waning, illuminating the whole of the Great forest with an effulgent light, Kokanada Pajjuna's second daughter approached the Blessed One, worshipped and stood on a side and said these stanzas in the presence of the Blessed One
Kokanada Pajjuna's daughter, came like lightening, and said:
ßI worship the Enlightened One and the Teaching,
And say these meaningful stanzas.
However much we analyze the Teaching, it is this.
I will tell it, in short, as my mind permits.
Do no evil by word, mind or body for any reason.
Mindfully dispel sensuality
And do not pursue unpleasantness uselessly.û
Samyutta Nikaya - Devata Samyutta - Satti Vagga
Sutta Pitaka
Samyutta Nikàya
Division I Ý Sagàtha
Book 1 Ý Devatà Saüyutta
Chapter 3 Ý Satti
Namo tassa bhagavato arahato sammàsambuddhassa.
1. 3. 1.
(21) Sattiya Ý With a Sword
I heard thus. Once the Blessed One lived in Sàvatthi, in Jeta's grove in the monastery offered by Anàthapiõóika. When the night was waning, a certain deity illuminating the whole of Jeta's grove approached the Blessed One worshipped, stood on a side and said:
ßAs though tormented, touching the top, with a sword
The bhikkhu does the recluseship mindfully to dispel sensual greed.û
As though tormented, touching the top with a sword
The bhikkhu does the recluseship mindfully to dispel the deluded view of a self.û
1. 3. 2.
(22) Phusati Ý Hurting
ßHurting those who do not hurt, the one who hurts, is hurt,
Therefore, by hurting those who should not be hurt, the hurter is hurt.
If someone hurts a pure man without blemish,
That foolish man feels his own demerit, like fine sand thrown against the wind.û
1. 3. 3.
(23) Jañà Ý A Tangle
ßThe internal and the external are tangled. The populace is entangled.
I ask Gotama, who would disentangle this entangle?û
ßA wise man established in virtues, develops his mind and wisdom
And that zealous and clever bhikkhu, disentangles, the tangle.
In whomever greed, hate and delusion are dispelled,
That worthy one, whose desires are destroyed, has disentangled it.
ßWhen name and matter is pulled out without anything remaining,
And also anger and material perceptions, then too it is disentangled.û
1. 3. 4.
(24) Mano-nivàranà Ý Restraint of The Mind
ßIf someone restrains his mind when the need arises,
By that, unpleasantness does not come to him.
If his mind is always restrained,
He is released from all unpleasantness.û
ßIf the mind is not restrained always,
It has not reached the highest good.
Whenever demerit rises,
Then and there restrain the mind.û
1. 3. 5.
(25) Araham Ý The Worthy
ßA bhikkhu, who has done his duty as a worthy one
Having destroyed desires, bears the last body
He may say, `I say' or others `say it's to me'
A bhikkhu, who has done his duty as a worthy one
Having destroyed desires, bears the last body
May say, `I say' or others `say it's to me'
Clever in the ways of expression in the world,
He would say it, wanting to convey the meaning
A bhikkhu, who has done his duty as a worthy one
Having destroyed desires, bears the last body
Has overcome measuring, He may say, `I say' or others `say it's to me'
There are no bonds to one, who has dispelled measuring,
He has dispelled all signs of measuring
The wise one has overcome all thinking what so ever.
He may say, `I say' or others `say it's to me'
Clever in the ways of expression in the world,
He would say it, wanting to convey the meaning.û
1. 3. 6.
(26) Pajjoto Ý Light
ßHow many lights are there, in the world to illuminate it?
We ask this from the good one.û
ßIn the world, there are four lights, a fifth is not evident
During the day the sun burns and the moon shines at night
Fire burns here and there, day and night
Of illuminations, the all knowing one's light is foremost and incomparable.û
1. 3. 7.
(27) Sarà Ý Movement
ßWhere does the movement stop? How does the rolling stop?
How are name and matter annihilated without anything remaining?û
ßWherever water, earth, fire and air have no footing
There, movement stops and the rolling stops
There name and matter is annihilated without anything remaining.û
1. 3. 8.
(28) Mahadhanà Ý Great Wealth
ßEven the wealthy, resourceful worriers; landowners,
Become greedy for each others wealth, not caring for sensuality
Make endeavor following the desire `to be'.
Some give up greed and craving, don't make endeavor in this world?û
ßGiving up home, becoming homeless, give up, sons and herds.
They dispel greed, hate and delusion and destroy desires.
Become worthy, do not make endeavor in the world.
1. 3. 9.
(29) Catucakka Ý Four Wheels
ßBorn from dust we are four wheels, nine entrances
And merit mixed with greed.
Hero, how should we proceed?û
ßCut, interest, the straps, desires, greed and demerit,
Also uproot craving completely and then proceed.û
1. 3. 10.
(30) Enijangha Ý Limbed like an antelope
ßHas the limbs of an antelope, is thin and heroic,
Partakes little food without indulging,
Roams like a lion, like an elephant does not desire sensuality,
Approaching ask, how should we end unpleasantness?û
ßIn the world, there are five strands of sensuality and mind is the sixth.
Dispelling the interest for them, should be released from unpleasantness.û
Samyutta Nikàya
Division I Ý Sagàtha
Book 1 Ý Devatà Saüyutta
Chapter 3 Ý Satti
Namo tassa bhagavato arahato sammàsambuddhassa.
1. 3. 1.
(21) Sattiya Ý With a Sword
I heard thus. Once the Blessed One lived in Sàvatthi, in Jeta's grove in the monastery offered by Anàthapiõóika. When the night was waning, a certain deity illuminating the whole of Jeta's grove approached the Blessed One worshipped, stood on a side and said:
ßAs though tormented, touching the top, with a sword
The bhikkhu does the recluseship mindfully to dispel sensual greed.û
As though tormented, touching the top with a sword
The bhikkhu does the recluseship mindfully to dispel the deluded view of a self.û
1. 3. 2.
(22) Phusati Ý Hurting
ßHurting those who do not hurt, the one who hurts, is hurt,
Therefore, by hurting those who should not be hurt, the hurter is hurt.
If someone hurts a pure man without blemish,
That foolish man feels his own demerit, like fine sand thrown against the wind.û
1. 3. 3.
(23) Jañà Ý A Tangle
ßThe internal and the external are tangled. The populace is entangled.
I ask Gotama, who would disentangle this entangle?û
ßA wise man established in virtues, develops his mind and wisdom
And that zealous and clever bhikkhu, disentangles, the tangle.
In whomever greed, hate and delusion are dispelled,
That worthy one, whose desires are destroyed, has disentangled it.
ßWhen name and matter is pulled out without anything remaining,
And also anger and material perceptions, then too it is disentangled.û
1. 3. 4.
(24) Mano-nivàranà Ý Restraint of The Mind
ßIf someone restrains his mind when the need arises,
By that, unpleasantness does not come to him.
If his mind is always restrained,
He is released from all unpleasantness.û
ßIf the mind is not restrained always,
It has not reached the highest good.
Whenever demerit rises,
Then and there restrain the mind.û
1. 3. 5.
(25) Araham Ý The Worthy
ßA bhikkhu, who has done his duty as a worthy one
Having destroyed desires, bears the last body
He may say, `I say' or others `say it's to me'
A bhikkhu, who has done his duty as a worthy one
Having destroyed desires, bears the last body
May say, `I say' or others `say it's to me'
Clever in the ways of expression in the world,
He would say it, wanting to convey the meaning
A bhikkhu, who has done his duty as a worthy one
Having destroyed desires, bears the last body
Has overcome measuring, He may say, `I say' or others `say it's to me'
There are no bonds to one, who has dispelled measuring,
He has dispelled all signs of measuring
The wise one has overcome all thinking what so ever.
He may say, `I say' or others `say it's to me'
Clever in the ways of expression in the world,
He would say it, wanting to convey the meaning.û
1. 3. 6.
(26) Pajjoto Ý Light
ßHow many lights are there, in the world to illuminate it?
We ask this from the good one.û
ßIn the world, there are four lights, a fifth is not evident
During the day the sun burns and the moon shines at night
Fire burns here and there, day and night
Of illuminations, the all knowing one's light is foremost and incomparable.û
1. 3. 7.
(27) Sarà Ý Movement
ßWhere does the movement stop? How does the rolling stop?
How are name and matter annihilated without anything remaining?û
ßWherever water, earth, fire and air have no footing
There, movement stops and the rolling stops
There name and matter is annihilated without anything remaining.û
1. 3. 8.
(28) Mahadhanà Ý Great Wealth
ßEven the wealthy, resourceful worriers; landowners,
Become greedy for each others wealth, not caring for sensuality
Make endeavor following the desire `to be'.
Some give up greed and craving, don't make endeavor in this world?û
ßGiving up home, becoming homeless, give up, sons and herds.
They dispel greed, hate and delusion and destroy desires.
Become worthy, do not make endeavor in the world.
1. 3. 9.
(29) Catucakka Ý Four Wheels
ßBorn from dust we are four wheels, nine entrances
And merit mixed with greed.
Hero, how should we proceed?û
ßCut, interest, the straps, desires, greed and demerit,
Also uproot craving completely and then proceed.û
1. 3. 10.
(30) Enijangha Ý Limbed like an antelope
ßHas the limbs of an antelope, is thin and heroic,
Partakes little food without indulging,
Roams like a lion, like an elephant does not desire sensuality,
Approaching ask, how should we end unpleasantness?û
ßIn the world, there are five strands of sensuality and mind is the sixth.
Dispelling the interest for them, should be released from unpleasantness.û
Samyutta Nikaya - Devata Samyutta - Nandana Vagga
Sutta Pitaka
Samyutta Nikàya
Division I Ý Sagàtha
Book 1 Ý Devatà Saüyutta
Chapter 2 Ý Nandanavaggo
Namo tassa bhagavato arahato sammàsambuddhassa.
1. 2. 1.
(11) Nandana Ý Rejoicing
Thus I heard. Once the Blessed One was living in Sàvatthi in Jeta's grove, in the monastery offered by Anàthapiõóika. The Blessed One addressed the bhikkhus from there:
ßBhikkhus, in the past, in the Nandana grove of the thirty two gods, a certain god provided with the five strands of heavenly sensual bliss was enjoying them until the snapping of the fingers and said this stanza:
ßThey, that have not seen Nandana grove, do not know the enjoyments of the king of gods, and the fame, of the thirty-three gods
Bhikkhus, a certain deity hearing this, replied with this stanza:
ßYou fools do not know the words of the worthy ones,
All determinations are impermanent,
They are of the nature of rising and falling.
Arisen they fade, their complete surcease is bliss.û
1. 2. 2.
(12) Nandanà Ý Enjoyment
A certain deity worshipped the Blessed One, stood on a side and said this stanza:
ßSons are the enjoyment of those who have sons
The herd, enjoyment of the herdsman,
Endearments are the enjoyment of humans
Without endearments, there's no enjoyment.û
ßSons are the grief of those who have sons
Herd, the grief of the herdsman,
Endearments are the grief of humans
Without endearments, there's no grief.û
1. 2. 3.
(13) Natthi puttasamam Ý Nothing So Loveable As Sons
A certain deity worshipped the Blessed One, stood on a side and said this stanza:
ßNo love is comparable to the love of sons
No wealth is comparable to the wealth of the herd,
There's no illumination comparable to the sun,
And the ocean is the foremost lake.û
ßNo love is comparable to the love of self
No wealth, comparable to the wealth of grains,
There's no illumination comparable to wisdom
And rain is the foremost lake.û
1. 2. 4.
(14) Khattiyo Ý A Warrior
A certain deity worshipped the Blessed One, stood on a side and said this stanza:
ßOf the two-footed a warrior is foremost, of the four-footed a bull,
Of wives a maiden is foremost, of sons the first born.û
ßOf the two-footed the all Enlightend One, is foremost,
Of the four-footed the thoroughbred,
Of wives, she who listens and of sons the loyal one is foremost.û
1. 2. 5.
(15) Sakamàno or Santikàyo Ý Pride
ßWhen young, I enjoyed life, like a bird in a great forest,
Now great fear occurs to me, on account of that
When young, I enjoyed life, like a bird in a great forest,
Now attachment occurs to me, for that.û
1. 2. 6.
(16) Niddà tandi Ý Sleepiness and Laziness
Sleepiness, laziness, disliking the training and drowsiness after a meal,
With these, the path of the noble ones' does not become evident.
Sleepiness, laziness, disliking the training and drowsiness after a meal,
With effort dispelling these, the path of the noble ones' is purified.
1. 2. 7.
(17) Dukkaram (or Kummo) Ý It is difficult
recluseship by a not learned man, is difficult and without satisfaction,
The difficulties are many, in which the fool sinks.
How should I do the recluseship, my mind does not attend
With every step he falters, overcome by thoughts.
Like a tortoise with all his limbs inside the shell
The bhikkhu is preoccupied in his own thoughts
Not relying, nor hurting another,
The extinguished bhikkhu, does not blame anyone
1. 2. 8.
(18) Hiri Ý Shame
If a man is restrained on account of shame he does not care for blame,
Like the thoroughbred who does not need the whip.
The offspring restrained by shame always behaves mindfully.
He comes to the end of unpleasantness treading the right path.
1. 2. 9.
(19) Kutikà Ý Hut
Haven't you a hut? Haven't you a nest?
Haven't you a brood? Are you free from bonds?û
ßI do not have a hut, nor do I have a nest.
Neither do I have a brood. I am free from bonds.û
ßTo what do I say is a hut? What is the nest?
What is the brood and what is the bond? û
ßMother, I say is the hut, wife is the nest.
Sons are the brood and craving is the bond.û
ßGood! You, do not have a hut and do not have a nest.
Good! You do not have a brood and is free from bonds.û
1. 2. 10.
(20) Samiddhi Ý Venerable Samiddhi
1. Thus I heard. At one time the Blessed One was living in the monastery with a hot water bath in Rajagaha.
2. Venerable Samiddhi getting up in the last watch of the night went to the hot water bath to wash his body. Ascending from the hot water bath, he stood in one robe drying his body.
3. Then a certain deity, when the night was waning illuminated the whole of the hot water bath, approached venerable Samiddhi and standing in space said this stanza to venerable Samiddhi:
ßThe bhikkhu begs for alms without partaking, if he had partaken he would not beg,
After partaking do beg! The time is not yet ripe to beg.
I do not know, what you mean by time, you do not see time in the six
Therefore I beg without partaking, may time not hinder me.û.
4. Then that deity ascended to earth and said thus to venerable Samiddhi:
ßBhikkhu, you are a child yet, with black hair, in the prime of youth, you have not enjoyed sensuality. Partake, human sense pleasures. Do not throw away pleasure that is here and now and run for pleasure in unknown time.û
5. ßFriend, I have not given up present pleasures and I do not run for timeless pleasures. I have given up the timeless search and enjoy it, here and now. The Blessed One has said that sensuality is impermanent, unpleasant, with trouble and that its dangers are many. The Teaching has results that are here and now. It invites a search leading inwards and should be realized by the wise by themselves.û
6. ßBhikkhu, how has the Blessed One said that sensuality is impermanent, unpleasant, with trouble and that its dangers are many?. How does the Teaching have results here and now, inviting a search, leading inwards and be realized by the wise by themselves?û
7. ßFriend, I'm a novice, who has come to this dispensation recently, I cannot explain these. There is the rightfully enlightened Blessed One, abiding in the Tapoda monastery in Rajagaha. Approach the Blessed One and ask this question and as the Blessed One explains, bear it in mind.û
8. ßFriend, it is not easy to approach the Blessed One, for most of the time the Blessed One is attended by very powerful deities. If you approach and ask this question, we will also come to listen to the Teaching.û
9. Venerable Samiddhi agreeing to ask the question approached the Blessed One, worshipped, sat on a side and said:
10. Venerable sir, I got up in the last watch of the night, went to the hot water bath to wash my body. Ascending the hot water bath I stood in one robe drying my body.
Then a certain deity, when the night was waning illuminated the whole of the hot water bath and approached me and standing in space said this stanza:
ßThe bhikkhu begs for alms without partaking, if he had partaken he would not beg,
After partaking do beg! The time is not yet ripe to beg.û
11. Then venerable sir, I replied with this stanza:
I do not know, what you mean by time, you do not see time in the six
Therefore I beg without partaking, may time not hinder me.û.
12. Then, that deity ascended to earth and said to me:
ßBhikkhu, you are a child yet, with black hair, in the prime of youth, you have not enjoyed sensuality. Partake, human sense pleasures. Do not throw away pleasures that are here and now and run for pleasure in unknown time.û
13. Venerable sir, then I said thus to that deity:
ßFriend, I have not given up present pleasures and I do not run for timeless pleasures. I have given up the timeless search and enjoy it, here and now. The Blessed One has said that sensuality is impermanent, unpleasant, with trouble and that its dangers are many. The Teaching has results that are here and now. It invites a search leading inwards and should be realized by the wise by themselves.û
14. Venerable sir, when this was said that deity said:
ßBhikkhu, how has the Blessed One said that sensuality is impermanent, unpleasant, with trouble and that its dangers are many? How does the Teaching have results here and now, inviting a search, leading inwards and be realized by the wise by themselves?û
15. Venerable sir, when this was said, I replied thus:
Friend, I'm a novice, who has come to this dispensation recently, I cannot explain these. There is the rightfully enlightened Blessed One, abiding in the Tapoda monastery in Rajagaha. Approach the Blessed One and ask this question and as the Blessed One explains, bear it in mind.
16. Then that deity said thus:
ßFriend, it is not easy to approach the Blessed One, for most of the time the Blessed One is attended by very powerful deities. If you approach and ask this question, we will also come to listen to the Teaching. Venerable sir, if that deity speaks the truth, should be close by.
17. Then that deity said, ßBhikkhu, ask the question, we have arrived.û
18. Then the Blessed One said a stanza to the deity:
ßBeings established in the perception of non-decay,
Not knowing non-decay, go to the domains of Death.
Thoroughly studying non-decay, not imagining in that state,
Not seeing himself there, he has no miscalculations about it.
Non-human, if you understand, say that you do.û
19. ßVenerable sir, I do not understand the detailed meaning of this short discourse.
Good! If the Blessed One would explain this short discourse, so that I would understand it, in detail.û
20. ßIf someone imagines, I'm equal, superior or inferior, to him, there is a dispute.
When he has no doubts about that, the threefold measurement is no more.
Non-human, if you understand, say that you do?û
21. ßVenerable sir, I do not understand the detailed meaning of this short discourse too. Good! If the Blessed One would explain this short discourse, so that I would understand it in detail.û
22. ßGiving up speculating and overcoming measuring,
When craving is destroyed for name and matter in this world.
When bonds are cut and is without trembling and desires,
He is not found as a god or as a human
In this, the other world, in heaven or in any settlement,
Non-human, if you understand, say that you do.û
23. ßVenerable sir, I understand the detailed meaning of this short discourse thus:
ßDo no evil by word, mind or body,
For any reason, in this world,
Give up sensuality and become mindful and aware
And do not pursue unpleasantness. It's a useless pursuit.û
Samyutta Nikàya
Division I Ý Sagàtha
Book 1 Ý Devatà Saüyutta
Chapter 2 Ý Nandanavaggo
Namo tassa bhagavato arahato sammàsambuddhassa.
1. 2. 1.
(11) Nandana Ý Rejoicing
Thus I heard. Once the Blessed One was living in Sàvatthi in Jeta's grove, in the monastery offered by Anàthapiõóika. The Blessed One addressed the bhikkhus from there:
ßBhikkhus, in the past, in the Nandana grove of the thirty two gods, a certain god provided with the five strands of heavenly sensual bliss was enjoying them until the snapping of the fingers and said this stanza:
ßThey, that have not seen Nandana grove, do not know the enjoyments of the king of gods, and the fame, of the thirty-three gods
Bhikkhus, a certain deity hearing this, replied with this stanza:
ßYou fools do not know the words of the worthy ones,
All determinations are impermanent,
They are of the nature of rising and falling.
Arisen they fade, their complete surcease is bliss.û
1. 2. 2.
(12) Nandanà Ý Enjoyment
A certain deity worshipped the Blessed One, stood on a side and said this stanza:
ßSons are the enjoyment of those who have sons
The herd, enjoyment of the herdsman,
Endearments are the enjoyment of humans
Without endearments, there's no enjoyment.û
ßSons are the grief of those who have sons
Herd, the grief of the herdsman,
Endearments are the grief of humans
Without endearments, there's no grief.û
1. 2. 3.
(13) Natthi puttasamam Ý Nothing So Loveable As Sons
A certain deity worshipped the Blessed One, stood on a side and said this stanza:
ßNo love is comparable to the love of sons
No wealth is comparable to the wealth of the herd,
There's no illumination comparable to the sun,
And the ocean is the foremost lake.û
ßNo love is comparable to the love of self
No wealth, comparable to the wealth of grains,
There's no illumination comparable to wisdom
And rain is the foremost lake.û
1. 2. 4.
(14) Khattiyo Ý A Warrior
A certain deity worshipped the Blessed One, stood on a side and said this stanza:
ßOf the two-footed a warrior is foremost, of the four-footed a bull,
Of wives a maiden is foremost, of sons the first born.û
ßOf the two-footed the all Enlightend One, is foremost,
Of the four-footed the thoroughbred,
Of wives, she who listens and of sons the loyal one is foremost.û
1. 2. 5.
(15) Sakamàno or Santikàyo Ý Pride
ßWhen young, I enjoyed life, like a bird in a great forest,
Now great fear occurs to me, on account of that
When young, I enjoyed life, like a bird in a great forest,
Now attachment occurs to me, for that.û
1. 2. 6.
(16) Niddà tandi Ý Sleepiness and Laziness
Sleepiness, laziness, disliking the training and drowsiness after a meal,
With these, the path of the noble ones' does not become evident.
Sleepiness, laziness, disliking the training and drowsiness after a meal,
With effort dispelling these, the path of the noble ones' is purified.
1. 2. 7.
(17) Dukkaram (or Kummo) Ý It is difficult
recluseship by a not learned man, is difficult and without satisfaction,
The difficulties are many, in which the fool sinks.
How should I do the recluseship, my mind does not attend
With every step he falters, overcome by thoughts.
Like a tortoise with all his limbs inside the shell
The bhikkhu is preoccupied in his own thoughts
Not relying, nor hurting another,
The extinguished bhikkhu, does not blame anyone
1. 2. 8.
(18) Hiri Ý Shame
If a man is restrained on account of shame he does not care for blame,
Like the thoroughbred who does not need the whip.
The offspring restrained by shame always behaves mindfully.
He comes to the end of unpleasantness treading the right path.
1. 2. 9.
(19) Kutikà Ý Hut
Haven't you a hut? Haven't you a nest?
Haven't you a brood? Are you free from bonds?û
ßI do not have a hut, nor do I have a nest.
Neither do I have a brood. I am free from bonds.û
ßTo what do I say is a hut? What is the nest?
What is the brood and what is the bond? û
ßMother, I say is the hut, wife is the nest.
Sons are the brood and craving is the bond.û
ßGood! You, do not have a hut and do not have a nest.
Good! You do not have a brood and is free from bonds.û
1. 2. 10.
(20) Samiddhi Ý Venerable Samiddhi
1. Thus I heard. At one time the Blessed One was living in the monastery with a hot water bath in Rajagaha.
2. Venerable Samiddhi getting up in the last watch of the night went to the hot water bath to wash his body. Ascending from the hot water bath, he stood in one robe drying his body.
3. Then a certain deity, when the night was waning illuminated the whole of the hot water bath, approached venerable Samiddhi and standing in space said this stanza to venerable Samiddhi:
ßThe bhikkhu begs for alms without partaking, if he had partaken he would not beg,
After partaking do beg! The time is not yet ripe to beg.
I do not know, what you mean by time, you do not see time in the six
Therefore I beg without partaking, may time not hinder me.û.
4. Then that deity ascended to earth and said thus to venerable Samiddhi:
ßBhikkhu, you are a child yet, with black hair, in the prime of youth, you have not enjoyed sensuality. Partake, human sense pleasures. Do not throw away pleasure that is here and now and run for pleasure in unknown time.û
5. ßFriend, I have not given up present pleasures and I do not run for timeless pleasures. I have given up the timeless search and enjoy it, here and now. The Blessed One has said that sensuality is impermanent, unpleasant, with trouble and that its dangers are many. The Teaching has results that are here and now. It invites a search leading inwards and should be realized by the wise by themselves.û
6. ßBhikkhu, how has the Blessed One said that sensuality is impermanent, unpleasant, with trouble and that its dangers are many?. How does the Teaching have results here and now, inviting a search, leading inwards and be realized by the wise by themselves?û
7. ßFriend, I'm a novice, who has come to this dispensation recently, I cannot explain these. There is the rightfully enlightened Blessed One, abiding in the Tapoda monastery in Rajagaha. Approach the Blessed One and ask this question and as the Blessed One explains, bear it in mind.û
8. ßFriend, it is not easy to approach the Blessed One, for most of the time the Blessed One is attended by very powerful deities. If you approach and ask this question, we will also come to listen to the Teaching.û
9. Venerable Samiddhi agreeing to ask the question approached the Blessed One, worshipped, sat on a side and said:
10. Venerable sir, I got up in the last watch of the night, went to the hot water bath to wash my body. Ascending the hot water bath I stood in one robe drying my body.
Then a certain deity, when the night was waning illuminated the whole of the hot water bath and approached me and standing in space said this stanza:
ßThe bhikkhu begs for alms without partaking, if he had partaken he would not beg,
After partaking do beg! The time is not yet ripe to beg.û
11. Then venerable sir, I replied with this stanza:
I do not know, what you mean by time, you do not see time in the six
Therefore I beg without partaking, may time not hinder me.û.
12. Then, that deity ascended to earth and said to me:
ßBhikkhu, you are a child yet, with black hair, in the prime of youth, you have not enjoyed sensuality. Partake, human sense pleasures. Do not throw away pleasures that are here and now and run for pleasure in unknown time.û
13. Venerable sir, then I said thus to that deity:
ßFriend, I have not given up present pleasures and I do not run for timeless pleasures. I have given up the timeless search and enjoy it, here and now. The Blessed One has said that sensuality is impermanent, unpleasant, with trouble and that its dangers are many. The Teaching has results that are here and now. It invites a search leading inwards and should be realized by the wise by themselves.û
14. Venerable sir, when this was said that deity said:
ßBhikkhu, how has the Blessed One said that sensuality is impermanent, unpleasant, with trouble and that its dangers are many? How does the Teaching have results here and now, inviting a search, leading inwards and be realized by the wise by themselves?û
15. Venerable sir, when this was said, I replied thus:
Friend, I'm a novice, who has come to this dispensation recently, I cannot explain these. There is the rightfully enlightened Blessed One, abiding in the Tapoda monastery in Rajagaha. Approach the Blessed One and ask this question and as the Blessed One explains, bear it in mind.
16. Then that deity said thus:
ßFriend, it is not easy to approach the Blessed One, for most of the time the Blessed One is attended by very powerful deities. If you approach and ask this question, we will also come to listen to the Teaching. Venerable sir, if that deity speaks the truth, should be close by.
17. Then that deity said, ßBhikkhu, ask the question, we have arrived.û
18. Then the Blessed One said a stanza to the deity:
ßBeings established in the perception of non-decay,
Not knowing non-decay, go to the domains of Death.
Thoroughly studying non-decay, not imagining in that state,
Not seeing himself there, he has no miscalculations about it.
Non-human, if you understand, say that you do.û
19. ßVenerable sir, I do not understand the detailed meaning of this short discourse.
Good! If the Blessed One would explain this short discourse, so that I would understand it, in detail.û
20. ßIf someone imagines, I'm equal, superior or inferior, to him, there is a dispute.
When he has no doubts about that, the threefold measurement is no more.
Non-human, if you understand, say that you do?û
21. ßVenerable sir, I do not understand the detailed meaning of this short discourse too. Good! If the Blessed One would explain this short discourse, so that I would understand it in detail.û
22. ßGiving up speculating and overcoming measuring,
When craving is destroyed for name and matter in this world.
When bonds are cut and is without trembling and desires,
He is not found as a god or as a human
In this, the other world, in heaven or in any settlement,
Non-human, if you understand, say that you do.û
23. ßVenerable sir, I understand the detailed meaning of this short discourse thus:
ßDo no evil by word, mind or body,
For any reason, in this world,
Give up sensuality and become mindful and aware
And do not pursue unpleasantness. It's a useless pursuit.û
Samyutta Nikaya - Devata Samyutta - Nala Vagga
Nala Vagga
Nala Vagga, Devata Samyutta
Sagatha Vagga Samyutta, Samyutta Nikaya, Suttanta Pitaka
SOURCE: "FIVE SAMYUTTAS FROM SAGATHAVAGGA SAMYUTTA"
Translated by U Tin U (Myaung), Yangon
Edited by the Editorial Committee, Burma (Myanmar) Tipitaka Association, 1998
1. Oghatarana Sutta
Discourse on Crossing the Flood
2. Nimokkha Sutta
Discourse on Freedom from Defilements
3. Upaniya Sutta
Discourse on the Coming of Death
4. Accenti Sutta
Discourse on the Passing of Time
5. Katichinda Sutta
Discourse on Things to be Cut off
6. Jagara Sutta Discourse on Wakeful Factors
7. Appatividita Sutta
Discourse on Lack of Insight
8. Susammutha Sutta
Discourse on Forgetfulness of the Ariya Truths
9. Manakama Sutta
Discourse on Being Conceited
10. Aranna Sutta
Discourse on Forest-Dwelling
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1. Oghatarana Sutta
(Discourse on Crossing the Flood)
1 .Thus have I heard:
Once the Bhagava was residing at the Jetavana Monastery of Anathapindika in Savatthi. Then, soon after the middle watch of the night. a certain deva of exceeding beauty approached the Bhagava, illuminating the entire Jetavana Monastery. After paying homage to the Bhagava. he stood at a suitable place. Thus standing, he addressed the Bhagava:
"Sir, how did you cross the flood? 1
Friend, by not remaining still, and by not putting forth strenuous effort, I crossed the flood."
"But Sir, in what way did you cross the flood, neither remaining still, nor putting forth strenuous effort."
"Friend, if I remain still. I sink; 2
if I put forth strenuous effort, I drift 3
Thus, by neither remaining still nor putting forth strenuous effort, I crossed the flood."
"In the sentient world, only after a long time do I see one in whom asavas are extinct, 4 one in whom
defilements have been extinguished and who neither remaining still nor putting forth strenuous effort, has crossed the ocean of Craving."
Thus said the deva. The Teacher approved. Having noted the approval of the Teacher, the deva paid homage to the Bhagava, respectfully withdrew and vanished form there.
End of the Oghatarana Sutta,
the first in this vagga.
FOOTNOTES
1. the flood: ogha: metaphorically, the waters of Craving, Wrong View and Ignorance which keep one submerged in the round of existences (samsara).
The Four oghas are:
(i) Kama ogha: strong attachment to the five sensual pleasures:
(ii) Bhava ogha: strong attachment to rebirth in the Fine, Material Sphere or the Non-material Sphere or to the attainment of Jhanas leading to these spheres;
(iii) Ditthi ogha: the 62 wrong views (See Brahmajala Sutta, Silakkhandha Vagga, Digha Nikaya);
(vi) Avijja ogha: Ignorance of the Truth.
2. If I remain still, I sink; Staying amidst sensual pleasures, and making no efforts to break away from them, one sinks to the tower realms. Or, in another sense, making no effort to get rid of demeritoriousness, one sinks to the depths of the four miserable states.
3. If I put forth strenuous effort, I drift: Striving for purification from defilement based on self-mortification sends one adrift in samsara. Or, in another sense, even if one does meritorious deeds while craving for the higher realms of existence, such efforts merely bring mundane merit and one drifts along in samsara.
4. One in whom asavas are extinct: brahmana: Meaning either a Buddha or an arahat. The brahma, designated as a certain deva in this discourse, had known Kassapa Buddha. Since the passing away of Kassapa Buddha many aeons passed before Gotama Buddha appeared in this world.
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2. Nimokkha Sutta
( Discourse on Freedom from Defilements )
2. The Bhagava was staying at Savatthi... Then soon after the middle watch of the night, a certain deva of exceeding beauty approached the Bhagava, illuminating the entire Jetavana monastery. After paying homage to the Bhagava, he stood at a suitable place. Thus standing, he addressed the Bhagava:
"Sir, do you know what the freedom from defilements 1 is, what the Fruition of freedom from defilements2 is. and what the complete absence of dukkha3 is for sentient beings?"
"Friend, I know what the freedom from defilements is, what the Fruition of freedom from defilements is, and what the complete absence of dukkha is for sentient beings."
"But , Sir, in what manner do you understand the freedom from defilements, the Fruition of freedom from defilements, and the complete absence of dukkha for sentient beings?"
"Friend, the exhaustion of the kammic causal process based on craving for existence,4 the extinction of Perception and Consciousness,5 and the cessation and stilling of Sensation6 these I understand as the freedom from defilements, the Fruition of freedom from defilements and the complete absence of dukkha for sentient beings,"
End of the Nimokkha Sutta,
the second in this vagga.
FOOTNOTES
1. the freedom from defilements. This refers to Arahatta Magga. For if one attains Arahatta Magga, one is instantly released from the bondage of defilements.
2. the Fruition of freedom from defilements: This means the Fruition of Magga-Insight which is the knowledge that immediately follows the attainment of Arahatta Magga.
3. the complete absence of dukkha: This means Nibbana. Only when Nibbana is realized, the cycle of suffering connected with rebirth is ended.
4. the exhaustion of the kammic causal process based on craving for existence; (nandibhava parikkhaya):
Kammic causal process (kamma bhava) means volitional activities that cause rebirth in the three bhumis or Spheres of existence, i.e., existence in the Sensual Sphere, Fine Material Sphere and Non-material Sphere. This refers to the Aggregate of Volitional Activities sankharakkhandha).
5. the extinction of Perception and Consciousness; (sannavinnana sankhaya):
This refers to the Aggregate of Perception (sannakkhandha) and the Aggregate of Consciousness (vinnanakkhandha) which rise together with the Aggregate of volitional activities (asankharakkhandha).When these three mental aggregates be come extinct, the Aggregate of Sensation (vedanakkhandha) which is inseparable from them, also becomes extinct.
By the above two expressions, namely, nandibhava parikkhaya and sannavinnana sankhaya, the Buddha expounds the total extinction of the four causative mental aggregates from the moment arahatship is attained. This is called the realization of Nibbana in this very existence (sa-upadisesanibbana).
6. the cessation and stilling of Sensation: (vedananam nirodha upasama).
Herein, 'Sensation' means the Aggregate of Sensation (vedanakkhandha) which is the resultant aggregate that arises due to volitional activities in the previous existences. The cessation and stilling of the Aggregate of Sensation necessarily implies cessation and stilling of the three other mental aggregates. And the cessation and stilling of the four mental aggregates necessarily implies the cessation and stilling of their basis, their object, the aggregate of Corporeality (rupakkhanda). By this expression the Buddha expounds the total extinction of the resultant five aggregates of existence, which is the realization of Nibbana with the complete cessation of the five aggregates (anupadisesa-nibbana).
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3. Upaniya Sutta
(Discourse on the Coming of Death)
3. The Bhagava was staying at Savatthi... The deva stood at a suitable place and spoke thus in verse in the presence of the Bhagava.
Life inevitably moves towards death. Short in deed is life. There is no protection from the approach of ageing. He who sees these (three) dangers of death should perform meritorious deeds that bring happiness.
(The Bhagava said:)
Life inevitably moves towards death. Short in deed is life. There is no protection from the approach of ageing. He who sees these (three) dangers of death and wishes for the peace (of Nibbana) should forsake the worldly objects of Craving (i.e., the three states of existence)2.
End of the Upaniya Sutta,
the third in this vagga.
FOOTNOTES
1. happiness: The deva, a brahma from the Fine Material Sphere, has in mind the jhanic concentration leading to the Fine Material Sphere which is the happiness he understands.
2. The three states of existence are: state of existence in eleven sensual realms, state of existence in sixteen Fine Material realms, and state of existence in four Non-material realms.
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4. Accenti Sutta
Discourse on the Passing of Time
4. The Bhagava was staying at Savatthi.. .The deva stood at a suitable place and spoke thus in verse in the presence of the Bhagava:
"Time passes by days and nights pass by swiftly. The stages of life progressively pass by.1 He who sees these (three) dangers of death2 should perform meritorious deeds that bring happiness."
The Bhagava said:
"Time passes by days and nights pass by swiftly. The stages of life progressively pass by. He who sees these (three) dangers of death and wishes for the peace (of Nibbana) should forsake the worldly objects of Craving (i.e., the three states of existence).
End of the Accenti Sutta,
the fourth in this vagga.
FOOTNOTES
1. The stages of life progressively pass by: By middle age, one's youth has passed: by old age, youth and middle age have passed. When death claims one in his old age, all the three stages have passed.
2. The three dangers:
(i) The passing of time (morning gives way to night. etc.);
(ii) The quick passing of nights and days;
(iii) The passing of the three stages of life.
--------------------------------------------------------------------------------
5. Katichinda Sutta
Discourse on Things to be Cut off
5. The Bhagava was staying at Savatthi... The deva stood at a suitable place and spoke thus in verse in the presence of the Bhagava:
How many factors should be cut off?
How many should be abandoned?
How many factors should be cultivated to the utmost?
By overcoming how many cleaving factors does a bhikkhu come to be called 'One who has crossed the flood?"
(The Bhagava said:)
"Five factors should be cut off.1
Five factors should be abandoned.2
Five factors should be cultivated to the utmost.3
By overcoming five cleaving factors4, a bhikkhu comes to be called, 'One who has crossed the flood'."
End of the Katichinda Sutta,
the fifth in this vagga.
FOOTNOTES
1. Five factors should be cut off: These are the five lower fetters (orambhagiya samyojanas) that bind a worldling fast to the sensuous realms of existence. They are:
(i) "Sakkayaditthi: wrong view of taking any or all of the five aggregates as atta or Self;(ii) Vicikiccha: doubts about the Buddha, the Dhamma and the Samgha, etc, (iii) Silabbataparamasa: belief in the efficacy of practices and paths other than the Ariya Path of Eight Constituents;(iv) Kamaraga: craving for kama bhava, sensual existence;
(v) Patigha: anger.
They are totally cut off only on attaining anagami magga, the Insight at the Third Stage of Enlightenment.
2. Five factors should be abandoned: These are the five higher fetters (uddambhagiya samyojanas) which bind one to brahma realms. They are:
(i) "Rupa raga: craving for existence in the rupa brahma realms;
(ii)Arupa raga: craving for existence in 'arupa brahma realms;
(iii) Mana: conceit;
(iv) Uddhacca: restlessness;
(v) Avijja: ignorance of the Four Ariya Truths
They are totally abandoned only on the attainment of arahatship.
3. Five factors should be cultivated to the utmost: This refers to the five faculties, namely:
(i) Saddha: faith or confidence,
(ii) Viriya: effort,
(iii) Sati: mindfulness,
(iv) Samadhi: concentration,
(v) Panna: Insight-knowledge.
To cut off the five lower fetters and to abandon the five higher fetters, one should cultivate these five faculties.
4. Cleaving factors (sanga);
The following five cleaving factors keep one bogged down in the mire of samsara:
(i) Raga sanga: cleaving factor of attachment,
(ii) Dosa sanga: cleaving factor of hatred,
(iii) Moha sanga: cleaving factor of bewilderment,
(iv) Mana sanga: cleaving factor of conceit,
(v) Ditthi sanga: cleaving factor of wrong view.
--------------------------------------------------------------------------------
6. Jagara Sutta
Discourse on Wakeful Factors
6. The Bhagava was staying at Savatthi.. Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:
"How many factors are asleep while others factors are awake?
How many factors are awake while other factors are asleep?
By how many factors is the dust of defilements absorbed?
By how many factors is complete purity attained?'
(The Bhagava said:)
Five factors are asleep1 while other factors are awake. Five factors are awake2while other factors are asleep. By five factors3is the dust of defilements absorbed. By five factors4is complete purity attained."
End of the Jagara Sutta,
the sixth in this vagga.
FOOTNOTES
1. Five factors are asleeep: The five hindrances or nivaranas, namely:
(i) Kamacchanda: sense-desire,
(ii) Byapada: ill will,
(iii) Thina midda. sloth and torpor,
(iv) Uddhacca kukkucca: restlessness and worry,
(v) Vicikiccha: uncertainty.
They are obstacles to attainment of mental absorption (jhana) and Magga-Insight.
2. Five factors are awake: the five faculties or indriyas see footnote: 3 to Katichinda sutta.
3. Five factors: The five hindrances or nivaranas.
4. Five factors: The five faculties or indriyas.
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7. Appatividita Sutta
Discourse on Lack of Insight
7. The Bhagava was staying at Savatthi... Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:
"Those who have no insight into the Ariya Truths are drawn to false views1. They are asleep, not awake. It is time for them to wake up.2"
(The Bhagava said:)
"Those who have insight into the Ariya Truths are not drawn to false views. Having perfect knowledge of the Four Ariya Truths, they are fully awakened.3
In a turbulent4 world they conduct themselves with serenity."
End of the Appatividita Sutta,
the seventh in this vagga.
FOOTNOTES
1. drawn to false views: Paravadesu niyare: lit., drawn to other views. Those ignorant of the Ariya Truths are liable to cling to any one of the sixty-two kinds of false views.
2. It is time for them to wake up: The time is most opportune to gain enlightenment, for the Buddha has arisen in the world, and the Dhamma has been proclaimed by the All-knowing One. Moreover, there is also the Samgha who follow the way as shown by the Buddha, and there is also the Ariya Path.
3. They are fully awakened: There are four kinds of Buddhas, namely,
(i) Sabbannuta buddha, the All- knowing One who knows all the dhammas that should be known;
(ii) Pacceka buddha, who also knows all the dhammas that should be known but who cannot teach others.
(iii) Catusacca buddha: The Knower of the Four Truths. One who realizes the Four Ariya Truths by learning from others.
(iv) Suta buddha: One who knows about Four Ariya Truths merely on an intellectual level.
Only the first three kinds of buddhas are fully awakened ones.
4. Turbulent: visama: disharmonious.
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8. Susammuuttha Sutta
Discourse on Forgetfulness of the Ariya Truths
8. The Bhagava was staying at Savatthi... Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:
"Those who are forgetful of the Ariya Truths are drawn to false views. They are asleep, not awake. It is time for them to wake up."
(The Bhagava said:)
"Those who are not forgetful of the Ariya Truths are not drawn to false views. Having perfect knowledge of the Four Ariya Truths, they are fully awakened. In a turbulent world, they conduct themselves with serenity"
End of the Susammuuttha Sutta,
the eighth in this vagga.
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9. Manakama Sutta
(Discourse on Being Conceited )
9. The Bhagava was staying at Savatthi... Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:
"In this world he who is conceited1 lacks self-control (i.e, tranquillity of mind). For one who lacks tranquillity of mind, there can be no Magga Insight. A forest-dweller may lead a lonely life, yet if he lacks mindfulness, he cannot cross over the planes of existence where death prevails to the other shore (which is Nibbana)."
(The Bhagava said:)
He who abandons conceit, who has a tranquilled mind, and who has wisdom, is free from (attachment to) all existence. A forest-dweller leading a lonely life, if he practises mindfulness, can cross over the planes of existence where death prevails to the other shore (which is Nibbana)."
End of the Manakama Sutta,
the ninth in this vagga.
FOOTNOTES
1. he who is conceited: manakamassa: lit., he who desires conceit
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10. Aranna Sutta
Discourse on Forest-Dwelling
10. The Bhagava was staying at Savatthi.. Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:
"How do the forest-dwellers, practising the Life of Purity, calming the defilements and taking only one meal a day, keep their appearance clear and serene?"
(The Bhagava said:)
" They who do not brood over the past1 and do not wish for a favourable future2but are contented with whatever is at hand, keep their appearance clear and serene. "The foolish who yearn for a favourable future or who brood over the past wither away for these two reasons, like the green reed that has been cut down."
End of the Aranna Sutta,
the tenth in this vagga.
--------------------------------------------------------------------------------
FOOTNOTES
1. They who do not brood over the past: Circumstances may have changed for the worse. For instance, in the past there may have been devoted rulers who tended well to the needs of the Samgha so that the members of the Samgha had lived in comfort. Now that times have changed and food and robes have become scarce, the wise bhikkhu does not brood over the past easier days but takes life with equanimity.
2. And do not wish for a favourable future: Such a wise bhikkhu does not speculate on rosier days ahead. Perhaps another devout ruler might reign again when milk and honey would flow for the Samgha. But such worldly thoughts do not occur to the true bhikkhu.
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End of the Nala Vagga,
the first in the Devata Samyutta.
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Nala Vagga, Devata Samyutta
Sagatha Vagga Samyutta, Samyutta Nikaya, Suttanta Pitaka
SOURCE: "FIVE SAMYUTTAS FROM SAGATHAVAGGA SAMYUTTA"
Translated by U Tin U (Myaung), Yangon
Edited by the Editorial Committee, Burma (Myanmar) Tipitaka Association, 1998
1. Oghatarana Sutta
Discourse on Crossing the Flood
2. Nimokkha Sutta
Discourse on Freedom from Defilements
3. Upaniya Sutta
Discourse on the Coming of Death
4. Accenti Sutta
Discourse on the Passing of Time
5. Katichinda Sutta
Discourse on Things to be Cut off
6. Jagara Sutta Discourse on Wakeful Factors
7. Appatividita Sutta
Discourse on Lack of Insight
8. Susammutha Sutta
Discourse on Forgetfulness of the Ariya Truths
9. Manakama Sutta
Discourse on Being Conceited
10. Aranna Sutta
Discourse on Forest-Dwelling
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1. Oghatarana Sutta
(Discourse on Crossing the Flood)
1 .Thus have I heard:
Once the Bhagava was residing at the Jetavana Monastery of Anathapindika in Savatthi. Then, soon after the middle watch of the night. a certain deva of exceeding beauty approached the Bhagava, illuminating the entire Jetavana Monastery. After paying homage to the Bhagava. he stood at a suitable place. Thus standing, he addressed the Bhagava:
"Sir, how did you cross the flood? 1
Friend, by not remaining still, and by not putting forth strenuous effort, I crossed the flood."
"But Sir, in what way did you cross the flood, neither remaining still, nor putting forth strenuous effort."
"Friend, if I remain still. I sink; 2
if I put forth strenuous effort, I drift 3
Thus, by neither remaining still nor putting forth strenuous effort, I crossed the flood."
"In the sentient world, only after a long time do I see one in whom asavas are extinct, 4 one in whom
defilements have been extinguished and who neither remaining still nor putting forth strenuous effort, has crossed the ocean of Craving."
Thus said the deva. The Teacher approved. Having noted the approval of the Teacher, the deva paid homage to the Bhagava, respectfully withdrew and vanished form there.
End of the Oghatarana Sutta,
the first in this vagga.
FOOTNOTES
1. the flood: ogha: metaphorically, the waters of Craving, Wrong View and Ignorance which keep one submerged in the round of existences (samsara).
The Four oghas are:
(i) Kama ogha: strong attachment to the five sensual pleasures:
(ii) Bhava ogha: strong attachment to rebirth in the Fine, Material Sphere or the Non-material Sphere or to the attainment of Jhanas leading to these spheres;
(iii) Ditthi ogha: the 62 wrong views (See Brahmajala Sutta, Silakkhandha Vagga, Digha Nikaya);
(vi) Avijja ogha: Ignorance of the Truth.
2. If I remain still, I sink; Staying amidst sensual pleasures, and making no efforts to break away from them, one sinks to the tower realms. Or, in another sense, making no effort to get rid of demeritoriousness, one sinks to the depths of the four miserable states.
3. If I put forth strenuous effort, I drift: Striving for purification from defilement based on self-mortification sends one adrift in samsara. Or, in another sense, even if one does meritorious deeds while craving for the higher realms of existence, such efforts merely bring mundane merit and one drifts along in samsara.
4. One in whom asavas are extinct: brahmana: Meaning either a Buddha or an arahat. The brahma, designated as a certain deva in this discourse, had known Kassapa Buddha. Since the passing away of Kassapa Buddha many aeons passed before Gotama Buddha appeared in this world.
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2. Nimokkha Sutta
( Discourse on Freedom from Defilements )
2. The Bhagava was staying at Savatthi... Then soon after the middle watch of the night, a certain deva of exceeding beauty approached the Bhagava, illuminating the entire Jetavana monastery. After paying homage to the Bhagava, he stood at a suitable place. Thus standing, he addressed the Bhagava:
"Sir, do you know what the freedom from defilements 1 is, what the Fruition of freedom from defilements2 is. and what the complete absence of dukkha3 is for sentient beings?"
"Friend, I know what the freedom from defilements is, what the Fruition of freedom from defilements is, and what the complete absence of dukkha is for sentient beings."
"But , Sir, in what manner do you understand the freedom from defilements, the Fruition of freedom from defilements, and the complete absence of dukkha for sentient beings?"
"Friend, the exhaustion of the kammic causal process based on craving for existence,4 the extinction of Perception and Consciousness,5 and the cessation and stilling of Sensation6 these I understand as the freedom from defilements, the Fruition of freedom from defilements and the complete absence of dukkha for sentient beings,"
End of the Nimokkha Sutta,
the second in this vagga.
FOOTNOTES
1. the freedom from defilements. This refers to Arahatta Magga. For if one attains Arahatta Magga, one is instantly released from the bondage of defilements.
2. the Fruition of freedom from defilements: This means the Fruition of Magga-Insight which is the knowledge that immediately follows the attainment of Arahatta Magga.
3. the complete absence of dukkha: This means Nibbana. Only when Nibbana is realized, the cycle of suffering connected with rebirth is ended.
4. the exhaustion of the kammic causal process based on craving for existence; (nandibhava parikkhaya):
Kammic causal process (kamma bhava) means volitional activities that cause rebirth in the three bhumis or Spheres of existence, i.e., existence in the Sensual Sphere, Fine Material Sphere and Non-material Sphere. This refers to the Aggregate of Volitional Activities sankharakkhandha).
5. the extinction of Perception and Consciousness; (sannavinnana sankhaya):
This refers to the Aggregate of Perception (sannakkhandha) and the Aggregate of Consciousness (vinnanakkhandha) which rise together with the Aggregate of volitional activities (asankharakkhandha).When these three mental aggregates be come extinct, the Aggregate of Sensation (vedanakkhandha) which is inseparable from them, also becomes extinct.
By the above two expressions, namely, nandibhava parikkhaya and sannavinnana sankhaya, the Buddha expounds the total extinction of the four causative mental aggregates from the moment arahatship is attained. This is called the realization of Nibbana in this very existence (sa-upadisesanibbana).
6. the cessation and stilling of Sensation: (vedananam nirodha upasama).
Herein, 'Sensation' means the Aggregate of Sensation (vedanakkhandha) which is the resultant aggregate that arises due to volitional activities in the previous existences. The cessation and stilling of the Aggregate of Sensation necessarily implies cessation and stilling of the three other mental aggregates. And the cessation and stilling of the four mental aggregates necessarily implies the cessation and stilling of their basis, their object, the aggregate of Corporeality (rupakkhanda). By this expression the Buddha expounds the total extinction of the resultant five aggregates of existence, which is the realization of Nibbana with the complete cessation of the five aggregates (anupadisesa-nibbana).
--------------------------------------------------------------------------------
3. Upaniya Sutta
(Discourse on the Coming of Death)
3. The Bhagava was staying at Savatthi... The deva stood at a suitable place and spoke thus in verse in the presence of the Bhagava.
Life inevitably moves towards death. Short in deed is life. There is no protection from the approach of ageing. He who sees these (three) dangers of death should perform meritorious deeds that bring happiness.
(The Bhagava said:)
Life inevitably moves towards death. Short in deed is life. There is no protection from the approach of ageing. He who sees these (three) dangers of death and wishes for the peace (of Nibbana) should forsake the worldly objects of Craving (i.e., the three states of existence)2.
End of the Upaniya Sutta,
the third in this vagga.
FOOTNOTES
1. happiness: The deva, a brahma from the Fine Material Sphere, has in mind the jhanic concentration leading to the Fine Material Sphere which is the happiness he understands.
2. The three states of existence are: state of existence in eleven sensual realms, state of existence in sixteen Fine Material realms, and state of existence in four Non-material realms.
--------------------------------------------------------------------------------
4. Accenti Sutta
Discourse on the Passing of Time
4. The Bhagava was staying at Savatthi.. .The deva stood at a suitable place and spoke thus in verse in the presence of the Bhagava:
"Time passes by days and nights pass by swiftly. The stages of life progressively pass by.1 He who sees these (three) dangers of death2 should perform meritorious deeds that bring happiness."
The Bhagava said:
"Time passes by days and nights pass by swiftly. The stages of life progressively pass by. He who sees these (three) dangers of death and wishes for the peace (of Nibbana) should forsake the worldly objects of Craving (i.e., the three states of existence).
End of the Accenti Sutta,
the fourth in this vagga.
FOOTNOTES
1. The stages of life progressively pass by: By middle age, one's youth has passed: by old age, youth and middle age have passed. When death claims one in his old age, all the three stages have passed.
2. The three dangers:
(i) The passing of time (morning gives way to night. etc.);
(ii) The quick passing of nights and days;
(iii) The passing of the three stages of life.
--------------------------------------------------------------------------------
5. Katichinda Sutta
Discourse on Things to be Cut off
5. The Bhagava was staying at Savatthi... The deva stood at a suitable place and spoke thus in verse in the presence of the Bhagava:
How many factors should be cut off?
How many should be abandoned?
How many factors should be cultivated to the utmost?
By overcoming how many cleaving factors does a bhikkhu come to be called 'One who has crossed the flood?"
(The Bhagava said:)
"Five factors should be cut off.1
Five factors should be abandoned.2
Five factors should be cultivated to the utmost.3
By overcoming five cleaving factors4, a bhikkhu comes to be called, 'One who has crossed the flood'."
End of the Katichinda Sutta,
the fifth in this vagga.
FOOTNOTES
1. Five factors should be cut off: These are the five lower fetters (orambhagiya samyojanas) that bind a worldling fast to the sensuous realms of existence. They are:
(i) "Sakkayaditthi: wrong view of taking any or all of the five aggregates as atta or Self;(ii) Vicikiccha: doubts about the Buddha, the Dhamma and the Samgha, etc, (iii) Silabbataparamasa: belief in the efficacy of practices and paths other than the Ariya Path of Eight Constituents;(iv) Kamaraga: craving for kama bhava, sensual existence;
(v) Patigha: anger.
They are totally cut off only on attaining anagami magga, the Insight at the Third Stage of Enlightenment.
2. Five factors should be abandoned: These are the five higher fetters (uddambhagiya samyojanas) which bind one to brahma realms. They are:
(i) "Rupa raga: craving for existence in the rupa brahma realms;
(ii)Arupa raga: craving for existence in 'arupa brahma realms;
(iii) Mana: conceit;
(iv) Uddhacca: restlessness;
(v) Avijja: ignorance of the Four Ariya Truths
They are totally abandoned only on the attainment of arahatship.
3. Five factors should be cultivated to the utmost: This refers to the five faculties, namely:
(i) Saddha: faith or confidence,
(ii) Viriya: effort,
(iii) Sati: mindfulness,
(iv) Samadhi: concentration,
(v) Panna: Insight-knowledge.
To cut off the five lower fetters and to abandon the five higher fetters, one should cultivate these five faculties.
4. Cleaving factors (sanga);
The following five cleaving factors keep one bogged down in the mire of samsara:
(i) Raga sanga: cleaving factor of attachment,
(ii) Dosa sanga: cleaving factor of hatred,
(iii) Moha sanga: cleaving factor of bewilderment,
(iv) Mana sanga: cleaving factor of conceit,
(v) Ditthi sanga: cleaving factor of wrong view.
--------------------------------------------------------------------------------
6. Jagara Sutta
Discourse on Wakeful Factors
6. The Bhagava was staying at Savatthi.. Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:
"How many factors are asleep while others factors are awake?
How many factors are awake while other factors are asleep?
By how many factors is the dust of defilements absorbed?
By how many factors is complete purity attained?'
(The Bhagava said:)
Five factors are asleep1 while other factors are awake. Five factors are awake2while other factors are asleep. By five factors3is the dust of defilements absorbed. By five factors4is complete purity attained."
End of the Jagara Sutta,
the sixth in this vagga.
FOOTNOTES
1. Five factors are asleeep: The five hindrances or nivaranas, namely:
(i) Kamacchanda: sense-desire,
(ii) Byapada: ill will,
(iii) Thina midda. sloth and torpor,
(iv) Uddhacca kukkucca: restlessness and worry,
(v) Vicikiccha: uncertainty.
They are obstacles to attainment of mental absorption (jhana) and Magga-Insight.
2. Five factors are awake: the five faculties or indriyas see footnote: 3 to Katichinda sutta.
3. Five factors: The five hindrances or nivaranas.
4. Five factors: The five faculties or indriyas.
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7. Appatividita Sutta
Discourse on Lack of Insight
7. The Bhagava was staying at Savatthi... Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:
"Those who have no insight into the Ariya Truths are drawn to false views1. They are asleep, not awake. It is time for them to wake up.2"
(The Bhagava said:)
"Those who have insight into the Ariya Truths are not drawn to false views. Having perfect knowledge of the Four Ariya Truths, they are fully awakened.3
In a turbulent4 world they conduct themselves with serenity."
End of the Appatividita Sutta,
the seventh in this vagga.
FOOTNOTES
1. drawn to false views: Paravadesu niyare: lit., drawn to other views. Those ignorant of the Ariya Truths are liable to cling to any one of the sixty-two kinds of false views.
2. It is time for them to wake up: The time is most opportune to gain enlightenment, for the Buddha has arisen in the world, and the Dhamma has been proclaimed by the All-knowing One. Moreover, there is also the Samgha who follow the way as shown by the Buddha, and there is also the Ariya Path.
3. They are fully awakened: There are four kinds of Buddhas, namely,
(i) Sabbannuta buddha, the All- knowing One who knows all the dhammas that should be known;
(ii) Pacceka buddha, who also knows all the dhammas that should be known but who cannot teach others.
(iii) Catusacca buddha: The Knower of the Four Truths. One who realizes the Four Ariya Truths by learning from others.
(iv) Suta buddha: One who knows about Four Ariya Truths merely on an intellectual level.
Only the first three kinds of buddhas are fully awakened ones.
4. Turbulent: visama: disharmonious.
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8. Susammuuttha Sutta
Discourse on Forgetfulness of the Ariya Truths
8. The Bhagava was staying at Savatthi... Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:
"Those who are forgetful of the Ariya Truths are drawn to false views. They are asleep, not awake. It is time for them to wake up."
(The Bhagava said:)
"Those who are not forgetful of the Ariya Truths are not drawn to false views. Having perfect knowledge of the Four Ariya Truths, they are fully awakened. In a turbulent world, they conduct themselves with serenity"
End of the Susammuuttha Sutta,
the eighth in this vagga.
--------------------------------------------------------------------------------
9. Manakama Sutta
(Discourse on Being Conceited )
9. The Bhagava was staying at Savatthi... Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:
"In this world he who is conceited1 lacks self-control (i.e, tranquillity of mind). For one who lacks tranquillity of mind, there can be no Magga Insight. A forest-dweller may lead a lonely life, yet if he lacks mindfulness, he cannot cross over the planes of existence where death prevails to the other shore (which is Nibbana)."
(The Bhagava said:)
He who abandons conceit, who has a tranquilled mind, and who has wisdom, is free from (attachment to) all existence. A forest-dweller leading a lonely life, if he practises mindfulness, can cross over the planes of existence where death prevails to the other shore (which is Nibbana)."
End of the Manakama Sutta,
the ninth in this vagga.
FOOTNOTES
1. he who is conceited: manakamassa: lit., he who desires conceit
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10. Aranna Sutta
Discourse on Forest-Dwelling
10. The Bhagava was staying at Savatthi.. Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:
"How do the forest-dwellers, practising the Life of Purity, calming the defilements and taking only one meal a day, keep their appearance clear and serene?"
(The Bhagava said:)
" They who do not brood over the past1 and do not wish for a favourable future2but are contented with whatever is at hand, keep their appearance clear and serene. "The foolish who yearn for a favourable future or who brood over the past wither away for these two reasons, like the green reed that has been cut down."
End of the Aranna Sutta,
the tenth in this vagga.
--------------------------------------------------------------------------------
FOOTNOTES
1. They who do not brood over the past: Circumstances may have changed for the worse. For instance, in the past there may have been devoted rulers who tended well to the needs of the Samgha so that the members of the Samgha had lived in comfort. Now that times have changed and food and robes have become scarce, the wise bhikkhu does not brood over the past easier days but takes life with equanimity.
2. And do not wish for a favourable future: Such a wise bhikkhu does not speculate on rosier days ahead. Perhaps another devout ruler might reign again when milk and honey would flow for the Samgha. But such worldly thoughts do not occur to the true bhikkhu.
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End of the Nala Vagga,
the first in the Devata Samyutta.
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