Anguttara Nikaya
007. Sannavaggo
1. Pathamasannasuttam Ý First on Perceptions
007.01. Bhikkhus, these five perceptions developed and made much, are very beneficial, developing them, one dives into deathlessness and ends in deathlessness. What five?
The perceptions of loathsomeness, death, dangers, the sign of disagreeability in food and the and non attachment to all the world. Bhikkhus, these five perceptions developed and made much, are very beneficial, developing them, one dives into deathlessness and ends in deathlessness.
2. Dutiyasannasuttam Ý Second on Perceptions
007.02. Bhikkhus, these five perceptions developed and much, are very beneficial, developing them, one dives into deathlessness and ends in deathlessness. What five?
The perceptions of impermanence lack of a self, death, the sign of disagreeability in food and non-attachment to all the world. Bhikkhus, these five perceptions developed and made much, are very beneficial, developing them, one dives into deathlessness and ends in deathlessness.
3. Pathamavaddhisuttam Ý First on development
007.03. Bhikkhus, developing in these five ways the noble disciple develops nobility, acquiring the best and the essential from the body. What five?
Developing in faith, virtues, learnedness, benevolence and wisdom. Bhikkhus, developing in these five ways the noble disciple develops nobility, acquiring the best and the essential from the body.
He develops in faith, virtues, wisdom, benevolence and learning
Such attentive Great Men grasp the essential from oneself.
4. Dutiyavaddhisuttam Ý Second on development
007.04. Bhikkhus, developing in these five ways the female noble disciple develops nobility, acquiring the best and the essential from the body. What five?
Developing in faith, virtues, learnedness, benevolence and wisdom. Bhikkhus, developing in these five ways the female noble disciple develops nobility, acquiring the best and the essential from the body.
She develops in faith, virtues, wisdom, benevolence and learning
Such attentive female noble disciples grasp the essential from herself.
5. Sakacchasuttam Ý Conversing
007.05. Bhikkhus, the bhikkhu endowed with five things is suitable to converse with co-associates in the holy life. What five?
Here, bhikkhus, the bhikkhu is virtuous, and he settles whatever questions that arise on virtues. The bhikkhu is concentrated, and he settles whatever questions that arise on concentration. The bhikkhu is wise, and he settles whatever questions that arise on wisdom. The bhikkhu is released, and he settles whatever questions that arise on release.
The bhikkhu is endowed with knowledge and vision of release, and he settles whatever questions that arise on knowledge and vision of release. Bhikkhus, the bhikkhu endowed with these five things is suitable to converse with co-associates in the holy life.
6. Sajãvasuttam Ý Living together
007.06. Bhikkhus, the bhikkhu endowed with five things is suitable to live together with co-associates in the holy life. What five?
Here bhikkhus, the bhikkhu is virtuous and he settles whatever questions that are asked about the endowment of virtues. The bhikkhu is endowed with concentration and he settles whatever questions that are asked about the endowment of concentration. The bhikkhu is endowed with wisdom and he settles whatever questions that are asked about the endowment of wisdom. The bhikkhu is endowed with release and he settles whatever questions that are asked about the endowment of release. The bhikkhu is endowed with knowledge and vision of release and he settles whatever questions that are asked about the endowment of knowledge and vision of release. Bhikkhus, the bhikkhu endowed with these five things is suitable to live together with co-associates in the holy life.
7. Pathama Ý iddhipadasuttam Ý First on psychic fetes
007.07. Bhikkhus, whoever bhikkhu or bhikkhuni develops and makes much five things should expect one of these two fruits. Either perfect knowledge here and now or the conscience not to return, with substratum remaining. What five?
Here, bhikkhus, the bhikkhu develops the psychic fete endowed with interest in concentration, endeavour and determinations. The psychic fete endowed with effort in concentration, endeavour and determinations. The psychic fete endowed with mind concentration, endeavour and determinations. The psychic fete endowed with investigating in concentration with endeavour and determinations and the fifth is exertion. Bhikkhus, whoever bhikkhu or bhikkhuni develops and makes much these five things should expect one of these two fruits. Either perfect knowledge here and now or the conscience not to return, with substratum remaining.
8. Dutiya Ý iddhipadasuttam Ý Second on psychic fetes
007.08. Bhikkhus, before my enlightenment when I was seeking enlightenment, I developed and made much five things. What five?
Here, bhikkhus, I developed the psychic fete endowed with interest in concentration, endeavour and determinations. The psychic fete endowed with effort in concentration, endeavour and determinations. The psychic fete endowed with mind concentration, endeavour and determinations. The psychic fete endowed with investigating in concentration with endeavour and determinations and the fifth is exertion. Bhikkhus, when I developed and made much of these five, with exertion as the fifth for the realization of whatever thing, I directed my mind the consciousness in that sphere became the eye-witness.
If it was my desire I enjoyed the various psychic fetes ... re ... I wield power as far as the world of Brahma, and consciousness in that sphere became the eye witness.
If it was my desire ... re ... with the destruction of desires, the mind released from desires and released through wisdom, knowing and realizing by myself I abode and the consciousness in that and other sphere became the eye-witness in the respective mental sphere.
9. Nibbidasuttam Ý Turning away
007.09. Bhikkhus, when five things are developed and made much, it conduces to sure turning away, disenchantment, cessation, appeasement, realization, enlightenment and extinction. What five?
Here, bhikkhus, the bhikkhu abides seeing loathsomeness in the body, seeing loathsomeness in food, disenchanted with all the world, seeing impermanence in all determinations, the perception of death becomes thoroughly established to him internally.
Bhikkhus, when these five things are developed and made much, it conduces to sure turning away, disenchantment, cessation, appeasement, realization, enlightenment and extinction.
10. ~Asavakkhayasuttam Ý Destruction of desires
007.10. Bhikkhus, when five things are developed and made much, it conduces to the destruction of desires. What five?
Here, bhikkhus, the bhikkhu abides seeing loathsomeness in the body, seeing loathsomeness in food, disenchanted with all the world, seeing impermanence in all determinations, the perception of death becomes thoroughly established to him internally.
Bhikkhus, when these five things are developed and made much, it conduces to the destruction of desires.
Showing posts with label Pancaka Nipata. Show all posts
Showing posts with label Pancaka Nipata. Show all posts
Wednesday, April 20, 2011
Anguttara Nikaya - Pancaka Nipata - Nivarana Vaggo
Anguttara Nikaya
006. Nivaranavaggo Ý On obstacles
1. Avaranasuttam Ý Obstructions
006.01. I heard thus. At one time The Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi and The Blessed One addressed the bhikkhus.
Bhikkhus, these five are obstacles, over growths the things that weaken wisdom. What five?
Sensual desires, anger, sloth and torpor, restlessness and worry and doubts are obstacles, mental over growths, the things that weaken wisdom.
Bhikkhus, that the bhikkhu should know his own good, the good of others or the good of both or will know and realize something noble above human without dispelling without making weak wisely considering the danger, of the obstacles sensual desires, anger, sloth and torpor, restlessness and worry and doubts is not a possibility. Like a man opening the forrowed mouths of the ploughed field to a river with a long course from the top of the mountain, moving swiftly, with a weight. Then bhikkhus, in the middle, the stream gets scattered and disturbed and does not go far, move fast or take much weight. In the same manner the bhikkhu should know his own good, the good of others or the good of both or will know and realize something noble above human without dispelling without making weak without wisely considering the danger, of the obstacles sensual desires, anger, sloth and torpor, restlessness and worry and doubts is not a possibility.
Bhikkhus, that the bhikkhu should know his own good, the good of others or the good of both or will know and realize something noble above human by dispelling and making weak, by wisely considering the danger, of the obstacles sensual desires, anger, sloth and torpor, restlessness and worry and doubts is a possibility. Like a man closing the forrowed mouths of the ploughed field to a river with a long course from the top of the mountain, moving swiftly, with a weight. Then bhikkhus, in the middle, the stream not scattered and not disturbed goes far, moves fast and takes a weight. In the same manner the bhikkhu should know his own good, the good of others or the good of both or will know and realize something noble above human by dispelling and making weak, wisely considering the danger, of the obstacles sensual desires, anger, sloth and torpor, restlessness and worry and doubts is a possibility.
2. Akusalarasisuttam Ý A mass of demerit
006.02. Bhikkhus, saying it rightly the five obstacles are a mass of demerit a complete waste. What five?
The obstacles sensual desires, anger, sloth and torpor, restlessness and worry and doubts.
Bhikkhus, saying it rightly the five obstacles are a mass of demerit a complete waste.
3. Padhaniyangasuttam Ý Characteristics of striving
006.03. Bhikkhus, these five are the characteristics of striving. What five?
Here, bhikkhus, the bhikkhu has faith, in the enlightenment of the Thus Gone One. The 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. Has few ailments, few sicknesses, has a good digesting order, not too hot nor too cold, suitable for making endeavour, is not crafty or deceitful, manifests to the Teacher or co-associates in the holy life, his real self. Abides with aroused effort to dispel demerit and for the accumulation of merit, firm in the endeavour, not giving up the main aim. Becomes accomplished in the arising and falling of the five holding masses for the rightful penetration of the noble ones. Bhikkhus, these are the five characteristics of striving.
4. Samayasuttam Ý The not suitable times to make effort
006.04 Bhikkhus, these five are the not suitable times to make effort. What five?
Here, bhikkhus, the bhikkhu is decayed and overcome by decay. This is the first time not suitable to make effort.
Again, bhikkhus,the bhikkhu is ill and is overcome by illness. This is the second time not suitable to make effort.
Again, bhikkhus there is a famine and grains become rare and it becomes impossible to collect even scraps. This is the third time not suitable to make effort.
Again, bhikkhus there is a time of fear from invading forest tribes on wheels. This is the fourth time not suitable to make effort.
Again, bhikkhus, the Community of bhikkhus break up. When the Community of bhikkhus break up, they blame each other, debase each other and get enclosed in small sections and reject certain sections. The displeased do not become pleased, some of those pleased go away. This is the fifth time not suitable to make effort.
Bhikkhus, these five are the suitable times to make effort. What five?
Here, bhikkhus, the bhikkhu is young, in the prime of youth with black hair. This is the first time, suitable to make effort.
Again, bhikkhus,the bhikkhu is with few ailments, endowed with a good digestive system, not too cold, nor too hot, a suitable one to make endeavour This is the second time suitable to make effort.
Again, bhikkhus there is a time with plenty of food and grains and it becomes possible to collect food no doubts about scraps. This is the third time suitable to make effort.
Again, bhikkhus the people live united seeing each other with friendly eyes, mixing like milk and water. This is the fourth time suitable to make effort.
Again, bhikkhus, the united Community of bhikkhus live in concord not blaming each other, not debasing each other and not in small sections rejecting each other. The displeased become pleased and the pleased become more pleased. This is the fifth time.
suitable to make effort. Bhikkhus, these are the five suitable times to make effort.
5. Mataputtasuttam Ý The mother and son
006.05. At one time The Blessed One abode in the monastery offered by Anathapindika in Jeta's grove in Savatthi. At that time both mother and son a bhikkhu and bhikkhuni had observed the rains in Savatthi. They constantly desired each others sight. The mother desired to see the son and the son desired to see the mother. The two seeing each other constantly, a relationship began and with the relationship confidence got established and they approached each other Fallen in love for each other without giving up robes, they secretly had sexual intercourse.
Then many bhikkhus approached The Blessed One, worshipped and sat on a side and those bhikkhus said to The Blessed One: Here venerable sir, a mother and son a bhikkhu and bhikkhuni had observed the rains in Savatthi. They constantly desired each others sight. The mother desired to see the son and the son desired to see the mother. The two seeing each other constantly, a relationship began and with the relationship confidence got established and they approached each other Fallen in love for each other without giving up robes, they secretly had sexual intercourse.
Bhikkhus, does the foolish man think the mother would not crave for the son or the son for the mother? Bhikkhus, I do not know of any other form so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the form of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the form of the woman come to grief for a long time become subjective Bhikkhus, I do not know of any other sound, ... re ... any other smell, ... re ... any other taste, ... re ... any other touch so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the touch of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the touch of the woman come to grief for a long time having become subjective.
Bhikkhus, when the woman is going, she takes hold of the man's mind, when standing, ... re ... when sitting, ... re ... when lying, ... re ... when laughing, ... re ... when talking, ... re ... when singing, ... re ... when crying, ... re ... when struck, ... re ... and even when dead she takes hold of the man's mind. Bhikkhus, saying it correctly, the woman is an all round snare of Death. Bhikkhus, I do not know of any other form so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the form of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the form of the woman come to grief for a long time become subjective Bhikkhus, I do not know of any other form so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the form of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the form of the woman come to grief for a long time become subjectiveBhikkhus, I do not know of any other form so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the form of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the form of the woman come to grief for a long time become subjective Bhikkhus, I do not know of any other form so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the form of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the form of the woman come to grief for a long time having become subjective.
The woman talks to one with sword in hand and even to a sprite,
Gets mixed up even with snake poison, which if stings would die.
A woman does not speak with only one,
Gets hold of the confused with a glance and smile,
Or showing the body or with charming words
Even the very pure are struck and fall
The five strands of sense pleasures are seen in the woman,
As forms, sounds, tastes, smells and touches,
And someone is unknowingly carried away by the floods of sensuality
To go on in existences, in time, in births being and not being
Those who thoroughly know sensuality abide without fear,
They have gone beyond this world, destroying desires.
6. Upajjhayasuttam Ý Spiritual teacher
006.06. A certain bhikkhu approached his preceptor and said: Venerable sir, now my body is out of control, the directions are not clearly visible to me. The Teaching does not occur to me. My mind is overcome by sloth and torpor. I lead the holy life discontented and I have doubts about the Teaching.
Then that bhikkhu took his associate bhikkhu to The Blessed One, worshipped sat on a side and said to The Blessed One: Venerable sir, this bhikkhu says: Venerable sir, now my body is out of control, the directions are not clearly visible to me. The Teaching does not occur to me. My mind is overcome by sloth and torpor. I lead the holy life discontented and I have doubts about the Teaching.
Bhikkhu, it is so. To one with uncontrolled mental faculties, to one who does not know the right amount to eat, not yoked to wakefulness, not insightful of meritorious things and to one who abides not yoked to development of mind in the enlightenment factors in the late and early hours of the night, it so happens. His body goes out of control, directions do not become clearly visible to him. The Teaching does not occur to him and his mind overcome with sloth and torpor, he leads the holy life discontented and he has doubts. Therefore, bhikkhu you should train thus: I will control my mental faculties. I will know the right amount to eat. I will yoke myself to wakefulness, will be insightful of meritorious things and I will abide yoked to development of mind in the enlightenment factors in the late and early hours of the night.
That bhikkhu thus advised by The Blessed One, got up from his seat, worshipped and circumambulated The Blessed One and went away. Then that bhikkhu secluded and withdrawing from the crowd abode diligently to dispel. Before long he here and now by himself knew and realized the noble end of the holy life for which sons of clansmen rightfully leave the household and become homeless. He thoroughly knew birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. That bhikkhu became one of the arahants.
Then that bhikkhu, an arahant approached his preceptor and said: Venerable sir, now my body is not out of control, the directions are clearly visible to me. The Teaching occurs to me. My mind is not overcome by sloth and torpor. I lead the holy life contented and I have no doubts about the Teaching.
Then that bhikkhu took his associate bhikkhu to The Blessed One, worshipped sat on a side and said to The Blessed One: Venerable sir, this bhikkhu says: Venerable sir, now my body is not out of control, the directions are clearly visible to me. The Teaching occurs to me. My mind is not overcome by sloth and torpor. I lead the holy life contented and I have no doubts about the Teaching.
Bhikkhu, it is so. To one with controlled mental faculties, to one who knows the right amount to eat, to one yoked to wakefulness, is insightful of meritorious things and to one who abides yoked to development of mind in the enlightenment factors in the late and early hours of the night, it so happens. His body does not go out of control, directions become clearly visible to him. The Teaching occurs to him and his mind not overcome with sloth and torpor, he leads the holy life contented and he has no doubts. Therefore, bhikkhus you should train thus: We will control our mental faculties. We will know the right amount to eat. We will yoke ourselves to wakefulness, we will be insightful of meritorious things and will abide yoked to development of mind in the enlightenment factors in the late and early hours of the night.
7. Abhinhapaccavekkhitabbañhanasuttam Ý Should be constantly reflected upon
006.07. Bhikkhus, these five things should be constantly reflected upon by a woman, man, a householder or one gone forth. What five?
I have not gone beyond decay should be constantly reflected by a woman, man, a householder or one gone forth. I have not gone beyond ailing should be constantly reflected by a woman, man, a householder or one gone forth. I have not gone beyond death should be constantly reflected by a woman, man, a householder or one gone forth. All my near and dear ones change and disappear should be constantly reflected by a woman, man, a householder or one gone forth. I'm the owner of actions, the heritage of actions, action is my origin, action is my relation and refuge. Whatever action I do, good or evil, will be my inheritance, should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, for what reason should I have not gone beyond decay be constantly reflected by a woman, man, a householder or one gone forth?
Bhikkhus, to sentient beings there is the youth, intoxicated by which they misbehave by body, words and mind. To one constantly reflecting, I have not gone beyond decay, the intoxication of youth when young, completely fades or dwindles. Bhikkhus, on account of this I have not gone beyond decay should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, for what reason should I have not gone beyond ailing be constantly reflected by a woman, man, a householder or one gone forth?
Bhikkhus, to sentient beings there is the intoxication of health, intoxicated by which they misbehave by body, words and mind. To one constantly reflecting, I have not gone beyond ailing, the intoxication of health, completely fades or dwindles. Bhikkhus, on account of this I have not gone beyond ailing should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, for what reason should I have not gone beyond death be constantly reflected by a woman, man, a householder or one gone forth?
Bhikkhus, to sentient beings there is the intoxication of life, intoxicated by which they misbehave by body, words and mind. To one constantly reflecting, I have not gone beyond death, the intoxication of life, fades completely or dwindles. Bhikkhus, on account of this I have not gone beyond death should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, for what reason should all my near and dear ones change and disappear be constantly reflected by a woman, man, a householder or one gone forth?
Bhikkhus, to sentient beings there's interest and greed for near and dear ones, delighted by which they misbehave by body, words and mind. To one constantly reflecting, all my near and dear ones change and disappear that interest and greed, completely fades or dwindles. Bhikkhus, on account of this, all my near and dear ones change and disappear should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, for what reason should, I'm the owner of my actions, the heritage of my actions, action is my origin, action is my relation and refuge. Whatever action I do, good or evil, will be my inheritance, be constantly reflected by a woman, man, a householder or one gone forth?
Bhikkhus, to sentient beings there is misbehaviour by body, words and mind. To one constantly reflecting, I'm the owner of my actions, the heritage of my actions, action is my origin, action is my relation and refuge. Whatever action I do, good or evil, will be my inheritance, the misbehaviour by body, words and mind completely fades or dwindles. Bhikkhus, on account of this, I'm the owner of my actions, the heritage of my actions, action is my origin, action is my relation and refuge. Whatever action I do, good or evil, will be my inheritance,should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, the noble disciple reflects, it is not only I, that have not gone beyond decay, yet all sentient beings that have come, gone, disappeared and are born have not gone beyond decay. To one constantly reflecting this, the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.
Bhikkhus, the noble disciple reflects, it is not only I, that have not gone beyond ailing, yet all sentient beings that have come, gone, disappeared and are born, have not gone beyond ailing. To one constantly reflecting this, the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.
Bhikkhus, the noble disciple reflects, it is not only I, that have not gone beyond death, yet all sentient beings that have come, gone, disappeared and are born have not gone beyond death. To one constantly reflecting this, the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.
Bhikkhus, the noble disciple reflects, it is not only my near and dear ones that change and disappear, yet the near and dear ones of all sentient beings that have come, gone, disappeared and are born change and disappear. To one constantly reflecting this the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.
Bhikkhus, the noble disciple reflects, it is not only I that have the ownership of actions, their heritage, origin, relationship and refuge, yet all sentient beings that have come, gone, disappeared and are born have the ownership of actions, their heritage, origin, relationship and refuge. To one constantly reflecting this the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.
Ailing, decay and death, these unavoidable things the ordinary folk loathe.
It is not suitable for me, who abide without passion to loathe these.
I'm enlightened about these intoxicants of health, youthfulness and life
And see appeasement in giving up these. Now I cannot enjoy sensual pleasures
I will go non-stop, until the end of the holy life is reached.
8. Licchavikumarasuttam Ý The Licchavi princes
006.08. At one time The Blessed One was living in the gabled hall in the Great Forest in Vesaliòhe Blessed One putting on robes in the morning and taking bowl and robes wandered for alms in Vesali. After the meal was over, returning from the alms round, entered the Great Forest and sat under a certain tree to spend the day.
At that time many Licchavi princes wandering in the Great Forest with bows, seats and a following of dogs saw The Blessed One seated under a tree. They put down their bows and seats and dismissing the dogs, approached The Blessed One, worshipped and silently waited with clasped hands towards The Blessed One.
At that time the Licchavi Mahanama walking and wandering in the Great Forest for exercise saw the Licchavi princes silently waiting before The Blessed One with clasped hands and approached The Blessed One, worshipped, sat on side and uttered a solemn utterance. There will be Vajjis! There will be Vajjis!
Mahanama, why do you say there will be Vajjis? Venerable sir, these Licchavi princes are rough, talk roughly do not fear loss. They run away with whatever sweetmeats from their homes, whether sugar cane, jujube fruit, oil cakes, or any other sweets, they steal from their homes and eat. They throw them into the laps of girls or women. Here they silently associate The Blessed One with clasped hands.
Mahanama, if these five things are evident in which ever clansman's son, whether the head anointed warrior king's, or an ordinary man's, or an inheritor's, or the general's, or the superintendant's, or the gildman's or the single ruler of a clan's it is increase not decrease that is expected. What five?
Here Mahanama, with the wealth he has earned rightfully, with aroused effort toiling with his hands, while sweat was dripping, he attends to his mother and father with reverence. The mother and father when attended and revered, compassionately wish him long life. The mother and father's compassion to that clansman's son is for his increase.
Again,Mahanama, with the wealth he has earned rightfully, with aroused effort toiling with his hands, while sweat was dripping, he attends with reverence to his wife and children, slaves and workmen. Wife and children, slaves and workmen when attended and revered, compassionately wish him long life. Their compassion to that clansman's son is for his increase.
Again, Mahanama, with the wealth he has earned rightfully, with aroused effort toiling with his hands, while sweat was dripping, he attends with reverence to the people in the nneighbourhood of the fields. Those people when attended and revered, compassionately wish him long life. Their compassion to that clansman's son is for his increase.
Again, Mahanama, with the wealth he has earned rightfully, with aroused effort toiling with his hands, while sweat was dripping, he makes offerings with reverence to the gods waiting to accept offerings. Those gods when attended and revered with offerings, compassionately wish him long life. Their compassion to that clansman's son is for his increase.
Again, Mahanama, with the wealth he has earned rightfully, with aroused effort toiling with his hands, while sweat was dripping, he attends reverently on recluses and Brahmins. Those recluses and Brahmins when attended and revered, compassionately wish him long life. Their compassion to that clansman's son is for his increase.
Mahanama, if these five things are evident in which ever clansman's son, whether the head anointed warrior king's, or an ordinary man's, or an inheritor's, or the general's, or the superintendant's, or the gildman's or the single ruler of a clan's it is increase not decrease that is expected.
Doing the duties of mother and father, he is always considerate to wife and children.
Is virtuous and liberal for the good of his household, co-associates and those dead.
Recluses, Brahmins, gods and the wise desire his prosperity,
Of those living a household life according to the Teaching
He is praised here and now for all that good and afterwards he delights in heaven.
9. Pañhamavuddhapabbajitasuttam Ý The first on going forth late
006.09. Bhikkhus, someone gone forth late in life, endowed with these five is rare. What five?
Bhikkhus, gone forth late in life a clever one is rare. Gone forth late in life a well dressed one is rare. Gone forth late in life, a learned one is rare. Gone forth late in life, a good teacher and disciplinarian, is rare. Bhikkhus, someone gone forth late in life, endowed with these five things is rare.
10. Dutiyavuddhapabbajitasuttam Ý The second on going forth late
006.10. Bhikkhus, someone gone forth late in life, endowed with these five things is rare. What five?
Bhikkhus, gone forth late in life, to become one who speaks well is rare. Gone forth late in life, to become one who strives to understand is rare. Gone forth late in life, to become one clever to undertand is rare. Gone forth late in life, to become a teacher and disciplinarian, is rare. Bhikkhus, someone gone forth late in life, endowed with these five things is rare.
006. Nivaranavaggo Ý On obstacles
1. Avaranasuttam Ý Obstructions
006.01. I heard thus. At one time The Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi and The Blessed One addressed the bhikkhus.
Bhikkhus, these five are obstacles, over growths the things that weaken wisdom. What five?
Sensual desires, anger, sloth and torpor, restlessness and worry and doubts are obstacles, mental over growths, the things that weaken wisdom.
Bhikkhus, that the bhikkhu should know his own good, the good of others or the good of both or will know and realize something noble above human without dispelling without making weak wisely considering the danger, of the obstacles sensual desires, anger, sloth and torpor, restlessness and worry and doubts is not a possibility. Like a man opening the forrowed mouths of the ploughed field to a river with a long course from the top of the mountain, moving swiftly, with a weight. Then bhikkhus, in the middle, the stream gets scattered and disturbed and does not go far, move fast or take much weight. In the same manner the bhikkhu should know his own good, the good of others or the good of both or will know and realize something noble above human without dispelling without making weak without wisely considering the danger, of the obstacles sensual desires, anger, sloth and torpor, restlessness and worry and doubts is not a possibility.
Bhikkhus, that the bhikkhu should know his own good, the good of others or the good of both or will know and realize something noble above human by dispelling and making weak, by wisely considering the danger, of the obstacles sensual desires, anger, sloth and torpor, restlessness and worry and doubts is a possibility. Like a man closing the forrowed mouths of the ploughed field to a river with a long course from the top of the mountain, moving swiftly, with a weight. Then bhikkhus, in the middle, the stream not scattered and not disturbed goes far, moves fast and takes a weight. In the same manner the bhikkhu should know his own good, the good of others or the good of both or will know and realize something noble above human by dispelling and making weak, wisely considering the danger, of the obstacles sensual desires, anger, sloth and torpor, restlessness and worry and doubts is a possibility.
2. Akusalarasisuttam Ý A mass of demerit
006.02. Bhikkhus, saying it rightly the five obstacles are a mass of demerit a complete waste. What five?
The obstacles sensual desires, anger, sloth and torpor, restlessness and worry and doubts.
Bhikkhus, saying it rightly the five obstacles are a mass of demerit a complete waste.
3. Padhaniyangasuttam Ý Characteristics of striving
006.03. Bhikkhus, these five are the characteristics of striving. What five?
Here, bhikkhus, the bhikkhu has faith, in the enlightenment of the Thus Gone One. The 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. Has few ailments, few sicknesses, has a good digesting order, not too hot nor too cold, suitable for making endeavour, is not crafty or deceitful, manifests to the Teacher or co-associates in the holy life, his real self. Abides with aroused effort to dispel demerit and for the accumulation of merit, firm in the endeavour, not giving up the main aim. Becomes accomplished in the arising and falling of the five holding masses for the rightful penetration of the noble ones. Bhikkhus, these are the five characteristics of striving.
4. Samayasuttam Ý The not suitable times to make effort
006.04 Bhikkhus, these five are the not suitable times to make effort. What five?
Here, bhikkhus, the bhikkhu is decayed and overcome by decay. This is the first time not suitable to make effort.
Again, bhikkhus,the bhikkhu is ill and is overcome by illness. This is the second time not suitable to make effort.
Again, bhikkhus there is a famine and grains become rare and it becomes impossible to collect even scraps. This is the third time not suitable to make effort.
Again, bhikkhus there is a time of fear from invading forest tribes on wheels. This is the fourth time not suitable to make effort.
Again, bhikkhus, the Community of bhikkhus break up. When the Community of bhikkhus break up, they blame each other, debase each other and get enclosed in small sections and reject certain sections. The displeased do not become pleased, some of those pleased go away. This is the fifth time not suitable to make effort.
Bhikkhus, these five are the suitable times to make effort. What five?
Here, bhikkhus, the bhikkhu is young, in the prime of youth with black hair. This is the first time, suitable to make effort.
Again, bhikkhus,the bhikkhu is with few ailments, endowed with a good digestive system, not too cold, nor too hot, a suitable one to make endeavour This is the second time suitable to make effort.
Again, bhikkhus there is a time with plenty of food and grains and it becomes possible to collect food no doubts about scraps. This is the third time suitable to make effort.
Again, bhikkhus the people live united seeing each other with friendly eyes, mixing like milk and water. This is the fourth time suitable to make effort.
Again, bhikkhus, the united Community of bhikkhus live in concord not blaming each other, not debasing each other and not in small sections rejecting each other. The displeased become pleased and the pleased become more pleased. This is the fifth time.
suitable to make effort. Bhikkhus, these are the five suitable times to make effort.
5. Mataputtasuttam Ý The mother and son
006.05. At one time The Blessed One abode in the monastery offered by Anathapindika in Jeta's grove in Savatthi. At that time both mother and son a bhikkhu and bhikkhuni had observed the rains in Savatthi. They constantly desired each others sight. The mother desired to see the son and the son desired to see the mother. The two seeing each other constantly, a relationship began and with the relationship confidence got established and they approached each other Fallen in love for each other without giving up robes, they secretly had sexual intercourse.
Then many bhikkhus approached The Blessed One, worshipped and sat on a side and those bhikkhus said to The Blessed One: Here venerable sir, a mother and son a bhikkhu and bhikkhuni had observed the rains in Savatthi. They constantly desired each others sight. The mother desired to see the son and the son desired to see the mother. The two seeing each other constantly, a relationship began and with the relationship confidence got established and they approached each other Fallen in love for each other without giving up robes, they secretly had sexual intercourse.
Bhikkhus, does the foolish man think the mother would not crave for the son or the son for the mother? Bhikkhus, I do not know of any other form so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the form of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the form of the woman come to grief for a long time become subjective Bhikkhus, I do not know of any other sound, ... re ... any other smell, ... re ... any other taste, ... re ... any other touch so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the touch of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the touch of the woman come to grief for a long time having become subjective.
Bhikkhus, when the woman is going, she takes hold of the man's mind, when standing, ... re ... when sitting, ... re ... when lying, ... re ... when laughing, ... re ... when talking, ... re ... when singing, ... re ... when crying, ... re ... when struck, ... re ... and even when dead she takes hold of the man's mind. Bhikkhus, saying it correctly, the woman is an all round snare of Death. Bhikkhus, I do not know of any other form so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the form of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the form of the woman come to grief for a long time become subjective Bhikkhus, I do not know of any other form so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the form of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the form of the woman come to grief for a long time become subjectiveBhikkhus, I do not know of any other form so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the form of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the form of the woman come to grief for a long time become subjective Bhikkhus, I do not know of any other form so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the form of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the form of the woman come to grief for a long time having become subjective.
The woman talks to one with sword in hand and even to a sprite,
Gets mixed up even with snake poison, which if stings would die.
A woman does not speak with only one,
Gets hold of the confused with a glance and smile,
Or showing the body or with charming words
Even the very pure are struck and fall
The five strands of sense pleasures are seen in the woman,
As forms, sounds, tastes, smells and touches,
And someone is unknowingly carried away by the floods of sensuality
To go on in existences, in time, in births being and not being
Those who thoroughly know sensuality abide without fear,
They have gone beyond this world, destroying desires.
6. Upajjhayasuttam Ý Spiritual teacher
006.06. A certain bhikkhu approached his preceptor and said: Venerable sir, now my body is out of control, the directions are not clearly visible to me. The Teaching does not occur to me. My mind is overcome by sloth and torpor. I lead the holy life discontented and I have doubts about the Teaching.
Then that bhikkhu took his associate bhikkhu to The Blessed One, worshipped sat on a side and said to The Blessed One: Venerable sir, this bhikkhu says: Venerable sir, now my body is out of control, the directions are not clearly visible to me. The Teaching does not occur to me. My mind is overcome by sloth and torpor. I lead the holy life discontented and I have doubts about the Teaching.
Bhikkhu, it is so. To one with uncontrolled mental faculties, to one who does not know the right amount to eat, not yoked to wakefulness, not insightful of meritorious things and to one who abides not yoked to development of mind in the enlightenment factors in the late and early hours of the night, it so happens. His body goes out of control, directions do not become clearly visible to him. The Teaching does not occur to him and his mind overcome with sloth and torpor, he leads the holy life discontented and he has doubts. Therefore, bhikkhu you should train thus: I will control my mental faculties. I will know the right amount to eat. I will yoke myself to wakefulness, will be insightful of meritorious things and I will abide yoked to development of mind in the enlightenment factors in the late and early hours of the night.
That bhikkhu thus advised by The Blessed One, got up from his seat, worshipped and circumambulated The Blessed One and went away. Then that bhikkhu secluded and withdrawing from the crowd abode diligently to dispel. Before long he here and now by himself knew and realized the noble end of the holy life for which sons of clansmen rightfully leave the household and become homeless. He thoroughly knew birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. That bhikkhu became one of the arahants.
Then that bhikkhu, an arahant approached his preceptor and said: Venerable sir, now my body is not out of control, the directions are clearly visible to me. The Teaching occurs to me. My mind is not overcome by sloth and torpor. I lead the holy life contented and I have no doubts about the Teaching.
Then that bhikkhu took his associate bhikkhu to The Blessed One, worshipped sat on a side and said to The Blessed One: Venerable sir, this bhikkhu says: Venerable sir, now my body is not out of control, the directions are clearly visible to me. The Teaching occurs to me. My mind is not overcome by sloth and torpor. I lead the holy life contented and I have no doubts about the Teaching.
Bhikkhu, it is so. To one with controlled mental faculties, to one who knows the right amount to eat, to one yoked to wakefulness, is insightful of meritorious things and to one who abides yoked to development of mind in the enlightenment factors in the late and early hours of the night, it so happens. His body does not go out of control, directions become clearly visible to him. The Teaching occurs to him and his mind not overcome with sloth and torpor, he leads the holy life contented and he has no doubts. Therefore, bhikkhus you should train thus: We will control our mental faculties. We will know the right amount to eat. We will yoke ourselves to wakefulness, we will be insightful of meritorious things and will abide yoked to development of mind in the enlightenment factors in the late and early hours of the night.
7. Abhinhapaccavekkhitabbañhanasuttam Ý Should be constantly reflected upon
006.07. Bhikkhus, these five things should be constantly reflected upon by a woman, man, a householder or one gone forth. What five?
I have not gone beyond decay should be constantly reflected by a woman, man, a householder or one gone forth. I have not gone beyond ailing should be constantly reflected by a woman, man, a householder or one gone forth. I have not gone beyond death should be constantly reflected by a woman, man, a householder or one gone forth. All my near and dear ones change and disappear should be constantly reflected by a woman, man, a householder or one gone forth. I'm the owner of actions, the heritage of actions, action is my origin, action is my relation and refuge. Whatever action I do, good or evil, will be my inheritance, should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, for what reason should I have not gone beyond decay be constantly reflected by a woman, man, a householder or one gone forth?
Bhikkhus, to sentient beings there is the youth, intoxicated by which they misbehave by body, words and mind. To one constantly reflecting, I have not gone beyond decay, the intoxication of youth when young, completely fades or dwindles. Bhikkhus, on account of this I have not gone beyond decay should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, for what reason should I have not gone beyond ailing be constantly reflected by a woman, man, a householder or one gone forth?
Bhikkhus, to sentient beings there is the intoxication of health, intoxicated by which they misbehave by body, words and mind. To one constantly reflecting, I have not gone beyond ailing, the intoxication of health, completely fades or dwindles. Bhikkhus, on account of this I have not gone beyond ailing should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, for what reason should I have not gone beyond death be constantly reflected by a woman, man, a householder or one gone forth?
Bhikkhus, to sentient beings there is the intoxication of life, intoxicated by which they misbehave by body, words and mind. To one constantly reflecting, I have not gone beyond death, the intoxication of life, fades completely or dwindles. Bhikkhus, on account of this I have not gone beyond death should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, for what reason should all my near and dear ones change and disappear be constantly reflected by a woman, man, a householder or one gone forth?
Bhikkhus, to sentient beings there's interest and greed for near and dear ones, delighted by which they misbehave by body, words and mind. To one constantly reflecting, all my near and dear ones change and disappear that interest and greed, completely fades or dwindles. Bhikkhus, on account of this, all my near and dear ones change and disappear should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, for what reason should, I'm the owner of my actions, the heritage of my actions, action is my origin, action is my relation and refuge. Whatever action I do, good or evil, will be my inheritance, be constantly reflected by a woman, man, a householder or one gone forth?
Bhikkhus, to sentient beings there is misbehaviour by body, words and mind. To one constantly reflecting, I'm the owner of my actions, the heritage of my actions, action is my origin, action is my relation and refuge. Whatever action I do, good or evil, will be my inheritance, the misbehaviour by body, words and mind completely fades or dwindles. Bhikkhus, on account of this, I'm the owner of my actions, the heritage of my actions, action is my origin, action is my relation and refuge. Whatever action I do, good or evil, will be my inheritance,should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, the noble disciple reflects, it is not only I, that have not gone beyond decay, yet all sentient beings that have come, gone, disappeared and are born have not gone beyond decay. To one constantly reflecting this, the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.
Bhikkhus, the noble disciple reflects, it is not only I, that have not gone beyond ailing, yet all sentient beings that have come, gone, disappeared and are born, have not gone beyond ailing. To one constantly reflecting this, the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.
Bhikkhus, the noble disciple reflects, it is not only I, that have not gone beyond death, yet all sentient beings that have come, gone, disappeared and are born have not gone beyond death. To one constantly reflecting this, the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.
Bhikkhus, the noble disciple reflects, it is not only my near and dear ones that change and disappear, yet the near and dear ones of all sentient beings that have come, gone, disappeared and are born change and disappear. To one constantly reflecting this the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.
Bhikkhus, the noble disciple reflects, it is not only I that have the ownership of actions, their heritage, origin, relationship and refuge, yet all sentient beings that have come, gone, disappeared and are born have the ownership of actions, their heritage, origin, relationship and refuge. To one constantly reflecting this the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.
Ailing, decay and death, these unavoidable things the ordinary folk loathe.
It is not suitable for me, who abide without passion to loathe these.
I'm enlightened about these intoxicants of health, youthfulness and life
And see appeasement in giving up these. Now I cannot enjoy sensual pleasures
I will go non-stop, until the end of the holy life is reached.
8. Licchavikumarasuttam Ý The Licchavi princes
006.08. At one time The Blessed One was living in the gabled hall in the Great Forest in Vesaliòhe Blessed One putting on robes in the morning and taking bowl and robes wandered for alms in Vesali. After the meal was over, returning from the alms round, entered the Great Forest and sat under a certain tree to spend the day.
At that time many Licchavi princes wandering in the Great Forest with bows, seats and a following of dogs saw The Blessed One seated under a tree. They put down their bows and seats and dismissing the dogs, approached The Blessed One, worshipped and silently waited with clasped hands towards The Blessed One.
At that time the Licchavi Mahanama walking and wandering in the Great Forest for exercise saw the Licchavi princes silently waiting before The Blessed One with clasped hands and approached The Blessed One, worshipped, sat on side and uttered a solemn utterance. There will be Vajjis! There will be Vajjis!
Mahanama, why do you say there will be Vajjis? Venerable sir, these Licchavi princes are rough, talk roughly do not fear loss. They run away with whatever sweetmeats from their homes, whether sugar cane, jujube fruit, oil cakes, or any other sweets, they steal from their homes and eat. They throw them into the laps of girls or women. Here they silently associate The Blessed One with clasped hands.
Mahanama, if these five things are evident in which ever clansman's son, whether the head anointed warrior king's, or an ordinary man's, or an inheritor's, or the general's, or the superintendant's, or the gildman's or the single ruler of a clan's it is increase not decrease that is expected. What five?
Here Mahanama, with the wealth he has earned rightfully, with aroused effort toiling with his hands, while sweat was dripping, he attends to his mother and father with reverence. The mother and father when attended and revered, compassionately wish him long life. The mother and father's compassion to that clansman's son is for his increase.
Again,Mahanama, with the wealth he has earned rightfully, with aroused effort toiling with his hands, while sweat was dripping, he attends with reverence to his wife and children, slaves and workmen. Wife and children, slaves and workmen when attended and revered, compassionately wish him long life. Their compassion to that clansman's son is for his increase.
Again, Mahanama, with the wealth he has earned rightfully, with aroused effort toiling with his hands, while sweat was dripping, he attends with reverence to the people in the nneighbourhood of the fields. Those people when attended and revered, compassionately wish him long life. Their compassion to that clansman's son is for his increase.
Again, Mahanama, with the wealth he has earned rightfully, with aroused effort toiling with his hands, while sweat was dripping, he makes offerings with reverence to the gods waiting to accept offerings. Those gods when attended and revered with offerings, compassionately wish him long life. Their compassion to that clansman's son is for his increase.
Again, Mahanama, with the wealth he has earned rightfully, with aroused effort toiling with his hands, while sweat was dripping, he attends reverently on recluses and Brahmins. Those recluses and Brahmins when attended and revered, compassionately wish him long life. Their compassion to that clansman's son is for his increase.
Mahanama, if these five things are evident in which ever clansman's son, whether the head anointed warrior king's, or an ordinary man's, or an inheritor's, or the general's, or the superintendant's, or the gildman's or the single ruler of a clan's it is increase not decrease that is expected.
Doing the duties of mother and father, he is always considerate to wife and children.
Is virtuous and liberal for the good of his household, co-associates and those dead.
Recluses, Brahmins, gods and the wise desire his prosperity,
Of those living a household life according to the Teaching
He is praised here and now for all that good and afterwards he delights in heaven.
9. Pañhamavuddhapabbajitasuttam Ý The first on going forth late
006.09. Bhikkhus, someone gone forth late in life, endowed with these five is rare. What five?
Bhikkhus, gone forth late in life a clever one is rare. Gone forth late in life a well dressed one is rare. Gone forth late in life, a learned one is rare. Gone forth late in life, a good teacher and disciplinarian, is rare. Bhikkhus, someone gone forth late in life, endowed with these five things is rare.
10. Dutiyavuddhapabbajitasuttam Ý The second on going forth late
006.10. Bhikkhus, someone gone forth late in life, endowed with these five things is rare. What five?
Bhikkhus, gone forth late in life, to become one who speaks well is rare. Gone forth late in life, to become one who strives to understand is rare. Gone forth late in life, to become one clever to undertand is rare. Gone forth late in life, to become a teacher and disciplinarian, is rare. Bhikkhus, someone gone forth late in life, endowed with these five things is rare.
Anguttara Nikaya - Pancaka Nipata - Mundaraja Vaggo
Anguttara Nikaya
005. Mundarajavaggo Ý King Munda
1. ~Adiyasuttam Ý Making use of
005.01. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi. Then Anathapindika approached the Blessed One, worshipped and sat on side. The Blessed One said to him: Householder, wealth should be made use of in these five ways. What five?
Here, householder, with the wealth the noble disciple has rightfully gained with aroused effort and with his own hands, while sweat dripped, he should please and maintain himself, his wife and children and workmen pleasantly. This is the first use he makes of wealth.
Again, householder, with the wealth the noble disciple has rightfully gained with aroused effort and with his own hands, while sweat dripped, he should please and maintain his friends and co-associates pleasantly. This is the second use he makes of wealth.
Again, householder, with the wealth the noble disciple has rightfully gained with aroused effort and with his own hands, while sweat dripped, he should put away something as surety for a misfortune or an accident -such as from fire, water, the king, robbers or from unwanted inheritors This is the third use he makes of wealth.
Again, householder, with the wealth the noble disciple has rightfully gained with aroused effort and with his own hands, while sweat dripped, he should make the five offerings to relations, strangers, the dead, the king and gods. This is the fourth use he makes of wealth.
Again, householder, with the wealth the noble disciple has rightfully gained with aroused effort and with his own hands, while sweat dripped, he should make offerings to recluses and Brahmins. who abstain from intoxicating and brewd drinks, are patient and humble. It is heavenly bliss, a certain one tames the self, another appeases the self and another extinguishes This is the fifth use he makes of wealth Householder, wealth should be put to use of in these five ways.
Householder, in these five ways the noble disciple's wealth gets used up and it decreases and it occurs to him: I make use of my wealth and it decreases, I have no regrets. When the noble disciple's wealth gets used up in these five ways, it increases and it occurs to him: When I make use of my wealth it increases. I have no regrets. In either case he has no regrets.
Wealth is partaken, those to be supported are supported
And something is put away for misfortune
The virtuous, restrained ones leading a holy life are attended to,
For whatever reason the wise householders earn wealth,
It is satisfied. The human being established in the noble Teaching
Recollecting thus is delighted here and now and later in heaven.
2. Sappurisasuttam Ý Great Men
005.02. Bhikkhus, if a Great Man is born in the clan it's for the welfare and pleasantness of many. It's for the welfare and pleasantness of mother and father, wife and children, slaves and workmen, friends and co-associates and for the welfare and pleasantness of recluses and Brahmins.
Bhikkhus, just as a dark cloud satisfy all the needs and is for the welfare and pleasantness of many, in the same manner a Great Man born in the clan is for the welfare and pleasantness of many. It's for the welfare and pleasantness of mother and father, wife and children, slaves and workmen, friends and co-associates and for the welfare and pleasantness of recluses and Brahmins.
The wealth of those protected by the Teaching and fallen to the good of many,
Is protected by the gods.
Fame does not abandon the learned, virtuous ones,
Who are shameful and do not tell lies, established in the Teaching
They are like pure gold; the gods praise them and even Brahma.
3. Iññhasuttam Ý Welcome things
005.03. The householder Anathapindika approached the Blessed One, worshipped and sat on side. The Blessed One said thus to him:
Householder, these five agreeable and pleasant things are rare in the world. What five?
Householder, life span, beauty, pleasantness, fame and heavenliness are agreeable and pleasant things that are rare in the world.
Householder, I do not declare the gain of these five agreeable and pleasant things rare in the world by prayer, aspiration and request. If they are gained by prayer, aspiration and request, why do they decrease in this world?
Householder, it is not suitable that the noble disciple should aspire long life, or take pleasure in long life, rather he should fall to the method conducive to lengthen life span, either heavenly or human.
Householder, it is not suitable that the noble disciple should long for beauty or take pleasure in beauty, rather he should fall to the method conducive to beauty, either heavenly or human.
Householder, it is not suitable that the noble disciple should long for pleasantness or take pleasure in pleasantness, rather he should fall to the method conducive to pleasantness, either heavenly or human.
Householder, it is not suitable that the noble disciple should long for fame or take pleasure in fame, rather he should fall to the method conducive to fame, either heavenly or human.
Householder, it is not suitable that the noble disciple should long for heavenly bliss or take pleasure in heavenly bliss, rather he should fall to the method conducive to heavenly bliss in heaven.
Life span, beauty, fame, praise, heavenly bliss and high birth,
Fondly aspiring these, they are gained of the most excellent kind, repeatedly.
The wise praise diligence in doing merit, here and now and here after
When people realize the correct values, they are said to be wise.
4. Manapadayisuttam Ý Giving pleasure
005.04. At one time the Blessed One was living in the gabled hall in the Great Forest in Vesali. The Blessed One put on robes in the morning and taking bowl and robes approached the house of the householder Ugga of Vesali and sat on the prepared seat. The householder Ugga approached the Blessed worshipped, sat on side and said to the Blessed One:
Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure I like to eat Sala flowers, I offer them to the Blessed One. May the Blessed One accept them out of compassion. The Blessed One accepted out of compassion.
Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure I like pork cooked in jujube fruit juice. I offer it to the Blessed One. May the Blessed One accept it out of compassion. The Blessed One accepted out of compassion.
Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure Venerable sir, I like fruits with seeds a small quantity of oil with vegetable stalks. I offer them to the Blessed One. May the Blessed One accept them out of compassion. The Blessed One accepted out of compassion.
Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure Venerable sir, I like cooked fine rice with dark seeds picked served with various soups and sauces, I offer them to the Blessed One. May the Blessed One accept them out of compassion. The Blessed One accepted out of compassion.
Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure I like Benares clothes I offer them to the Blessed One. May the Blessed One accept them out of compassion. The Blessed One accepted out of compassion.
Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure I like rugs of noble Kadali deer, over head canopies, cushions on either side. I know that they are not suitable for the Blessed One.
This plank of sandle wood is worth more than a hundred thousand May the Blessed One accept it out of compassion. The Blessed One accepted out of compassion and said these words of appreciation.
Giving interestedly what one likes, to the straightforward,
Coverings, beds, other accessories and needful things,
They win release giving up their things for the use of others
Knowing the worthy ones comparable to a field
They give things difficult to give up, to Great Men,
Offering their likes, they gain what they like.
The Blessed One advised the householder Ugga of Vesali in this manner and getting up from his seat went away.
Then the householder Ugga of Vesali in the meantime died and was born as a certain mental being. At that time the Blessed One was abiding in the monastery offered by Anathapindika in Jeta's grove in Savatthi. Then Ugga the son of gods illuminating the whole of Jeta's grove with a resplendent light approached the Blessed One, worshipped and stood on a side. The Blessed One said thus to him: Ugga, is that what you wished for? Blessed One, that is what I wished for. Then the Blessed One advised the son of gods Ugga with these words.
Giving what they like, people gain what they like,
Giving the highest, they gain the highest.
Giving the noble, they gain the noble.
Giving the foremost, they gain the foremost
The man who gives the highest, the noble and the foremost.
Gains long life and fame, wherever he is born.
5. Pu¤¤abhisandasuttam Ý Outflows of merit
005.05. Bhikkhus, these five are the outflows of good and merit, the bringers of pleasantness and heavenly bliss, conducive to well being and agreeability. What five?
Bhikkhus, the bhikkhu partaking, whosever robes was to abide in the limitless concentration, it becoms to him an outflow of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability.
Bhikkhus, the bhikkhu having partaken, whosever morsel food was to abide in the limitless concentration, it becomes to him an outflow of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability.
Bhikkhus, the bhikkhu partaking, whosever dwelling was to abide in the limitless concentration, it becoms to him an outflow of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability.
Bhikkhus, the bhikkhu partaking, whosever bed and chair was to abide in the limitless concentration, it becoms to him an outflow of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability.
Bhikkhus, the bhikkhu partaking, whosever medicinal requisites was to abide in the limitless concentration, it becoms to him an outflow of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability.
Bhikkhus, the merits of the noble disciple endowed with these five outflows of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability is not possible to be measured, it is innumerable and immeasurable.
Bhikkhus, just as it is not possible to measure and innumerate the water in the great ocean as it is this amount of vessels full of water, or so many hundreds of vessels full of water, or so many thousands of vessels full of water, yet it is innumerable and immeasurable and has to be reckoned as a great mass of water. In the same manner the merits of the noble disciple endowed with these five outflows of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability is not possible to be measured, it is innumerable and immeasurable. It has to be reckoned as a great mass of merit.
The great ocean is immeasurable, the great lakes with many gems are fearful,
Rivers used by many empty themselves into the ocean, in the same way
The wise giving eatables, drinks, clothes, beds and coverings accrue much merit
They are like the rivers that empty themselves into the ocean.
6. Sampadasuttam Ý Accomplishments
005.06. Bhikkhus, these five are accomplishments. What five?
The accomplishment of faith, virtues, learning, benevolence and wisdom.
Bhikkhus, these five are accomplishments.
7. Dhanasuttam Ý Wealths
005.07. Bhikkhus, these five are the wealths. What five?
A wealth of faith, virtues, learning, benevolence and wisdom.
Bhikkhus, what is a wealth of faith? Here, bhikkhus, the noble disciple takes faith in the enlightenment of the Thus Gone One: That Blessed One, ... re ... is the Teacher of gods and men. This is a wealth of faith.
Bhikkhus, what is a wealth of virtues? Here, bhikkhus, the noble disciple abstains from destroying living things ... re ... and taking intoxicating and brewd drinks. This is a wealth of virtues.
Bhikkhus, what is a wealth of learning? Here, bhikkhus, the noble disciple becomes learned in various ways ... . re ... and penetratingly sees with wisdom. This is a wealth of learning.
Bhikkhus, what is a wealth of benevolence? Here, bhikkhus, the noble disciple lives in the household with a mind that has given up stains of miserliness, benevolent, ready to give the needy and arranging to give gifts.
Bhikkhus, what is a wealth of wisdom? Here, bhikkhus, the noble disciple becomes wise in the arising and fading of the five holding masses, to rightfully end unpleasantness, reflecting with the noble one's penetrating insight. This is a wealth of wisdom.
Bhikkhus, these are the five wealths.
Whosever unwavering faith is established in the Thus Gone One
Whose virtues are praised by the noble ones
Has faith in the Community and has right view
He is not poor, nor is his life useless. Therefore develop faith, virtues
And right view recollecting the dispensation of the Enlightened One.
8. Alabbhanãyañhanasuttam Ý Things not possible to obtain
005.08. Bhikkhus, these five things are not possible to be obtained by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma. What five?
The expulsion of decay, illness, death, withering and disappearance are not obtained by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma.
Here, bhikkhus, the not learned ordinary man decays and he does not reflect, decay is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of my decay, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He grieves, worries, laments, beats his breast and becomes confused on account of that decay. Bhikkhus, to this is said the not learned ordinary man shot with the poisoned arrow of grief, burns his own self. .
Again, bhikkhus, the not learned ordinary man falls ill, ... re ... death befalls to him, ... re ... withering comes to him, ... re ... or disappearing comes to him and he does not reflect, disappearing is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of this disappearances, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He grieves, worries, laments, beats his breast and becomes confused on account of that disappearance. Bhikkhus, to this is said the not learned ordinary man shot with the poisoned arrow of grief, burns his own self. .
Here, bhikkhus, the learned noble disciple decays and he reflects, decay is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of my decay, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He does not grieve, worry, lament, beat his breast and become confused on account of that decay. Bhikkhus, to this is said the learned noble disciple has pulled out the poisoned arrow of grief shot by which the not learned ordinary man grieved and burnt himself. The noble disciple pulled out the arrow and extinguished himself.
Again, bhikkhus, the learned noble disciple falls ill, ... re ... death befalls to him, ... re ... withering comes to him, ... re ... or disappearing comes to him and he reflects, disappearing is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of this disappearance, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He does not grieve, worry, lament, beat his breast and become confused on account of that disappearance. Bhikkhus, to this is said the learned noble disciple pulled out the poisoned arrow of grief shot by which the not learned ordinary man grieved and burnt himself. The noble disciple pulled out the arrow and extinguished. himself.
Bhikkhus, these five things are not possible to be obtained by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma.
Grieving and wailing is of no use, enemies become pleased seeing it.
They that see things as they really are, do not feel.
Enemies dislike it, when people do not feel
By thinking and reciting, the good words handed down,
According to the meanings gained, make effort
When you understand, that it cannot be gained, by me or by others
Endure it, without grieving, do merit, there is nothing else to do.
9. Kosalasuttam Ý In Kosala
005.09. At one time the Blessed One was abiding in the monastery offered by Anathapindika in Jeta's grove in Savatthi. Then king Pasenadi of Kosala approached the Blessed One worshipped and sat on a side.
[It was at this time, that queen Mallika had passed away.]
Then a certain man approached king Pasenadi of Kosala and whispered to his ear. Venerable sir, queen Mallika has passed away. When he heard this, he became displeased and unpleasant, his head drooped and sat crest fallen. The Blessed One knowing that he was overcome with grief said to king Pasenadi of Kosala: Great king, these five things are not possible to be obtained by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma. What five?
The expulsion of decay, illness, death, withering and disappearance are not obtained by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma.
Do merit, there is nothing else to do.
10. Naradasuttam Ý Venerable Narada
005.10. At one time venerable Narada was living in the Kukkuñha monastery. At that time king Munda's dearly loved queen, Bhadda had died and he would neither bathe, anoint his body, eat food, or do any work, day and night he was clinging to queen Bhadda's body. Then king Munda addressed his treasurer Piyaka. Friend Piyaka, place queen Bhadda's body in a glass vessel with oil and close it with another glass vessel so that I could see it for a long time. The treasurer Piyaka consenting placed the body of queen Bhadda in a glass vessel with oil and closed it with another glass vessel.
Then it occured to the treasurer Piyaka: King Munda's dearly loved wife has died and on account of her death the king does not bathe, anoint his body, does not eat food or do the usual work. He spends time engrossed in the body of queen Bhadda. It is good if king Munda could hear a suitable Teaching from a recluse or Brahmin to pull out his arrow of grief. Then it occured to him: There is venerable Narada living in the Kukkuña monastery in Pathaliputta and fame had spread about him, he is wise, learned, is a capable speaker, has a good understanding, is an elder and a worthy one. What if I took king Munda to associate venerable Narada. Hearing the Teaching from venerable Narada the arrow of grief of king Munda could be dispelled.
Then the treasurer Piyaka approached king Munda and said to king Munda. Great king, there is venerable Narada living in the Kukkuña monastery in Pathaliputta his fame has spread, he is wise, learned, is a capable speaker, has a good understanding, is an elder and a worthy one. Great king, if you associated venerable Narada. and heard the Teaching from venerable Narada your arrow of grief could be dispelled. Then friend, Piyaka inform venerable Narada about it. How could one like me approach a recluse or Brahmin living in my kingdom without informing. The treasurer Piyaka consenting approached venerable Narada, worshipped, sat on a side and said: Here, venerable sir, king Munda's dearly loved wife has died and on account of her death the king does not bathe, anoint his body, does not eat food or do the usual work. He spends the time engrossed in the body, of the queen. It is good if king Munda could hear a suitable Teaching from venerable Narada to dispel the arrow of grief. . Piyaka, do so when king Munda knows the right time.
Then piyaka, the treasurer getting up from his seat, worshipped and circumambulated venerable Narada. approached king Munda and said: Great king, I have informed and the time is right to go. Then Piyaka, yoke good carriages. The treasurer Piyaka yoked suitable carriages and informed the king. Great king, the carriages are ready, it is the time to do the fitting.
King Munda mounting good carriages approached the Kukkuta monastery in all royal majesty to see venerable Narada. Going as far as the carriages could go, got down and proceeded on foot and entered the monastery. Then king Munda approached venerable Narada worshipped him and sat on a side and venerable Narada said thus to him:
Great king, these five things are not possible to be obtained by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma. What five?
The expulsion of decay, illness, death, withering and disappearance are not obtained by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma.
Here, great king, the not learned ordinary man decays and he does not reflect, decay is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of my decay, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He grieves, worries, laments, beats his breast and becomes confused on account of that decay. Great king, to this is said the not learned ordinary man, shot with the poisoned arrow of grief, burns his own self. .
Again, great king, the not learned ordinary man falls ill, ... re ... death befalls to him, ... re ... withering comes to him, ... re ... or disappearing comes to him and he does not reflect, disappearing is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of this disappearance, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He grieves, worries, laments, beats his breast and becomes confused on account of that disappearance. Great king, to this is said the not learned ordinary man shot with the poisoned arrow of grief, burns his own self. .
Here, great king, the learned noble disciple decays and he reflects, decay is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of my decay, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He does not grieve, worry, lament, beat his breast and become confused on account of that decay. Great king, to this is said the learned noble disciple has pulled out the poisoned arrow of grief shot by which the not learned ordinary man grieved and burnt himself. The noble disciple pulled out the arrow and extinguished himself.
Again, great king, the learned noble disciple falls ill, ... re ... death befalls to him, ... re ... withering comes to him, ... re ... or disappearing comes to him and he reflects, disappearing is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of this disappearance, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He does not grieve, worry, lament, beat his breast and become confused on account of that disappearance. Great king, to this is said the learned noble disciple pulled out the poisoned arrow of grief shot by which the not learned ordinary man grieved and burnt himself. òhe noble disciple pulled out the arrow and extinguished. himself.
Great king, these five things are not possible to be obtained by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma.
Grieving and wailing is of no use, enemies become pleased seeing it.
They that see things as they really are, do not feel.
Enemies dislike it, when people do not feel
By thinking and reciting, the good words handed down,
According to the meanings gained, make effort
When you understand, that it cannot be gained, by me or by others
Endure it, without grieving, do merit, there is nothing else to do.
Then king Munda said to venerable Narada: Venerable sir, what is the name of this discourse?
Great king, the name of this discourse is dispelling the arrow of grief.
There, venerable sir, hearing this discourse on dispelling the arrow of grief, my grief is dispelled.
Then king Munda addressed the treasurer: Then friend, Piyaka burn the body of queen Bhadda and make a monument for her. From today, I will bathe, anoint the body, eat rice and do my duties.
005. Mundarajavaggo Ý King Munda
1. ~Adiyasuttam Ý Making use of
005.01. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi. Then Anathapindika approached the Blessed One, worshipped and sat on side. The Blessed One said to him: Householder, wealth should be made use of in these five ways. What five?
Here, householder, with the wealth the noble disciple has rightfully gained with aroused effort and with his own hands, while sweat dripped, he should please and maintain himself, his wife and children and workmen pleasantly. This is the first use he makes of wealth.
Again, householder, with the wealth the noble disciple has rightfully gained with aroused effort and with his own hands, while sweat dripped, he should please and maintain his friends and co-associates pleasantly. This is the second use he makes of wealth.
Again, householder, with the wealth the noble disciple has rightfully gained with aroused effort and with his own hands, while sweat dripped, he should put away something as surety for a misfortune or an accident -such as from fire, water, the king, robbers or from unwanted inheritors This is the third use he makes of wealth.
Again, householder, with the wealth the noble disciple has rightfully gained with aroused effort and with his own hands, while sweat dripped, he should make the five offerings to relations, strangers, the dead, the king and gods. This is the fourth use he makes of wealth.
Again, householder, with the wealth the noble disciple has rightfully gained with aroused effort and with his own hands, while sweat dripped, he should make offerings to recluses and Brahmins. who abstain from intoxicating and brewd drinks, are patient and humble. It is heavenly bliss, a certain one tames the self, another appeases the self and another extinguishes This is the fifth use he makes of wealth Householder, wealth should be put to use of in these five ways.
Householder, in these five ways the noble disciple's wealth gets used up and it decreases and it occurs to him: I make use of my wealth and it decreases, I have no regrets. When the noble disciple's wealth gets used up in these five ways, it increases and it occurs to him: When I make use of my wealth it increases. I have no regrets. In either case he has no regrets.
Wealth is partaken, those to be supported are supported
And something is put away for misfortune
The virtuous, restrained ones leading a holy life are attended to,
For whatever reason the wise householders earn wealth,
It is satisfied. The human being established in the noble Teaching
Recollecting thus is delighted here and now and later in heaven.
2. Sappurisasuttam Ý Great Men
005.02. Bhikkhus, if a Great Man is born in the clan it's for the welfare and pleasantness of many. It's for the welfare and pleasantness of mother and father, wife and children, slaves and workmen, friends and co-associates and for the welfare and pleasantness of recluses and Brahmins.
Bhikkhus, just as a dark cloud satisfy all the needs and is for the welfare and pleasantness of many, in the same manner a Great Man born in the clan is for the welfare and pleasantness of many. It's for the welfare and pleasantness of mother and father, wife and children, slaves and workmen, friends and co-associates and for the welfare and pleasantness of recluses and Brahmins.
The wealth of those protected by the Teaching and fallen to the good of many,
Is protected by the gods.
Fame does not abandon the learned, virtuous ones,
Who are shameful and do not tell lies, established in the Teaching
They are like pure gold; the gods praise them and even Brahma.
3. Iññhasuttam Ý Welcome things
005.03. The householder Anathapindika approached the Blessed One, worshipped and sat on side. The Blessed One said thus to him:
Householder, these five agreeable and pleasant things are rare in the world. What five?
Householder, life span, beauty, pleasantness, fame and heavenliness are agreeable and pleasant things that are rare in the world.
Householder, I do not declare the gain of these five agreeable and pleasant things rare in the world by prayer, aspiration and request. If they are gained by prayer, aspiration and request, why do they decrease in this world?
Householder, it is not suitable that the noble disciple should aspire long life, or take pleasure in long life, rather he should fall to the method conducive to lengthen life span, either heavenly or human.
Householder, it is not suitable that the noble disciple should long for beauty or take pleasure in beauty, rather he should fall to the method conducive to beauty, either heavenly or human.
Householder, it is not suitable that the noble disciple should long for pleasantness or take pleasure in pleasantness, rather he should fall to the method conducive to pleasantness, either heavenly or human.
Householder, it is not suitable that the noble disciple should long for fame or take pleasure in fame, rather he should fall to the method conducive to fame, either heavenly or human.
Householder, it is not suitable that the noble disciple should long for heavenly bliss or take pleasure in heavenly bliss, rather he should fall to the method conducive to heavenly bliss in heaven.
Life span, beauty, fame, praise, heavenly bliss and high birth,
Fondly aspiring these, they are gained of the most excellent kind, repeatedly.
The wise praise diligence in doing merit, here and now and here after
When people realize the correct values, they are said to be wise.
4. Manapadayisuttam Ý Giving pleasure
005.04. At one time the Blessed One was living in the gabled hall in the Great Forest in Vesali. The Blessed One put on robes in the morning and taking bowl and robes approached the house of the householder Ugga of Vesali and sat on the prepared seat. The householder Ugga approached the Blessed worshipped, sat on side and said to the Blessed One:
Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure I like to eat Sala flowers, I offer them to the Blessed One. May the Blessed One accept them out of compassion. The Blessed One accepted out of compassion.
Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure I like pork cooked in jujube fruit juice. I offer it to the Blessed One. May the Blessed One accept it out of compassion. The Blessed One accepted out of compassion.
Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure Venerable sir, I like fruits with seeds a small quantity of oil with vegetable stalks. I offer them to the Blessed One. May the Blessed One accept them out of compassion. The Blessed One accepted out of compassion.
Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure Venerable sir, I like cooked fine rice with dark seeds picked served with various soups and sauces, I offer them to the Blessed One. May the Blessed One accept them out of compassion. The Blessed One accepted out of compassion.
Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure I like Benares clothes I offer them to the Blessed One. May the Blessed One accept them out of compassion. The Blessed One accepted out of compassion.
Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure I like rugs of noble Kadali deer, over head canopies, cushions on either side. I know that they are not suitable for the Blessed One.
This plank of sandle wood is worth more than a hundred thousand May the Blessed One accept it out of compassion. The Blessed One accepted out of compassion and said these words of appreciation.
Giving interestedly what one likes, to the straightforward,
Coverings, beds, other accessories and needful things,
They win release giving up their things for the use of others
Knowing the worthy ones comparable to a field
They give things difficult to give up, to Great Men,
Offering their likes, they gain what they like.
The Blessed One advised the householder Ugga of Vesali in this manner and getting up from his seat went away.
Then the householder Ugga of Vesali in the meantime died and was born as a certain mental being. At that time the Blessed One was abiding in the monastery offered by Anathapindika in Jeta's grove in Savatthi. Then Ugga the son of gods illuminating the whole of Jeta's grove with a resplendent light approached the Blessed One, worshipped and stood on a side. The Blessed One said thus to him: Ugga, is that what you wished for? Blessed One, that is what I wished for. Then the Blessed One advised the son of gods Ugga with these words.
Giving what they like, people gain what they like,
Giving the highest, they gain the highest.
Giving the noble, they gain the noble.
Giving the foremost, they gain the foremost
The man who gives the highest, the noble and the foremost.
Gains long life and fame, wherever he is born.
5. Pu¤¤abhisandasuttam Ý Outflows of merit
005.05. Bhikkhus, these five are the outflows of good and merit, the bringers of pleasantness and heavenly bliss, conducive to well being and agreeability. What five?
Bhikkhus, the bhikkhu partaking, whosever robes was to abide in the limitless concentration, it becoms to him an outflow of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability.
Bhikkhus, the bhikkhu having partaken, whosever morsel food was to abide in the limitless concentration, it becomes to him an outflow of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability.
Bhikkhus, the bhikkhu partaking, whosever dwelling was to abide in the limitless concentration, it becoms to him an outflow of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability.
Bhikkhus, the bhikkhu partaking, whosever bed and chair was to abide in the limitless concentration, it becoms to him an outflow of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability.
Bhikkhus, the bhikkhu partaking, whosever medicinal requisites was to abide in the limitless concentration, it becoms to him an outflow of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability.
Bhikkhus, the merits of the noble disciple endowed with these five outflows of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability is not possible to be measured, it is innumerable and immeasurable.
Bhikkhus, just as it is not possible to measure and innumerate the water in the great ocean as it is this amount of vessels full of water, or so many hundreds of vessels full of water, or so many thousands of vessels full of water, yet it is innumerable and immeasurable and has to be reckoned as a great mass of water. In the same manner the merits of the noble disciple endowed with these five outflows of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability is not possible to be measured, it is innumerable and immeasurable. It has to be reckoned as a great mass of merit.
The great ocean is immeasurable, the great lakes with many gems are fearful,
Rivers used by many empty themselves into the ocean, in the same way
The wise giving eatables, drinks, clothes, beds and coverings accrue much merit
They are like the rivers that empty themselves into the ocean.
6. Sampadasuttam Ý Accomplishments
005.06. Bhikkhus, these five are accomplishments. What five?
The accomplishment of faith, virtues, learning, benevolence and wisdom.
Bhikkhus, these five are accomplishments.
7. Dhanasuttam Ý Wealths
005.07. Bhikkhus, these five are the wealths. What five?
A wealth of faith, virtues, learning, benevolence and wisdom.
Bhikkhus, what is a wealth of faith? Here, bhikkhus, the noble disciple takes faith in the enlightenment of the Thus Gone One: That Blessed One, ... re ... is the Teacher of gods and men. This is a wealth of faith.
Bhikkhus, what is a wealth of virtues? Here, bhikkhus, the noble disciple abstains from destroying living things ... re ... and taking intoxicating and brewd drinks. This is a wealth of virtues.
Bhikkhus, what is a wealth of learning? Here, bhikkhus, the noble disciple becomes learned in various ways ... . re ... and penetratingly sees with wisdom. This is a wealth of learning.
Bhikkhus, what is a wealth of benevolence? Here, bhikkhus, the noble disciple lives in the household with a mind that has given up stains of miserliness, benevolent, ready to give the needy and arranging to give gifts.
Bhikkhus, what is a wealth of wisdom? Here, bhikkhus, the noble disciple becomes wise in the arising and fading of the five holding masses, to rightfully end unpleasantness, reflecting with the noble one's penetrating insight. This is a wealth of wisdom.
Bhikkhus, these are the five wealths.
Whosever unwavering faith is established in the Thus Gone One
Whose virtues are praised by the noble ones
Has faith in the Community and has right view
He is not poor, nor is his life useless. Therefore develop faith, virtues
And right view recollecting the dispensation of the Enlightened One.
8. Alabbhanãyañhanasuttam Ý Things not possible to obtain
005.08. Bhikkhus, these five things are not possible to be obtained by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma. What five?
The expulsion of decay, illness, death, withering and disappearance are not obtained by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma.
Here, bhikkhus, the not learned ordinary man decays and he does not reflect, decay is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of my decay, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He grieves, worries, laments, beats his breast and becomes confused on account of that decay. Bhikkhus, to this is said the not learned ordinary man shot with the poisoned arrow of grief, burns his own self. .
Again, bhikkhus, the not learned ordinary man falls ill, ... re ... death befalls to him, ... re ... withering comes to him, ... re ... or disappearing comes to him and he does not reflect, disappearing is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of this disappearances, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He grieves, worries, laments, beats his breast and becomes confused on account of that disappearance. Bhikkhus, to this is said the not learned ordinary man shot with the poisoned arrow of grief, burns his own self. .
Here, bhikkhus, the learned noble disciple decays and he reflects, decay is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of my decay, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He does not grieve, worry, lament, beat his breast and become confused on account of that decay. Bhikkhus, to this is said the learned noble disciple has pulled out the poisoned arrow of grief shot by which the not learned ordinary man grieved and burnt himself. The noble disciple pulled out the arrow and extinguished himself.
Again, bhikkhus, the learned noble disciple falls ill, ... re ... death befalls to him, ... re ... withering comes to him, ... re ... or disappearing comes to him and he reflects, disappearing is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of this disappearance, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He does not grieve, worry, lament, beat his breast and become confused on account of that disappearance. Bhikkhus, to this is said the learned noble disciple pulled out the poisoned arrow of grief shot by which the not learned ordinary man grieved and burnt himself. The noble disciple pulled out the arrow and extinguished. himself.
Bhikkhus, these five things are not possible to be obtained by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma.
Grieving and wailing is of no use, enemies become pleased seeing it.
They that see things as they really are, do not feel.
Enemies dislike it, when people do not feel
By thinking and reciting, the good words handed down,
According to the meanings gained, make effort
When you understand, that it cannot be gained, by me or by others
Endure it, without grieving, do merit, there is nothing else to do.
9. Kosalasuttam Ý In Kosala
005.09. At one time the Blessed One was abiding in the monastery offered by Anathapindika in Jeta's grove in Savatthi. Then king Pasenadi of Kosala approached the Blessed One worshipped and sat on a side.
[It was at this time, that queen Mallika had passed away.]
Then a certain man approached king Pasenadi of Kosala and whispered to his ear. Venerable sir, queen Mallika has passed away. When he heard this, he became displeased and unpleasant, his head drooped and sat crest fallen. The Blessed One knowing that he was overcome with grief said to king Pasenadi of Kosala: Great king, these five things are not possible to be obtained by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma. What five?
The expulsion of decay, illness, death, withering and disappearance are not obtained by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma.
Do merit, there is nothing else to do.
10. Naradasuttam Ý Venerable Narada
005.10. At one time venerable Narada was living in the Kukkuñha monastery. At that time king Munda's dearly loved queen, Bhadda had died and he would neither bathe, anoint his body, eat food, or do any work, day and night he was clinging to queen Bhadda's body. Then king Munda addressed his treasurer Piyaka. Friend Piyaka, place queen Bhadda's body in a glass vessel with oil and close it with another glass vessel so that I could see it for a long time. The treasurer Piyaka consenting placed the body of queen Bhadda in a glass vessel with oil and closed it with another glass vessel.
Then it occured to the treasurer Piyaka: King Munda's dearly loved wife has died and on account of her death the king does not bathe, anoint his body, does not eat food or do the usual work. He spends time engrossed in the body of queen Bhadda. It is good if king Munda could hear a suitable Teaching from a recluse or Brahmin to pull out his arrow of grief. Then it occured to him: There is venerable Narada living in the Kukkuña monastery in Pathaliputta and fame had spread about him, he is wise, learned, is a capable speaker, has a good understanding, is an elder and a worthy one. What if I took king Munda to associate venerable Narada. Hearing the Teaching from venerable Narada the arrow of grief of king Munda could be dispelled.
Then the treasurer Piyaka approached king Munda and said to king Munda. Great king, there is venerable Narada living in the Kukkuña monastery in Pathaliputta his fame has spread, he is wise, learned, is a capable speaker, has a good understanding, is an elder and a worthy one. Great king, if you associated venerable Narada. and heard the Teaching from venerable Narada your arrow of grief could be dispelled. Then friend, Piyaka inform venerable Narada about it. How could one like me approach a recluse or Brahmin living in my kingdom without informing. The treasurer Piyaka consenting approached venerable Narada, worshipped, sat on a side and said: Here, venerable sir, king Munda's dearly loved wife has died and on account of her death the king does not bathe, anoint his body, does not eat food or do the usual work. He spends the time engrossed in the body, of the queen. It is good if king Munda could hear a suitable Teaching from venerable Narada to dispel the arrow of grief. . Piyaka, do so when king Munda knows the right time.
Then piyaka, the treasurer getting up from his seat, worshipped and circumambulated venerable Narada. approached king Munda and said: Great king, I have informed and the time is right to go. Then Piyaka, yoke good carriages. The treasurer Piyaka yoked suitable carriages and informed the king. Great king, the carriages are ready, it is the time to do the fitting.
King Munda mounting good carriages approached the Kukkuta monastery in all royal majesty to see venerable Narada. Going as far as the carriages could go, got down and proceeded on foot and entered the monastery. Then king Munda approached venerable Narada worshipped him and sat on a side and venerable Narada said thus to him:
Great king, these five things are not possible to be obtained by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma. What five?
The expulsion of decay, illness, death, withering and disappearance are not obtained by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma.
Here, great king, the not learned ordinary man decays and he does not reflect, decay is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of my decay, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He grieves, worries, laments, beats his breast and becomes confused on account of that decay. Great king, to this is said the not learned ordinary man, shot with the poisoned arrow of grief, burns his own self. .
Again, great king, the not learned ordinary man falls ill, ... re ... death befalls to him, ... re ... withering comes to him, ... re ... or disappearing comes to him and he does not reflect, disappearing is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of this disappearance, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He grieves, worries, laments, beats his breast and becomes confused on account of that disappearance. Great king, to this is said the not learned ordinary man shot with the poisoned arrow of grief, burns his own self. .
Here, great king, the learned noble disciple decays and he reflects, decay is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of my decay, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He does not grieve, worry, lament, beat his breast and become confused on account of that decay. Great king, to this is said the learned noble disciple has pulled out the poisoned arrow of grief shot by which the not learned ordinary man grieved and burnt himself. The noble disciple pulled out the arrow and extinguished himself.
Again, great king, the learned noble disciple falls ill, ... re ... death befalls to him, ... re ... withering comes to him, ... re ... or disappearing comes to him and he reflects, disappearing is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of this disappearance, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He does not grieve, worry, lament, beat his breast and become confused on account of that disappearance. Great king, to this is said the learned noble disciple pulled out the poisoned arrow of grief shot by which the not learned ordinary man grieved and burnt himself. òhe noble disciple pulled out the arrow and extinguished. himself.
Great king, these five things are not possible to be obtained by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma.
Grieving and wailing is of no use, enemies become pleased seeing it.
They that see things as they really are, do not feel.
Enemies dislike it, when people do not feel
By thinking and reciting, the good words handed down,
According to the meanings gained, make effort
When you understand, that it cannot be gained, by me or by others
Endure it, without grieving, do merit, there is nothing else to do.
Then king Munda said to venerable Narada: Venerable sir, what is the name of this discourse?
Great king, the name of this discourse is dispelling the arrow of grief.
There, venerable sir, hearing this discourse on dispelling the arrow of grief, my grief is dispelled.
Then king Munda addressed the treasurer: Then friend, Piyaka burn the body of queen Bhadda and make a monument for her. From today, I will bathe, anoint the body, eat rice and do my duties.
Anguttara Nikaya - Pancaka Nipata - Sumana Vaggo
Anguttara Nikaya
004. Sumanavaggo
1. Sumanasuttam Ý To princess Sumana
004.01. At one time the Blessed One was living in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. Princess Sumana attended by five hundred princesses approached the Blessed One in five hundred chariots, worshipped the Blessed One, sat on a side and princess Sumana said to the Blessed One: Venerable sir, there are two disciples with faith, virtues and wisdom on the same level, one is a benefactor and the other is not, after death both go to increase and are born in heaven. Is there a difference in those heavenly beings?
The Blessed One said: Sumana, there is a difference. The heavenly being who was a benefactor excels the heavenly being who was not a benefactor in five factors. In heavenly life span, heavenly beauty, heavenly pleasantness, heavenly fame and heavenly authority. The benefactor excels the other in these five factors.
Venerable sir, if they disappear from there and return here as humans is there a difference in those human beings?
The Blessed One said: Sumana, there is a difference. The human being who was a benefactor excels the human being who was not a benefactor in five factors. In human life span, human beauty, human pleasantness, human fame and human authority. The benefactor excels the other in these five factors.
Venerable sir, if they both leave their households and become homeless, to them gone forth is there a difference in their holy lives?
The Blessed One said: Sumana, there is a difference. The one gone forth, who was a benefactor excels the one who was not a benefactor in five factors. Entreated he partakes many robes and few without, entreated he partakes much morsel food and less without entreated he partakes many dwellings and a few without and entreated he partakes much requisites when ill and a few without. Whilst living with the co-associates in the holy life most of their bodily, verbal and mental activities are done pleasantly and a few unpleasantly. Most of the suggestions are done pleasantly and a few unpleasantly. The benefactor excels the other in these five factors.
Venerable sir, if they both become noble is there a difference in those ones who have become noble?
The Blessed One said: Sumana, there is no difference in the release and their release.
Venerable sir, it is wonderful and surprising, indeed gifts should be given and merit should be done, merit is useful for heavenly beings, human beings and even when gone forth.
Sumana, it is so! Certainly, gifts should be given and merit should be done! It becomes useful for heavenly beings, human beings and even to those gone forth.
The Blessed One further said:
When the moon rises in the sky, all the host of stars grow in splendour
Likewise the virtuous, man with faith, excels in liberality among the miserly
The rainy clouds fill the valleys and highlands bringing much wealth,
In the same manner the wise disciple of the rightfully Enlightened One
Excels among the miserly in life span, fame, beauty and pleasantness.
Surrounded by wealth now. Later he rejoices in heaven.
2. Cundãsuttam Ý To princess Cundã
004.02 At one time the Blessed One was living in the squirrels' sanctuary in Rajagaha. Princess Cundi attended by five hundred princesses approached the Blessed One in five hundred chariots, worshipped the Blessed One, sat on a side and princess Cundi said to the Blessed One:
Venerable sir, my brother prince Cunda says: Whether it's a woman or man if he takes refuge in the Blessed One, the Teaching and the Community of bhikkhus, abstains from destroying living things, taking the not given, misbehaviour in sexual conduct, telling lies, and taking intoxicated and brewed drinks, after death he is born in heaven and does not go to loss. I ask the Blessed One: Venerable sir, placing what kind of faith in the Teacher, the Teaching and the Community of bhikkhus, would someone after death be born in heaven and not in loss?
Cundi, of all beings without feet, two feet, four feet or many feet, material or immaterial, perceptive or not, neither perceptive nor non- perceptive, of them the Thus Gone One, worthy and rightfully enlightened is the foremost. Placing faith in the Enlightened One is placing faith in the highest and it brings the highest results.
Cundi, of all things compounded or not compounded, dispassionateness is the foremost. Such as freedom from pride and conceit, allaying thirsts, destroying settling places, breaking up the rounds of rebirth, destruction of craving, disenchantment, cessation and extinction. Cundi, they that have faith in dispassionateness, have placed faith in the highest for highest results
Cundi, of all communities or gatherings the disciples of the Thus Gone One are foremost, such as the four doublets of eight Great Men, who are reverential, worthy of hospitality, gifts and veneration with clasped hands, the field of merit for the world. Cundi, they that have faith in the Community of bhikkhus, have placed faith in the highest for highest results
Cundi, of virtues, the virtues desired by the noble ones is foremost. Such as the virtues that are unbroken, not fissured, without spots, are pure, consistent, free of slavery, praised by the wise as unaffected and conducive to concentration. Cundi, completeness of the virtues desired by the noble ones is the highest completeness, for that highest completeness there are highest results.
Faith should be placed in the highest, knowing the highest Teaching
Faith in the Enlightened One worthy of incomparable offerings,
Faith in the pleasure of disenchantment of things
Faith in the Community of bhikkhus, the incomparable field of merit
Making offerings to them the highest merit is accrued
Of the most excellent of life span, beauty, fame, pleasantness and power
The wise give to the highest, settled in the highest teaching.
And gaining the highest as god or man enjoy that bliss.
3. Uggahasuttam Ý Uggaha the grand son of Mendaka
004.03. At one time the Blessed One lived in Bhaddiya in the dense forest. Then Uggaha the grand son of Mendaka approached the Blessed One, worshipped, sat on a side and said: Venerable sir, may the Blessed One accept tomorrow's meal from me with three others. The Blessed One accepted in silence. Then Uggaha the grand son of Mendaka knowing that the Blessed One had accepted got up from his seat, worshipped and circumambulated the Blessed One and went away.
The Blessed One at the end of that night, putting on robes in the morning and taking bowl and robes approached the home of Uggaha the grandson of Mendaka and sat on the prepared seats. Then Uggaha the grandson of Mendaka served with his own hands the Blessed One with nourishing eatables and drinks. Knowing that the Blessed One had finished taking the meal and had put away the bowl, he sat on a side and said to the Blessed One: Venerable sir, these girls will be going to their husbands clans. Venerable sir, may the Blessed One advise them for their welfare for a long time.
The Blessed One said to those girls: Therefore, girls, you should train thus. Our mother and father shows our husbands out of compassion for our welfare. We will rise when they approach, will go to sleep after them, will do their duties obediently. We will do their wishes, will talk to them pleasantly
Therfore, girls, you should train thus: We will honour and revere the elders in the husbands' homes, whether mother or father, recluses or Brahmins. At their arrival we will offer them seats and water
Therefore girls, you should train thus: Whatever activities there be in the husband's home if it is to comb silk thread, we will be clever and not lazy and become efficient to do them ourselves and to get it done by others.
Therefore girls, you should train thus: We should know the people in our husband's home, whether servants, messengers or workmen. We should know what they should do, and what they should not do. We should know the sick, the fit and the physically unfit, eatables and nourishments we will divide up to the last.
Therefore girls, you should train thus: Whatever our husbands bring, wealth, grains, silver or gold, we will protect them, and we should do it without anger, without a thievish mind, without an addiction to it and with a protective mentality. Girls, a woman endowed with these five things after death are born in the company of the gods of pleasantness
Do not belittle your husband, who supports you actively and zealously,
Do not disturb the master's mind and make him angry with selfish thoughts
The wise should honour the master and all the elders in the clan
With aroused effort zealously attend on the lower staff too,
Do the wishes of the master and protect all
The woman who sees to the interests of the husband thus,
Is born with the gods of happiness.
4. Sãhasenapatisuttam Ý The general Siha
004.04. At one time the Blessed One was living in the gabled house in the Great Forest in Vesali. Then General Siha approached the Blessed One, worshipped, sat on a side and said: Venerable sir, could the Blessed One point out the results of benevolence here and now?
Siha, it is possible. The benevolent one is pleasant and pleasing to the populace, this is a result evident to him here and now.
Again, Siha the benevolent one, associates appeased Great Men, this is a result evident to him here and now.
Again, Siha the benevolent one is praised, this is a result evident to him here and now.
Again, Siha the benevolent one approaching whatever gathering whether of warriors, Brahmins or householders, he approaches them undisturbed with self confidence, this is a result evident to him here and now.
Again, Siha the benevolent one is born in heaven after death, this is a result to him here after.
Then the general Siha said to the Blessed One, until these four results of benevolence that are here and now are explained I did not gain such faith in the Blessed One, am aware of the results of benevolence here after. Venerable sir, am a benefactor pleasing to the populace, I associate appeased Great Men, fame has spread about me, to say that am a benefactor and that I attend on the Community. Whatever gathering it may be, whether warriors, Brahmins or householders, I approach with self confidence, unconfused. Venerable sir, until the Blessed One told that the benefactor is born in a good state, in heaven after death, I was not aware of it. I take faith in the Blessed One on account of that too.
Siha, it is so! the benefactor is born in a good state, in heaven after death.
Many associate the pleasing benefactor and his wealth and fame increase.
The not selfish man approaches gatherings unconfused, with self-confidence.
Therefore the wise dispel the stains of selfishness and give gifts desiring pleasantness.
Making merit and disappearing from here, they delight in the company of gods,
Endowed with the five strands of sensuality, they delight in heaven.
The disciples of the Well Gone One delight in heaven not clinging.
5. Dananisamsa Ý The benefits of giving gifts
004.05. Bhikkhus, these five are the benefits of giving gifts. What five?
Becomes pleasing to many, associates appeased Great Men, a good name spreads, the ethics of the lay life get completed, after death is born in a good state, in heaven. These are the five benefits of giving gifts.
The benevolent gradually become pleased in the Teaching of the mind,
The appeased and restrained leading a holy life associate him
They teach him to end all unpleasantness
He knowing that Teaching extinguishes without desires.
6. Kaladanasuttam Ý Giving gifts at the right time
004.06. Bhikkhus, these are five gifts to be given at the right time. What five?
Giving gifts to a guest, giving gifts to one going away, giving gifts to the sick, giving gifts when there is a famine and leaving aside the first reapings of grains and the first fruits to the virtuous. These are the five gifts to be given at the right time.
The wise give at the right time, talking politely and dispelling selfishness,
Giving to the straightforward noble ones, with a pleasant mind, the results are much
When they are pleased, the results are much,
Good results are not lacking to those who attend rejoicing
Gifts given with an unobstructed mind bring much merit
And merit supports beings in the other world.
7. Bhojanasuttam Ý Nourishments
004.07. Bhikkhus, the one who offers nourishments offers five things to the one who accepts them. What five?
Gives life span, beauty, pleasantness, power and understanding.
Giving life span, gains a life span heavenly or human. Giving beauty gains beauty heavenly or human Giving pleasantness gains pleasantness heavenly or human. Giving power gains power, heavenly or human. Giving understanding gains understanding heavenly or human. Bhikkhus, the one who offers nourishments offers these five things to the one who accepts them.
The wise one who gives life span, beauty, understanding and pleasantness,
In return gains life span, beauty, understanding and pleasantness.
Wherever he is born he enjoys long life and fame.
8. Saddhasuttam Ý Faith
004.08. Bhikkhus, these five are the results for the clansman's son who has faith. What five?
Bhikkhus, if there be Great Men in the world, they first show compassion to those with faith, not so much, to those without faith. They first approach those with faith not so much those without faith. They first accept from those who have faith, not so much from those without faith. They first teach those with faith, not so much those without faith. After death, they are born in a good state, in heaven. Bhikkhus, these five are the results for the clansman's son who has faith.
Bhikkhus, just as there is a banyian tree on the four crossroads of some flat land and it becomes the refuge of many birds. In the same manner the clansman's son with faith becomes the refuge of many bhikkhus, bhikkhunis, lay disciples male and female.
Like a huge tree with a huge trunk and roots
Endowed with branches, foliage and fruits
Becomes the refuge of birds,
Those in need of the shade seek the shade
And those seeking fruits enjoy them
Likewise the virtuous man with faith, gentleness and congenial ways
Is sought by those free of greed, hate, delusion and without desires
They the field of merit in the world seek such a man
They teach him for the ending of all unpleasantness
They know that teaching and extinguish without desires.
9. Puttasuttam Ý Sons
004.09. Bhikkhus, mother and father desire sons to be born in the clan seeing these five needs. What five? Reared they will support us, they will do our work, the clan will be protected in the future, a heritage will be left and when dead and gone they will give us merit. Bhikkhus, mother and father desire sons to be born in the clan seeing these five needs.
Reared they will support us, they will do our work,
The clan will be protected and the heritage will be left,
Or when dead and gone they will give us merit.
The wise seeing these needs desire sons.
Therefore appeased great men who are grateful to their parents
Support mother and father recalling what they did.
They do whatever work that was done by the forefathers
Becoming obedient supports the family and clan
And the son endowed with faith and virtues is praiseworthy
10. Mahasalaputtasuttam Ý Sons of great families
004.10. Bhikkhus, on account of the Himalaya mountains the huge Sala trees grow in five directions. What five? Their branches, leaves and foliage grow, the bark grows, the shoots grow, the sap wood grows and the heartwood grows Bhikkhus, on account of the Himalaya mountains the huge Sala trees grow in these five directions. Bhikkhus, in the same manner on account of the son of a clansman with faith his household grows in five ways. What five? They grow in faith, virtues, learning, benevolence and wisdom. Bhikkhus, on account of the son of a clansman with faith his household grows in these five ways.
On account of him, his wife, children and relations
Co-associates, the circle of friends and those living under him
Grow in virtues, benevolence and good conduct
Doing thoughtfully what they see and
Living according to the Teaching they go to increase
In heaven they delight partaking sensual bliss.
004. Sumanavaggo
1. Sumanasuttam Ý To princess Sumana
004.01. At one time the Blessed One was living in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. Princess Sumana attended by five hundred princesses approached the Blessed One in five hundred chariots, worshipped the Blessed One, sat on a side and princess Sumana said to the Blessed One: Venerable sir, there are two disciples with faith, virtues and wisdom on the same level, one is a benefactor and the other is not, after death both go to increase and are born in heaven. Is there a difference in those heavenly beings?
The Blessed One said: Sumana, there is a difference. The heavenly being who was a benefactor excels the heavenly being who was not a benefactor in five factors. In heavenly life span, heavenly beauty, heavenly pleasantness, heavenly fame and heavenly authority. The benefactor excels the other in these five factors.
Venerable sir, if they disappear from there and return here as humans is there a difference in those human beings?
The Blessed One said: Sumana, there is a difference. The human being who was a benefactor excels the human being who was not a benefactor in five factors. In human life span, human beauty, human pleasantness, human fame and human authority. The benefactor excels the other in these five factors.
Venerable sir, if they both leave their households and become homeless, to them gone forth is there a difference in their holy lives?
The Blessed One said: Sumana, there is a difference. The one gone forth, who was a benefactor excels the one who was not a benefactor in five factors. Entreated he partakes many robes and few without, entreated he partakes much morsel food and less without entreated he partakes many dwellings and a few without and entreated he partakes much requisites when ill and a few without. Whilst living with the co-associates in the holy life most of their bodily, verbal and mental activities are done pleasantly and a few unpleasantly. Most of the suggestions are done pleasantly and a few unpleasantly. The benefactor excels the other in these five factors.
Venerable sir, if they both become noble is there a difference in those ones who have become noble?
The Blessed One said: Sumana, there is no difference in the release and their release.
Venerable sir, it is wonderful and surprising, indeed gifts should be given and merit should be done, merit is useful for heavenly beings, human beings and even when gone forth.
Sumana, it is so! Certainly, gifts should be given and merit should be done! It becomes useful for heavenly beings, human beings and even to those gone forth.
The Blessed One further said:
When the moon rises in the sky, all the host of stars grow in splendour
Likewise the virtuous, man with faith, excels in liberality among the miserly
The rainy clouds fill the valleys and highlands bringing much wealth,
In the same manner the wise disciple of the rightfully Enlightened One
Excels among the miserly in life span, fame, beauty and pleasantness.
Surrounded by wealth now. Later he rejoices in heaven.
2. Cundãsuttam Ý To princess Cundã
004.02 At one time the Blessed One was living in the squirrels' sanctuary in Rajagaha. Princess Cundi attended by five hundred princesses approached the Blessed One in five hundred chariots, worshipped the Blessed One, sat on a side and princess Cundi said to the Blessed One:
Venerable sir, my brother prince Cunda says: Whether it's a woman or man if he takes refuge in the Blessed One, the Teaching and the Community of bhikkhus, abstains from destroying living things, taking the not given, misbehaviour in sexual conduct, telling lies, and taking intoxicated and brewed drinks, after death he is born in heaven and does not go to loss. I ask the Blessed One: Venerable sir, placing what kind of faith in the Teacher, the Teaching and the Community of bhikkhus, would someone after death be born in heaven and not in loss?
Cundi, of all beings without feet, two feet, four feet or many feet, material or immaterial, perceptive or not, neither perceptive nor non- perceptive, of them the Thus Gone One, worthy and rightfully enlightened is the foremost. Placing faith in the Enlightened One is placing faith in the highest and it brings the highest results.
Cundi, of all things compounded or not compounded, dispassionateness is the foremost. Such as freedom from pride and conceit, allaying thirsts, destroying settling places, breaking up the rounds of rebirth, destruction of craving, disenchantment, cessation and extinction. Cundi, they that have faith in dispassionateness, have placed faith in the highest for highest results
Cundi, of all communities or gatherings the disciples of the Thus Gone One are foremost, such as the four doublets of eight Great Men, who are reverential, worthy of hospitality, gifts and veneration with clasped hands, the field of merit for the world. Cundi, they that have faith in the Community of bhikkhus, have placed faith in the highest for highest results
Cundi, of virtues, the virtues desired by the noble ones is foremost. Such as the virtues that are unbroken, not fissured, without spots, are pure, consistent, free of slavery, praised by the wise as unaffected and conducive to concentration. Cundi, completeness of the virtues desired by the noble ones is the highest completeness, for that highest completeness there are highest results.
Faith should be placed in the highest, knowing the highest Teaching
Faith in the Enlightened One worthy of incomparable offerings,
Faith in the pleasure of disenchantment of things
Faith in the Community of bhikkhus, the incomparable field of merit
Making offerings to them the highest merit is accrued
Of the most excellent of life span, beauty, fame, pleasantness and power
The wise give to the highest, settled in the highest teaching.
And gaining the highest as god or man enjoy that bliss.
3. Uggahasuttam Ý Uggaha the grand son of Mendaka
004.03. At one time the Blessed One lived in Bhaddiya in the dense forest. Then Uggaha the grand son of Mendaka approached the Blessed One, worshipped, sat on a side and said: Venerable sir, may the Blessed One accept tomorrow's meal from me with three others. The Blessed One accepted in silence. Then Uggaha the grand son of Mendaka knowing that the Blessed One had accepted got up from his seat, worshipped and circumambulated the Blessed One and went away.
The Blessed One at the end of that night, putting on robes in the morning and taking bowl and robes approached the home of Uggaha the grandson of Mendaka and sat on the prepared seats. Then Uggaha the grandson of Mendaka served with his own hands the Blessed One with nourishing eatables and drinks. Knowing that the Blessed One had finished taking the meal and had put away the bowl, he sat on a side and said to the Blessed One: Venerable sir, these girls will be going to their husbands clans. Venerable sir, may the Blessed One advise them for their welfare for a long time.
The Blessed One said to those girls: Therefore, girls, you should train thus. Our mother and father shows our husbands out of compassion for our welfare. We will rise when they approach, will go to sleep after them, will do their duties obediently. We will do their wishes, will talk to them pleasantly
Therfore, girls, you should train thus: We will honour and revere the elders in the husbands' homes, whether mother or father, recluses or Brahmins. At their arrival we will offer them seats and water
Therefore girls, you should train thus: Whatever activities there be in the husband's home if it is to comb silk thread, we will be clever and not lazy and become efficient to do them ourselves and to get it done by others.
Therefore girls, you should train thus: We should know the people in our husband's home, whether servants, messengers or workmen. We should know what they should do, and what they should not do. We should know the sick, the fit and the physically unfit, eatables and nourishments we will divide up to the last.
Therefore girls, you should train thus: Whatever our husbands bring, wealth, grains, silver or gold, we will protect them, and we should do it without anger, without a thievish mind, without an addiction to it and with a protective mentality. Girls, a woman endowed with these five things after death are born in the company of the gods of pleasantness
Do not belittle your husband, who supports you actively and zealously,
Do not disturb the master's mind and make him angry with selfish thoughts
The wise should honour the master and all the elders in the clan
With aroused effort zealously attend on the lower staff too,
Do the wishes of the master and protect all
The woman who sees to the interests of the husband thus,
Is born with the gods of happiness.
4. Sãhasenapatisuttam Ý The general Siha
004.04. At one time the Blessed One was living in the gabled house in the Great Forest in Vesali. Then General Siha approached the Blessed One, worshipped, sat on a side and said: Venerable sir, could the Blessed One point out the results of benevolence here and now?
Siha, it is possible. The benevolent one is pleasant and pleasing to the populace, this is a result evident to him here and now.
Again, Siha the benevolent one, associates appeased Great Men, this is a result evident to him here and now.
Again, Siha the benevolent one is praised, this is a result evident to him here and now.
Again, Siha the benevolent one approaching whatever gathering whether of warriors, Brahmins or householders, he approaches them undisturbed with self confidence, this is a result evident to him here and now.
Again, Siha the benevolent one is born in heaven after death, this is a result to him here after.
Then the general Siha said to the Blessed One, until these four results of benevolence that are here and now are explained I did not gain such faith in the Blessed One, am aware of the results of benevolence here after. Venerable sir, am a benefactor pleasing to the populace, I associate appeased Great Men, fame has spread about me, to say that am a benefactor and that I attend on the Community. Whatever gathering it may be, whether warriors, Brahmins or householders, I approach with self confidence, unconfused. Venerable sir, until the Blessed One told that the benefactor is born in a good state, in heaven after death, I was not aware of it. I take faith in the Blessed One on account of that too.
Siha, it is so! the benefactor is born in a good state, in heaven after death.
Many associate the pleasing benefactor and his wealth and fame increase.
The not selfish man approaches gatherings unconfused, with self-confidence.
Therefore the wise dispel the stains of selfishness and give gifts desiring pleasantness.
Making merit and disappearing from here, they delight in the company of gods,
Endowed with the five strands of sensuality, they delight in heaven.
The disciples of the Well Gone One delight in heaven not clinging.
5. Dananisamsa Ý The benefits of giving gifts
004.05. Bhikkhus, these five are the benefits of giving gifts. What five?
Becomes pleasing to many, associates appeased Great Men, a good name spreads, the ethics of the lay life get completed, after death is born in a good state, in heaven. These are the five benefits of giving gifts.
The benevolent gradually become pleased in the Teaching of the mind,
The appeased and restrained leading a holy life associate him
They teach him to end all unpleasantness
He knowing that Teaching extinguishes without desires.
6. Kaladanasuttam Ý Giving gifts at the right time
004.06. Bhikkhus, these are five gifts to be given at the right time. What five?
Giving gifts to a guest, giving gifts to one going away, giving gifts to the sick, giving gifts when there is a famine and leaving aside the first reapings of grains and the first fruits to the virtuous. These are the five gifts to be given at the right time.
The wise give at the right time, talking politely and dispelling selfishness,
Giving to the straightforward noble ones, with a pleasant mind, the results are much
When they are pleased, the results are much,
Good results are not lacking to those who attend rejoicing
Gifts given with an unobstructed mind bring much merit
And merit supports beings in the other world.
7. Bhojanasuttam Ý Nourishments
004.07. Bhikkhus, the one who offers nourishments offers five things to the one who accepts them. What five?
Gives life span, beauty, pleasantness, power and understanding.
Giving life span, gains a life span heavenly or human. Giving beauty gains beauty heavenly or human Giving pleasantness gains pleasantness heavenly or human. Giving power gains power, heavenly or human. Giving understanding gains understanding heavenly or human. Bhikkhus, the one who offers nourishments offers these five things to the one who accepts them.
The wise one who gives life span, beauty, understanding and pleasantness,
In return gains life span, beauty, understanding and pleasantness.
Wherever he is born he enjoys long life and fame.
8. Saddhasuttam Ý Faith
004.08. Bhikkhus, these five are the results for the clansman's son who has faith. What five?
Bhikkhus, if there be Great Men in the world, they first show compassion to those with faith, not so much, to those without faith. They first approach those with faith not so much those without faith. They first accept from those who have faith, not so much from those without faith. They first teach those with faith, not so much those without faith. After death, they are born in a good state, in heaven. Bhikkhus, these five are the results for the clansman's son who has faith.
Bhikkhus, just as there is a banyian tree on the four crossroads of some flat land and it becomes the refuge of many birds. In the same manner the clansman's son with faith becomes the refuge of many bhikkhus, bhikkhunis, lay disciples male and female.
Like a huge tree with a huge trunk and roots
Endowed with branches, foliage and fruits
Becomes the refuge of birds,
Those in need of the shade seek the shade
And those seeking fruits enjoy them
Likewise the virtuous man with faith, gentleness and congenial ways
Is sought by those free of greed, hate, delusion and without desires
They the field of merit in the world seek such a man
They teach him for the ending of all unpleasantness
They know that teaching and extinguish without desires.
9. Puttasuttam Ý Sons
004.09. Bhikkhus, mother and father desire sons to be born in the clan seeing these five needs. What five? Reared they will support us, they will do our work, the clan will be protected in the future, a heritage will be left and when dead and gone they will give us merit. Bhikkhus, mother and father desire sons to be born in the clan seeing these five needs.
Reared they will support us, they will do our work,
The clan will be protected and the heritage will be left,
Or when dead and gone they will give us merit.
The wise seeing these needs desire sons.
Therefore appeased great men who are grateful to their parents
Support mother and father recalling what they did.
They do whatever work that was done by the forefathers
Becoming obedient supports the family and clan
And the son endowed with faith and virtues is praiseworthy
10. Mahasalaputtasuttam Ý Sons of great families
004.10. Bhikkhus, on account of the Himalaya mountains the huge Sala trees grow in five directions. What five? Their branches, leaves and foliage grow, the bark grows, the shoots grow, the sap wood grows and the heartwood grows Bhikkhus, on account of the Himalaya mountains the huge Sala trees grow in these five directions. Bhikkhus, in the same manner on account of the son of a clansman with faith his household grows in five ways. What five? They grow in faith, virtues, learning, benevolence and wisdom. Bhikkhus, on account of the son of a clansman with faith his household grows in these five ways.
On account of him, his wife, children and relations
Co-associates, the circle of friends and those living under him
Grow in virtues, benevolence and good conduct
Doing thoughtfully what they see and
Living according to the Teaching they go to increase
In heaven they delight partaking sensual bliss.
Anguttara Nikaya - Pancaka Nipata - Pancangika Vaggo
Anguttara Nikaya
003. Pancangikavaggo
1. Pathama - agaravasuttam - First on unruliness
003.01. Bhikkhus, that bhikkhu who is unruly, rebellious and not of the sharing nature with co-associates in the holy life should complete the lesser ethics is not a possibility. Without becoming complete in the lesser ethics, that he should complete the training is not a possibility. Without completing the training, that he should be complete in virtues is not a possibility. Without completing his virtues, that he should be one of right view is not a possibility. Without right view, that he should be complete in concentration is not a possibility.
Bhikkhus, that bhikkhu ruly, docile and of the sharing nature with co-associates in the holy life should complete the lesser ethics is a possibility. Becoming complete in the lesser ethics, that he should complete the training is a possibility. Completing the training, that he should be complete in virtues is a possibility. Completing the virtues, that he should be one of right view is a possibility. Become one of right view, that he should be complete in concentration is a possibility.
2. Dutiya - agaravasuttam - Second on unruliness
003.02. Bhikkhus, that bhikkhu who is unruly, rebellious and not of the sharing nature with co-associates in the holy life should complete the lesser ethics is not a possibility. Without becoming complete in the lesser ethics, that he should complete the training is not a possibility. Without completing the training, that he should complete the mass of virtues is not a possibility. Without completing the mass of virtues, that he should be complete in concentration is not a possibility. Without becoming complete in the mass of concentration, that he should be complete in wisdom is not a possibility.
Bhikkhus, that bhikkhu ruly, docile and of the sharing nature with co-associates in the holy life should complete the lesser ethics is a possibility. Becoming complete in the lesser ethics, that he should complete the training is a possibility. Completing the training, that he should be complete in the mass of virtues is a possibility. Become complete in the mass of virtues, that he should be complete in the mass of concentration is a possibility. Become complete in the mass of concentration, that he should be complete in the mass of wisdom is a possibility.
3. Upakkilesasuttam - Minor defilements
003.03. Bhikkhus, these five are the defilements of raw gold, defiled by which the raw gold is not soft, workable, does not shine, is brittle and is not ready to work with. What five?
Iron, metals, tin, lead and silver. Bhikkhus, these five are the defilements of raw gold, defiled by which the raw gold is not soft, workable, does not shine, is brittle and is not ready to work with. When raw gold is released from these defilements, it becomes soft, workable, it shines, is not brittle and becomes ready to work with. Then the gold becomes suitable to make whatever desired ornament, a ring for the finger, earings, a neck lace or a gold chain.
Bhikkhus, in the same manner these five are the minor defilements of the mind, defiled by which the mind is not soft, not workable, does not shine, is brittle and does not concentrate in one point for the rightful destruction of desires. What five?
Interest for sensuality, anger, sloth and torpor, restlessness and worry and doubts. Bhikkhus, these are the five minor defilements of the mind, defiled by which the mind is neither soft nor workable, does not shine and is brittle and does not concentrate for the rightful destruction of desires. Bhikkhus, when the mind is released from these minor defilements, it becomes soft, workable, it shines, is not brittle and comes to one point for the rightful destruction of desires. For the realization of whatever things the mind is directed, the mindfulness in that sphere, becomes the eye witness .
If it's his desire he partakes various psychic fetes, one becomes many and many becomes one, manifestly goes through rocks and walls unobstructed, as traveling in space. Dives into earth as though diving in water. Walks on water unbroken as though walking on earth. Sits in space as birds large and small do. Touches the moon and sun, as powerful as they are. Thus wields power as far as the world of Brahma. Thus mindfulness becomes the eye witness in that and that sphere.
If it's his desire, with the purified heavenly ear beyond human he hears sounds both heavenly and human, far or near and mindfulness in that and other sphere becomes the eyewitness in the respective sphere.
If it's his desire he penetrating sees the minds of others and knows the mind with greed, without greed, the angry mind and the not angry mind, the deluded mind and the not deluded mind. Knows the contracted mind, the distracted mind, the mind that has grown great, that has not grown great, the mind with a compare, the mind without a compare, the concentrated mind, the unconcentrated mind, the released mind and the unreleased mind, and mindfulness in that and other sphere becomes the eye witness in the respective sphere.
If it's his desire, he recollects manifold previous births- such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward world cycles, innumerable backward world cycles, innumerable forward and backward world cycles of births - There I was of such name, clan, disposition, such supports, feeling such pleasant and unpleasant feelings and enjoying such a life span. Disappearing from there is born here. Thus with all modes and details he recollects the manifold previous births, and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
If it's his desire, with the purified heavenly eye beyond human, he sees beings disappearing and appearing in states unexalted and exalted, beautiful and ugly in good and evil births, knows beings born according to their actions- These good beings endowed with bodily, verbal and mental misconduct, rebuking noble ones, with wrong view and the wrong view of actions, after death are born in loss, in a bad state, in decrease, in hell; as for these good beings endowed with the right bodily, verbal and mental conduct, not rebuking noble ones, with right view and the right view of actions, after death are born in a good state, in increase, in heaven. Thus he sees beings disappearing and appearing in states unexalted and exalted, beautiful and ugly in good and evil births, knows beings born according to their actions and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
If it's his desire, destroying desires, releasing the mind from desires and released through wisdom, here and now, by him self realizing abides, and the mindfulness in that sphere becomes the eye witness.
4. Dussãlasuttam - Unvirtues
003.04. Bhikkhus, to the unvirtuous with virtues trimmed the cause for right concentration is destroyed. Without right concentration and right concentration trimmed, the cause for knowledge and vision to see things as they really are, is destroyed. Without knowledge and vision to see things as they really are, and knowledge and vision to see things as they really are, trimmed, the cause for turning away and disenchantment is destroyed. Without turning away and disenchantment and turning away and disenchantment trimmed, the cause for knowledge and vision of release is destroyed. Bhikkhus, it is like a tree with branches and foliage trimmed. Its shoots do not grow completely, the bark does not grow completely, the sap wood does not grow completely, the heartwood too does not grow completely Bhikkhus, in the same manner, to the unvirtuous with virtues trimmed the cause for right concentration is destroyed. Without right concentration and right concentration trimmed, the cause for knowledge and vision to see things as they really are, is destroyed. Without knowledge and vision to see things as they really are, and knowledge and vision to see things as they really are, trimmed, the cause for turning away and disenchantment is destroyed. Without turning away and disenchantment and turning away and disenchantment trimmed, the cause for knowledge and vision of release is destroyed.
Bhikkhus, to the virtuous, virtues beome the cause for right concentration. When there is right concentration it becomes the cause for knowledge and vision to see things as they really are. When there is knowledge and vision to see things as they really are, it becomes the cause for turning away and disenchantment. When there is turning away and disenchantment it becomes the cause for knowledge and vision of release. Bhikkhus, it is like a tree endowed with branches and foliage. Its shoots grow completely, the bark grows completely, the sap wood grows completely, the heartwood too grows completely Bhikkhus, in the same manner, to the virtuous, virtues become the cause for right concentration. When there is right concentration it becomes the cause for knowledge and vision to see things as they really are. When there is knowledge and vision to see things as they really are, it becomes the cause for turning away and disenchantment. When there is turning away and disenchantment it becomes the cause for knowledge and vision of release.
5. Anuggahitasuttam - Made satisfactory
003.05. Bhikkhus, satisfied by these five characteristics there comes about right view of the fruits of release of mind and its benefits, the fruits of release through wisdom and its benefits. What five?
Here, bhikkhus, right view comes about through the satisfaction of virtues, through the satisfaction of learning, satisfied after a discussion, through the satisfaction of appeasement and satisfied seeing with insight. Bhikkhus, satisfied by these five characteristics there comes about right view of the fruits of release of mind and its benefits, the fruits of release through wisdom and its benefits.
6. Vimuttayatanasuttam - The sphere of the releases
003.06. Bhikkhus, these five are the sphere of the releases, in which spheres when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained. What five? Here, bhikkhus, the Teacher or else a certain eminent co-associate in the holy life, teaches the bhikkhu. Then he gradually understands the meanings and experiences the Teaching. When understanding the meanings and experiencing the Teaching delight arises, to the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasa ntness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the first of the five releases, in which spheres when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.
Again, bhikkhus, neither the Teacher nor an eminent co-associate in the holy life teaches. Yet the bhikkhu preaches others in detail the Teaching that he had heard and mastered When he preaches others in detail the Teaching that he had heard and mastered he realizes the meaning and experiences the Teaching and delight arises, to the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasantness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the second of the five releases, in which spheres when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.
Again, bhikkhus, neither the Teacher nor an eminent co-associate in the holy life teaches him. He does not preach others in detail the Teaching that he had heard and mastered.
Yet he recites in detail, the Teaching that he had heard and mastered and realizing the meanings and experiencin g the Teaching delight arises, to the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasantness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the third of the five releases, in which sphere when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.
Again, bhikkhus, neither the Teacher nor an eminent co-associate in the holy life teaches him. He does not preach others in detail the Teaching that he had heard and mastered.
nor does he recite in detail, the Teaching that he had heard and mastered. Yet he thinks and discursively thinks about the Teaching that he had heard and mastered and the mind touches a point and delight arises. To the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasantness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the fourth of the five releases, in which sphere when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.
Again, bhikkhus, neither the Teacher nor an eminent co-associate in the holy life teaches him. He does not preach others in detail the Teaching that he had heard and mastered.
nor does he recite in detail, the Teaching that he had heard and mastered. He does not think and discursively think about the Teaching that he had heard and mastered and the mind does not touch a point. Yet a certain meditation object well grasped and well established is penetratingly seen with wisdom and delight arises. To the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasantness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the fifth of the releases, in which sphere when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.
Bhikkhus, these five are the releases, in which spheres when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.
7. Samadhisuttam - Concentration
003.07. Bhikkhus, develop concentration that is limitless, clever and thoughtful. Bhikkhus, when developing concentration that is limitless, clever and thoughtful, five knowledges arise to him internally. What five? Knowledge arises to him internally, that this concentration is pleasant now and it will bring pleasant results in the future. Knowledge arises to him internally, that this concentration is noble and immaterial. Knowledge arises to him internally, that this concentration is not shared by the ordinary. Knowledge arises to him internally, that this concentration is peaceful, exalted, composes the body, brings the mind to a single point and settles determinations without rebukes and knowledge arises to him internally, I enter this concentration and rise from it mindfully. Bhikkhus, develop concentration that is limitless, clever and thoughtful. Bhikkhus, when developing concentration that is limitless, clever and thoughtful, these five knowledges arise to him internally.
8. Pancangikasuttam - Five factored. concentration
003.08. Bhikkhus, I will tell the five factored right concentration of the noble ones, listen and attend carefully.
Bhikkhus, what is the five factored right concentration of the noble ones? Here, the bhikkhu secluded from sensual desires ... re ... abides in the first higher state of mind. Then he over flows and touches this body with joy and pleasantness born of seclusion, up and above and from all sides and around not leaving any spot of the body untouched. Like a clever bather or his apprentice, putting some bathing powder in a bronze bowl and sprinkling water on it would mix it, until it is a smooth ball of moist, oily foam not dripping anything. In the s ame manner he over flows and touches this body with joy and pleasantness born of seclusion, up and above and from all sides and around not leaving any spot of the body untouched by the joy and pleasantnes born of seclusion. Bhikkhus, this is the first of the five factored right concentrations of the noble ones.
Again, the bhikkhu overcoming thoughts and thought processes ... re ... abides in the second higher state of mind. Then he over flows and touches this body with joy and pleasantness born of concentration, up and above and from all sides and around not leaving any spot of the body untouched with joy and pleasantness born of concentration . Like a deep pond with spring water, without inlets from the east, west, north or south and from time to time refreshed with rain water. Thus cold water springing up from the bottom touches the pond up and above and all round not leaving any spot in the pond untouched by the cold water. In the same manner he over flows and touches this body with joy and pleasantness born of concentration, up and above and from all sides and around not leaving any spot of the body untouched by the joy and pleasantnes born of concentration. Bhikkhus, this is the second of the five factored right concentrations of the noble ones.
Again, the bhikkhu with equanimity to joy and disenchantment ... re ... abides in the third higher state of mind. Then he over flows and touches this body with pleasantness free of joy, up and above and from all sides and around not leaving any spot of the body untouched with pleasantness free of joy. Like some of the blue lotuses, white lotuses or red lotuses in a pond are born, grow and bloom in the water and their tops and roots are touched with the cold water and leaves nothing untouched by the cold water. In the same manner he over flows and touches this body with pleasantness free of joy, up and above and from all sides and around, not leaving any spot of the body untouched by the pleasantness free of joy. Bhikkhus, this is the third of the five factored right concentrations of the noble ones.
Again, bhikkhus, the bhikkhu dispelling pleasantness and unpleasantness ... re ... abides in the fourth higher state of mind. Then he sits touching this body with the pure and clean mind, not leaving any spot of the body untouched with the pure and clean mind. Like a man sitting with his head and body covered with a white piece of cloth. There is not a single spot in his body that is not touched with the white cloth. In the same manner he sits touching this body with the pure and clean mind, not leaving any spot of the body untouched by the pure and clean mind. Bhikkhus, this is the fourth of the five factored right concentrations of the noble ones.
Again, bhikkhus, to the bhikkhu the sign of reflection becomes well grasped, well considered and thoroughly penetrated with wisdom. Bhikkhus, it is like someone reflecting himself as another, standing, he reflects as though sitting, seated he reflects as though lying In the same manner, to the bhikkhu the sign of reflection becomes well grasped, well considered and thoroughly penetrated with wisdom. Bhikkhus, this is the fifth of the five factored right concentrations of the noble ones. Bhikkhus, when the bhikkhu practises and makes much of these five factored right concentrations, to the mind directed for the realization of this and other thing, the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
Bhikkhus, it is like a water vessel placed on a stand, full to the brim possible for crows to drink. Would a man consider it, as water, in whatever manner he sees it. Yes, venerable sir. In the same manner, when the bhikkhu practises and makes much of these five factored right concentrations, to the mind directed for the realization of this and other thing, the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
Bhikkhus, it is like a pool on some level ground, with embankments on the four sides, full of water to the brim possible for crows to drink. Would a man releasing the water, in whatever manner, know it's water. Yes, venerable sir. In the same manner, when the bhikkhu practises and makes much of these five factored right concentrations, to the mind directed for the realization of this and other thing, the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
Bhikkhus, it is like a chariot with horses yoked on level ground with reins and whip ready at hand. A clever charioteer comes and mounting the chariot taking the reins in the left hand and the whip in the right hand, leads it forwards and backwards as he wishes. In the same manner, when the bhikkhu practises and makes much of these five factored right concentrations, to the mind directed for the realization of this and other thing, the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
If it is his desire he partakes various psychic fetes, one becomes many and many becomes one, manifestly goes through rocks and walls unobstructed, as travelling in space. Dives into earth as though diving in water. Walks on water unbroken as though walking on earth. Sits in space as birds large and small do. Touches the moon and sun, as powerful as they are. Thus weilds power as far as the world of Brahma. Thus mindfulness becomes the eye witness in that and that sphere.
If it's his desire, with the purified heavenly eye beyond human he hears sounds both heavenly and human, far or near and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
If it's his desire he penetrating sees the minds of others and knows the mind with greed, without greed, the angry mind and the not angry mind, the deluded mind and the not deluded mind. Knows the contracted mind, the distracted mind, the mind that has grown great, that has not grown great, the mind with a compare, the mind without a compare, the concentrated mind, the unconcentrated mind, the released mind and the unreleased mind, and mindfulness in that and other sphere becomes the eye witness in the respective sphere.
If it's his desire, he recollects manifold previous births- such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward world cycles, innumerable backward world cycles, innmuerable forward and backward world cycles of births - There I was of such name, clan, disposition, such supports, feeling such pleasant and unpleasant feelings and enjoying such a life span. Disappearing from there is born here. Thus with all modes and details he recollects the manifold previous births, and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
If it's his desire, with the purified heavenly eye beyond human, he sees beings disappearing and appearing in states unexalted and exalted, beautiful and ugly in good and evil births, knows beings born according to their actions- These good beings endowed with bodily, verbal and mental misconduct, rebuking noble ones, with wrong view and the wrong view of actions, after death are born in loss, in a bad state, in decrease, in hell;
as for these good beings endowed with the right bodily, verbal and mental conduct, not rebuking noble ones, with right view and the right view of actions, after death are born in a good state, in increase, in heaven. Thus he sees beings disappearing and appearing in states unexalted and exalted, beautiful and ugly in good and evil births, knows beings born according to their actions and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
If it's his desire, destroying desires, releasing the mind from desires and released through wisdom, here and now, by himself realizing abides, and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
9. Cankamasuttam - Walking
003.09. Bhikkhus, these five are benefits for walking. What five? Becomes tolerant of the time, is ready to make effort, has few ailments, the tasted, drunk, eaten and enjoyed gets thoroughly digested, and concentration attained while walking gets establuished for a long time. These are the five benefits for walking.
10. Nagitasuttam - To venerable Nagita
003.10. I heard thus. At one time the Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the Brahmin hamlet Icchanagala and lived in the forest stretch of Icchanagala. The Brahmin householders of Icchanagtala heard that the good recluse Gotama, the son of the Sakyas gone forth from the Sakya clan has come to Icchanagala and lives in the forest stretch there. The good name, spread about that good Gotama- That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and Blessed. He teaches to this world together with its gods, Mara, Brahma and the community of recluses and Brahmins, the Teaching he had known and realized, good at the beginning, in the middle and the end, purely and completely explaining the holy life. It is good to see such worthy ones. Then the Brahmin householders of Icchanagala at the end of that night carrying a lot of eatables and nourishments approached the forest stretch of Icchangala, and they stood outside the entrance making a lot of noise.
At that time venerable Nagita attended on the Blessed One and the Blessed One addressed venerable Nagita: Nagita, who makes such great noise, like hauling a catch of fish. Venerable sir, they are the Brahmin householders of Icchanagala standing outside, come with a lot of eatables and nourishments for the Blessed One and the Community of bhikkhus Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fame-ay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly.
Venerable sir, may the Blessed One tolerate. Well Gone One, it is the right time to give consent. Wherever the Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. Like huge drops of rain that fall would turn towards the inclines. In the same manner, wherever the Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. What is the reason? It is on account of the virtues and wisdom of the Blessed One.
Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fame-ay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly. The enjoyment of gain, honour and fame is a vile and sluggish pleasure. Nagita, what is tasted, drunk, eaten and enjoyed is urine and excreta. It trickles and flows from what is tasted, drunk, eaten and enjoyed. Nagita, to dear ones change into another form occurs and grief, lament, unpleasantness displeasure and distress arises, those are the tricklings from them. Nagita, to one attending to the sign of impurity, on account of a pleasant sign loathsomeness arises, those are the tricklings from them. Nagita, to one abiding with the sign of impermanence in the six spheres of contact, with a contact loathsomeness gets established, those are the tricklings from them. Nagita, to one abiding seeing the arising and falling of the five holding masses, in a holding loathsomeness gets established, those are the tricklings from them.
003. Pancangikavaggo
1. Pathama - agaravasuttam - First on unruliness
003.01. Bhikkhus, that bhikkhu who is unruly, rebellious and not of the sharing nature with co-associates in the holy life should complete the lesser ethics is not a possibility. Without becoming complete in the lesser ethics, that he should complete the training is not a possibility. Without completing the training, that he should be complete in virtues is not a possibility. Without completing his virtues, that he should be one of right view is not a possibility. Without right view, that he should be complete in concentration is not a possibility.
Bhikkhus, that bhikkhu ruly, docile and of the sharing nature with co-associates in the holy life should complete the lesser ethics is a possibility. Becoming complete in the lesser ethics, that he should complete the training is a possibility. Completing the training, that he should be complete in virtues is a possibility. Completing the virtues, that he should be one of right view is a possibility. Become one of right view, that he should be complete in concentration is a possibility.
2. Dutiya - agaravasuttam - Second on unruliness
003.02. Bhikkhus, that bhikkhu who is unruly, rebellious and not of the sharing nature with co-associates in the holy life should complete the lesser ethics is not a possibility. Without becoming complete in the lesser ethics, that he should complete the training is not a possibility. Without completing the training, that he should complete the mass of virtues is not a possibility. Without completing the mass of virtues, that he should be complete in concentration is not a possibility. Without becoming complete in the mass of concentration, that he should be complete in wisdom is not a possibility.
Bhikkhus, that bhikkhu ruly, docile and of the sharing nature with co-associates in the holy life should complete the lesser ethics is a possibility. Becoming complete in the lesser ethics, that he should complete the training is a possibility. Completing the training, that he should be complete in the mass of virtues is a possibility. Become complete in the mass of virtues, that he should be complete in the mass of concentration is a possibility. Become complete in the mass of concentration, that he should be complete in the mass of wisdom is a possibility.
3. Upakkilesasuttam - Minor defilements
003.03. Bhikkhus, these five are the defilements of raw gold, defiled by which the raw gold is not soft, workable, does not shine, is brittle and is not ready to work with. What five?
Iron, metals, tin, lead and silver. Bhikkhus, these five are the defilements of raw gold, defiled by which the raw gold is not soft, workable, does not shine, is brittle and is not ready to work with. When raw gold is released from these defilements, it becomes soft, workable, it shines, is not brittle and becomes ready to work with. Then the gold becomes suitable to make whatever desired ornament, a ring for the finger, earings, a neck lace or a gold chain.
Bhikkhus, in the same manner these five are the minor defilements of the mind, defiled by which the mind is not soft, not workable, does not shine, is brittle and does not concentrate in one point for the rightful destruction of desires. What five?
Interest for sensuality, anger, sloth and torpor, restlessness and worry and doubts. Bhikkhus, these are the five minor defilements of the mind, defiled by which the mind is neither soft nor workable, does not shine and is brittle and does not concentrate for the rightful destruction of desires. Bhikkhus, when the mind is released from these minor defilements, it becomes soft, workable, it shines, is not brittle and comes to one point for the rightful destruction of desires. For the realization of whatever things the mind is directed, the mindfulness in that sphere, becomes the eye witness .
If it's his desire he partakes various psychic fetes, one becomes many and many becomes one, manifestly goes through rocks and walls unobstructed, as traveling in space. Dives into earth as though diving in water. Walks on water unbroken as though walking on earth. Sits in space as birds large and small do. Touches the moon and sun, as powerful as they are. Thus wields power as far as the world of Brahma. Thus mindfulness becomes the eye witness in that and that sphere.
If it's his desire, with the purified heavenly ear beyond human he hears sounds both heavenly and human, far or near and mindfulness in that and other sphere becomes the eyewitness in the respective sphere.
If it's his desire he penetrating sees the minds of others and knows the mind with greed, without greed, the angry mind and the not angry mind, the deluded mind and the not deluded mind. Knows the contracted mind, the distracted mind, the mind that has grown great, that has not grown great, the mind with a compare, the mind without a compare, the concentrated mind, the unconcentrated mind, the released mind and the unreleased mind, and mindfulness in that and other sphere becomes the eye witness in the respective sphere.
If it's his desire, he recollects manifold previous births- such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward world cycles, innumerable backward world cycles, innumerable forward and backward world cycles of births - There I was of such name, clan, disposition, such supports, feeling such pleasant and unpleasant feelings and enjoying such a life span. Disappearing from there is born here. Thus with all modes and details he recollects the manifold previous births, and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
If it's his desire, with the purified heavenly eye beyond human, he sees beings disappearing and appearing in states unexalted and exalted, beautiful and ugly in good and evil births, knows beings born according to their actions- These good beings endowed with bodily, verbal and mental misconduct, rebuking noble ones, with wrong view and the wrong view of actions, after death are born in loss, in a bad state, in decrease, in hell; as for these good beings endowed with the right bodily, verbal and mental conduct, not rebuking noble ones, with right view and the right view of actions, after death are born in a good state, in increase, in heaven. Thus he sees beings disappearing and appearing in states unexalted and exalted, beautiful and ugly in good and evil births, knows beings born according to their actions and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
If it's his desire, destroying desires, releasing the mind from desires and released through wisdom, here and now, by him self realizing abides, and the mindfulness in that sphere becomes the eye witness.
4. Dussãlasuttam - Unvirtues
003.04. Bhikkhus, to the unvirtuous with virtues trimmed the cause for right concentration is destroyed. Without right concentration and right concentration trimmed, the cause for knowledge and vision to see things as they really are, is destroyed. Without knowledge and vision to see things as they really are, and knowledge and vision to see things as they really are, trimmed, the cause for turning away and disenchantment is destroyed. Without turning away and disenchantment and turning away and disenchantment trimmed, the cause for knowledge and vision of release is destroyed. Bhikkhus, it is like a tree with branches and foliage trimmed. Its shoots do not grow completely, the bark does not grow completely, the sap wood does not grow completely, the heartwood too does not grow completely Bhikkhus, in the same manner, to the unvirtuous with virtues trimmed the cause for right concentration is destroyed. Without right concentration and right concentration trimmed, the cause for knowledge and vision to see things as they really are, is destroyed. Without knowledge and vision to see things as they really are, and knowledge and vision to see things as they really are, trimmed, the cause for turning away and disenchantment is destroyed. Without turning away and disenchantment and turning away and disenchantment trimmed, the cause for knowledge and vision of release is destroyed.
Bhikkhus, to the virtuous, virtues beome the cause for right concentration. When there is right concentration it becomes the cause for knowledge and vision to see things as they really are. When there is knowledge and vision to see things as they really are, it becomes the cause for turning away and disenchantment. When there is turning away and disenchantment it becomes the cause for knowledge and vision of release. Bhikkhus, it is like a tree endowed with branches and foliage. Its shoots grow completely, the bark grows completely, the sap wood grows completely, the heartwood too grows completely Bhikkhus, in the same manner, to the virtuous, virtues become the cause for right concentration. When there is right concentration it becomes the cause for knowledge and vision to see things as they really are. When there is knowledge and vision to see things as they really are, it becomes the cause for turning away and disenchantment. When there is turning away and disenchantment it becomes the cause for knowledge and vision of release.
5. Anuggahitasuttam - Made satisfactory
003.05. Bhikkhus, satisfied by these five characteristics there comes about right view of the fruits of release of mind and its benefits, the fruits of release through wisdom and its benefits. What five?
Here, bhikkhus, right view comes about through the satisfaction of virtues, through the satisfaction of learning, satisfied after a discussion, through the satisfaction of appeasement and satisfied seeing with insight. Bhikkhus, satisfied by these five characteristics there comes about right view of the fruits of release of mind and its benefits, the fruits of release through wisdom and its benefits.
6. Vimuttayatanasuttam - The sphere of the releases
003.06. Bhikkhus, these five are the sphere of the releases, in which spheres when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained. What five? Here, bhikkhus, the Teacher or else a certain eminent co-associate in the holy life, teaches the bhikkhu. Then he gradually understands the meanings and experiences the Teaching. When understanding the meanings and experiencing the Teaching delight arises, to the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasa ntness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the first of the five releases, in which spheres when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.
Again, bhikkhus, neither the Teacher nor an eminent co-associate in the holy life teaches. Yet the bhikkhu preaches others in detail the Teaching that he had heard and mastered When he preaches others in detail the Teaching that he had heard and mastered he realizes the meaning and experiences the Teaching and delight arises, to the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasantness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the second of the five releases, in which spheres when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.
Again, bhikkhus, neither the Teacher nor an eminent co-associate in the holy life teaches him. He does not preach others in detail the Teaching that he had heard and mastered.
Yet he recites in detail, the Teaching that he had heard and mastered and realizing the meanings and experiencin g the Teaching delight arises, to the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasantness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the third of the five releases, in which sphere when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.
Again, bhikkhus, neither the Teacher nor an eminent co-associate in the holy life teaches him. He does not preach others in detail the Teaching that he had heard and mastered.
nor does he recite in detail, the Teaching that he had heard and mastered. Yet he thinks and discursively thinks about the Teaching that he had heard and mastered and the mind touches a point and delight arises. To the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasantness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the fourth of the five releases, in which sphere when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.
Again, bhikkhus, neither the Teacher nor an eminent co-associate in the holy life teaches him. He does not preach others in detail the Teaching that he had heard and mastered.
nor does he recite in detail, the Teaching that he had heard and mastered. He does not think and discursively think about the Teaching that he had heard and mastered and the mind does not touch a point. Yet a certain meditation object well grasped and well established is penetratingly seen with wisdom and delight arises. To the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasantness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the fifth of the releases, in which sphere when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.
Bhikkhus, these five are the releases, in which spheres when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.
7. Samadhisuttam - Concentration
003.07. Bhikkhus, develop concentration that is limitless, clever and thoughtful. Bhikkhus, when developing concentration that is limitless, clever and thoughtful, five knowledges arise to him internally. What five? Knowledge arises to him internally, that this concentration is pleasant now and it will bring pleasant results in the future. Knowledge arises to him internally, that this concentration is noble and immaterial. Knowledge arises to him internally, that this concentration is not shared by the ordinary. Knowledge arises to him internally, that this concentration is peaceful, exalted, composes the body, brings the mind to a single point and settles determinations without rebukes and knowledge arises to him internally, I enter this concentration and rise from it mindfully. Bhikkhus, develop concentration that is limitless, clever and thoughtful. Bhikkhus, when developing concentration that is limitless, clever and thoughtful, these five knowledges arise to him internally.
8. Pancangikasuttam - Five factored. concentration
003.08. Bhikkhus, I will tell the five factored right concentration of the noble ones, listen and attend carefully.
Bhikkhus, what is the five factored right concentration of the noble ones? Here, the bhikkhu secluded from sensual desires ... re ... abides in the first higher state of mind. Then he over flows and touches this body with joy and pleasantness born of seclusion, up and above and from all sides and around not leaving any spot of the body untouched. Like a clever bather or his apprentice, putting some bathing powder in a bronze bowl and sprinkling water on it would mix it, until it is a smooth ball of moist, oily foam not dripping anything. In the s ame manner he over flows and touches this body with joy and pleasantness born of seclusion, up and above and from all sides and around not leaving any spot of the body untouched by the joy and pleasantnes born of seclusion. Bhikkhus, this is the first of the five factored right concentrations of the noble ones.
Again, the bhikkhu overcoming thoughts and thought processes ... re ... abides in the second higher state of mind. Then he over flows and touches this body with joy and pleasantness born of concentration, up and above and from all sides and around not leaving any spot of the body untouched with joy and pleasantness born of concentration . Like a deep pond with spring water, without inlets from the east, west, north or south and from time to time refreshed with rain water. Thus cold water springing up from the bottom touches the pond up and above and all round not leaving any spot in the pond untouched by the cold water. In the same manner he over flows and touches this body with joy and pleasantness born of concentration, up and above and from all sides and around not leaving any spot of the body untouched by the joy and pleasantnes born of concentration. Bhikkhus, this is the second of the five factored right concentrations of the noble ones.
Again, the bhikkhu with equanimity to joy and disenchantment ... re ... abides in the third higher state of mind. Then he over flows and touches this body with pleasantness free of joy, up and above and from all sides and around not leaving any spot of the body untouched with pleasantness free of joy. Like some of the blue lotuses, white lotuses or red lotuses in a pond are born, grow and bloom in the water and their tops and roots are touched with the cold water and leaves nothing untouched by the cold water. In the same manner he over flows and touches this body with pleasantness free of joy, up and above and from all sides and around, not leaving any spot of the body untouched by the pleasantness free of joy. Bhikkhus, this is the third of the five factored right concentrations of the noble ones.
Again, bhikkhus, the bhikkhu dispelling pleasantness and unpleasantness ... re ... abides in the fourth higher state of mind. Then he sits touching this body with the pure and clean mind, not leaving any spot of the body untouched with the pure and clean mind. Like a man sitting with his head and body covered with a white piece of cloth. There is not a single spot in his body that is not touched with the white cloth. In the same manner he sits touching this body with the pure and clean mind, not leaving any spot of the body untouched by the pure and clean mind. Bhikkhus, this is the fourth of the five factored right concentrations of the noble ones.
Again, bhikkhus, to the bhikkhu the sign of reflection becomes well grasped, well considered and thoroughly penetrated with wisdom. Bhikkhus, it is like someone reflecting himself as another, standing, he reflects as though sitting, seated he reflects as though lying In the same manner, to the bhikkhu the sign of reflection becomes well grasped, well considered and thoroughly penetrated with wisdom. Bhikkhus, this is the fifth of the five factored right concentrations of the noble ones. Bhikkhus, when the bhikkhu practises and makes much of these five factored right concentrations, to the mind directed for the realization of this and other thing, the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
Bhikkhus, it is like a water vessel placed on a stand, full to the brim possible for crows to drink. Would a man consider it, as water, in whatever manner he sees it. Yes, venerable sir. In the same manner, when the bhikkhu practises and makes much of these five factored right concentrations, to the mind directed for the realization of this and other thing, the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
Bhikkhus, it is like a pool on some level ground, with embankments on the four sides, full of water to the brim possible for crows to drink. Would a man releasing the water, in whatever manner, know it's water. Yes, venerable sir. In the same manner, when the bhikkhu practises and makes much of these five factored right concentrations, to the mind directed for the realization of this and other thing, the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
Bhikkhus, it is like a chariot with horses yoked on level ground with reins and whip ready at hand. A clever charioteer comes and mounting the chariot taking the reins in the left hand and the whip in the right hand, leads it forwards and backwards as he wishes. In the same manner, when the bhikkhu practises and makes much of these five factored right concentrations, to the mind directed for the realization of this and other thing, the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
If it is his desire he partakes various psychic fetes, one becomes many and many becomes one, manifestly goes through rocks and walls unobstructed, as travelling in space. Dives into earth as though diving in water. Walks on water unbroken as though walking on earth. Sits in space as birds large and small do. Touches the moon and sun, as powerful as they are. Thus weilds power as far as the world of Brahma. Thus mindfulness becomes the eye witness in that and that sphere.
If it's his desire, with the purified heavenly eye beyond human he hears sounds both heavenly and human, far or near and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
If it's his desire he penetrating sees the minds of others and knows the mind with greed, without greed, the angry mind and the not angry mind, the deluded mind and the not deluded mind. Knows the contracted mind, the distracted mind, the mind that has grown great, that has not grown great, the mind with a compare, the mind without a compare, the concentrated mind, the unconcentrated mind, the released mind and the unreleased mind, and mindfulness in that and other sphere becomes the eye witness in the respective sphere.
If it's his desire, he recollects manifold previous births- such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward world cycles, innumerable backward world cycles, innmuerable forward and backward world cycles of births - There I was of such name, clan, disposition, such supports, feeling such pleasant and unpleasant feelings and enjoying such a life span. Disappearing from there is born here. Thus with all modes and details he recollects the manifold previous births, and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
If it's his desire, with the purified heavenly eye beyond human, he sees beings disappearing and appearing in states unexalted and exalted, beautiful and ugly in good and evil births, knows beings born according to their actions- These good beings endowed with bodily, verbal and mental misconduct, rebuking noble ones, with wrong view and the wrong view of actions, after death are born in loss, in a bad state, in decrease, in hell;
as for these good beings endowed with the right bodily, verbal and mental conduct, not rebuking noble ones, with right view and the right view of actions, after death are born in a good state, in increase, in heaven. Thus he sees beings disappearing and appearing in states unexalted and exalted, beautiful and ugly in good and evil births, knows beings born according to their actions and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
If it's his desire, destroying desires, releasing the mind from desires and released through wisdom, here and now, by himself realizing abides, and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.
9. Cankamasuttam - Walking
003.09. Bhikkhus, these five are benefits for walking. What five? Becomes tolerant of the time, is ready to make effort, has few ailments, the tasted, drunk, eaten and enjoyed gets thoroughly digested, and concentration attained while walking gets establuished for a long time. These are the five benefits for walking.
10. Nagitasuttam - To venerable Nagita
003.10. I heard thus. At one time the Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the Brahmin hamlet Icchanagala and lived in the forest stretch of Icchanagala. The Brahmin householders of Icchanagtala heard that the good recluse Gotama, the son of the Sakyas gone forth from the Sakya clan has come to Icchanagala and lives in the forest stretch there. The good name, spread about that good Gotama- That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and Blessed. He teaches to this world together with its gods, Mara, Brahma and the community of recluses and Brahmins, the Teaching he had known and realized, good at the beginning, in the middle and the end, purely and completely explaining the holy life. It is good to see such worthy ones. Then the Brahmin householders of Icchanagala at the end of that night carrying a lot of eatables and nourishments approached the forest stretch of Icchangala, and they stood outside the entrance making a lot of noise.
At that time venerable Nagita attended on the Blessed One and the Blessed One addressed venerable Nagita: Nagita, who makes such great noise, like hauling a catch of fish. Venerable sir, they are the Brahmin householders of Icchanagala standing outside, come with a lot of eatables and nourishments for the Blessed One and the Community of bhikkhus Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fame-ay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly.
Venerable sir, may the Blessed One tolerate. Well Gone One, it is the right time to give consent. Wherever the Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. Like huge drops of rain that fall would turn towards the inclines. In the same manner, wherever the Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. What is the reason? It is on account of the virtues and wisdom of the Blessed One.
Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fame-ay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly. The enjoyment of gain, honour and fame is a vile and sluggish pleasure. Nagita, what is tasted, drunk, eaten and enjoyed is urine and excreta. It trickles and flows from what is tasted, drunk, eaten and enjoyed. Nagita, to dear ones change into another form occurs and grief, lament, unpleasantness displeasure and distress arises, those are the tricklings from them. Nagita, to one attending to the sign of impurity, on account of a pleasant sign loathsomeness arises, those are the tricklings from them. Nagita, to one abiding with the sign of impermanence in the six spheres of contact, with a contact loathsomeness gets established, those are the tricklings from them. Nagita, to one abiding seeing the arising and falling of the five holding masses, in a holding loathsomeness gets established, those are the tricklings from them.
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