Anguttara Nikaya - Pancaka Nipata - Gilana Vaggo

Anguttara Nikaya
013. Gilanavaggo - Ailments

1. Gilanasuttam - Ailments

013.01 At one time The Blessed One was dwelling in the gabled hall in the Great forest in Vesali. The Blessed One getting up from his seclusion in the evening approached the hall for the ailing. There The Blessed One saw a certain bhikkhu weak and ailing and sat on the prepared seat and addressed the bhikkhus:

Bhikkhus, a weak, ailing bhikkhu not forsaking five things could expect this: Before long he will destroy desires and releasing the mind and released through wisdom, will abide here and now having realized. What five?

Here, bhikkhus, the bhikkhu abides seeing loathsomeness in the body, seeing loathsomeness in food, with disenchantment for all the world, seeing impermanence in all determinations and the perception of death thoroughly established in him Bhikkhus, a weak, ailing bhikkhu not forsaking these five things could expect this: Before long he will destroy desires and releasing the mind and released through wisdom, will abide here and now having realized.

2. Satisupatthitasuttam - Mindfulness well established

013.02. Bhikkhus, whoever bhikkhu or bhikkhuni develops and makes much of five things could expect one or the other of these two results. The realization of worthiness here and now or the mindfulness of not returning with a remainder of substratum. What five?

Here, bhikkhus, to the bhikkhu thorough mindfulness is established with wisdom about the arising and fading nature of the five holding masses. He abides seeing loathsomeness in the body, seeing loathsomeness in food, with disenchantment for all the world and seeing impermanence in all determinations. Bhikkhus, whoever bhikkhu or bhikkhuni develops and makes much of these five things could expect one or the other of these two results. The realization of worthiness here and now or the mindfulness of not returning with a remainder of substratum.

3. Pathama - upatthakasuttam - Attending on the sick

013.03. Bhikkhus, a sick one endowed with five things is difficut to attend on. What five?

Does not know the suitable drug and the suitable measure to administer. Does not take the medicine. He does not inform the attendant about the true state of his illness, whether the pains are increasing or decreasing or have stopped. He is not one who endures arisen bodily feelings that are disagreeable, sharp, rough cutting and ending life. Bhikkhus, a sick one endowed with these five things is difficult to attend on.

Bhikkhus, a sick one endowed with five things is easily attended to. What five?

Knows the suitable drug and the suitable measure to administer. Takes the medicine. He informs the attendant about the true state of his illness, whether the pains are increasing or decreasing or have stopped. He is one who endures arisen bodily feelings that are disagreeable, sharp, rough cutting and even ending life. Bhikkhus, a sick one endowed with these five things is easy to attend on.

4. Dutiya - upatthakasuttam - The second on attending on the sick

013.04. Bhikkhus, one endowed with five things is not suitable to attend on the sick. What five?

He has no powers to administer the medicine. Does not know the suitable and the unsuitable. He does the unsuitable and does not do the suitable. Attends on the sick for material gains not out of compassion. Loathes to clean up urine, excreta, vomit or spit. He finds it difficult to advise, incite and lighten the heart of the sick from time to time with a righteous talk. Bhikkhus, one endowed with these five things is not suitable to attend on the sick.

Bhikkhus, one endowed with five things is suitable to attend on the sick. What five?

He powerfully administers the medicine. Knows the suitable and the unsuitable. He does the suitable and does not do the unsuitable. Attends on the sick out of compassion not for material gains. Does not loathe to clean up urine, excreta, vomit or spit. He advises, incites and lightens the heart of the sick from time to time with a righteous talk. Bhikkhus, one endowed with these five things is suitable to attend on the sick.

5. Pathama - anayussasuttam - First on short life

013.05. Bhikkhus, these five things are for short life. What five?

Doing the unsuitable, not knowing the measure for the suitable. Partaking unsuitable food, going out at untimely hours and leading an unchaste life. Bhikkhus, these five are for short life.

Bhikkhus, these five things are for long life. What five?

Doing the suitable, knowing the measure for the suitable. Partaking suitable food, not going out at timely hours and leading a chaste life. Bhikkhus, these five are for long life.

6. Dutiya - anayussasuttam - Second on short life

013.06. Bhikkhus, these five things are for short life. What five?

Doing the unsuitable, not knowing the measure for the suitable. Partaking unsuitable food, becoming unvirtuous and associating evil friends. Bhikkhus, these five are for short life.

Bhikkhus, these five things are for long life. What five?

Doing the suitable, knowing the measure for the suitable. Partaking suitable food, Becoming virtuous and associating good friends. Bhikkhus, these five are for long life.

7. Vapakasasuttam - To be drawn away

013.07. Bhikkhus, endowed with five things it is not suitable that the bhikkhu should be drawn away from the Community of bhikkhus. What five?

Here, bhikkhus, the bhikkhu is dissatisfied with whatever gains of robes, morsel food, dwellings, requisites when sick and is with many sensual thoughts. Bhikkhus, endowed with these five things it is not suitable that the bhikkhu should be drawn away from the Community of bhikkhus.

Bhikkhus, endowed with five things it is suitable that the bhikkhu should be drawn away from the Community of bhikkhus. What five?

Here, bhikkhus, the bhikkhu is satisfied with whatever gains of robes, morsel food, dwellings, requisites when sick and is with many non-sensual thoughts. Bhikkhus, endowed with these five things it is suitable that the bhikkhu should be drawn away from the Community of bhikkhus.

8. Samaõasukhasuttam - The pleasantness of the recluse

013.08. Bhikkhus, these five are unpleasant to a recluse. What five?

Here, bhikkhus, the bhikkhu is dissatisfied with whatever gains of robes, morsel food, dwellings, requisites when sick and he leads the holy life dissatisfied. Bhikkhus, these five are unpleasant to the recluse.

Bhikkhus, these five are pleasant to a recluse. What five?

Here, bhikkhus, the bhikkhu is satisfied with whatever gains of robes, morsel food, dwellings, requisites when sick and he leads the holy life satisfied. Bhikkhus, these five are pleasant to the recluse.

9. Parikuppasuttam - Very disturbing

013.09. Bhikkhus, these five are hellish misery, disturbing and very troublesome. What five?

Destroying the mother's life, father's life, the noble one's life, splitting the blood of the Thus Gone One with a wicked intention and causing a split in the Community. Bhikkhus, these five are hellish misery, disturbing and very troublesome.

10. Byasanasuttam - Destruction

013.10. Bhikkhus, these five are destructions. What five?

The destruction of relations, wealth, the destruction from illness, the destruction of virtues and the destruction of view. Bhikkhus, sentient beings after death are not born in decrease, in a bad state, in hell as a result of the destruction of relations, wealth or from the destruction from illness. Bhikkhus, sentient beings after death are born in decrease, in a bad state, in hell as a result of the destruction of virtues and the destruction of view.

Bhikkhus, these five are destructions.

Bhikkhus, these five are blessings. What five?

The blessing of relations, wealth, the blessing of good health, the blessing of virtues and the blessing of right view. Bhikkhus, sentient beings after death are not born in increase, in a good state, in heaven as a result of the blessing of relations, wealth or from the blessing of good health. Bhikkhus, sentient beings after death are born in increase, in a good state, in heaven as a result of the blessing of virtues and the blessing of right view.

Bhikkhus, these five are the blessings.

Anguttara Nikaya - Pancaka Nipata - Andhakavinda Vaggo

Anguttara Nikaya
012. Andhakavindavaggo Ý In Andhakavinda

1. Kulupakasuttam Ý Frequenting a family

012.01. Bhikkhus, endowed with five things the bhikkhu frequenting a family becomes disagreeable to the family members, unwelcome, not reverential and undeveloped. What five?

He becomes an inmate not aquainted, he thinks of a personal creator, he frequents the wise, he whispers and begs too much. Bhikkhus, endowed with these five things the bhikkhu frequenting a family becomes disagreeable to the family members, unwelcome, not reverential and undeveloped.

Bhikkhus, endowed with five things the bhikkhu frequenting a family becomes agreeable to the family members, welcome, reverential and developed. What five?

He is not an unaquainted inmate, he does not think of a personal creator, does not frequent the wise, does not whisper and he does not beg too much. Bhikkhus, endowed with these five things the bhikkhu frequenting a family becomes agreeable to the family members, welcome, reverential and developed.

2. Pacchasamanasuttam Ý An accompanying recluse

012.02. Bhikkhus, a bhikkhu endowed with five things should not be taken as the accompanying bhikkhu. What five?

He walks either too fast or too slowly, does not take the bowl and other material. Does not stop the conversation when it comes close to ecclesiastical offences. Interrupts the one who is talking, is not wise, is dull, deaf and dumb. Bhikkhus, a bhikkhu endowed with these five things should not be taken as the accompanying bhikkhu.

Bhikkhus, a bhikkhu endowed with five things should be taken as the accompanying bhikkhu. What five?

He neither walks too fast nor too slowly, takes the bowl and other material. Stops the conversation when it comes close to ecclesiastical offences. He does not interrupt the one who is talking, is wise, not dull, not deaf or dumb. Bhikkhus, a bhikkhu endowed with these five things should be taken as the accompanying bhikkhu.

3. Sammasamadhisuttam Ý Right concentration

012.03. Bhikkhus, it is not possible for the bhikkhu endowed with five things to abide in right concentration. What five?

Here, bhikkhus, the bhikkhu is not patient to forms, sounds, smells, tastes and touches. Bhikk hus, it is not possible for the bhikkhu endowed with these five things to abide in right concentration.

Bhikkhus, it is possible for the bhikkhu endowed with five things to abide in right concentration. What five?

Here, bhikkhus, the bhikkhu is patient to forms, sounds, smells, tastes and touches. Bhikkhus, it is possible for the bhikkhu endowed with these five things to abide in right concentration.

4. Andhakavindasuttam Ý At Andhakavinda

012.04. At one time The Blessed One lived in Andhakavinda. Then venerable ânanda approached The Blessed One, worshipped and sat on a side and The Blessed One said to him:

ânanda, the novice bhikkhus, who have come to the dispensation of the Teaching recently should be incited, admonished and established in five things. What five?

Come! Friends, be virtuous abide restrained in the higher code of rules, develop the right conduct, seeing fear in the slightest fault. Thus they should be incited, admonished and established in the higher code of rules.

Come! Friends, abide protecting the doors of mental contact, with mindfulness that is clever and continuous Thus they should be incited, admonished and established to protect the doors of mental contact.

Come! Friends, speak less, limiting your words. Thus they should be incited, admonished and established in the limitation of words.

Come! Friends, abide in forests. Abound forest dwellings and jungle paths. Thus they should be incited, admonished and established in the seclusions of the body.

Come! Friends, rectify your view, be endowed with right view. Thus they should be incited, admonished and established in the right vision.

ânanda, the novice bhikkhus, who have come to the dispensation of the Teaching recently should be incited, admonished and established in these five things.

5. Maccharinãsuttam Ý The selfish bhikkhuni

012.05. Bhikkhus, the bhikkhuni endowed with five things, is in hell as though led and lain there. What five?

She is miserly for dwellings, for families, for gains, for beauty and for the Teaching.

Bhikkhus, the bhikkhuni endowed with these five things, is in hell as though led and lain there.

Bhikkhus, the bhikkhuni endowed with five things, is in heaven as though led and lain there. What five?

She is not miserly for dwellings, for families, for gains, for beauty and for the Teaching.

Bhikkhus, the bhikkhuni endowed with these five things, is in heaven as though led and lain there.

6. Vannasuttam Ý Praising

012.06. Bhikkhus, the bhikkhuni endowed with five things, is in hell as though led and lain there. What five?

Without thoroughly knowing and scrutinizing the fathom praises that which should not be praised;and depreciates that which should be appreciated. Establishes faith, in which faith should not be established and does not establish faith in which faith should be established and depreciats something given out of faith. Bhikkhus, the bhikkhuni endowed with these five things, is in hell as though led and lain there.

Bhikkhus, the bhikkhuni endowed with five things, is in heaven as though led and lain there. What five?

Thoroughly knowing and scrutinizing the fathom praises that which should be praised and depreciates that which should be depreciated. Establishes faith, in which faith should be established and does not establish faith in which faith should not be established and appreciates something given out of faith. Bhikkhus, the bhikkhuni endowed with these five things, is in heaven as though led and lain there.

7. Issukinãsuttam Ý The selfish bhikkhuni

012.07. Bhikkhus, the bhikkhuni endowed with five things, is in hell as though led and lain there. What five?

Without thoroughly knowing and scrutinizing the fathom praises that which should not be praised;and depreciates that which should be appreciated. Is selfish and miserly and depreciates something given out of faith. Bhikkhus, the bhikkhuni endowed with these five things, is in hell as though led and lain there.

Bhikkhus, the bhikkhuni endowed with five things, is in heaven as though led and lain there. What five?

Thoroughly knowing and scrutinizing the fathom praises that which should be praised and appreciates that which should be appreciated. Establishes faith, in which faith should be established and does not establish faith in which faith should not be established and is not selfish and miserly and appreciates something given out of faith. Bhikkhus, the bhikkhuni endowed with these five things, is in heaven as though led and lain there.

8. Micchadiññhikasuttam Ý Bhikkhuni with wrong view

012.08. Bhikkhus, the bhikkhuni endowed with five things, is in hell as though led and lain there. What five?

Without thoroughly knowing and scrutinizing the fathom, praises that which should not be praised;and depreciates that which should be appreciated. Is with wrong view and wrong thoughts and depreciats something given out of faith. Bhikkhus, the bhikkhuni endowed with these five things, is in hell as though led and lain there.

Bhikkhus, the bhikkhuni endowed with five things, is in heaven as though led and lain there. What five?

Thoroughly knowing and scrutinizing the fathom, praises that which should be praised and appreciates that which should be appreciated. Establishes faith, in which faith should be established and does not establish faith in which faith should not be established and has right view and right thoughts and appreciates something given out of faith. Bhikkhus, the bhikkhuni endowed with these five things, is in heaven as though led and lain there.

9. Micchavacasuttam Ý Bhikkhuni with wrong speech

012.09. Bhikkhus, the bhikkhuni endowed with five things, is in hell as though led and lain there. What five?

Without thoroughly knowing and scrutinizing the fathom praises that which should not be praised;and depreciates that which should be appreciated. Has wrong speech and wrong actions and depreciats something given out of faith. Bhikkhus, the bhikkhuni endowed with these five things, is in hell as though led and lain there.

Bhikkhus, the bhikkhuni endowed with five things, is in heaven as though led and lain there. What five?

Thoroughly knowing and scrutinizing the fathom praises that which should be praised and appreciates that which should be appreciated. Establishes faith, in which faith should be established and does not establish faith in which faith should not be established and has right speech and right actions and appreciates something given out of faith. Bhikkhus, the bhikkhuni endowed with these five things, is in heaven as though led and lain there.

10. Micchavayamasuttam Ý The bhikkhuni with wrong effort

012.10. Bhikkhus, the bhikkhuni endowed with five things, is in hell as though led and lain there. What five?

Without thoroughly knowing and scrutinizing the fathom praises that which should not be praised; and depreciates that which should be appreciated. Has wrong effort and wrong mindfulness and depreciates something given out of faith. Bhikkhus, the bhikkhuni endowed with these five things, is in hell as though led and lain there.

Bhikkhus, the bhikkhuni endowed with five things, is in heaven as though led and lain there. What five?

Thoroughly knowing and scrutinizing the fathom praises that which should be praised and appreciates that which should be appreciated. Establishes faith, in which faith should be established and does not establish faith in which faith should not be established and has right effort and right mindfulness and appreciates something given out of faith. Bhikkhus, the bhikkhuni endowed with these five things, is in heaven as though led and lain there.

Anguttara Nikaya - Pancaka Nipata - Phasuvihara Vaggo

Anguttara Nikaya
011. Phasuviharavaggo Ý Pleasant abidings

1. Sarajjasuttam Ý Timidity

011.01. Bhikkhus, these five make the confidence of the trainer bhikkhu. What five?

Here, bhikkhus, the bhikkhu has faith, is virtuous, learned, is with aroused effort and is wise. Bhikkhus, to one without faith, there is timidity, with faith there is not that timidity. Therefore this thing is the confidence of the trainer bhikkhu. To one without virtues, there is timidity, with virtues there is not that timidity. Therefore this thing is the confidence of the trainer bhikkhu. Bhikkhus, lack of learning is timidity, with learning there is not that timidity. Therefore, this thing is the confidence of the trainer bhikkhu. Laziness is timidity, with aroused effort there is not that timidity. Therefore this thing is the confidence of the trainer bhikkhu. Bhikkhus, lack of wisdom is timidity, with wisdom there is not that timidity. Therefore, this thing is the confidence of the trainer bhikkhu. Bhikkhus, these five make the confidence of the trainer bhikkhu.

2. Ussankitasuttam Ý Distrustful

011.02. Bhikkhus, endowed with five things the bhikkhu becomes distrustful and anxious. Even with good intentions, he becomes an evil bhikkhu. What five? The bhikkhu associates whores, lonely women, fat girls, weaklings or bhikkhunis. Bhikkhus, endowed with these five things the bhikkhu becomes distrustful and anxious. Even with good intentions, he becomes an evil bhikkhu.

3. Mahacorasuttam Ý Highwayman

011.03. Endowed with five things the highwayman even cuts limbs, plunders, imprisons, or waits in ambush. What five?

Here, bhikkhus, the highwayman hides in an inaccessible place, in a density, behind the powerful, becomes liberal or behaves alone.

Bhikkhus, how does the highwayman hide in an inaccessible place?

Here, bhikkhus, the highwayman hides in an irregular incline of the river or in an irregular mountain slope. Thus he hides in an inaccessible place.

Bhikkhus, how does the highwayman hide in a density?

Here, bhikkhus, the highwayman hides in a dense growth, of grass, of trees, a cave or in a great forestòhus he hides in a density.

Bhikkhus, how does the highwayman hide behind the powerful?

Here, bhikkhus, the highwayman seeks protection from kings or kings' ministers. It occurs to him: If anything was said about me, the king or the king's ministers explain it in my favour. If they said anything, the king or the king's ministers say it in my favour. Thus he hides behind the powerful.

Bhikkhus, how does the highwayman become liberal?

Here, bhikkhus, the highwayman is wealthy he has many resources. It occurs to him: If they tell anything to me, I will welcome them and give them a kind reception with this wealth If I tell them anything they will welcome me and give a kind reception with their wealth Thus he becomes liberal.

Bhikkhus, how does the highwayman behave alone?

Here, bhikkhus, the highwayman makes any seizures by himself. What is the reason? May my hidden treasures be not destroyed by an outsider. Thus the highwayman behaves alone.

Endowed with these five things the highwayman even cuts limbs, plunders, imprisons, or waits in ambush.

Bhikkhus, in the same manner the evil bhikkhu endowed with five things abides with faults and destroys himself and blamed by the wise accrues much demerit. What five?

Here, bhikkhus, the evil bhikkhu hides in an inaccessible place, in a density, behind the powerful, becomes liberal or behaves alone.

Bhikkhus, how does the evil bhikkhu hide in an inaccessible place?

Here, bhikkhus, the evil bhikkhu is endowed with irregular bodily, verbal and mental activity. Thus he hides in an inaccessible place.

Bhikkhus, how does the evil bhikkhu hide in a density?

Here, bhikkhus, the evil bhikkhu is one of wrong view grasping an extremist view. Thus he hides in a density.

Bhikkhus, how does the evil bhikkhu hide behind the powerful?

Here, bhikkhus, the evil bhikkhu seeks protection from kings or kings' ministers. It occurs to him: If anything was said about me, the king or the king's ministers explain it in my favour. If they said anything, the king or the king's ministers say it in my favour. Thus he hides behind the powerful.

Bhikkhus, how does the evil bhikkhu become liberal?

Here, bhikkhus, the evil bhikkhu is a gainer of robes, morsel food, dwellings and requisites when ill. It occurs to him: If they tell anything to me, I will welcome them and give them a kind reception with this wealth If I tell them anything they will welcome me and give a kind reception with their wealth Thus he becomes liberal.

Bhikkhus, how does the evil bhikkhu behave alone?

Here, bhikkhus, the evil bhikkhu lives by himself in a distant state. He approaches families there and makes gainsòhus the evil bhikkhu behaves alone.

Endowed with these five things the evil bhikkhu abides with faults and destroys himself and blamed by the wise accrues much demerit.

4. Samanasukumalasuttam Ý The most gentle recluse

011.04. Bhikkhus, endowed with five things the bhikkhu becomes the most gentle recluse among recluses. What five?

Here, bhikkhus, the bhikkhu requested, partakes many robes and a few without a request. Requested partakes much morsel food and a little without a request. Requested partakes many dwellings and a few without a request. Requested partakes much requisites when ill and a little without a request. Living with co-associates in the holy life most of their bodily actions towards him are agreeable and a few disagreeable. Most of their verbal actions towards him are agreeable and a few disagreeable. Most of their mental actions towards him are agreeable and a few disagreeable. Most of the offerings are made agreeably and a few disagreeably. Most of those feelings that arise on account of bile, phlegm, air, all three together, the change of seasons, or on account of unfamiliar activity or sudden attacks of acute pain or the results of earlier done actions are not much to him.

He has few ailments He is a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. Destroying desires, releasing the mind and released through wisdom, here and now he abides having known and realized.

Bhikkhus, endowed with these five things the bhikkhu becomes the most gentle recluse among recluses.

Bhikkhus, saying it rightly, I am that most gentle recluse among recluses. Bhikkhus, requested, I partake many robes and a few without a request. Requested I partake much morsel food and a lttle without a request. Requested I partake many dwellings and a few without a reque st. Requested I partake much requisites when ill and a little without a request. Living with co-associates in the holy life most of their bodily actions towards me are agreeable and a few disagreeable. Most of their verbal actions towards me are agreeable and a few disagreeable. Most of their mental actions towards me are agreeable and a few disagreeable. Most of the offerings made to me are done agreeably and a few disagreeably. Most of those feelings that arise on account of bile, phlegm, air, all three together, the change of seasons, or on account of unfamiliar activity or sudden attacks of acute pain or the results of earlier done actions do not arise to me so often.

I have few ailments Am a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. Destroying desires, releasing the mind and released through wisdom, here and now I abide having known and realized.

Bhikkhus, saying it rightly I am that most gentle recluse among recluses.

5. Phasuviharasuttam Ý Pleasant abidings

011.05. Bhikkhus, these five are pleasant abidings. What five?

Here, bhikkhus, the bhikkhu is established in bodily actions of loving kindness, verbal actions of loving kindness and mental actions of loving kindness towards o-associates in the holy life openly and secretly. He comes to equal level with co-associates in the holy life in his virtues that are not broken, not fissured, not spotted, not blemished freed from slavery and praised by the wise as conducive to concentration openly and secretly. He abides on equal level with co-associates in the holy life in the noble view which leads to the beyond, if logically concluded leads to the destruction of unpleasantness openly and secretly. Bhikkhus, these five are the pleasant abidings.

6. Anandasuttam Ý Venerable ânanda

011.06. At one time The Blessed One lived in the monastery offered by Gosita in Kosambi. Venerable ânanda approached The Blessed One worshipped, sat on a side and said to The Blessed One: Venerable sir, is there a method for the Community of bhikkhus to have a pleasant abiding?

The Blessed One said: ânanda, when the virtuous bhikkhu does not establish others in higher virtues, it is a pleasant abiding to the Community of bhikkhus. Venerable sir, is there another method for the Community of bhikkhus to have a pleasant abiding?

The Blessed One said: There is. ânanda, when the virtuous, internally concentrated bhikkhu does not establish others in higher virtues and establish them in internal concentration, it is a pleasant abiding to the Community of bhikkhus. Venerable sir, is there another method for the Community of bhikkhus to have a pleasant abiding?

The Blessed One said: There is. ânanda, when the virtuous, internally concentrated unknown bhikkhu does not establish others in higher virtues and establish them in internal concentration and does not grieve for his anonymity it is a pleasant abiding to the Community of bhikkhus. Venerable sir, is there another method for the Community of bhikkhus to have a pleasant abiding?

The Blessed One said: There is. ânanda, when the virtuous, internally concentrated bhikkhu does not establish others in higher virtues or establish them in internal concentration, abides in the four higher states of the mind. The pleasant abidings here and now, gained for nothing, quickly and easily, it is a pleasant abiding to the Community of bhikkhus. Venerable sir, is there another method for the Community of bhikkhus to have a pleasant abiding?

The Blessed One said: There is. ânanda, when the virtuous, internally concentrated bhikkhu does not establish others in higher virtues or establish them in internal concentration, abides in the four higher states of the mind. The pleasant abidings here and now, gained for nothing, quickly and easily and destroying desires, releases the mind and released through wisdom abides here and now having realized, it is a pleasant abiding to the Community of bhikkhus.

ânanda, there is no other pleasant abiding, more noble and exalted than this.

7. Silasuttam Ý Virtues

011.07. Bhikkhus, the bhikkhu endowed with five things becomes suitable for offerings, hospitality, gifts and veneration with clasped hands, the noble field of merit for the world. What five?

Here, bhikkhus, the bhikkhu is endowed with virtues, concentration, wisdom, release and the knowledge and vision of release Bhikkhus, the bhikkhu endowed with these five things becomes suitable for offerings, hospitality, gifts, veneration with clasped hands, the noble field of merit for the world.

8. Asekhasuttam Ý Gone beyond the training

011.08. Bhikkhus, the bhikkhu endowed with five things becomes suitable for offerings, hospitality, gifts, and veneration with clasped hands, the noble field of merit for the world. What five?

Here, bhikkhus, the bhikkhu is endowed with virtues, concentration, wisdom, release and the knowledge and vision of release, of one gone beyond the training. Bhikkhus, the bhikkhu endowed with these five things becomes suitable for offerings, hospitality, gifts, veneration with clasped hands, the noble field of merit for the world.

9. Catuddisasuttam Ý Belong to the four directions

011.09. Bhikkhus, the bhikkhu endowed with five things belong to the four directions. What five?

Here, bhikkhus, the bhikkhu is virtuous restrained in the higher code of rules, is endowed with the right conduct, seeing fear in the slightest fault. He is learned, treasures what he has learned of the Teaching that is good at the beginning, middle and end, full of meanings in words and letters that state the complete and pure holy life. He bears that Teaching, practises it verbally and mentally touches it and penetratingly see it. He is satisfied with whatever gain of robes, morsel food, dwellngs and requisites when ill. He is a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. Destroying desires, releasing the mind and released through wisdom, here and now he abides having known and realized. Bhikkhus, the bhikkhu endowed with these five things belongs to the four directions.

10. Arannasuttam Ý Remote dwellings

011.10. Bhikkhus, endowed with five things the bhikkhu is suitable to abide in remote jungle dwellings. What five?

Here, bhikkhus, the bhikkhu is virtuous restrained in the higher code of rules, is endowed with the right conduct, seeing fear in the slightest fault. Is learned and treasures what he has learned, of the Teaching that is good at the beginning, middle and end, full of meanings in words and letters that state the complete and pure holy life. He bears that Teaching, practises it verbally and mentally touches it and penetratingly see it. He abides with aroused effort firm and zealous about meritorious things. He is a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. Destroying desires, releasing the mind and released through wisdom, here and now he abides having known and realized. Bhikkhus, the bhikkhu endowed with these five things is suitable to abide in remote dwellings.

Anguttara Nikaya - Pancaka Nipata - Kakudha Vaggo

Anguttara Nikaya
010. Kakudhavaggo Ý To Kakudha

1. Pathmasampadasuttam Ý Attainments

010.01. Bhikkhus, these five are attainments. What five?

The attainment of faith, virtues, learning, benevolence and wisdom. Bhikkhus, these are the five attainments.

2. Dutiyasampadasuttam Ý Second on Attainments

010.02. Bhikkhus, these five are attainments. What five?

The attainment of virtues, concentration, wisdom, release and the knowledge and vision of release. Bhikkhus, these are the five attainments.

3. Byakaranasuttam Ý Declaring

010.03. Bhikkhus, perfection is declared in these five ways. What five?

Bhikkhus, perfection is declared owing to stupidity, the slowness to grasp. owing to evil desires, owing to derangement of mind, owing to conceit and rightfully perfection is declared. Bhikkhus, perfection is declared in these five ways.

4. Phasuviharasuttam Ý Pleasant abidings

010.04. Bhikkhus, these five are the pleasant abidings. What five?

Here bhikkhus, the bhikkhu secluding the mind from sensual desires, and evil things, with thoughts and discursive thoughts and with joy and pleantness born of seclusion abides in the first higher state of mind. Overcoming thoughts and discursive thoughts ... re ... abides in the second higher state of mind ... re ... abides in the third higher state of mind ... re ... abides in the fourth higher state of mind. Destroying desires and releasing the mind and released through wisdom, he here and now abides having realized. Bhikkhus, these are the five pleasant abidings.

5. Akuppasuttam Ý Immovable

010.05. Bhikkhus, endowed with five things the bhikkhu very quickly penetrates the immovable. What five?

Here, bhikkhus, the bhikkhu arrives at the analysis of logical meanings, the analysis of the Teaching, the analysis of the root of words, arrives at the confidence of speech, and reflects the manner as to how the mind was released. Bhikkhus, endowed with these five things the bhikkhu quickly penetrates and becomes immovable.

6. Sutadharasuttam Ý Bearing the learning

010.06. Bhikkhus, the bhikkhu practising in breaths and out breaths endowed with five things quickly penetrates the immovable. What five?

Here, bhikkhus, the bhikkhu not attending on a pupil, has few duties and could be easily provided. Is happy with the requisites of life. Partaking little food is not greedy. Not sleepy is wakeful. Is learned and bears that Teaching which is good at the beginning, in the middle and the end, which is full of meanings in the words and letters that explain the complete and pure holy life. He knows it by word order and touches it with the mind and sees with penetrating insight. And he reflects the manner his mind was released. The bhikkhu practising in breaths and out breaths endowed with these five things quickly penetrates the immovable.

7. Kathasuttam Ý Stories

010.07. Bhikkhus, the bhikkhu practising in breaths and out breaths endowed with five things quickly penetrates the immovable. What five?

Here, bhikkhus, the bhikkhu not attending on a pupil, has few duties and could be easily provided. Is happy with the requisites of life. Partaking little food is not greedy. Not sleepy is wakeful. He becomes a gainer for nothing a quick and easy gainer of stories of the higher life such as wanting little, satisfaction, seclusions, not having many associations, arousing effort, talk on virtues, concentration, wisdom, release and knowledge and vision of release. And he reflects the manner his mind was released. The bhikkhu practising in breaths and out breaths endowed with these five things quickly penetrates the immovable.

8. Aara¤¤akasuttam Ý Dwelling in forests

010.08. Bhikkhus, the bhikkhu making much of in breaths and out breaths endowed with five things quickly penetrates the immovable. What five?

Here, bhikkhus, the bhikkhu not attending on a pupil, has few duties and could be easily provided. Is happy with the requisites of life. Partaking little food is not greedy. Not sleepy is wakeful. He becomes a jungle forest dweller and he reflects the manner his mind was released. The bhikkhu making much of in breaths and out breaths, endowed with these five things quickly penetrates the immovable.

9. Sãhasuttam Ý The lion

010.09. Bhikkhus, the lion, king of animals coming out of his den yawns, looks in the four directions, roars three times and sets out in search of pasture. He gives a careful blow to a horse, a buffalo, a cow, a leopard, even to a very small living thing, such as a hare. he gives a blow. What is the reason? May my purview not be destroyed.

Bhikkhus, lion is a synonym for the rightfully enlightened, Thus Gone One. Bhikkhus, if the Thus Gone One teaches a gathering, it becomes his lion's roar. When the Thus Gone One teaches the bhikkhus, he does it with careful attention When the Thus Gone One teaches the bhikkhunis, he does it with careful attention. When the Thus Gone One teaches the male lay disciples he does it with careful attention. When the Thus Gone One teaches the female lay disciples he does it with careful attention. When the Thus Gone One teaches the ordinary folk he does it with careful attention. The Thus Gone One teaches even those carrying loads or waiting to hunt, even then he does it, with careful attention. What is the reason? Bhikkhus, the Thus Gone One reveres the Teaching and it is out of reverence for the Teaching.

10. Kakudhatherasuttam. Ý The elder Kakudha

010.10. I heard thus. At one time The Blessed One was living in Gosita's monastery in Kosambi. At that time a son of the Koliyas named Kakudha attended on venerable Mahamoggallana and he had passed away recently. He was reborn as a spiritual being in the form of two or three Magadhan farmers in a field. With that spiritual form he does not trouble himself or others.

Kakudha the son of gods approached venerable Mahamoggallana, worshipped and stood on a side and said to venerable Mahamoggallana: This desire arose to Devadatta. `I will conduct the Community of bhikkhus. ' Venerable sir, as soon as that desire arose to him his psychic powers vanished. Saying this Kakudha the son of the gods worshipped venerable Mahamoggallana, circumambulated him and vanished. Then venerable ManaMoggallana approached The Blessed One, worshipped and sat on a side and said to The Blessed One: Venerable sir, the son of the Koliyas named Kakudha who attended on me passed away recently. He was reborn as a spiritual being in the form of two or three Magadhan farmers in a field. With that spiritual form he does not trouble himself or others.

Kakudha the son of gods approached me, worshipped and stood on a side and said - This desire arose to Devadatta. `I will conduct the Community of bhikkhus. ' Venerable sir, as soon as that desire arose to him his psychic powers vanished. Saying this Kakudha the son of the gods worshipped me circumambulated me and vanished. Moggallana, have you penetrated and seen the mind of Kakudha, the son of the gods with your mind, and are his words the truth or is it different? ß Venerable sir, I have penetrated and seen the mind of Kakudha the son of the gods, and his words are real and not false.

Moggallana, be careful of those words. Here, the foolish man makes himself manifest. Moggallana, these five teachers are evident in the world. What five?

Here Moggallana, a certain Teacher is not virtuous and he acknowledges `I am virtuous, of pure virtues. His disciples know him thus our good teacher is not virtuous but he acknowledges, I am virtuous, my virtues are not blemished. We too will inform this to the lay people without destroying his pleasure. If he be displeased, how shall we abide? How will we get robes, morsel food, dwellings and requisites when ill. Whatever he does, he will be manifested by that. Moggallana, the disciples of such a teacher protect the virtues of the teacher. Such a teacher desires the protection of his virtues through his disiples.

Again, Moggallana, a certain Teacher is of impure livelihood and he acknowledges `My livelihood is pure and unblemished. His disciples know him thus our good teacher is not of right livelihood but he acknowledges, I am of right livelihood, it is not blemished. We too will inform this to the lay people without destroying his pleasure. If he be displeased, how shall we abide? How will we get robes, morsel food, dwellings and requisites when ill. Whatever he does, he will be manifested by that. Moggallana, the disciples of such a teacher protect the livelihood of the teacher. Such a teacher desires the protection of his livelihood through his disciples.

Again, Moggallana, a certain Teacher is of impure Teaching and he acknowledges `My teaching is pure. His disciples know him thus our good teacher's way of teaching is impure, he acknowledges, my way of teaching is not impure and not blemished. We too will inform this to the lay people without destroying his pleasure. If he be displeased, how shall we abide? How will we get robes, morsel food, dwellings and requisites when ill. Whatever he does, he will be manifested by that. Moggallana, the disciples of such a teacher protect his way of teaching. Such a teacher desires the protection of his way of teaching through his disiples.

Again, Moggallana, a certain Teacher's explanations are wrong and he acknowledges `My explanations are correct and pure. His disciples know him thus our good teacher's explanations are wrong but he acknowledges, my explanations are correct. We too will inform this to the lay people without destroying his pleasure. If he be displeased, how shall we abide? How will we get robes, morsel food, dwellings and requisites when ill. Whatever he does, he will be manifested by that. Moggallana, the disciples of such a teacher protect the teacher's explanations. Such a teacher desires the protection of his explanations through his disiples.

Again, Moggallana, a certain Teacher's knowledge and vision is impure and he acknowledges `My knowledge and vision is pure. His disciples know him thus our good teacher's knowledge and vision is incorrect but he acknowledges, my knowledge and vision are not incorrect not blemished. We too will inform this to the lay people without destroying his pleasure. If he be displeased, how shall we abide? How will we get robes, morsel food, dwellings and requisites when ill. Whatever he does, he will be manifested by that. Moggallana, the disciples of such a teacher protect the teacher's knowledge and vision. Such a teacher desires the protection of his knowledge and vision through his disiples.

Moggallana, as for me, my virtues are pure, I acknowledge that my virtues are pure and unblemished. I am not protected for my virtues by my disciples and I do not expect that protection of virtues from my disciples. My livelihood is pure, I acknowledge that my livelihood is pure and unblemished. I am not protected for my livelihood by my disciples and I do not expect that protection of livelihood from my disciples. My method of teaching is pure, I acknowledge that my method of teaching is pure and unblemished. I am not protected for my method of teaching by my disciples and I do not expect that protection of the method of teaching from my disciples. My explanations are pure, I acknowledge that my explanations are pure and unblemished. I am not protected for my explanations by my disciples and I do not expect that protection from my disciples. My knowledge and vision is pure, I acknowledge the purity and unblemished nature of my knowledge and vision. I am not protected for my knowledge and vision by my disciples and I do not expect that protection from my disciples.

Anguttara Nikaya - Pancaka Nipata - Thera Vaggo

Anguttara Nikaya
009. Theravaggo Ý Elders

1. Rajaniyasuttam Exciting things

009.01. Bhikkhus, endowed with five things the elder bhikkhu becomes unpleasant, disagreeable, undeveloped and not honoured by co-associates in the holy life. What five?

He becomes excited for things that excite. Offending for things that arouse offensiveness. Becomes deluded for deluding things. Becomes hateful for things that cause hatefulness and intoxicated for things that cause intoxication. Bhikkhus, endowed with these five things the elder bhikkhu becomes unpleasant, disagreeable and undeveloped and not honoured by the co-associates in the holy life.

Bhikkhus, endowed with five things the elder bhikkhu becomes pleasant, agreeable, developed and honoured by co-associates in the holy life. What five?

He is not excited for things that excite. Does not get offended for things that arouse offensiveness. Not deluded for deluding things. Not hateful for things that cause hatefulness and not intoxicated for things that cause intoxication. Bhikkhus, endowed with these five things the elder bhikkhu becomes pleasant, agreeable and developed and honoured by the co-associates in the holy life.

2. Vitaragasuttam Ý Free from greed

009.02. Bhikkhus, endowed with five things the elder bhikkhu becomes unpleasant, disagreeable, undeveloped and not honoured by co-associates in the holy life. What five?

He has not dispelled greed, has not dispelled hatred, has not dispelled delusion, is concealing and unmerciful. Bhikkhus, endowed with these five things the elder bhikkhu becomes unpleasant, disagreeable and undeveloped and not honoured by the co-associates in the holy life.

Bhikkhus, endowed with five things the elder bhikkhu becomes pleasant, agreeable, developed and honoured by co-associates in the holy life. What five?

He has dispelled greed, dispelled hatred, dispelled delusion, is open and merciful Bhikkhus, endowed with these five things the elder bhikkhu becomes pleasant, agreeable and developed and honoured by the co-associates in the holy life.

3. Kuhakasuttam Ý Deceitfulness

009.03. Bhikkhus, endowed with five things the elder bhikkhu becomes unpleasant, disagreeable, undeveloped and not honoured by co-associates in the holy life. What five?

He is a deceitful one, a mutter, a fortune teller, one who performs jugglery and one who desires gain upon gain. Bhikkhus, endowed with five things the elder bhikkhu becomes unpleasant, disagreeable, undeveloped and not honoured by co-associates in the holy life.

Bhikkhus, endowed with five things the elder bhikkhu becomes pleasant, agreeable,developed and honoured by co-associates in the holy life. What five?

He is not deceitful, not a mutter, not a fortune teller, does not perform jugglery and he does not desire gain upon gain. Bhikkhus, endowed with these five things the elder bhikkhu becomes pleasant, agreeable, developed and honoured by co-associates in the holy life.

4. Assaddhasuttam Ý Without faith

009.04. Bhikkhus, endowed with five things the elder bhikkhu becomes unpleasant, disagreeable, undeveloped and not honoured by co-associates in the holy life. What five?

He is without faith, without shame, without remorse, lazy and not wise. Bhikkhus, endowed with these five things the elder bhikkhu becomes unpleasant, disagreeable, undeveloped and not honoured by co-associates in the holy life.

Bhikkhus, endowed with five things the elder bhikkhu becomes pleasant, agreeable, developed and honoured by co-associates in the holy life. What five?

He is with faith, with shame, with remorse, with aroused effort is wise. Bhikkhus, endowed with these five things the elder bhikkhu becomes pleasant, agreeable, developed and honoured by co-associates in the holy life.

5. Akkhamasuttam Ý Intolerant

009.05. Bhikkhus, endowed with five things the elder bhikkhu becomes unpleasant, disagreeable, undeveloped and not honoured by co-associates in the holy life. What five?

. He is intolerant to forms, to sounds, smells, tastes and touches. Bhikkhus, endowed with these five things the elder bhikkhu becomes unpleasant, disagreeable, undeveloped and not honoured by co-associates in the holy life.

Bhikkhus, endowed with five things the elder bhikkhu becomes pleasant, agreeable, developed and honoured by co-associates in the holy life. What five?

He is tolerant to forms, sounds, smells, tastes and touches. Bhikkhus, endowed with these five things the elder bhikkhu becomes pleasant, agreeable, developed and honoured by co-associates in the holy life.

6. Pañhisambhidapattasuttam Ý Discriminating knowledge

009.06. Bhikkhus, endowed with five things the elder bhikkhu becomes pleasant, agreeable, developed and honoured by co-associates in the holy life. What five?

He understands the logical analysis of meanings. He understands the logical analysis of the Teaching. He understands the logical analysis of the roots of words. He gains the confidence of speech and becomes endowed with the ability to do and organize all things small and large for the co-associates in the holy life. Bhikkhus, endowed with these five things the elder bhikkhu becomes pleasant, agreeable, developed and honoured by co-associates in the holy life.

7. Silavantasuttam Ý The virtuous

009.07. Bhikkhus, endowed with five things the elder bhikkhu becomes pleasant, agreeable, developed and honoured by co-associates in the holy life. What five?

He becomes virtuous restrained in the higher code of rules. Seeing fear in the slightest fault develops the right behaviour. Becomes learned, bearing and treasuring what he has heard. Of that Teaching good at the beginning, middle and end and explains the complete and pure holy life, he becomes learned, bearing it in mind and experiencing it, sees with penetrating insight. He becomes one endowed with good polite words to explain the meanings. Of the four higher states of the mind, the pleasant abidings he becomes a gainer for nothing, a quick gainer. Having destroyed desires, and releasing the mind and released through wisdom, having realized here and now he abides. Bhikkhus, endowed with these five things the elder bhikkhu becomes pleasant, agreeable, developed and honoured by co-associates in the holy life.

8. Therasuttam Ý The elder

009.08. Bhikkhus, endowed with five things the elder bhikkhu falls to the method of unsuitability for many, for the ill luck and unpleasantness of many gods and men. What five?

The thera has a long standing, gone forth long since, is well-known and famous. Has a large following of householders and those gone forth. Is a gainer of robes, morsel food, dwellings and requisites when ill. He is learned, treasures what he has learned of the Teaching that is good at the beginning, middle and end, full of meaning in words and letters that state the complete and pure holy life. He bears that Teaching, practises it verbally and mentally touches it but does not penetratingly see it; he is one of wrong view, one of perverted view. He pulls out many from right view and establishes them in wrong view. The elder of long standing, gone forth long since, thus comes to an imitation of right view. The well-known famous bhikkhu with a following of householders and those gone forth, the gainer of robes, morsel food dwellings and requisites when ill, thus comes to an imitation of right view. Bhikkhus, endowed with these five things the elder bhikkhu falls to the method of unsuitability for many, for the ill luck and unpleasantness of many gods and men.

Again, bhikkhus, endowed with five things the elder bhikkhu falls to the method of suitability for many, for the good luck and pleasantness of many gods and men. What five?

The thera has a long standing, gone forth long since, is well-known and famous. Has a large following of householders and those gone forth. Is a gainer of robes, morsel food, dwellings and requisites when ill. He is learned, treasures what he has learned of the Teaching that is good at the beginning, middle and end, full of meanings in words and letters that state the complete and pure holy life. He bears that Teaching, practises it verbally and mentally touches it and penetratingly see it; he is one of right view, not of perverted view. He pulls out many from wrong view and establishes them in right view. The elder of long standing, gone forth long since, thus comes to right view. The well-known famous bhikkhu with a following of householders and those gone forth, the gainer of robes, morsel food dwellings and requisites when ill, thus comes to right view. Bhikkhus, endowed with these five things the elder bhikkhu falls to the method of suitability for many, for the good luck and pleasantness of many gods and men.

9. Pañhamasekhasuttam Ý First on a trainer

009.09. Bhikkhus, five things conduce to the decrease of the trainer. What five?

Fondness for, activity, talk, sleep, company and not reflecting how the mind was released. Bhikkhus, these five things conduce to the decrease of the trainer.

Bhikkhus, five things conduce to the increase of the trainer. What five?

Is not fond of, activity, talking, sleep, company and is reflective as to how the mind was released. Bhikkhus, these five things conduce to the increase of the trainer.

10. Dutiyasekhasuttam Ý Second on a trainer

009.10. Bhikkhus, these five things conduce to the decrease of the trainer bhikkhu. What five?

Here, bhikkhus, the trainer bhikkhu has much to do, is settled about the many duties he has to do. Neglects seclusions and does not apply himself to internal appeasement. Bhikkhus, this is the first thing that conduces to the decrease of the trainer bhikkhu.

Again, bhikkhus, the trainer bhikkhu spends the day doing innumerable duties. Neglects seclusions and does not apply himself to internal appeasement. Bhikkhus, this is the second thing that conduces to the decrease of the trainer bhikkhu.

Again, bhikkhus, the trainer bhikkhu lives with many associations with householders and those gone forth in order of arrival. Neglects seclusions and does not apply himself to internal appeasement. Bhikkhus, this is the third thing that conduces to the decrease of the trainer bhikkhu.

Again, bhikkhus, the trainer bhikkhu enters the village too early and leaves the village late. Neglects seclusions and does not apply himself to internal appeasement. Bhikkhus, this is the fourth thing that conduces to the decrease of the trainer bhikkhu.

Again, bhikkhus, the trainer bhikkhu does not become a gainer for nothing a quick and easy gainer of the revelations of the higher life such as wanting little, satisfaction, seclusions, no associations, arousing effort, talk on virtues, concentration, wisdom, release and knowledge and vision of release. He neglects seclusions and does not apply himself to internal appeasement. Bhikkhus, this is the fifth thing that conduces to the decrease of the trainer bhikkhu. Bhikkhus, these five things conduce to the decrease of the trainer bhikkhu.

Bhikkhus, these five things conduce to the increase of the trainer bhikkhu. What five?

Here, bhikkhus, the trainer bhikkhu has not much to do, is not settled on many duties he has to do. Does not neglect seclusions and applies himself to internal appeasement. Bhikkhus, this is the first thing that conduces to the increase of the trainer bhikkhu.

Again, bhikkhus, the trainer bhikkhu does not spend the day doing innumerable duties. He does not neglect seclusions and applies himself to internal appeasement. Bhikkhus, this is the second thing that conduces to the increase of the trainer bhikkhu.

Again, bhikkhus, the trainer bhikkhu does not live with many associations with householders and those gone forth in order of arrival. Does not neglect seclusions and applies himself to internal appeasement. Bhikkhus, this is the third thing that conduces to the increase of the trainer bhikkhu.

Again, bhikkhus, the trainer bhikkhu does not enter the village too early and leave the village late. He does not neglect seclusions and applies himself to internal appeasement. Bhikkhus, this is the fourth thing that conduces to the increase of the trainer bhikkhu.

Again, bhikkhus, the trainer bhikkhu becomes a gainer for nothing a quick and easy gainer of the revelations of the higher life such as wanting little, satisfaction, seclusions, not hving many associations, arousing effort, talk on virtues, concentration, wisdom, release and knowledge and vision of release. He does not neglect seclusions and applies himself to internal appeasement. Bhikkhus, this is the fifth thing that conduces to the increase of the trainer bhikkhu. Bhikkhus, these five things conduce to the increase of the trainer bhikkhu.

Anguttara Nikaya - Pancaka Nipata - Yodhajiva Vaggo

Anguttara Nikaya
008. Yodhajivavaggo - The Soldier

1. Pathamacetovimuttiphalasuttam - First on the release of mind

008.01. Bhikkhus, when five things are developed and made much it results in the release of mind and its fruits and the release through wisdom and its fruits. 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, and the perception of death becomes thoroughly established to him internally Bhikkhus, when these five things are developed and made much it results in the release of mind and its fruits and the release through wisdom and its fruits. Bhikkhus, when the bhikkhu is released in mind and released through wisdom it is said the bhikkhu has removed the obstacle, have filled up the trenches, pulled out desires, is full of results, has lowered the flag, has laid down the burden, and is freed from the world.

Bhikkhus, how does the bhikkhu remove the obstacle? Here the bhikkhu's ignorance is dispelled, pulled with the roots, made palm stumps, made a thing that would not grow again. Thus the bhikkhu has removed the obstacle.

Bhikkhus, how does the bhikkhu fill up the trenches? Here the bhikkhu dispels future births in existences, with the roots pulled out, made palm stumps, made a thing that would not grow again. Thus the bhikkhu fills up the trenches.

Bhikkhus, how does the bhikkhu pull out desires? Here the bhikkhu's craving is dispelled, pulled with the roots, made palm stumps, made a thing that would not grow again. Thus the bhikkhu pulls out desires.

Bhikkhus, how does the bhikkhu become full of results? Here the bhikkhu's bonds binding him to the sensual world are dispelled, pulled with the roots, made palm stumps, made a thing that would not grow again. Thus the bhikkhu is full of results.

Bhikkhus, how does the bhikkhu lower the flag, lay down the burden and free himself from the world? Here the bhikkhu's measuring, I be is dispelled, pulled with the roots, made palm stumps, made a thing that would not grow again. Thus the bhikkhu has lowered the flag, laid down the burden and has freed himself from the world.

2. Dutiyacetovimuttiphalasuttam - Second on the release of mind

008.02. Bhikkhus, when five things are developed and made much it results in the release of mind and its fruits and the release through wisdom and its fruits. What five?

Here, bhikkhus, the bhikkhu abides with the perception of impermanence, the perception of unpleasantness in impermanence, the perception of no self in unpleasantness, the perception of dispelling and the perception of disenchantment. Bhikkhus, when these five things are developed and made much it results in the release of mind and its fruits and the release through wisdom and its fruits. Bhikkhus, when the bhikkhu is released in mind and released through wisdom it is said the bhikkhu has removed the obstacle, have filled up the trenches, pulled out desires, is full of results, has lowered the flag, has laid down the burden, and is freed from the world.

Bhikkhus, how does the bhikkhu remove the obstacle? Here the bhikkhu's ignorance is dispelled, pulled with the roots, made palm stumps, made a thing that would not grow again. Thus the bhikkhu has removed the obstacle.

Bhikkhus, how does the bhikkhu fill up the trenches? Here the bhikkhu dispels future births in existences, has their roots pulled out, made palm stumps, made things that would not grow again. Thus the bhikkhu fills up the trenches.

Bhikkhus, how does the bhikkhu pull out desires? Here the bhikkhu's craving is dispelled, pulled with the roots, made palm stumps, made a thing that would not grow again. Thus the bhikkhu pulls out desires.

Bhikkhus, how does the bhikkhu become full of results? Here the bhikkhu's bonds binding him to the sensual world are dispelled, pulled with the roots, made palm stumps, made things that would not grow again. Thus the bhikkhu is full of results.

Bhikkhus, how does the bhikkhu lower the flag, lay down the burden and free himself from the world? Here the bhikkhu's measuring, I be is dispelled, pulled with the roots, made palm stumps, made a thing that would not grow again. Thus the bhikkhu has lowered the flag, laid down the burden and has freed himself from the world.

3. Pathamadhammaviharisuttam - Living according to the Teaching

008.03. òhen a certain bhikkhu approached The Blessed One, worshipped, sat on side and said:

Venerable sir, it is said living according to the Teaching. How does a bhikkhu live according to the Teaching?

Here, bhikkhu, the bhikkhu learns the Teaching in the discourses, in prose and verse, in expositions giving questions and answers, in four lines, in solemn utterances, thus said sayings, birth stories, in wonderful things, in a series of questions and answers. He spends the time learning them, neglects seclusions, does not develop internal appeasement. Bhikkhu, to this is said the bhikkhu learns much, does not live according to the Teaching.

Again, bhikkhu the bhikkhu explains the Teaching to others in detail as he has learnt and understood it. He spends the time teaching others, neglects seclusions, does not develop internal appeasement. Bhikkhu, to this is said the bhikkhu makes known the Teaching much, does not live according to the Teaching.

Again, bhikkhu the bhikkhu recites the Teaching as he has learnt and understood it. He spends the time reciting the Teaching, neglects seclusions, does not develop internal appeasement. Bhikkhu, to this is said the bhikkhu recites the Teaching much, does not live according to the Teaching.

Again, bhikkhu the bhikkhu thinks and discursively thinks about the Teaching as he has learnt and understood it. He spends the time thinking about the teaching, neglects seclusions, does not develop internal appeasement. Bhikkhu, to this is said the bhikkhu thinks about the Teaching much, does not live according to the Teaching.

Here, bhikkhu, the bhikkhu learns the Teaching in the discourses, in prose and verse, in expositions giving questions and answers, in four lines, in solemn utterances, thus said sayings, birth stories, in wonderful things, in a series of questions and answers. He does not spend the time learning them, does not neglect seclusions, develops internal appeasement. Bhikkhu, to this is said the bhikkhu lives according to the Teaching.

Bhikkhu, I have taught you how, much learning is done, much teaching is done, much reciting is done, much thinking is done and the living according to the Teaching. Bhikkhu, I have done what a Teacher has to do to his disciples out of compassion. These are roots of trees and these are empty houses. Develop concentration do not be negligent and later regret. This is our advise.

4. Dutiyadhammaviharisuttam - Second on living according to the Teaching

008.04. òhen a certain bhikkhu approached The Blessed One, worshipped, sat on side and said:

Venerable sir, it is said living according to the Teaching. How does a bhikkhu live according to the Teaching?

Here, bhikkhu, the bhikkhu learns the Teaching in the discourses, in prose and verse, in expositions giving questions and answers, in four lines, in solemn utterances, thus said sayings, birth stories, in wonderful things, in a series of questions and answers. He does not know their meanings. Bhikkhu, to this is said the bhikkhu learns much, does not live according to the Teaching.

Again, bhikkhu the bhikkhu explains the Teaching he has learnt and undrstood, to others in detail. But he does not know anything more than that. Bhikkhu, to this is said the bhikkhu makes known the Teaching much, does not live according to the Teaching.

Again, bhikkhu the bhikkhu recites the Teaching as he has learnt and understood it. He does not wisely understand anything more than that. Bhikkhu, to this is said the bhikkhu recites the Teaching much, does not live according to the Teaching.

Again, bhikkhu the bhikkhu thinks and discursively thinks about the Teaching and touches it with the mind. He does not wisely think about the Teaching. Bhikkhu, to this is said the bhikkhu thinks about the Teaching much, does not live according to the Teaching.

Here, bhikkhu, the bhikkhu learns the Teaching in the discourses, in prose and verse, in expositions giving questions and answers, in four lines, in solemn utterances, thus said sayings, birth stories, in wonderful things, in a series of questions and answers. He wisely thinks about the Teaching. Bhikkhu, to this is said the bhikkhu lives according to the Teaching.

Bhikkhu, I have taught you how, much learning is done, much teaching is done, much reciting is done, much thinking is done and the living according to the Teaching. Bhikkhu, I have done what a Teacher has to do to his disciples out of compassion. There are roots of trees and empty houses. Develop concentration do not be negligent and later regret. This is our advise.

5. Pathamayodhajivasuttam - First on a soldier

008.05. Bhikkhus, these five soldiers are evident in the world. What five?

Here, bhikkhus, a certain soldier sinks seeing a heap of dust and dejected cannot keep firm and cannot go to the battle field. Bhikkhus, such a soldier is evident. This is the first soldier evident in the world.

Again, bhikkhus, a certain soldier does not sink seeing a heap of dust. Yet seeing the top of the banner he sinks and dejected cannot keep firm and cannot go to the battle field. Bhikkhus, such a soldier is evident. This is the second soldier evident in the world.

Again, bhikkhus, a certain soldier does not sink seeing a heap of dust or the top of the banner. Yet he sinks seeing the tumult and dejected cannot keep firm and cannot go to the battle field. Bhikkhus, such a soldier is evident. This is the third soldier evident in the world.

Again, bhikkhus, a certain soldier neither sinks seeing a heap of dust, the top of the banner or the tumult. Yet is killed and troubled in the battle. Bhikkhus, such a soldier is evident. This is the fourth soldier evident in the world.

Again, bhikkhus, a certain soldier neither sinks seeing a heap of dust, the top of the banner, the tumult or even the impact and winning the battle abides in the battle field. Bhikkhus, such a soldier is evident. This is the fifth soldier evident in the world.

Bhikkhus, in the same manner five bhikkhus comparable to these five soldiers are evident among bhikkhus. What five?

Here, bhikkhus, the bhikkhu seeing a heap of dust sinks, dejected is unable to bear the holy life and manifesting a weakness to keep the precepts comes to the lower life.

What is the dust there? The bhikkhu hears, in such a village or hamlet there is a woman or a girl endowed with the highest beauty. Hearing this he sinks and dejected is unable to bear the holy life and manifesting a weakness to keep the precepts he comes to the lower life This is the dust.

Bhikkhus, like the soldier who sinks seeing a heap of dust and dejected cannot keep firm and cannot go to the battle field. Bhikkhus, I say this person is comparable to him. This person evident among bhikkhus, is comparable to the first soldier.

Again, bhikkhus, the bhikkhu does not sink seeing a heap of dust. Yet seeing the top of the banner he sinks and dejected cannot keep firm and cannot lead the holy life and manifesting a weakness to keep the precepts he comes to the lower life. What is the top of the banner there? The bhikkhu does not hear, in such a village or hamlet there is a woman or a girl endowed with the highest beauty. But he himself sees a woman or girl with the highest beauty. Seeing her he sinks and dejected is unable to bear the holy life and manifesting a weakness to keep the precepts he comes to the lower life This is the top of the banner.

Bhikkhus, like the soldier who does not sink seing a heap of dust but sinks seeing the top of the banner and dejected cannot keep firm and go to the battle field. Bhikkhus, I say this person is comparable to him. This person evident among bhikkhus, is comparable to the second soldier.

Again, bhikkhus, the bhikkhu does not sink seeing a heap of dust or the top of the banner Yet he sinks hearing the tumult and dejected cannot keep firm and cannot lead the holy life and manifesting a weakness to keep the precepts he comes to the lower life. What is the tumult?

Here, a woman approaches the bhikkhu gone to the forest, to the root of a tree or to an empty house and she laughs, calls out and makes fun of him. He laughed at, called out and made fun by the woman sinks and dejected and unable to bear the holy life manifests a weakness to keep the precepts and omes to lower life. This is the tumult.

Bhikkhus, like the soldier who does not sink seeing a heap of dust or the top of the banner. Yet sinks hearing the tumult and dejected cannot keep firm and cannot go to the battle field. Bhikkhus, such a person is evident. This is the third peron comparable to the third soldier evident in the world.

Again, bhikkhus, the bhikkhu does not sink seeing a heap of dust or the top of the banner or hearing the tumult yet is killed and troubled. What is killing and troubling?

Here a woman approaches the bhikkhu gone to the forest, to the root of a tree or to an empty house and sits by him, encroaches him and submerges him. He submerged and overcome without giving up the holy life has sexual intercourse with her This is killing and troubling.

Bhikkhus, like the soldier who neither sinks seeing a heap of dust, the top of the banner or hearing the tumult. Yet is killed and troubled in the battle. Bhikkhus, such a person is evident. This is the fourth person comparable to the fourth soldier evident in the world.

Again, bhikkhus, the bhikkhu does not sink seeing a heap of dust or the top of the banner or hearing the tumult and is not killed. He goes to the battle, wins the battle and abides in the battle field. What is his winning the battle?

Here a woman approaches the bhikkhu gone to the forest, to the root of a tree or to an empty house and sits by him, encroaches him and submerges him. He encroached and submerged by her disentangles himself and releases himself and goes wherever he desires. Abides in a solitary dwelling, a forest, the root of a tree, a mountain grotto, a mountain cave, a cemetery, a jungle forest, some open space or a heap of straw.

Gone to the forest, root of a tree or to an empty house, sits cross legged, placing his body straight and mindfulness established in front of him. He dispels covetousness for the world purifies the mind of covetousness and abides with a non coveting mind. Dispelling anger abides with a non-angry mind. He purifies the mind with compassion for all the world. Dispelling sloth and torpor abides with a mind free of sloth and torpor, abides mindful and aware of the perception of light. Dispelling restless and worry abides undisturbed and internally appeased. Dispelling doubts abides without doubts about meritorious things that should be done and not done.

Dispelling these five obstructions of the mind and wisely making the minor defilements of the mind weak, he secludes the mind from sensual desires ... re ... with equanimity to joy and disenchantment abides mindful and aware and experiences pleasantness with the body too and attains to the third higher state of the mind. To this the noble ones say `abiding in pleasantness with equanimity. ' Dispelling pleasantness and unpleasantness and earlier having overcome pleasure and displeasure, purifying the mind with equanimity so that there is not unpleasantness or pleasantness and abides in the fourth higher state of mind.

When the mind is concentrated, pure, without blemish and when the minor defilelments are removed, when the mind is workable and pliable and made immovable, he directs the mind for the destruction of desires. He knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to the cessation of unpleasantness. He knows, as it really is, these are desires, this is the arising of desires, this is the cessation of desires and he knows as it really is this is the path leading to the cessation of desires. When he knows and sees in this manner, his mind finds release from sensual desires, from desires `to be' and finds release from ignorant desires. When released knowledge arises birth is destroyed, the holy life is lived to the end, what should be done is done, there is nothing more to wish. This is his victory at the battle.

Bhikkhus, like the soldier neither sinking seeing a heap of dust, the top of the banner, the tumult or even the impact, has won the battle and abides in the battle field. Bhikkhus, such a person is evident. This person evident in the world is comparable to the fifth soldier.

Bhikkhus, these five bhikkhus comparable to these five soldiers are evident among bhikkhus.

6. Dutiyayodhajivasuttam - Second on a soldier

008.06. Bhikkhus, these five soldiers are evident in the world. What five?

Here, bhikkhus, a certain soldier taking sword and shield and arranging bow and arrow plunges into the troops. He makes effort and becomes zealous others wound him and finishes him. Bhikkhus, there is a soldier like that. This is the first soldier evident in the world.

Again, bhikkhus, a certain soldier taking sword and shield and arranging bow and arrow plunges into the troops. He makes effort and becomes zealous others wound him and he is led away and is taken to his relations. On the way he dies. Bhikkhus, there is a soldier like that. This is the second soldier evident in the world.

Again, bhikkhus, a certain soldier taking sword and shield and arranging bow and arrow plunges into the troops. He makes effort and becomes zealous others wound him and he is led away and taken to his relations and given to them. While he is being attended by his relations he dies of that ailment. Bhikkhus, there is a soldier like that. This is the third soldier evident in the world.

Again, bhikkhus, a certain soldier taking sword and shield and arranging bow and arrow plunges into the troops. He makes effort and becomes zealous others wound him and he is led away and taken to his relations and given to them. Attended by his relations he reovers from that ailment. Bhikkhus, there is a soldier like that. This is the fourth soldier evident in the world.

Again, bhikkhus, a certain soldier taking sword and shield and arranging bow and arrow plunges into the troops, wins the battle and abides in the battle field. Bhikkhus, there is a soldier like that. This is the fifth soldier evident in the world.

Bhikkhus, in the same manner these five persons comparable to these five soldiers are evident among bhikkhus. What five? Here, bhikkhus, the bhikkhu lives relying on a certain village or hamlet. He puts on robes in the morning and taking bowl and robes wanders for morsel food, with unprotected body, words and mind, mindfulness not established and mental faculties unrestrained. There he sees a woman sparsely dressed and not well robed. Seeing that sparsely dressed and not well robed woman greed makes persistent requests to him. With the manifestation of weakness in precepts, without giving up the holy life he has sexual intercourse with her.

Bhikkhus, like the soldier taking sword and shield and arranging bow and arrow plunges into the troops, makes effort and becomes zealous and others wound him and finish him. Bhikkhus, I say that this person comparable to the first soldier, is evident among the bhikkhus.

Again, bhikkhus, the bhikkhu lives relying on a certain village or hamlet. He puts on robes in the morning and taking bowl and robes wanders for morsel food with unprotected body, words and mind, mindfulness not established and mental faculties unrestrained. There he sees a woman sparsely dressed and not well robed. Seeing that sparsely dressed and not well robed woman greed makes persistent requests to him. Overcome with greed, with a burning body and mind, it occurs to him: What if I go to the monastery and inform the bhikkhus: Friends, my mind is overcome with greed and it is not possible to lead the holy life, as there is a weakness in my precepts I will give up robes. and come to the lower life. Even before going to the monastery he gives up robes and comes to lower life.

Bhikkhus, like the soldier taking sword and shield and arranging bow and arrow and plunging into the troops, makes effort and becomes zealous and others wound him. Being led to his relations and before he comes to his relations he dies on the way. Bhikkhus, I say that this person comparable to the second soldier is evident among the bhikkhus.

Again, bhikkhus, the bhikkhu lives relying on a certain village or hamlet. He puts on robes in the morning and taking bowl and robes wanders for morsel food with unprotected body, words and mind, mindfulness not established and mental faculties unrestrained. There he sees a woman sparsely dressed and not well robed. Seeing that sparsely dressed and not well robed woman greed makes persistent requests to him. Overcome with greed, with a burning body and mind it occurs to him: What if I go to the monastery and inform the bhikkhus: Friends, my mind is overcome with greed and it is not possible to lead the holy life, as there is a weakness in my precepts I will give up robes. and come to the lower life. He goes to the monastery and informs the bhikkhus: Friends, my mind is overcome with greed, it is not possible to lead the holy life. There is a weakness in my precepts I will give up robes and come to lower life.

The co-associates in the holy life advise him: Friend, The Blessed One has said that sense pleasures have little satisfaction and much unpleasantness and trouble. It has many dangers. The Blessed One has said that they are comparable to a skeleton, a piece of flesh, a grass torch, a pit of burning charcoal, a dream, to something borrowed, to a tree full of fruits, a slaughter house, the blade of a sword, the head of a serpent, it brings unpleasantness and trouble the dangers are many.

Thus advised by the co-associates in the holy life, he says: Although The Blessed One has said that sensuality has little satisfaction much unpleasantness and trouble, it is not possible for me to lead the holy life and he gives up robes and comes to lower life.

Bhikkhus, like the soldier taking sword and shield and arranging bow and arrow plunges into the troops, makes effort and becomes zealous and others wound him. He being led to his his relations. and attended to, by them, dies on account of that illness. Bhikkhus, I say that this person comparable, to the third soldier is evident among the bhikkhus.

Again, bhikkhus, the bhikkhu lives relying on a certain village or hamlet. He puts on robes in the morning and taking bowl and robes wanders for morsel food with unprotected body, words and mind, mindfulness not established and mental faculties unrestrained. There he sees a woman sparsely dressed and not well robed. Seeing that sparsely dressed and not well robed woman greed makes persistent requests to him. Overcome with greed, with a burning body and mind it occurs to him: What if I go to the monastery and inform the bhikkhus: Friends, my mind is overcome with greed and it is not possible to lead the holy life, as there is a weakness in my precepts I will give up robes. and come to the lower life. He goes to the monastery and informs the bhikkhus: Friends, my mind is overcome with greed, it is not possible to lead the holy life. There is a weakness in my precepts I will give up robes and come to lower life.

The co-associates in the holy life advise him: Friend, The Blessed One has said that sense pleasures have little satisfaction and much unpleasantness and trouble. It has many dangers. The Blessed One has said that they are comparable to a skeleton, a piece of flesh, a grass torch, a pit of burning charcoal, a dream, to something borrowed, to a tree full of fruits, a slaughter house, the blade of a sword, the head of a serpent, it brings unpleasantness and trouble the dangers are many.

Thus advised by the co-associates in the holy life, he says: Friends, I will make effort to be delighted in the holy life, I will not give up robes and come to the lower life.

Bhikkhus, like the soldier taking sword and shield and arranging bow and arrow plunges into the troops, makes effort and becomes zealous and others wound him. He being led to his his relations. and attended to, recovers from that illness. This person is comparable to that one, there are such people. Bhikkhus, I say that this person comparable, to the fourth soldier is evident among the bhikkhus.

Again, bhikkhus, the bhikkhu lives relying on a certain village or hamlet. He puts on robes in the morning and taking bowl and robes wanders for morsel food with protected body, words and mind, mindfulness established and mental faculties restrained. Seeing a form he does not take the sign or the details. To one abiding with the faculty of the eye unrestrained demeritorious thoughts and displeasure would stream, he protects the faculty of the eye. Hearing a sound, ... re ... scenting a smell, ... re ... tasting something, ... re ... touching something, ... re ... and cognizing an idea, he does not take the sign or the details. To one abiding with the faculty of the mind unrestrained demeritorious thoughts and displeasure would stream, he protects the faculty of the mind After the meal is over and returning from the alms round he abides in a secluded dwelling, in the forest, the root of a tree, a mountain grotto, a mountain cave, a cemetery, a jungle forest, some open space or a heap of straw. Gone to the forest, to the root of a tree or to an empty house, he sits with legs crossed, the body kept straight and mindfulness established in front of him. He dispels covetousness for the world ... re ... and dispelling these five obstcles of the mind, the things that weaken the mind, secluding the mind from sensual desires, ... re ... abides in the fourth higher state of mind.

When the mind is made pure, freed from blemish and made workable and pliable and made immovable, he directs the mind for the knowledge of the destruction of desires. He knows as it really is, this is unpleasant, ... re ... there is nothing more to wish.

Bhikkhus, like the soldier taking sword and shield and arranging bow and arrow plunges into the troops, and wins the battle and abides in the battle field. This person is comparable to that, there are such people. Bhikkhus, I say this person comparable, to the fifth soldier, is evident among bhikkhus.

7. Pathama - anagatabhayasuttam - First on future fear

008.07. Bhikkhus, seeing these five future fears the bhikkhu living in the forest should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized. What five?

Here, bhikkhus the forest bhikkhu reflects: In the forest, now I live alone. If a serpent or a centipede stings me, I would die and it would be dangerous for me. Therefore I will arouse effort for the attainment of the not yet attained, for the realization of the not yet realized Bhikkhus, seeing this first future fear the bhikkhu living in the forest should abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Again, bhikkhus the forest bhikkhu reflects: In the forest, now I live alone. If I trip and fall or if the food I eat give trouble, or if the bile is disturbed, or if the phlegm is disturbed or if I experience a cutting pain, then I would die and it would be dangerous for me. Therefore I will arouse effort for the attainment of the not yet attained, for the realization of the not yet realized Bhikkhus, seeing this second future fear the bhikkhu living in the forest should abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Again, bhikkhus the forest bhikkhu reflects: In the forest, now I live alone. If I be approached by wilds beasts such as a lion, a tiger, a leopard, a bear or any other animal they will kill me and it would be dangerous for me. Therefore I will arouse effort for the attainment of the not yet attained, for the realization of the not yet realized Bhikkhus, seeing this third future fear the bhikkhu living in the forest should abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Again, bhikkhus the forest bhikkhu reflects: In the forest, now I live alone. If I be approached by young men owing to some action done earlier or not and if they kill me, it would be dangerous for me. Therefore I will arouse effort for the attainment of the not yet attained, for the realization of the not yet realized Bhikkhus, seeing this fourth future fear the bhikkhu living in the forest should abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Again, bhikkhus the forest bhikkhu reflects: In the forest, now I live alone. There are malicious non-humans in the forest if they kill me, it would be dangerous for me. Therefore I will arouse effort for the attainment of the not yet attained, for the realization of the not yet realized Bhikkhus, seeing this fifth future fear the bhikkhu living in the forest should abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Bhikkhus, seeing these five future fears the bhikkhu living in the forest should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

8. Dutiya - anagatabhayasuttam - Second on future fear

008.08. Bhikkhus, seeing these five future fears the bhikkhu should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized. What five?

Here, bhikkhus, the bhikkhu reflects, now I'm young, youthful, in the prime of life, with black hair. There will be a time when I decay, overcome by decay, it is difficult to think of the dispensation of the enlightened ones. It is not easy to dwell in jungle forests when decayed. Before that undesirable, disagreeable thing comes, I should quickly arouse effort for the attainment of the not yet attained and the realization of the not yet realized. When I have attained it and realized it, even if decayed, I will have a pleasant abiding Bhikkhus, seeing this first future fear the bhikkhu should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Again, bhikkhus, the bhikkhu reflects, now I'm with few ailments, healthy, with a balanced digestive system, not too cold, nor too hot. There will be a time when this body will ail, overcome by ailments, it is difficult to think of the dispensation of the enlightened ones. It is not easy to dwell in jungle forests when ailing. Before that undesirable, disagreeable thing comes, I should quickly arouse effort for the attainment of the not yet attained and the realization of the not yet realized. When I have attained it and realized it, even if I had ailments, I will have a pleasant abiding Bhikkhus, seeing this second future fear the bhikkhu should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Again, bhikkhus, the bhikkhu reflects, now there is no shortage of food, there is plenty of grains, and morsel food is not rare, there are no doubts about scraps. There will be a time of famine, with little grains and morsel food rare there would not be scraps. In times of famine people move to areas where there is food. When they move, there is crowding. Living in a crowded surrounding, it is difficult to think of the dispensation of the enlightened ones. It is not easy to dwell in jungle forests either. Before that undesirable, disagreeable thing comes, I should quickly arouse effort for the attainment of the not yet attained and the realization of the not yet realized. When I have attained it and realized it, even if there be a famine, I will have a pleasant abiding Bhikkhus, seeing this third future fear the bhikkhu should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Again, bhikkhus, the bhikkhu reflects, now people live united without a dispute, mixing like milk and water, looking at each other with pleasant eyes There will be a time of disturbance when pleople from the states go about mounting chariots. When there is such fear, people migrate to places where there is peace. When they move, there is crowding. Living in a crowded surrounding, it is difficult to think of the dispensation of the enlightened ones. It is not easy to dwell in jungle forests either. Before that undesirable, disagreeable thing comes, I should quickly arouse effort for the attainment of the not yet attained and the realization of the not yet realized. When I have attained it and realized it, even when there is fear, I will have a pleasant abiding Bhikkhus, seeing this fourth future fear the bhikkhu should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Again, bhikkhus, the bhikkhu reflects, now the Community of bhikkhus are united, without a dispute, abiding pleasantly, reciting a single set of rules. There will be a time when the Community splits. When the Community of bhikkhus split, it is difficult to think of the dispensation of the enlightened ones. It is not easy to dwell in jungle forests either. Before that undesirable, disagreeable thing comes, I should quickly arouse effort for the attainment of the not yet attained and the realization of the not yet realized. When I have attained it and realized it, even if the Community splits, I will have a pleasant abiding Bhikkhus, seeing this fifth future fear the bhikkhu should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

Bhikkhus, seeing these five future fears the bhikkhu should certainly abide diligent to dispel, for the attainment of the not yet attained and the realization of the not yet realized.

9. òatiya - anagatabhayasuttam - The third on future fear

008.09. Bhikkhus, these five are future fears, not yet arisen, they will arise in the future. You should be wakeful to them and make effort to dispel them. What five?

Bhikkhus, in the future there will be bhikkhus, bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped. They will give the higher ordination to others, but would not be able to discipline them in higher virtues, mind, and wisdom. Then those bhikkhus too would be bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped They too will give the higher ordination to others, but would not be able to discipline them in higher virtues, mind, and wisdom. Then those bhikkhus too would be bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped. Thus bhikkhus, it is pollution in the Teaching and as a result pollution in the Discipline, when there is pollution in the Disccipline, there is pollution in the Teaching. Bhikkhus, this is the first future fear, not yet arisen, it will arise in the future. You should be wakeful to them and make effort to dispel them.

Again, bhikkhus, in the future there will be bhikkhus, bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped. They will give protection to others, but would not be able to discipline them in higher virtues, mind, and wisdom. Then those bhikkhus too would be bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped They too will give a protection to others, but would not be able to discipline them in higher virtues, mind, and wisdom. Then those bhikkhus too would be bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped. Thus bhikkhus, it is pollution in the Teaching and as a result pollution in the Discipline, when there is pollution in the Disccipline, there is pollution in the Teaching. Bhikkhus, this is the second future fear, not yet arisen, it will arise in the future. You should be wakeful to them and make effort to dispel them.

Again,bhikkhus, in the future there will be bhikkhus, bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped. When they explained the deeper meanings answering questions coming to dark evil actions, they would not understand them. Thus bhikkhus, it is pollution in the Teaching and as a result pollution in the Discipline, when there is pollution in the Disccipline, there is pollution in the Teaching. Bhikkhus, this is the third future fear, not yet arisen, it will arise in the future. You should be wakeful to them and make effort to dispel them.

Again,bhikkhus, in the future there will be bhikkhus, bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped. They would not listen to the discourses with deep meanings dealing about the void and beyond this world, would not arouse effort to realize them. Would not think to learn them or practise them. They would listen to discourses in verse form, in decorative language and decorative words. They will think to understand such teachings of other disciples. Thus bhikkhus, it is pollution in the Teaching and as a result pollution in the Discipline, when there is pollution in the Disccipline, there is pollution in the Teaching. Bhikkhus, this is the fourth future fear, not yet arisen, it will arise in the future. You should be wakeful to them and make effort to dispel them.

Again,bhikkhus, in the future there will be bhikkhus, bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped. Bhikkhus, the elder bhikkhus bodily undeveloped, in virtues undeveloped, mentally undeveloped and in wisdom undeveloped will be lethargic not arousing effort to develop seclusions for the attainment of the not yet attained and the realization of the not yet realizedòhe later generation too will follow them. They too will become lethargic not arousing effort to develop seclusions for the attainment of the not yet attained and the realization of the not yet realized. Thus bhikkhus, it is pollution in the Teaching and as a result pollution in the Discipline, when there is pollution in the Disccipline, there is pollution in the Teaching. Bhikkhus, this is the fifth future fear, not yet arisen, it will arise in the future. You should be wakeful to them and make effort to dispel them. Bhikkhus, these five are future fears, not yet arisen, they will arise in the future. You should be wakeful to them and make effort to dispel them.

10. Catuttha - anagatabhayasuttam - Fourth on future fear

008.10. Bhikkhus, these five are future fears, not yet arisen, they will arise in the future. You should be wakeful to them and make effort to dispel them. What five?

Bhikkhus, in the future there will be bhikkhus, desiring good robes and as a result they would give up looking out for robes cloth in a heap of dirt or outside a shop. They would give up dwelling in jungle forests and would recede to hamlets, villages and kingdoms and would make dwellings in them. For the reason of robes, they would do various improper activities. Bhikkhus, this is the first future fear, not yet arisen, it will arise in the future. You should be wakeful and make effort to dispel it.

Again, bhikkhus, in the future there will be bhikkhus, desiring good morsel food and as a result they would give up going out to collect morsel food. They would give up dwelling in jungle forests and would recede to hamlets, villages and kingdoms and would make dwellings in them. For the reason of tasty food they would do various improper activities. Bhikkhus, this is the second future fear, not yet arisen, it will arise in the future. You should be wakeful and make effort to dispel it.

Again, bhikkhus, in the future there will be bhikkhus, desiring good dwellings and as a result they would give up abiding under roots of trees and jungle forests. They would give up dwelling in jungle forests and would recede to hamlets, villages and kingdoms and would make dwellings in them. For the reason of dwellings, they would do various improper activities. Bhikkhus, this is the third future fear, not yet arisen, it will arise in the future. You should be wakeful and make effort to dispel it.

Again, bhikkhus, in the future there will be bhikkhus, living together with novice bhikkhunis. When this is so, the holy life will be led with disinterest or would come to some defilement. Or would decrease from the holy life and come to lay life. Bhikkhus, this is the fourth future fear, not yet arisen, it will arise in the future. You should be wakeful and make effort to dispel it.

Again, bhikkhus, in the future there will be bhikkhus, living together with monastery attendants. When this is so, this should be expected. They will live accumulating various things for their partaking. They would even do rough things to the greenery on the earth. Bhikkhus, this is the fourth future fear, not yet arisen, it will arise in the future. You should be wakeful and make effort to dispel it.

Bhikkhus, these five are future fears, not yet arisen, they will arise in the future. You should be wakeful to them and make effort to dispel them.