Anguttara Nikaya - Navaka Nipata - Sattavasa Vaggo

Anguttara Nikaya
003. Sattavasavaggo Ý The abodes of sentient beings

1. Tithanasuttam Ý Special qualities

003.01. Bhikkhus, the people of Uttarakuru have three special qualities above the gods of the thirty-three and the people of the peninsular of India. What three?

They are not selfish, not seizing, enjoy their life span.

Bhikkhus, in these three special qualities the people of Uttarakuru stand above the gods of the thirty-three and the people of the peninsular of India.

Bhikkhus, the gods of the thrity three have three special qualities above the people of the peninsular of India and the people of Uttarakuru What three?

In heavenly, life span, beauty and pleasantness.

Bhikkhus, in these three special qualities the gods of the thrity three stand above the people of Uttarakuru and the people of the peninsular of India.

Bhikkhus, the people of the pensular of India have three special qualities above the gods of the thirty-three and the people of Uttarakuru. What three?

They are clever, mindful and prosper in the holy life.

Bhikkhus, in these three special qualities the people of the peninsular of India stand above the the people of Uttarakuru and the people of the peninsular of India.

2. Assakhalunkasuttam Ý Inferior horse

003.02. ßBhikkhus, I will tell about three inferior horses, three inferior men, three superior horses and three superior men, three thoroughbred horses and three thoroughbred men. Listen attentively. Bhikkhus, who are the three inferior horses?

Here, bhikkhus, a certain inferior horse has speed, is not beautiful, does not have length and circumference. A certain inferior horse has speed, is beautiful, does not have length and circumference, A certain inferior horse has speed, is beautiful, has length and circumference. Bhikkhus, these three are inferior horses.

Bhikkhus, who are the three inferior men?

Here, bhikkhus, a certain inferior man has speed, is not beautiful, does not have length and circumference. A certain inferior man has speed, is beautiful, does not have length and circumference, A certain inferior man has speed, is beautiful, has length and circumference. Bhikkhus, these three are inferior men.

Bhikkhus, how does the inferior man have speed, not beauty and no length and circumference?

Here, bhikkhus, the bhikkhu knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he fails to explain it. I say this is his lack of beauty. He does not gain robes, morsel food, dwellings and requisites when ill. I say, this is his lack of length and circumference. Bhikkhus, thus the inferior man has speed, not beauty nor length and circumference.

Bhikkhus, how does the inferior man have speed and beauty and not length and circumference?

Here, bhikkhus, the bhikkhu knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he explains it. I say this is his beauty. He does not gain robes, morsel food, dwellings and requisites when ill. I say, this is his lack of length and circumference. Bhikkhus, thus the inferior man has speed and beauty not length and circumference.

Bhikkhus, how does the inferior man have speed, beauty and length and circumference?

Here, bhikkhus, the bhikkhu knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he explains it. I say this is his beauty. He gains robes, morsel food, dwellings and requisites when ill. I say, this is his length and circumference. Bhikkhus, thus the inferior man has speed, beauty and length and circumference. Bhikkhus, these three are inferior men.

Bhikkhus, who are the three superior horses?

Here, bhikkhus, a certain superior horse has speed, is not beautiful, does not have length and circumference. A certain superior horse has speed, is beautiful, does not have length and circumference, A certain superior horse has speed, is beautiful, has length and circumference. Bhikkhus, these three are superior horses.

Bhikkhus, who are the three superior men?

Here, bhikkhus, a certain superior man has speed, is not beautiful, does not have length and circumference. A certain superior man has speed, is beautiful, does not have length and circumference, A certain superior man has speed, is beautiful, has length and circumference. Bhikkhus, these three are superior men.

Bhikkhus, how does the superior man have speed, not beauty and no length and circumference?

Here, bhikkhus, the bhikkhu destroying the five lower bonds binding him to the sensual world takes birth spontaneously, not proceeding further extinguishes in that birth. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he fails to explain it. I say this is his lack of beauty. He does not gain robes, morsel food, dwellings and requisites when ill. I say, this is his lack of length and circumference. Bhikkhus, thus the superior man has speed, not beauty nor length and circumference.

Bhikkhus, how does the superior man have speed and beauty and not length and circumference?

Here, bhikkhus, the bhikkhu destroying the five lower bonds binding him to the sensual world takes birth spontaneously, not proceeding further extinguishes in that birth. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he explains it. I say this is his beauty. He does not gain robes, morsel food, dwellings and requisites when ill. I say, this is his lack of length and circumference. Bhikkhus, thus the superior man has speed and beauty not length and circumference .

Bhikkhus, how does the superior man have speed, beauty and length and circumference?

Here, bhikkhus, the bhikkhu destroying the five lower bonds binding him to the sensual world takes birth spontaneously, not proceeding further extinguishes in that birth. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he explains it. I say this is his beauty. He gains robes, morsel food, dwellings and requisites when ill. I say, this is his length and circumference. Bhikkhus, thus the superior man has speed, beauty and length and circumference. Bhikkhus, these three are superior men.

Bhikkhus, who are the three thoroughbred horses?

Here, bhikkhus, a certain thoroughbred horse has speed, is not beautiful, does not have length and circumference. A certain thoroughbred horse has speed, is beautiful, does not have length and circumference, A certain thoroughbred horse has speed, is beautiful, has length and circumference. Bhikkhus, these three are thoroughbred horses.

Bhikkhus, who are the three thoroughbred men?

Here, bhikkhus, a certain thoroughbred man has speed, is not beautiful, does not have length and circumference. A certain throughbred man has speed, is beautiful, does not have length and circumference, A certain thoroughbred man has speed, is beautiful, has length and circumference. Bhikkhus, these three are thoroughbred men.

Bhikkhus, how does the thoroughbred man have speed, not beauty and no length and circumference?

Here, bhikkhus, the bhikkhu destroying desires, releasing the mind, and released through wisdom, abides here and now, by himself knowing and realizing. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he fails to explain it. I say this is his lack of beauty. He does not gain robes, morsel food, dwellings and requisites when ill. I say, this is his lack of length and circumference. Bhikkhus, thus the thoroughbred man has speed, not beauty nor length and circumference.

Bhikkhus, how does the thoroughbred man have speed and beauty and not length and circumference?

Here, bhikkhus, the bhikkhu destroying desires, releasing the mind, and released through wisdom, abides here and now, by himself knowing and realizing. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he explains it. I say this is his beauty. He does not gain robes, morsel food, dwellings and requisites when ill. I say, this is his lack of length and circumference. Bhikkhus, thus the thoroughbred man has speed and beauty not length and circumference .

Bhikkhus, how does the superior man have speed, beauty and length and circumference?

Here, bhikkhus, the bhikkhu destroying desires, releasing the mind, and released through wisdom, abides here and now, by himself knowing and realizing. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he explains it. I say this is his beauty. He gains robes, morsel food, dwellings and requisites when ill. I say, this is his length and circumference. Bhikkhus, thus the thoroughbred man has speed, beauty and length and circumference. Bhikkhus, these three are thoroughbred men."

3. Taõhamålakasuttam Ý Originating from craving

003.03. ßBhikkhus, I will tell nine things originating from craving, listen attentively. Bhikkhus, what are the nine things originating from craving?

On account of craving there is a search. On account of a search there is gain. On account of gain there is discrimination. On account of discrimination there is interest and greed. On account of interest and greed there is attachment. On account of attachment there is seizing. On account of seizing there is selfishness. On account of selfishness a protection is sought. Seeking protection stick and weapon is taken and with quarrels, disputes, exchange of words, slandering, telling lies, various demeritorious things arise. Bhikkhus, these nine things originate from craving.

4. Sattavasasuttam Ý Clinging sojourns

003.04. "Bhikkhus, these nine are clinging sojourns. What nine?

Bhikkhus, there are beings with various bodies and various perceptions. Like human beings who are sometimes like gods and sometimes like hellish beings. This is the first clinging sojourn.

Bhikkhus, there are beings with various bodies and a single perception. Like recently born gods in the world of Brahma. This is the second clinging sojourn.

Bhikkhus, there are beings with a single body and various perceptions. Like the radiant gods. This is the third clinging sojourn.

Bhikkhus, there are beings with a single body and a single perception. Like gods born in complete happiness. This is the fourth clinging sojourn.

Bhikkhus, there are beings without perceptions and without feelings. Like god clinging to non-perception This is the fifth clinging sojourn.

Bhikkhus, there are beings who have overcome all perceptions of matter, all perceptions of aversion, not attending to various perceptions with space is boundless, abide in the sphere of space. This is the sixth clinging sojourn.

Bhikkhus, there are beings who have overcome all the sphere of space and with consciousness is boundless, abide in the sphere of consciousness. This is the seventh clinging sojourn.

Bhikkhus, there are beings who have overcome all the sphere of consciousness, with there is nothing abide in the sphere of no-thingness. This is the eighth clinging sojourn.

Bhikkhus, ther are beings who having overcome all the sphere of no-thingness, abide in the sphere of neither perception nor non-perception. This is the nineth clinging sojourn. Bhikkhus, these nine are the clinging sojourns.

5. Pa¤¤asuttam Ý Wisdom

003.05. ßBshikkhus, when the bhikkhu's mind is wisely and thoroughly scrutinized, these words are suitable for him.- `I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.'

Bhikkhus, how does the bhikkhu wisely and thoroughly scrutinize his mind?

He wisely and thoroughly scrutinizes his mind..`Is my mind free from greed,' He wisely and thoroughly scrutinizes his mind. `Is my mind free from hate,' He wisely and thoroughly scrutinizes his mind. `Is my mind free from delusion.' He wisely and thoroughly scrutinizes his mind..`Is my mind without greedy thoughts,' He wisely and thoroughly scrutinizes his mind..`Is my mind without angry thoughts,' He wisely and thoroughly scrutinizes his mind. `Is my mind without deluded thoughts,' He wisely and thoroughly scrutinizes his mind. `Does my mind turn back to sensual being,' He wisely and thoroughly scrutinizes his mind. `Does my mind turn back to material being,' He wisely and thoroughly scrutinizes his mind..`Does my mind turn back to immaterial being.' When the bhikkhu's mind is wisely and thoroughly scrutinized thus, these words are suitable for him.- `I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.'"

6. Silayåpasutam Ý A stone solumn

003.06. At one time venerable Sariputta and venerable Candikaputta were abiding in the squirrels' sanctuary in the bamboo grove in Rajagaha. Then venerable Candikaputta addressed the bhikkhus: ßFriends, Devadatta preached thus to the bhikkhus-When friends, there is an accumulation in the bhikkhu's mind, it is suitable the hikkhu should declare- `I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.'"

When this was said venerable Sariputta said thus to venerable Candikaputta: Friend, Candikaputta, Devadatta did not preach the bhikkhus-When friends, there is an accumulation in the bhikkhu's mind, it is suitable the hikkhu should declare- `I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.' Friend, Candikaputta, Devadatta preached the bhikkhus: When the bhikkhu's mind is wisely and thoroughly scrutinized thus, these words are suitable for him.- `I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.'

For the second time venerable Candikaputta addressed the bhikkhus: ßFriends, Devadatta preached thus to the bhikkhus-When friends, there is an accumulation in the bhikkhu's mind, it is suitable the bhikkhu should declare- `I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.'"

For the second time venerable Sariputta said to venerable Candikaputta: Friend, Candikaputta, Devadatta did not preach the bhikkhus-When friends, there is an accumulation in the bhikkhu's mind, it is suitable the bhikkhu should declare- `I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.' Friend, Candikaputta, Devadatta preached the bhikkhus: When the bhikkhu's mind is wisely and thoroughly scrutinized thus, these words are suitable for him.- `I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.'

For the third time venerable Candikaputta addressed the bhikkhus: ßFriends, Devadatta preached thus to the bhikkhus-When friends, there is an accumulation in the bhikkhu's mind, it is suitable the bhikkhu should declare- `I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.'"

For the third time venerable Sariputta said to venerable Candikaputta: Friend, Candikaputta, Devadatta did not preach the bhikkhus-When friends, there is an accumulation in the bhikkhu's mind, it is suitable the bhikkhu should declare- `I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.' Friend, Candikaputta, Devadatta preached the bhikkhus: When the bhikkhu's mind is wisely and thoroughly scrutinized thus, these words are suitable for him.- `I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.'

Friend, how does the bhikkhu wisely and thoroughly scrutinize his mind?

He wisely and thoroughly scrutinizes his mind..`Is my mind free from greed,' He wisely and thoroughly scrutinizes his mind. `Is my mind free from hate,' He wisely and thoroughly scrutinizes his mind. `Is my mind free from delusion.' He wisely and thoroughly scrutinizes his mind..`Is my mind without greedy thoughts,' He wisely and thoroughly scrutinizes his mind..`Is my mind without angry thoughts,' He wisely and thoroughly scrutinizes his mind. `Is my mind without deluded thoughts,' He wisely and thoroughly scrutinizes his mind. `Does my mind turn back to sensual being,' He wisely and thoroughly scrutinizes his mind. `Does my mind turn back to material being,' He wisely and thoroughly scrutinizes his mind..`Does my mind turn back to immaterial being.' When the bhikkhu's mind is wisely and thoroughly scrutinized thus, these words are suitable for him.- `I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.'

Friend, when the bhikkhu's mind is rightfully released thus, even a lot of forms cognizable by eye consciousness coming to the purview of the eye do not overwhelm the mind, they do not get mixed up with the mind. The mind stays unmoved seeing their fading.

Friend, like a stone column of sixteen cubits, eight cubits of which is deeply rooted underneath and eight cubits stand above. Even if a great wind comes from the east, it does not shake or shiver. ... re ... from the west, ... re ... from the north, ... re ... from the south, it does not shake or shiver. What is the reason? Friend, because of the deep establishment of the stone column. In the same manner friend, when the bhikkhu's mind is rightfully released thus,even a lot of forms cognizable by eye consciousness coming to the purview of the eye do not overwhelm the mind, they do not get mixed up with the mind. The mind stays unmoved seeing their fading.

Even a lot of sounds cognizable by ear consciousness, ... re ... a lot of smells cognizable by nose consciousness, ... re.. tastes cognizable by tongue consciousness, ... re.. touches cognizable by body consciousness, ... re ... and ideas cognizable by mind consciousness coming to the mind do not overwhelm the mind, they do not get mixed up with the mind. The mind stays unmoved seeing their fading.

Friend, like a stone column of sixteen cubits, eight cubits of which is deeply rooted underneath and eight cubits stand above. Even if a great wind comes from the east, it does not shake or shiver. ... re ... from the west, ... re ... from the north, ... re ... from the south, it does not shake or shiver. What is the reason? Friend, because of the deep establishment of the stone column. In the same manner friend, when the bhikkhu's mind is rightfully released thus,even a lot of forms cognizable by eye consciousness coming to the purview of the eye do not overwhelm the mind, they do not get mixed up with the mind. The mind stays unmoved seeing their fading.

7. Pathamaverasuttam Ý First on hatred

003.07. The householder Anathapiõóika approached The Blessed One, worshipped and sat on side and The Blessed One said to him:

ßHouseholder, when the noble disciple has overcome five fears and is endowed with the four factors of a stream enterer, if he wishes he could declare: `I am released from going to hell, to the animal world, to the sphere of ghosts, going to loss and birth in evil states. Am a stream enterer, would not fall from it, am intent on enlightenment."

What are the five fears and hatreds overcome? Householder, whatever fear and hatred, mental unpleasantness and displeasure be to one destroying living things here and now and here after, are not to him who abstains from destroying living things. That fear and hatred is appeased to him.

Whatever fear and hatred, mental unpleasantness and displeasure be to one taking the not given, ... re ... to one misbehaving sexually, ... re ... to one telling lies, ... re ... to one taking intoxicating and breded drinks, here and now and here after, are not to him who abstains from taking intoxicatin and brewded drinks. That fear and hatred is appeased to him. These five fears and hatreds are appeased to him.

With what four factors of a stream enterer is he endowed?

Here, householder, the noble disciple is endowed with unwavering faith in the Enlightened One: `That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed.

Is endowed with unwavering faith in the Teaching: `The Teaching of The Blessed One is well declared, is here and now, is not a matter of time, inviting to inspection, leading inwards, to be realized by the wise by themselves.

Is endowed with unwavering faith in the Community of bhikkhus: The disciples of The Blessed One have come to the right path, to the straight path, to the wise path, to the path of mutual understanding, such as the four cuplets of eight noble men, that are suitable for reverence, hospitality, gifts and veneration with clasped hands, the incomparable field of merit for the world.

Is endowed with virtues that are not broken, not defective, not spotted, consistent, not blemished, not enslaved, praised by the wise as conducive to concentration and desired by the noble ones. He is endowed with these four factors of a stream enterer.

Householder, when the noble disciple has overcome these five fears and is endowed with these four factors of a stream enterer, if he wishes he could declare: `I am released from going to hell, to the animal world, to the sphere of ghosts, going to loss and birth in evil states. Am a stream enterer, would not fall from it, am intent on enlightenment."

8. Dutiyaverasuttam Ý Second on hatred

003.08. ßBhikkhus, when the noble disciple has overcome five fears and is endowed with the four factors of a stream enterer, if he wishes he could declare: `I am released from going to hell, to the animal world, to the sphere of ghosts, going to loss and birth in evil states. Am a stream enterer, would not fall from it, am intent on enlightenment."

What are the five fears and hatreds overcome? Bhikkhus, whatever fear and hatred, mental unpleasantness and displeasure be to one destroying living things here and now and here after, are not to him who abstains from destroying living things. That fear and hatred is appeased to him.

Whatever fear and hatred, mental unpleasantness and displeasure be to one taking the not given, ... re ... to one misbehaving sexually, ... re ... to one telling lies, ... re ... to one taking intoxicating and brewded drinks, here and now and here after, are not to him who abstains from taking intoxicating and brewded drinks. That fear and hatred is appeased to him. These five fears and hatreds are appeased to him.

With what four factors of a stream enterer is he endowed?

Here, bhikkhus, the noble disciple is endowed with unwavering faith in the Enlightened One: `That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed.

Is endowed with unwavering faith in the Teaching: `The Teaching of The Blessed One is well declared, is here and now, is not a matter of time, inviting to inspection, leading inwards, to be realized by the wise by themselves.

Is endowed with unwavering faith in the Community of bhikkhus: The disciples of The Blessed One have come to the right path, to the straight path, to the wise path, to the path of mutual understanding, such as the four cuplets of eight noble men, that are suitable for reverence, hospitality, gifts and veneration with clasped hands, the incomparable field of merit for the world.

Is endowed with virtues that are not broken, not defective, not spotted, consistent, not blemished, not enslaved, praised by the wise as conducive to concentration and desired by the noble ones He is endowed with these four factors of a stream enterer.

Bhikkhus, when the noble disciple has overcome these five fears and is endowed with these four factors of a stream enterer, if he wishes he could declare: `I am released from going to hell, to the animal world, to the sphere of ghosts, going to loss and birth in evil states. Am a stream enterer, would not fall from it, am intent on enlightenment."

9. Aghatavatthusuttam Ý Factors that arouse anger

003.09. Bhikkhus, these nine fators arouse ill will. What nine?

One is bound by anger thinking: `disadvantage was done to me.', `disadvantage is done to me,' `disadvantage will be done to me.' One is bound by anger thinking: `disadvantage was done to my near and dear ones,.' `disadvantage is done to my near and dear ones,' `disadvantage will be done to my near and dear ones.'One is bound by anger thinking: `advantage was done to my enemies,.' `advantage is done to my enemies,' `advantage will be done to my enemies.' Bhikkhus, these nine factors arouse ill will.

10. Aghatapativinayasuttam Ý Factors that repress anger

003.10. Bhikkhus, these nine fators repress ill will. What nine?

One represses anger thinking: `disadvantage was done to me, but what was gained from it', `disadvantage is done to me but what is gained from it,' `disadvantage will be done to me but what will be gained from it' One is bound by anger thinking: `disadvantage was done to my near and dear ones but what was gained from it,.' `disadvantage is done to my near and dear ones but what is gained from it,' `disadvantage will be done to my near and dear ones but what will be gained from it'One is bound by anger thinking: `advantage was done to my enemies but what was gained from it,.' `advantage is done to my enemies but what is gained from it' `advantage will be done to my enemies but what will be gained from it' Bhikkhus, these nine factors repress ill will.

11. Anupubbanirodhasuttam Ý Nine successive cessations

003.11. Bhikkhus, these nine are successive cessations. What nine?

To one attained to the first higher state of mind sensual perceptions cease. To one attained to the second higher state of mind, thoughts and discursive thoughts cease. To one attained to the third higher state of mind joy ceases. To one attained to the fourth higher state of mind in breaths and out breaths cease. To one attained to the sphere of space material perceptions cease. To one attained to the sphere of consciousness perceptions of the sphere of space cease. To one attained to the sphere of nothingness, perceptions of the sphere of consciousness cease. To one attained to the sphere of neither perception nor non-perception, perceptions of the sphere of nothingness cease. To one attained to the cessation of perceptions and feelings, perceptions and feelings cease. Bhikkhus, these nine are successive cessations.

Anguttara Nikaya - Navaka Nipata - Sihanada Vaggo

Anguttara Nikaya
002. Sihanadavaggo Ý The section on the lion's roar

1. Sihanadasuttam Ý The lion's roar

002.01. At that time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. Venerable Sariputta approached The Blessed One, worshipped, sat on a side and said: ßVenerable sir, I have spent the rains in Savatthi and desire to go to the states on a tour.û ßSariputta, do as you think is suitable.û Then venerable Sariputta getting up from his seat worshipped and circumambulated The Blessed One and went away. Soon after venerable Sariputta had gone, a certain bhikkhu said to The Blessed One: ßVenerable sir, venerable Sariputta having hurt me, without a reconciliation has left on a tour.û Then The Blessed One addressed a certain bhikkhu: ßCome! Bhikkhu, address Sariputta, in my words- `Friend, Sariputta, The Blessed One calls you'û That bhikkhu consenting, approached venerable Sariputta and said: ßFriend, Sariputta, the Teacher calls youû Venerable Sariputta consented to see The Blessed One. By that time venerable Mahamoggallana and venerable ânanda were wandering from door to door with a bunch of keys. Saying ßVenerable ones approach! There is going to be a lion's roar of venerable Sariputta, in front of The Blessed One.û Then venerable Sariputta approached The Blessed One, worshipped and sat on a side. When seated The Blessed One said: ßHere, Sariputta, you have offended a certain co-associate in the holy life and without reconciling have left on a tourû

ßVenerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling would have left on a tour.

Venerable sir, just as the earth accepts the pure and the impure, excreta, urine, saliva, pus, and blood, does not loathe or shrink on account of it. In the same manner, I abide with a mind comparable to earth, made great and immeasurable, without anger or ill will. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tour.

Venerable sir, just as water washes the pure and the impure, excreta, urine, saliva, pus, and blood, does not loathe or shrink on account of it. In the same manner, I abide with a mind comparable to water, made great and immeasurable, without anger or ill will. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tour.

Venerable sir, just as fire burns the pure and the impure, excreta, urine, saliva, pus, and blood, does not loathe or shrink on account of it. In the same manner, I abide with a mind comparable to fire, made great and immeasurable, without anger or ill will. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tour.

Venerable sir, just as air blows away the pure and the impure, excreta, urine, saliva, pus, and blood, does not loathe or shrink on account of it. In the same manner, I abide with a mind comparable to air, made great and immeasurable, without anger or ill will. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tour.

Venerable sir, just as a duster wipes away the pure and the impure, excreta, urine, saliva, pus, and blood, does not loathe or shrink on account of it. In the same manner, I abide with a mind comparable to a duster, made great and immeasurable, without anger or ill will. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tour.

Venerable sir, just as an outcaste boy or girl in torn clothes with the begging basin in hand would enter a village or hamlet with a humble mind. In the same manner, I abide with a mind comparable to the mind of an outcaste boy or girl made great and immeasurable, without anger or ill will. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tour.

Venerable sir, just like a tamed bull devoted to people, with its horns cut, would wander from street to street and from junction to junction without hurting anyone with its feet or horns. In the same manner, I abide with a mind, comparable to that of a bull with the horns cut, made great and immeasurable, without anger or ill will. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tour.

Venerable sir, just as a woman, man or child fond of adornment, when had bathed the head, was to be wrapped round the neck with the carcase of a snake dog or a human would loathe it and be disgusted of it. In the same manner, I abide disgusted and loathing this putrid body. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tour.

Venerable sir, just as a man using a perforated frying pan with the oil leaking In the same manner, I abide with this body which is perforated and leaking. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tourû

Then that bhikkhu getting up from his seat, and arranging his robe on one shoulder, putting his head at the feet of The Blessed One said: ßVenerable sir, pardon me, I accused venerable Sariputta with untruthful, un-real accusation owing to foolishness and delusion. May The Blessed One pardon me, for future restraint. Bhikkhu, as you see your fault and ask for pardon, according to the Teaching, I pardon you. Bhikkhu, it is growth in the noble ones' discipline to see your fault and ask for pardon, according to the Teaching, for future restraint.

Then The Blessed One addressed venerable Sariputta: ßSariputta, pardon this foolish man, before his head splits in sevenû

ßVenerable sir, I will pardon, if he says `venerable one pardon me.'û

2. Sa-upadisesasuttam Ý With substratum remaining

002.02. At that time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove, in Savatthi. Venerable Sariputta, putting on robes in the morning, and taking bowl and robes, entered Savatthi for alms It occurred to venerable Sariputta: `It is too early to go the alms round in Savatthi, what if I go to the monastery of the wandering ascetics of other sects.. I will approach it.' Then venerable Sariputta approached the monastery of the wandering ascetics of other sects, exchanged friendly greetings with them and sat on side.

To the wandering ascetics of other sects, who had assembled and were seated, this talk had arisen -ûFriends, if someone dies with substratum remaining, he is not released in every way. He is not released from hell, from the animal world, from the sphere of ghosts and from loss and evil states.û Venerable Sariputta, neither accepting nor rejecting those words, got up from the seat thinking I will know the meaning of those words in the presence of The Blessed One Venerable Sariputta going the alms round in Savatthi, after the meal was over and returning from the alms round, approached The Blessed One, worshipped, sat on a side and said:

ßHere, venerable sir, I put on robes in the morning, and taking bowl and robes, entered Savatthi for alms. It occurred to me: `It is too early to go the alms round in Savatthi, what if I go to the monastery of the wandering ascetics of other sects. I will approach it.' Then I approached the monastery of the wandering ascetics of other sects, exchanged friendly greetings with them and sat on side.

To the wandering ascetics of other sects, who had assembled and were seated, this talk had arisen -ûFriends, if someone dies with substratum remaining, he is not released in every way. He is not released from hell, from the animal world, from the sphere of ghosts and from loss and evil states.û Venerable sir, I neither accepted nor rejected those words, got up from my seat thinking I will know the meaning of these words in the presence of The Blessed One.û

ßSariputta, who are these not learned, foolish wandering ascetics, how could they know the state with substratum, or the one with substratum, the state without substratum, or the one without substratum.

Sariputta, these nine persons die with substratum, released, from hell, from animal birth, from the sphere of ghosts and released from loss and hellish births. Which nine?

Here, Sariputta, a certain person is complete in virtues, complete in concentration and incomplelte in wisdom. Destroying the five lower bonds binding him to the sensual world, he stations himself immediately next to extinction. Sariputta, this is the first persons who dies with substratum, released, from hell, from animal birth, from the sphere of ghosts and released from loss and hellish births.

Again, Sariputta, a certain person is complete in virtues, complete in concentration and incomplelte in wisdom. Destroying the five lower bonds binding him to the sensual world, he stations himself in the vicinity of extinction ... re ... he extinguishes without substratum, ... re ... he extinguishes with substratum, ... re ... he goes up stream to the highest Brahma world. Sariputta, this is the fifth person who dies with substratum, released, from hell, from animal birth, from the sphere of ghosts and released from loss and hellish births.

Again, Sariputta, a certain person is complete in virtues, incomplete in concentration and incomplete in wisdom. Destroying three bonds and dwindling his greed, hate and delusion he becomes a once returner. He comes to this world once more to make an end of unpleasantness. Sariputta, this is the sixth person who dies with substratum, released, from hell, from animal birth, from the sphere of ghosts and released from loss and hellish births.

Again, Sariputta, a certain person is complete in virtues, incomplete in concentration and incomplete in wisdom. Destroying the three bonds he has one more birth as a human to make an end of unpleasantness. Sariputta, this is the seventh person who dies with substratum, released, from hell, from animal birth, from the sphere of ghosts and released from loss and hellish births.

Again, Sariputta, a certain person is complete in virtues, incomplete in concentration and incomplete in wisdom. Destroying three bonds he transmigrates from cclan to clan and being born twice or thrice makes an end of unpleasantness. Sariputta, this is the eighth person who dies with substratum, released, from hell, from animal birth, from the sphere of ghosts and released from loss and hellish births.

Again, Sariputta, a certain person is complete in virtues, incomplete in concentration and incomplete in wisdom. Destroying three bonds he transmigrates as a human or god the most seven times and makes end of unpleasantness. Sariputta, this is the eighth person who dies with substratum, released, from hell, from animal birth, from the sphere of ghosts and released from loss and hellish births.

Sariputta, who are these not learned, foolish wandering ascetics, how could they know the state with substratum, or the one with substratum, the state without substratum, or the one without substratum.

Sariputta, these nine persons die with substratum, released, from hell, from animal birth, from the sphere of ghosts and released from loss and hellish births. Sariputta, this discourse should not be taught to bhikkhus, bhikkhunis, lay male disciples and female disciples until such time. What is the reason? May they be not negligent hearing this discourse. Yet I teach it to those who are wise.

3. Koññhikasuttam Ý Venerable MahaKoññhita

002.03. Venerable MahaKoññhita approached venerable Sariputta, exchanged friendly greetings, sat on a side and said:

ßFriend, Sariputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings feelings here and now, may it bring feelings hereafter?û ßFriend, that is not so.û

ßFriend, Sariputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings pleasant feelings here and now, may it bring unpleasant feelings hereafter?û ßFriend, that is not so.û

ßFriend, Sariputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings pleasant feelings here and now, may it bring unpleasant feelings hereafter?û ßFriend, that is not so.û

ßFriend, Sariputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings unpleasant feelings here and now, may it bring pleasant feelings hereafter?û ßFriend, that is not so.û

ßFriend, Sariputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings mature feelings here and now, may it bring immature feelings hereafter?û ßFriend, that is not so.û

ßFriend, Sariputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings immature feelings here and now, may it bring mature feelings hereafter?û ßFriend, that is not so.û

ßFriend, Sariputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings many feelings here and now, may it bring few feelings hereafter?û ßFriend, that is not so.û

ßFriend, Sariputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings few feelings here and now, may it bring many feelings hereafter?û ßFriend, that is not so.û

ßFriend, Sariputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings feelings here and now, may it bring no feelings hereafter?û ßFriend, that is not so.û

ßFriend, Sariputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings no feelings here and now, may it bring feelings hereafter?û ßFriend, that is not so.û

ßFriend, Sariputta, when asked, is the holy life lived in the dispensation of The Blessed One for the purpose; some action that brings feelings here and now, may it bring feelings hereafter, it was said, no, friend, that is not so..

When asked, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings pleasant feelings here and now, may it bring unpleasant feelings hereafter, it was said, friend, that is not so.

When asked, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings pleasant feelings here and now, may it bring unpleasant feelings hereafter, it was said, friend, that is not so.

When asked, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings unpleasant feelings here and now, may it bring pleasant feelings hereafter, it was said, friend, that is not so.

When asked, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings mature feelings here and now, may it bring immature feelings hereafter, it was said, friend, that is not so.û

When asked, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings immature feelings here and now, may it bring mature feelings hereafter, it was said, friend, that is not so.

When asked, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings many feelings here and now, may it bring few feelings hereafter, it was said, friend, that is not so.

When asked, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings few feelings here and now, may it bring many feelings hereafter, it was said, friend, that is not so.

When asked, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings feelings here and now, may it bring no feelings hereafter, it was said, friend, that is not so.

When asked, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings no feelings here and now, may it bring feelings hereafter, it was said, friend, that is not so. Friend, Sariputta, then for what purpose is the holy life lived in the dispensation of The Blessed One?û

ßFriend, for the knowledge, insight, attainment, relization and complete grasp of that which is not yet known, seen, attained, realized and completely grasped, the holy life is lived in the dispensation of The Blessed One. Friend, what is, not yet known, seen, attained, realized and completely grasped, for which knowledge, insight, attainment and complete grasp, that the holy life is lived in the dispensation of The Blessed One?

Friend, this is unpleasant, ... re ... this its arising, ... re ... this its cessation, ... re ... and this is the path to the cessation of unpleasantness is not known, not seen, not attained, not realized and not completely grasped Friend, for the knowledge, insight, attainment, relization and complete grasp of this, the holy life is lived in the dispensation of The Blessed One.

4. Samiddhisuttam Ý Venerable Samiddhi

002.04. Then venerable Samiddhi approached venerable Sariputta, worshipped, sat on side, and when seated, venerable Sariputta said:

ßSamiddhi, with what sign, do thoughts and discursive thoughts arise to a man?û

ßVenerable sir, with the sign, name and matter.û

ßSamiddhi, on account of what do they become various.û

ßVenerable sir, in the elements.û

ßSamiddhi, from what do they arise?û

ßVenerable sir, they arise from contact.û

ßSamiddhi, in what do they come together?û

ßVenerable sir, they come together in feelings.û

ßSamiddhi, what is foremost for them?

ßVenerable sir, concentration is foremost for them.û

ßSamiddhi, what is supreme in them?û

ßVenerable sir, mindfulness is supreme.û

ßSamiddhi, what is superior in them?û

ßVenerable sir, wisdom is superior in them.û

ßSamiddhi, what is the essence there?û

ßVenerable sir, the essence is release.û

ßSamiddhi, where is the dive?û

ßVenerable sir, in deathlessness.û

ßSamiddhi, when asked, with what sign do thoughts and discursive arise to man, you said, with the sign name and matter. When asked how do they become various, you said through the elements. When asked how do they arise, you said, it was through contact. When asked how do they get together, you said it was through feelings. When asked what was foremost for them, you said, concentration was foremost for them. When asked what was supreme there, you said, mindfulness was supreme. When asked what was superior in them, you said wisdom was superior. When asked what is the essence there, you said release is the essence. When asked in what is the dive, you said, it was in deathlessness. Good! Samiddhi, you answered whatever questions asked, do not think about it.û

5. Gaõóasuttam Ý An abscess

002.05. ßBhikkhus, like an abscess of many years, which has nine openingi, not opened. Whatever drips from it is excreta, evil smell and loathsome things. Whatever comes out of it, is excreta, evil smell and loathsome things.

Bhikkhus, abscess is a synonym for this body of the four great elements, brought forth by mother and father supported on rice and bread. Changeful with anointing, rubbing abrasion and destruction. To that abscess there are nine openingi, not opened. Whatever drips from it is excreta, evil smell and loathsome things. Whatever comes out of it, is excreta, evil smell and loathsome things. Therefore bhikkhus, turn away from the body.û.

6. Sa¤¤asuttam Ý Perceptions

002.06. ßBhikkhus, these nine perceptions developed and made much are beneficial and fruitful with a dive in deathlessness end in deathlessness. What nine?

The perception of, loathing, death, loathing supports, non-attachment to all the world, impermanence, unpleasantness in impermanence, no-self in unpleasantness, dispelling and disenchantment Bhikkhus, these nine perceptions developed and made much are beneficial and fruitful with a dive in deathlessness end in deathlessness.û

7. Kulasuttam Ý Families

002.07. ßBhikkhus, it is not suitable to approach families endowed with nine factors, nor even to take a seat, if already approached. What nine?

If they do not attend, worship and offer a seat pleasantly, hide their belongings, give a little from what they have in plenty, give good things unhappily, give carelessly without attention, do not sit to listen to the Teaching and when told something do not listen to it.

Bhikkhus, it is not suitable to approach families endowed with these nine factors, nor even to take a seat, if already approached.

Bhikkhus, it is suitable to approach families endowed with nine factors if not yet approached and to take a seat, if already approached. What nine?

If they attend, worship and offer a seat pleasantly, do not hide their belongings, give much from what they have in plenty, give good things happily, do not give carelessly, give with attention, sit to listen to the Teaching and when told something they listen to it.

Bhikkhus, it is suitable to approach families endowed with these nine factors, if not yet approached and to take a seat, if already approachedû.

8. Navaõguposathasuttam Ý Full moon observance with nine factors

002.08. ûBhikkhus, the full moon observance endowed with nine factors if observed is very fruitful, beneficial, sacrificial and has a great spread out. Bhikkhus, the full moon observance endowed with nine factors, observed in which manner is very fruitful, beneficial, sacrificial and has a great spread out?.

Here, bhikkhus, the noble disciple reflects: `As long as life lasts the noble ones have given up destroying living things, become ashamed throwing away stick and weapon abide arousing compassion for all living things. I too this night and day will give up destroying living things, become ashamed will throw away stick and weapon and will abide arousing compassion for all living things. By this factor I imitate the worthy state and my full moon observance gets completed. Bhikkhus, endowed with this first factor the full moon observance is very fruitful, beneficial, sacrificial and has a great spread out ... re ...

As long as life lasts the noble ones have given up high and stately beds and seats. They take a low seat and a spread of grass for the bed. I too this night and day will give up high and stately beds and seats. Will take a low seat and a spread of grass for the bed. By this factor I imitate the worthy state and my full moon observance gets completed.

Bhikkhus, abide with a mind of loving kindness pervading one direction, the second, the third, the fourth, above, below and across everywhere, for all purposes, entirely. Abide with the thought of lovingkindness for the whole world, grown great and immeasurable, without anger or ill will Be endowed with this nineth factor. Bhikkhus, the full moon observance endowed with these nine factors if observed is very fruitful, beneficial, sacrificial and has a great spread out.

9. Devatasuttam Ý The gods

002.09. ûBhikkhus, in the recent past, when the night was waning, many gods illuminated the whole of Jeta's grove with a resplendent light, approached me, stood on a side and said:

`Venerable sir, we approached some humans who had gone forth from the household in the past, they attended on us, did not worship us. Venerable sir, they seem to be with incomplete activity, with repentance, carrying out duties later, born in a lower state.

Bhikkhus, even before that, when the night was waning, many gods illuminated the whole of Jeta's grove with a resplendent light, approached me, stood on a side and said:

`Venerable sir, we approached some humans who had gone forth from the household in the past they attended on us, worshipped us, gave us seats, did not communicate according to their ability, ... re ... communicated according to their ability, ... re.. Did not sit to listen to the Teaching, ... re ... sat to listen to the Teaching, did not listen to the Teaching attentively, ... re ... listened to the Teaching attentively, did not bear the Teaching in the mind, bore the Teaching in the mind, did not search meanings in the Teaching they heard, ... re ... sought for meanings in the Teaching they had heard, did not live according to the Teaching after searching the meanings in the Teaching, Venerable sir, they seem to be with incomplete activity, with repentance, carrying out duties later, born in a lower state.

Bhikkhus, even before that, when the night was waning, many gods illuminated the whole of Jeta's grove with a resplendent light, approached me, stood on a side and said:

`Venerable sir, we approached some humans who had gone forth from the household in the past, they attended on us, worshipped us, gave us seats, communicated with us according to their ability, sat to listen to the Teaching, listened to the Teaching attentively, bore the Teaching in the mind, lived according to the Teaching after searching the meanings in the Teaching, Venerable sir, they seem to be with complete activity, without repentance, had carried out duties at the right time and are born in an exalted state.

Bhikkhus, concentrate, do not be negligent and repent later like those said gods.

10. Velamasuttam Ý The Brahmin Velama

002.10. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. The householder Anathapiõóika approached The Blessed One, worshipped and sat on a side. Then The Blessed One said to him:

ßHouseholder, are gifts given in your family yet?û

ßVenerable sir, my family gives gifts of coarse nature such as porridge prepared out of broken rice with sour gruel and seed cakes accompanied with sour gruel.û

ßHouseholder, gifts of coarse or exalted food may be given, that too carelessly, without prior thinking, not giving with one's own hand, as though throwing away, not appreciating the results of giving, and whenever the results of those actions follow, the mind does not tend to enjoy noble food, noble wealth, noble conveyances, the noble enjoyment of the five strands of sensuality. His wife, children, slaves, messengers and workmen, too are not obident to him, do not lend ear to develop the mind. What is the reason? Householder, they are the results of actions done carelessly.

Householder, gifts of coarse or exalted food may be given, that too carefully, with prior thinking, giving with one's own hand, not as though throwing away, appreciating the results of giving, and whenever the results of those actions follow, the mind tends to enjoy noble food, noble wealth, noble conveyances, the noble enjoyment of the five strands of sensuality. His wife, children, slaves, messengers and workmen, too are obident to him, lend ear to develop the mind. What is the reason? Householder, they are the results of actions done carefully.

Householder, in the past there was a Brahmin by the name Velama. He gave great gifts like this. He gave eightyfour thousand golden bowls with dipicted pictures filled with rupees, eightyfour thousand bowls with depicted pictures filled with gold, eightyfour thousand bronze bowls filled with gold. He gave eightyfour thousand elephants, decorated in gold and golden flags and covered with a golden net, eightyfour thousand chariots with the accessory lion skins, tiger skins, deer skins, orange blankets decorated in gold, and golden flags and covered with golden nets. He gave eightyfour thousand cows dressing them up in fine cloth with bronze pails to milk them. Gave eightyfour thousand maidens decorated with jewelled ear-rings. Gave eightyfour thousand cushions, deer skin rugs for covering and spreading, deer skin carpets, cannopies, red cushions for the two sides. He gave eighty four thousand crores of clothes, of dainty linen cloth, of dainty silk coth, of dainty woollen cloth, of daintily spun cloth. There is nothing to speak about eatables, drinks, hard food and nourishments, he distributed them like the flowing river.

Householder, it might occur to you: `The Brahmin Velama was someone else, who gave great gifts at that time. It should not be known like that. I was the Brahmin Velama at that time. I gave those great gifts. Householder, at that time there was no one suitable to offer gifts. None to purify gifts.

Householder, if the Brahmin Velama when giving those gifts satisfied a single one, who had come to righteousness of view, the benefits would have been very much more ... If the Brahmin Velama when giving those gifts satisfied one hundred, who had come to righteousness of view or a once returner, the benefits would have been very much more. If the Brahmin Velama when giving those gifts satisfied one hundred once returners, or a non-returner ... re ... one hundred non-returners or a worthy one, ... re ... a hundred worthy ones or one self enlightened, ... re ... a hundred self enlightened ones or the Thus Gone One, worthy and rightfully enlightened ... re ... or the Community of bhikkhus headed by the Enlightened One ... re ... or constructed a monastery for the Community of bhikkhus coming from the four directions ... re ... or with a pleasant mind took refuge in the Enlightened One, the Teaching and the Community of bhikkhus, ... re ... or with a pleasant mind observed the precepts - to abstain from, destroying living things, taking the not given, wrong sexual behaviour, telling lies, intoxicating and brewed drinks, or if the thought of loving kindness was developed as long as a smell was prevailing, its benefits would have been very much more ...

Householder, if the Brahmin Velama when giving those gifts satisfied a single one, who had come to righteousness of view, ... re ... one hundred, who had come to righteousness of view, a single once returner, ... re ... satisfied one hundred once returners, a single non-returner ... re ... one hundred non-returners, a single worthy one, ... re ... a hundred worthy ones, a single self enlightened one, ... re ... a hundred self enlightened ones, the Thus Gone One, worthy and rightfully enlightened ... re ... the Community of bhikkhus headed by the Enlightened One ... re ... constructed a monastery for the Community of bhikkhus coming from the four directions ... re ... with a pleasant mind took refuge in the Enlightened One, the Teaching and the Community of bhikkhus, ... re ... with a pleasant mind observed the precepts - to abstain from, destroying living things, taking the not given, wrong sexual behaviour, telling lies, intoxicating and brewed drinks, developed the thought of loving kindness as long as a smell was prevailing, developed the perception of impermanence so long as snapping the fingers, its benefits would have been very much more.û

Anguttara Nikaya - Navaka Nipata - Sambodhi Vaggo

Aïguttara Nikaya
Navakanipata
Pathamapannasakam
001. Sambodhivaggo Ý Section on enlightenment

1. Sambodhisuttam Ý Enlightenment

001.01. I heard thus. At one time The Blessed One was living in the monastery offered by Anathapinóika in Jeta's grove in Savatthi. The Blessed One addressed the bhikkhus:

ßBhikkhus, if wandering ascetics of other sects ask you, friends by what means should factors associated with enlightenment be developed, how would you explain it? ßVenerable sir, The Blessed One is the origin of the Teaching ... re ... the bhikkhus will bear it in mind hearing it from The Blessed One."

ßThen bhikkhus, listen carefully and attend, I will tell. Bhikkhus, if wandering ascetics of other sects ask you, friends by what means should factors associated with enlightenment be developed, you should explain it thus:

Here, friends, the bhikkhu becomes a spiritual friend, with good association and good friendship. This is the first means of developing factors associated with enlightenment.

Again, friends, the bhikkhu becomes virtuous restrained in the higher code of rules, observing the rules, conducts himself seeing fear in the slightest fault. This is the second means of developing factors associated with enlightenment.

Again, friends, the bhikkhu becomes a quick and easy gainer for nothing of such talk about austere penances, providing explanations of the mind's activities such as wanting little, satisfaction, seclusion, not wanting company, arousing effort, talk about virtues, concentration, wisdom, release and talk about knowledge and vision of release This is the third means of developing factors associated with enlightenment.

Again, friends, the bhikkhu abides with aroused effort, to dispel demeritorious things and to amass meritorious things with the firm endeavour of not giving up the main aim in meritorious things. This is the fourth means of developing factors associated with enlightenment.

Again, friends, the bhikkhu becomes wise endowed with wisdom about the rising and fading nature of the five holding masses for the noble penetration to rightfully end unpleasantness. This is the fifth means of developing factors associated with enlightenment.

Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu, to become virtuous restrained in the higher code of rules, to conduct himself observing the rules, seeing fear in the slightest fault.

Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu, for a quick and easy gain for nothing of such talk about austere penances, providing explanations of the mind's activities such as wanting little, satisfaction, seclusion, not wanting company, arousing effort, talk about virtues, concentration, wisdom, release and talk about knowledge and vision of release.

Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu to abide with aroused effort, to dispel demeritorious things and to amass meritorious things with the firm endeavour of not giving up the main aim in meritorious things.

Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu to become wise, endowed with wisdom about the rising and fading nature of the five holding masses for the noble penetration to rightfully end unpleasantness.

Bhikkhus, the bhikkhu established in these five things should further develop four things. -to dispel greed loathing should be developed, to dispel anger lovingkindness should be developed, to cut up thoughts, in and out breathing should be developed, to root out the measuring `I be', the perception of impermanence should be developed. Bhikkhus, to one developed in the perception of impermanence, the perception of no self gets established. One with the perception of no-self completely destroys the perception `I be' and here and now enjoys extinction.

2. Nissayasuttam Ý Supportive condition

001.02. Then a certain bhikkhu approached The Blessed One, ... re ... sat on a side and said:

ßVenerable sir, it is said, is endowed with supportive conditions. How far is a bhikkhu endowed with supportive conditions?"

ßBhikkhu, the bhikkhu supported by faith too, dispels demerit and develops merit, by that his demerit gets dispelled. Bhikkhu, the bhikkhu supported by shame too, ... re ... remorse too, ... re ... effort too, ... re ... wisdom too, he thoroughly dispels demerit as he dispels seeing with the noble one's wisdom and dispels.

Bhikkhu, the bhikkhu established in these five things should abide supported on four things. What four?

Here, bhikkhu, the bhikkhu discriminating pursues a certain thing, discriminating patiently bears a certain thing, discriminating avoids a certain thing and discriminating drives out a certain thing. Bhikkhu, thus the bhikkhu is endowed with the supportive conditions.

3. Meghiyasuttam Ý Venerable Meghiya

001.03. At one time The Blessed One was living on the Calika rock in Calika. At that time venerable Meghiya attended on The Blessed One. Then venerable Meghiya approached The Blessed One, worshipped, stood on a side and said: "Venerable sir, I desire to go to my native village for the alms round"

ßMeghiya, do as you think is fit."

Then venerable Meghiya putting on robes in the morning taking bowl and robes went the alms round in his native village, returning from the alms round and after the meal was over he approached the bank of river Kimikala. Wandering up and down the bank of river Kimikala, he came to a pleasant mango orchard and it occurred to him: This mango orchard is pleasant. It is ideal for the son of a clansman to make effort. If I get permission from The Blessed One I will come to this mango orchard to make effort."

Venerable Meghiya approached The Blessed One, worshipped, sat on a side and said:

ßVenerable sir, I put on robes in the morning, took bowl and robes and went the alms round in my native village. Returning from the alms round and after the meal was over I approached the bank of river Kimikala. Wandering up and down the bank of river Kimikala, I came to a pleasant mango orchard and it occurred to him: This mango orchard is pleasant. It is ideal for the son of a clansman to make effort. If I get permission from The Blessed One I will come to this mango orchard to make effort."

The Blessed One said: ßMeghiya, wait! I am by myself, wait until another bhikkhu comes"

For the second time venerable Meghiya said to The Blessed One: ßVenerable sir, The Blessed One has nothing more to do. As for me, there is something more for me to do. There is something more, left for me to do. If The Blessed One grants me permission, I will go to the mango orchard for making effort." ßMeghiya, wait! I am by myself, wait until another bhikkhu comes"

For the third time venerable Meghiya said to The Blessed One: ßVenerable sir, The Blessed One has nothing more to do. As for me, there is something more, for me to do. There is something more, left for me to do. If The Blessed One grants me permission, I will go to the mango orchard to make effort."

ßMeghiya, when you say it's to make effort, what shall I say! Do as you think is fitting."

Then venerable Meghiya getting up from his seat worshipped and circumambulated The Blessed One, and approached and entered the mango orchard, and sat under a certain tree to spend the day. When venerable Meghiya was abiding in that mango orchard, three evil demeritorious thoughts assailed him constantly, such as sensual thoughts, angry thoughts and hurtful thoughts. Then it occurred to venerable Meghiya: `It is wonderful and surprising I left home and became homeless out of faith. Yet am beset by these evil demeritorious thoughts of sensuality, anger and hurtfulness"

Venerable Meghiya approached The Blessed One, worshipped, sat on a side and said:

ßHere, venerable sir, when I was abiding in that mango orchard, three evil demeritorious thoughts assailed me constantly, such as sensual thoughts, angry thoughts and hurtful thoughts. Then it occurred to me: `It is wonderful and surprising I left home and became homeless out of faith. Yet am beset by these evil demeritorious thoughts of sensuality, anger and hurtfulness.'"

ßMeghiya, it is immaturity. The maturity of five things lead to the release of mind. What five? Here, Meghiya the bhikkhu becomes a spiritual friend, a good associate with good friendship. Meghiya, for the mind, immature for release this is the first thing leading to maturity.

Again, Meghiya, the bhikkhu becomes virtuous restrained in the higher code of rules, conducting himself, seeing fear in the slightest fault he observes the rules. Meghiya, for the mind, immature for release this is the second thing leading to maturity ...

Again, Meghiya, the bhikkhu becomes a quick and easy gainer for nothing of such talk about austere penances, providing explanations of the mind's activities such as wanting little, satisfaction, seclusion, not wanting company, arousing effort, talk about virtues, concentration, wisdom, release and talk about knowledge and vision of release Meghiya, for the mind, immature for release this is the third thing leading to maturity.

Again, friends, the bhikkhu abides with aroused effort, to dispel demeritorious things and to amass meritorious things with the firm endeavour of not giving up the main aim in meritorious things. Meghiya, for the mind, immature for release this is the fourth thing leading to maturity.

Again, Meghiya, the bhikkhu becomes wise endowed with wisdom about the rising and fading nature of the five holding masses, for the noble penetration to rightfully end unpleasantness. Meghiya, for the mind, immature for release this is the fifth thing leading to maturity.

Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu, to become virtuous restrained in the higher code of rules, to conduct himself observing the rules, seeing fear in the slightest fault.

Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu, for a quick and easy gain for nothing of such talk about austere penances, providing explanations of the mind's activities such as wanting little, satisfaction, seclusion, not wanting company, arousing effort, talk about virtues, concentration, wisdom, release and talk about knowledge and vision of release.

Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu to abide with aroused effort, to dispel demeritorious things and to amass meritorious things with the firm endeavour of not giving up the main aim in meritorious things.

Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu to become wise, endowed with wisdom about the rising and fading nature of the five holding masses for the noble penetration to rightfully end unpleasantness.

Bhikkhus, the bhikkhu established in these five things should further develop four things. -to dispel greed loathing should be developed, to dispel anger lovingkindness should be developed, to cut up thoughts, in and out breathing should be developed, to root out the measuring `I be', the perception of impermanence should be developed. Bhikkhus, to one developed in the perception of impermanence, the perception of no self gets established. One with the perception of no-self completely destroys the perception `I be' and here and now enjoys extinction.

4. Nandakasuttam Ý Venerable Nandaka

001.04. At one time The Blessed One was living in the monastery offered by Anathapinóika in Jeta's grove in Savatthi. At that time venerable Nandaka was in the attendance hall advising, inciting and making the hearts light of the bhikkhus, with a talk. The Blessed One having got up from his seclusion in the evening, approached the attendance hall and stood waiting outside, until the talk ended. The Blessed One knowing that the talk ended, clearing his throat, knocked on the door. The bhikkhus opened the door to The Blessed One.

The Blessed One entered the attendance hall, sat on the prepared seat and addressed venerable Nandaka: ßNandaka your disposition was a long address to the bhikkhus. My back ached standing outside until the end of the disposition."

When this was said venerable Nandaka in an antaganized tone said: ßVenerable sir, we did not know that The Blessed One was standing outside. If we knew that The Blessed One was standing outside, we would not have said so much."

The Blessed One knowing that venerable Nandaka was antagonized said: Nandaka, it is good! Sons of clansmen like you who have left home and have become homeless, should sit with a righteous talk, as you have done. Nandaka, for those who have come together, there are two things to do. Either a talk on righteousness or observe noble silence. Nandaka the bhikkhu has faith and not virtues. By that factor he is incomplete. He should be complete in that factor. How shall I have faith and virtues. Nandaka, when the bhikkhu has faith and virtues, he becomes complete.

Nandaka, when the bhikkhu has faith and virtues, not gained internal appeasement, by that factor he is incomplete. He should be complete in that factor. How shall I have faith, virtues and internal appeasement. Nandaka, when the bhikkhu has faith, virtues and internal appeasement by that he becomes complete.

Nandaka, when the bhikkhu has faith, virtues, gained internal appeasement and not gained higher wisdom to penetrate the Teaching by that factor he is incomplete. He should be complete in that factor. How shall I have faith, virtues. internal appeasement and gain higher widom to penetrate the Teaching. Nandaka, when the bhikkhu has faith, virtues internal appeasement and gain higher wisdom to penetrate the Teaching by that factor he become complete. Nandaka, just as to a fourfooted when one foot is lame, by that factor he becomes incomplete. In the same manner when the bhikkhu has faith, virtues, gained internal appeasement and not gained higher wisdom to penetrate the Teaching by that factor he is incomplete. He should be complete in that factor. How shall I have faith, virtues. internal appeasement and gain higher widom to penetrate the Teaching. Nandaka, when the bhikkhu has faith, virtues internal appeasement and gain higher wisdom to penetrate the Teaching by that he becomes complete."

The Blessed One saying this got up and went into his dwelling.

Soon after The Blessed One had gone venerable Nandaka addressed the bhikkhus: ßHere, friends, The Blessed One with four lines declared the complete and pure holy life -Nandaka the bhikkhu has faith and not virtues. By that factor he is incomplete. He should be complete in that factor. How shall I have faith and virtues. Nandaka, when the bhikkhu has faith and virtues, he becomes complete.

Nandaka, when the bhikkhu has faith and virtues, not gained internal appeasement, by that factor he is incomplete. He should be complete in that factor. How shall I have faith, virtues and internal appeasement. Nandaka, when the bhikkhu has faith, virtues and internal appeasement by that he becomes complete.

Nandaka, when the bhikkhu has faith, virtues, gained internal appeasement and not gained higher wisdom to penetrate the Teaching by that factor he is incomplete. He should be complete in that factor. How shall I have faith, virtues. internal appeasement and gain higher widom to penetrate the Teaching. Nandaka, when the bhikkhu has faith, virtues internal appeasement and gain higher wisdom to penetrate the Teaching by that factor he becomes complete. Nandaka, just as to a fourfooted when one foot is lame, by that factor he becomes incomplete. In the same manner when the bhikkhu has faith, virtues, gained internal appeasement and not gained higher wisdom to penetrate the Teaching by that factor he is incomplete. He should be complete in that factor. How shall I have faith, virtues. internal appeasement and gain higher widom to penetrate the Teaching. Nandaka, when the bhikkhu has faith, virtues internal appeasement and gain higher wisdom to penetrate the Teaching by that he becomes complete"

ßFriends, these five are the benefits for listening and discussing the Teaching at the right time. What five?

Here, friends, the bhikkhu preaches the Teaching good at the beginning, middle and end, full of meanings even in the letters declaring the complete and pure holy life When the bhikkhu preaches, in this and other manner the Teaching good at the beginning, middle and end, full of meanings even in the letters, declaring the complete and pure holy life, he becomes loveable agreeable esteemed and developed to the Teacher. Friends this is the first benefit for listening to the Teaching and discussing it at the right time.

Again, friends, the bhikkhu preaches the Teaching good at the beginning, middle and end, full of meanings even in the letters declaring the complete and pure holy life When the bhikkhu preaches in this and other manner the Teaching good at the beginning, middle and end full of meanings even in the letters, declaring the complete and pure holy life, he experiences the meanings and the Teaching. Friends this is the second benefit for listening to the Teaching and discussing it at the right time.

Again, friends, the bhikkhu preaches the Teaching good at the beginning, middle and end, full of meanings even in the letters declaring the complete and pure holy life When the bhikkhu preaches in this and other manner the Teaching good at the beginning, middle and end full of meanings even in the letters, declaring the complete and pure holy life, he penetratingly sees with wisdom the deep essential in the Teaching. Friends this is the third benefit for listening to the Teaching and discussing it at the right time.

Again, friends, the bhikkhu preaches the Teaching good at the beginning, middle and end, full of meanings even in the letters declaring the complete and pure holy life When the bhikkhu preaches in this and other manner the Teaching good at the beginning, middle and end full of meanings even in the letters, declaring the complete and pure holy life, the co-associates in the holy life applaud him.-' Indeed the venerable one has attained it or is attaining it.' Friends this is the fourth benefit for listening to the Teaching and discussing it at the right time.

Again, friends, the bhikkhu preaches the Teaching good at the beginning, middle and end, full of meanings even in the letters declaring the complete and pure holy life When the bhikkhu preaches in this and other manner the Teaching good at the beginning, middle and end full of meanings even in the letters, declaring the complete and pure holy life, to the co-associates in the holy life, the trainee bhikkhus who abide with the aim of attaining the end of unpleasantness arouse effort to attain the not yet attained, to realize the not yet realized. Those bhikkhus who are worthy, destroyed desires, lived the holy life, done what should be done, thrown off the load, has come to the highest good, destroyed the bond `to be' and rightfully knowing are released, hearing that Teaching abide in pleasantness here and now. Friends this is the fifth benefit for listening to the Teaching and discussing it at the right time.

5. Balasuttam Ý Powers

001.05. Bhikkhus, these five are powers. What five?

The power of wisdom, the power of effort, the power of non-faultiness and the power of collectiveness. Bhikkhus, what is the power of wisdom?

Here bhikkhus, the bhikkhu has wisely recognized and penetrated these things that are merit and reckoned as merit, demerit and reckoned as demerit, faulty and reckoned as faulty, not faulty and reckoned as not faulty, impure and reckoned as impure, pure and reckoned as pure, practiced and reckoned as should be practiced, not practiced and reckoned as should not be practiced, not noble and reckoned as not noble, noble and reckoned as noble, Bhikkhus, to this is called the power of wisdom.

Bhikkhus, what is the power of effort?

Here bhikkhus, the bhikkhu arouses interest and effort pursues the mind and endeavours to dispel, things that are demerit and reckoned as demerit, faulty and reckoned as faulty, impure and reckoned as impure, not practiced and reckoned as should not be practiced, not noble and reckoned as not noble and arouses interest and effort to pursue the mind and make endeavour to gain, things that are merit and reckoned as merit, not faulty and reckoned as not faulty, pure and reckoned as pure, practiced and reckoned as should be practiced, noble and reckoned as noble Bhikkhus, to this is called the power of effort.

Bhikkhus, what is the power of non-faultiness?

Here, bhikkhus, the noble disciple is endowed with non-faulty bodily, verbal and mental action. Bhikkhus, to this is called the power of non-faultiness.

Bhikkhus, what is the power of collectiveness?

Bhikkhus, these four are the characteristics of sympathy-giving gifts, pleasant words, leading an useful life and equality. Bhikkhus, out of giving gifts, the foremost is giving gifts of the Teaching. Out of pleasant words the foremost is giving the Teaching again and again to those who attend carefully until the meaning is attained. Bhikkhus, out of leading an useful life the foremost, is establishing those who have, no faith in faith, no virtues in virtues, the selfish in benevolence, the lacking in wisdom in wisdom. Bhikkhus, out off equality, the foremost is the equality of a stream enterer with a stream enterer, once returner with a once returner, non-returner with a non-returner and a noble one with a noble one. Bhikkhus, these are the four powers.

Bhikkhus, the noble disciple endowed with these four powers has overcome five fears. What five? The fear of, a livelihood, the lack of virtues, antagonizing the gathering, death and an evil birth. The noble disciple reflects: -'I have no fears of a livelihood. Why should I have fears of a livelihood? I have these four powers of wisdom, effort, non-faultiness and collectiveness. Those lacking in wisdom, the lazy, those with faulty bodily, verbal and mental activity, those without the power of collectiveness may have fears of a livelihood. I have no fears of the lack of virtues ... re ... I have no fears of antagonzing the gathering ... re ... I have no fears of death, ... re ... I have no fears of an evil birth Why should I have fears of an evil birth? I have these four powers of wisdom, effort, non-faultiness and collectiveness. Those lacking in wisdom, the lazy, those with faulty bodily, verbal and mental activity, those without the power of collectiveness may have fears of an evil birth.

Bhikkhus, the noble disciple endowed with these four powers has overcome these five fears.

6. Sevanasuttam Ý That should be followed after

001.06. Venerable Sariputta addressed the bhikkhus:

ßFriends, even persons should be known as twofold-those that should be associated and not associated. Even morsel food should be known as twofold- that should be partaken and not partaken. Even dwellings should be known as twofold- that should be used and not used. Even villages and hamlets should be known as twofold- that should be made use of and not made use of. Even states should be known as twofold- that should be gone to and not gone to..

Friends, it was said, persons should be known as twofold, those that should be associated and not associated, why was it said so? If you know, that associating a certain person, my demeritorious things increase and meritorious things decrease, the requisites of life; robes, morsel food, dwellings and requisites when ill are obtained, with difficulty. Yet my aim of recluseship in becoming a homeless does not develop and get completed. Therefore that person should be left by night or by day, even without informing. He should not be followed again.

If you know, that associating a certain person, my demeritorious things increase and meritorious things decrease, the requisites of life; robes, morsel food, dwellings and requisites when ill are obtained, without difficulty. Yet my aim of recluseship in becoming a homeless does not develop and get completed. Therefore that person should be left even without informing. He should not be followed again.

If you know, that associating a certain person, my demeritorious things decrease and meritorious things increase, the requisites of life; robes, morsel food, dwellings and requisites when ill are obtained, with difficulty. Yet my aim of recluseship in becoming a homeless develops and get completed. Therefore that person should not be left should be followed.

If you know, that associating a certain person, my demeritorious things decrease and meritorious things increase, the requisites of life; robes, morsel food, dwellings and requisites when ill are obtained without difficulty. My aim of recluseship in becoming a homeless develops and gets completed. Therefore that person should not be left he should be followed, even when chased. Friends, if it was said, persons should be known as twofold, those that should be associated and not associated, it was said on account of this.

Friends, it was said, robes should be known as twofold, those that should be partaken and not partaken, why was it said so? If you know of a robe, which when partaken demeritorious things increase and meritorious things decrease such robes should not be partaken. If you know of a robe, which when partaken demeritorious things decrease and meritorious things increase such robes should be partaken. Friends, if it was said, robes should be known as twofold, those that should be partaken and not partaken it was said on account of this.

Friends, it was said morsel food should be known as twofold, those that should be partaken and not partaken, why was it said so If you know of some morsel food, which when partaken demeritorious things increase and meritorious things decrease such morsel food should not be partaken. If you know of some morsel food, which when partaken demeritorious things decrease and meritorious things increase such morsel food should be partaken. Friends, if it was said, morsel food should be known as twofold, those that should be partaken and not partaken it was said on account of this.

Friends, it was said dwellings should be known as twofold, those that should be used and not used, why was it said so If you know of some dwelling, which when used demeritorious things increase and meritorious things decrease such dwellings should not be used. If you know of some dwelling, which when used demeritorious things decrease and meritorious things increase such dwellings should be used. Friends, if it was said, dwellings should be known as twofold, those that should be used and not used it was said on account of this.

Friends, it was said villages and hamlets should be known as twofold, those that should be made use of and not made use of, why was it said so If you know of some village or hamlet, which when made use of demeritorious things increase and meritorious things decrease such villages and hamlets should not be made use of. If you know of some village or hamlet, which when made use of demeritorious things decrease and meritorious things increase such villages and hamlets should be made use of. Friends, if it was said, villages and hamlets should be known as twofold, those that should be made use of and not made use of, it was said on account of this.

Friends, it was said states should be known as twofold, those that should be gone to and not gone to, why was it said so If you know of some state, which when gone to, demeritorious things increase and meritorious things decrease to such states you should not go. If you know of some states, to which when gone demeritorious things decrease and meritorious things increase, to such states you should go. Friends, if it was said, states should be known as twofold, those that should be gone to and not gone to, it was said on account of this.

7. Sutavasuttam Ý The wandering ascetic Sutava

001.07. At one time The Blessed One was living among the Gijjha peaks in Rajagaha. Then the wandering ascetic Sutava approached The Blessed One, exchanged friendly greetings, sat on a side and said:

ßVenerable sir, at one time The Blessed One was living among the Gijjha peaks in Rajagaha and I heard this in the presence of The Blessed One and it was accepted by The Blessed One: `Sutava, it is not possible for the bhikkhu who is worthy, destroyed desires, lived the holy life, done what should be done, has put the load down, have come to the highest good, has destroyed the bond `to be', is released rightfully knowing, to go beyond five things- It is not possible for the bhikkhu who has destroyed desires, to destroy living things knowing, to take the not given with a thievish mind, to enjoy sexual intercourse, to say lies knowingly, to partake sensual things accumulating them as they have done in a household.' Venerable sir, does The Blessed One recall it and remember it completely?"

ßSutava, I recall it and remember it completely, not only earlier, even now I tell, Sutava, it is not possible for the bhikkhu who is worthy, destroyed desires, lived the holy life, done what should be done, has put the load down, have come to the highest good, has destroyed the bond `to be', is released rightfully knowing, to go beyond nine things- It is not possible for the bhikkhu who has destroyed desires, to destroy living things knowing, to take the not given with a thievish mind, to enjoy sexual intercourse, to say lies knowingly, to partake sensual things accumulating them as they have done in a household, to follow the wrong course of action out of interest, to follow the wrong course of action through anger, to follow the wrong course of action through delusion, to follow the wrong course of action out of fear. Sutava, earlier and now also I tell, it is not possible for the bhikkhu who is worthy, destroyed desires, lived the holy life, done what should be done, has put the load down, have come to the highest good, has destroyed the bond `to be', is released rightfully knowing, to go beyond these nine things.

8. Sajjhasutta. The wandering ascetic Sajjha

001.08. At one time The Blessed One was living among the Gijjha peaks in Rajagaha. Then the wandering ascetic Sajjha approached The Blessed One, exchanged friendly greetings, sat on a side and said:

ßVenerable sir, at one time The Blessed One was living among the Gijjha peaks in Rajagaha and I heard this in the presence of The Blessed One and it was accepted by The Blessed One: `Sajjha, it is not possible for the bhikkhu who is worthy, destroyed desires, lived the holy life, done what should be done, has put the load down, have come to the highest good, has destroyed the bond `to be', is released rightfully knowing, to go beyond five things- It is not possible for the bhikkhu who has destroyed desires, to destroy living things knowing, to take the not given with a thievish mind, to enjoy sexual intercourse, to say lies knowingly, to partake sensual things accumulating them as they have done in a household.' Venerable sir, does The Blessed One recall it and remember it completely?"

ßSajjha, I recall it and remember it completely, not only earlier, even now I tell it is not possible for the bhikkhu who is worthy, destroyed desires, lived the holy life, done what should be done, has put the load down, have come to the highest good, has destroyed the bond `to be', is released rightfully knowing, to go beyond nine things- It is not possible for the bhikkhu who has destroyed desires, to destroy living things knowing, to take the not given with a thievish mind, to enjoy sexual intercourse, to say lies knowingly, to partake sensual things accumulating them as they have done in a household, to reject enlightenment, to reject the Teaching, to reject the Community of bhikkhus and to give up the holy life. Sajjha, earlier and now also I tell, it is not possible for the bhikkhu who is worthy, destroyed desires, lived the holy life, done what should be done, has put the load down, have come to the highest good, has destroyed the bond `to be', is released rightfully knowing, to go beyond these nine things.

9. Puggalasuttam Ý Great beings

001.09. Bhikkhus, these nine great beings are evident in the world. What nine?

The noble one, the one come to the path to become noble, the non-returner, the one come to the path of realizing non-returning, the once returner, the one come to the path of realizing once returning, the stream enterer, the one come to the path of realizing stream entry and the ordinary person. Bhikkhus, these nine great beings are evident in the world.

10. Ahuneyyasuttam Ý Worthy of honour

001.10. Bhikkhus, these nine great beings are worthy of honour, hospitality, gifts, and veneration with clasped hands, the incomparable field of merit for the world. What nine?

The noble one, the one come to the path to become noble, the non-returner, the one come to the path of realizing non-returning, the once returner, the one come to the path of realizing once returning, the stream enterer, the one come to the path of realizing stream entry and the one come to lineage. Bhikkhus, these nine great beings are worthy of honour, hospitality, gifts, and veneration with clasped hands, the incomparable field of merit for the world.