Anguttara Nikaya
018. Upasakavaggo Ý Lay disciples
1. Sarajjasuttam Ý Timidity
018.01. I heard thus: At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi and The Blessed One addressed the bhikkhus.
Bhikkhus, endowed with five things the lay disciples become timid. What five?
Destroying living things, taking the not given, misbehaving in sensual desires, telling lies and taking intoxicated and brewed drinks Bhikkhus, endowed with these five things the lay disciples become timid.
Bhikkhus, endowed with five things the lay disciples become confident. What five?
Abstaining, from destroying living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicated and brewed drinks Bhikkhus, endowed with these five things the lay disciples become confident.
2. Visaradasuttam Ý With confidence
018.02. Bhikkhus, endowed with five things the lay disciples become timid and live a household life. . What five?
Destroying living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicated and brewed drinks Bhikkhus, endowed with these five things the lay disciples become timid and live a household life.
Bhikkhus, endowed with five things the lay disciples become confident and live a household life. What five?
Abstaining, from destroying living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicated and brewed drinks Bhikkhus, endowed with these five things the lay disciples become confident and live a household life.
3. Nirayasuttam Ý In hell
018.03. Bhikkhus, endowed with five things the lay disciple is in hell as though led and lain. What five?
Destroying living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicated and brewed drinks Bhikkhus, endowed with these five things the lay disciple is in hell as though led and lain there.
Bhikkhus, endowed with five things the lay disciple is in heaven as though led and lain there. What five?
Abstaining, from destroying living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicated and brewed drinks Bhikkhus, endowed with these five things the lay disciple is in heaven as though led and lain there.
4. Verasuttam Ý Animosity
018.04. The householder Anathapiõóika approached The Blessed One, worshipped and sat on a side. The Blessed One said thus: Householder, without dispelling five fears and animosites, it is said he is unvirtuous and is born in hell. What five?
Destroying living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicated and brewed drinks. Householder, without dispelling these five fears and animosites, it is said he is unvirtuous and is born in hell.
Householder, dispelling five fears and animosites, it is said he is virtuous and is born in heaven. What five?
Abstaining from destroying living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicated and brewed drinks. Householder, dispelling these five fears and animosites, it is said he is virtuous and is born in heaven.
Householder, the destroyer of living things on account of that, here and nowóevelops fear and animosity and feels unpleasant and displeased. The one who abstains from destroying living things does not develop fear and animosity, here and now or here after. That fear and animosity is appeased in one who abstains from destroying living things.
Householder, the one who takes the not given, ... re ... . the one who misbehaves in sexual desires, ... re ... the one who tells lies, ... re ... . . and the one who takes intoxicating and brewed drinks, on account of that here and nowóevelops fear and animosity and feels unpleasant and displeased. The one who abstains from taking intoxicating and brewd drinks does not develop fear and animosity here and now or here after. That fear and animosity is appeased in one who abstains from intoxicating and brewed drinks.
He that destroys living things, tells lies, takes the not given,
Goes to others' wives and takes intoxicating and brewed drinks,
The foolish unvirtuous one without dispelling these five animosities,
After death will be born in hell.
Abstaining from destroying living things, telling lies, taking the not given,
Going to others' wives and taking intoxicating and brewed drinks,
The wise virtuous one dispels the five animosities,
And after death he will be born in heaven.
5. Caõóalasuttam Ý The outcaste
018.05. Endowed with five things the lay disciple becomes an outcaste of lay disciples, a stained lay disciple, a miserable lay disciple. What five?
Lacking in faith, unvirtuous, fond of festivals, takes for granted the auspicies, searches for outside gifts, and does the preliminary things for it. Endowed with these five things the lay disciple becomes an outcaste of lay disciples, a stained lay disciple, a miserable lay disciple.
Endowed with five things the lay disciple becomes a jewel of lay disciples, a lotus of lay disciples, and a lotus of lay disciples with a hundred petals. What five?
Has faith, is virtuous, is not fond of festivals, takes for granted the action not the auspicies, does not search for outside gifts, and does the preliminary things for it. Endowed with these five things the lay disciple becomes a jewel of lay disciples, a lotus of lay disciples and a lotus of lay disciples with a hundred petals.
6. Pãtisuttam Ý Joy
018.06. òhen the householder Anathapiõóika approached The Blessed One with about five hundred lay disciples, worshipped and sat on a side. Then Blessed One said:
Householder, you attend on the Community of bhikkhus with robes, morsel food, dwellings, requisites when ill. You should not be satisfied thinking, I attend on the Community of bhikkhus with robes, morsel food, dwellings and requisites when ill. You should train to think why shouldn't I abide in joy, secluded from time to time?
When this was said, venerable Sariputta said to The Blessed One: It is wonderful and surprising venerable sir, these are good words of The Blessed One- Householder, you attend on the Community of bhikkhus with robes, morsel food, dwellings, requisites when ill. You should not be satisfied thinking, I attend on the Community of bhikkhus with robes, morsel food, dwellings and requisites when ill. You should train to think why shouldn't I abide in joy, secluded from time to time.
Venerable sir, when the noble disciple abides secluded in joy, five thoughts do not arise to him. At that time, unpleasantness and displeasure accompanied by sensual desires do not arise to him. At that time, pleasantness and pleasure accompanied by sensual desires do not arise to him. At that time, unpleasantness and displeasure accompanied by demerit do not arise to him. At that time, pleasantness and pleasure accompanied by demerit do not arise to him. At that time, unpleasantness and displeasure accompanied by merit do not arise to him. When the noble disciple abides secluded in joy, these five thoughts do not arise to him.
Good! Sariputta, when the noble disciple abides secluded in joy, five thoughts do not arise to him. At that time, unpleasantness and displeasure accompanied by sensual desires do not arise to him. At that time, pleasantness and pleasure accompanied by sensual desires do not arise to him. At that time, unpleasantness and displeasure accompanied by demerit do not arise to him. At that time, pleasantness and pleasure accompanied by demerit do not arise to him. At that time, unpleasantness and displeasure accompanied by merit do not arise to him. When the noble disciple abides secluded in joy, these five thoughts do not arise to him.
7. Vaõijjasuttam Ý Trading
018.07. Bhikkhus, the disciple of The Blessed One should not trade in these five. What five?
Trading in swords, humans, flesh, intoxicants and poison. Bhikkhus, the disciple of The Blessed One should not trade in these five.
8. Rajasuttam Ý The king
018.08. Bhikkhus, would a man who abstained from destroying living things, for that reason be sued by the king, killed, bound, exiled or done, what he liked for the reason of abstaining from destroying living things? No, venerable sir.
Good! Bhikkhus, I too have not seen or heard of a man who abstained from destroying living things, for that reason, sued by the king, killed, bound, exiled or done what he liked for the reason of abstaining from destroying living things. Yet when this evil action is brought to his notice: This man has killed a woman or man, for that reason would that man be taken by the king, killed, bound, exiled or done what he liked. Bhikkhus, have you seen or heard of such a thing? Yes, venerable sir. We have seen and heard such things and will hear of such things.
Bhikkhus, would a man who abstained from taking the not given, for that reason be sued by the king, killed, bound, exiled or done, what he liked for the reason of abstaining from taking the not given? No, venerable sir.
Good! Bhikkhus, I too have not seen or heard of a man who abstained from taking the not given, for that reason, sued by the king, killed, bound, exiled or done what he liked for the reason of abstaining from taking the not given. Yet when this evil action is brought to his notice: This man has taken the not given in the village or forest, with a thievish mind, for that reason would that man be taken by the king, killed, bound, exiled or done what he liked. Bhikkhus, have you seen or heard of such a thing? Yes, venerable sir. We have seen and heard of such things and will hear of such things.
Bhikkhus, would a man who abstained from sexual misbehaviour, for that reason be sued by the king, killed, bound, exiled or done, what he liked for the reason of abstaining from sexual misbehaviour? No, venerable sir.
Good! Bhikkhus, I too have not seen or heard of a man who abstained from sexual misbehaviour, for that reason, sued by the king, killed, bound, exiled or done what he liked for the reason of abstaining from sexual misbehaviour. Yet when this evil action is brought to his notice: This man misbehaves with others' wives and girls, for that reason would that man be taken by the king, killed, bound, exiled or done what he liked. Bhikkhus, have you seen or heard of such a thing? Yes, venerable sir. We have seen and heard of such things and will hear of such things.
Bhikkhus, would a man who abstained from telling lies, for that reason be sued by the king, killed, bound, exiled or done, what he liked for the reason of abstaining from telling lies? No, venerable sir.
Good! Bhikkhus, I too have not seen or heard of a man who abstained from telling lies, for that reason, sued by the king, killed, bound, exiled or done what he liked for the reason of abstaining from telling lies. Yet when this evil action is brought to his notice: This man has destroyed the essential of a householder or the son of a householder telling lies, for that reason would that man be taken by the king, killed, bound, exiled or done what he liked. Bhikkhus, have you seen or heard of such a thing? Yes, venerable sir. We have seen and heard of such things and will hear of such things.
Bhikkhus, would a man who abstained from taking intoxicating and brewed drinks, for that reason be sued by the king, killed, bound, exiled or done, what he liked for the reason of abstaining from taking intoxicating and brewed drinks? No, venerable sir.
Good! Bhikkhus, I too have not seen or heard of a man who abstained from taking intoxicating and brewed drinks, for that reason, sued by the king, killed, bound, exiled or done what he liked, for the reason of abstaining from taking intoxicating and brewed drinks. Yet when this evil action is brought to his notice: This man has killed a woman or man or has taken the not given with a thievish mind in the village and forest or has gone to others' wives or girls or has destroyed the essence of a householder or a householders son by telling lies, having taken intoxicating and brewed drinks, for that reason would that man be taken by the king, killed, bound, exiled or done what he liked. Bhikkhus, have you seen or heard of such a thing? Yes, venerable sir. We have seen and heard of such things and will hear of such things.
9. Gihisuttam Ý The laity
018.09. òhe householder Anathapiõóika with about five hundred lay disciples approached The Blessed One, worshipped and sat on a side. Then The Blessed One addressed venerable Sariputta: The laity wearing white clothes, if they abide self controlled guarding their activities controlled in the five precepts and gain for nothing, quickly and easily the four higher states of the mind, the pleasant abidings here and now, could themselves predict: I will not be born in hell, in the animal kingdom, in the sphere of ghosts. I will not go to loss, I have entered the stream of the Teaching, I'm sure of enlightenment.
Controlled in which five precepts is there a guarding of activities?
Here, Sariputta, the noble disciple abstains from, destroying living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewed drinks.
Controlled in these five precepts there is a guarding of activities.
What are the four higher states of the mind, the pleasant abidings here and now gained for nothing, quickly and easily?
Here, Sariputta, the noble disciple is endowed with unwavering faith in The Blessed One: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct well gone, knower of the worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. This is the first higher state of mind, the pleasant abiding here and now, for the purity and cleanliness of the impure defiled mind.
Again, Sariputta, the noble disciple is endowed with unwavering faith in the Teaching: The Teaching of The Blessed One is well declared, here and now, it is not a matter of time, inviting to inspection, leading inwards, to be realized by the wise by themselves. This is the second higher state of mind, the pleasant abiding here and now, for the purity and cleanliness of the impure, defiled mind.
Again, Sariputta, the noble disciple is endowed with unwavering faith in the Community of bhikkhus: The disciples of The Blessed One have come to the good path, straight path, the wise path and the path of mutual understanding. They are the four pairs of eight Great Men, who are venerable, suitable for hospitality and gifts and to be revered with clasped hands, the incomparable field of merit for the world. This is the third higher state of mind, the pleasant abiding here and now, for the purity and cleanliness of the impure defiled mind.
Again, Sariputta, the noble disciple is endowed with virtues desired by the noble ones. Virtues, that are not broken, not defective, not spotted, consistent, praised by the wise as leading to freedom, not to corruption and conducive to concentration. This is the fourth higher state of mind, the pleasant abiding here and now, for the purity and cleanliness of the impure defiled mind He becomes a quick and easy gainer a gainer for nothing of the four higher states of the mind, the pleasant abidings here and now.
Sariputta: The laity wearing white clothes, if they abide self controlled guarding their activities, controlled in the five precepts, gaining for nothing, quickly and easily the four higher states of the mind, the pleasant abidings here and now, could predict: I will not be born in hell, in the animal kingdom, in the sphere of ghosts. I will not go to loss, I have entered the stream of the Teaching, I'm sure of enlightenment.
Knowing the noble teaching and fearing hell,
The wise avoid demerit, not hurting living things knowingly,
Not telling lies, nor touching others' belongings
Happy with one's wife not delighting in others' wives
Avoiding intoxicants that delude the mind,
Recalling the good Teaching, they think discursively about it.
With a non angry mind they develop heavenly bliss
Giving gifts with careful attention, they acquire merit.
The first gifts given to the appeased bring good results.
Sariputta, I will tell about the appeased. Listen!
Of the dark and white things carried away by Rohinie,
There are cattle that are spotted, beautiful and dove coloured.
Of them the young tamed ones are the best.
They are powerful, can bear the load and have speed.
Their colour does not matter, the load is given to them.
In the same manner those born human, wherever they are born
As warriors, Brahmins, ordinary or outcastes
Of them the tamed, gentle are the best
Righteous, virtuous, truthful and shameful,
Having dispelled birth and death and done the duties of the holy life
Unyoked from the load are without desires.
Gone beyond all things are extinguished without desires.
Gifts given in that field are full of results.
The foolish not learned attend outside this field.
They that attend on the appeased, wise,
Get their roots of faith well established in the well gone one.
They are either born in heaven, or in a high clan here
And those wise gradually reach extinction.
10. Gavesãsuttam Ý Gavesi the lay disciple
018.10. At one time The Blessed One was touring the country of Kosala with a large Community of bhikkhus. On the way seeing a certain Sala forest the Blessd One deviating from the path entered that Sala forest and reaching a certain place smiled.
It occurred to venerable Ananda: What is the reason that The Blessed One should smile?
Without a reason Thus gone Ones do not smile. Then venerable Ananda said to The Blessed One; - Venerable sir, what is the reason for The Blessed One to smile. Thus Gone Ones do not smile without a reason?
Ananda, in the past, in this place there was a prosperous and populated city. The Blessed One Kassapa, worthy and rightfully enlightened abode relying on that city. There was a lay disciple named, Gavesi incomplete in virtues, to The Blessed One Kassapa, worthy and rightfully enlightened. The lay disciple Gavesi was advising about five hundred other lay disciples, who were also incomplete in virtues. Then it occurred to Gavesi the lay disciple: I have been of much help to these five hundred lay disciples. Of them I am the foremost. I am incomplete in my virtues, so also these five hundred lay disciples. We are on equal grounds, there is no super quality in me; how could I be superior.
Ananda, then the lay disciple Gavesi approached the five hundred lay disciples and said: Friends, from today know me as complete in my virtues.
Then it occurred to those five hundred lay disciples: Our master Gavesi has been of great help to us, advising us. He is going to be complete in virtues. Why shouldn't we. Then the five hundred lay disciples approached the lay disciple Gavesi and said: Master Gavesi, from today these five hundred lay disciples will be complete in virtues. Then it occurred to Gavesi the lay disciple: I have been of much help to these five hundred lay disciples. Of them I am the foremost. I am complete in my virtues, so also these five hundred lay disciples. We are on equal grounds, there is no super quality in me; how could I be superior.
Ananda, then the lay disciple Gavesi approached the five hundred lay disciples and said: Friends, from today I will give up low behaviour and sexual intercourse.
Then it occurred to those five hundred lay disciples: Our master Gavesi has been of great help to us, advising us. He will give up low behaviour and sexual intercourse. Why shouldn't we. Then the five hundred lay disciples approached the lay disciple Gavesi and said: Master Gavesi, from today these five hundred lay disciples will give up low behaviour and sexual intercourse. Then it occurred to Gavesi the lay disciple: I have been of much help to these five hundred lay disciples. Of them I am the foremost. I am complete in my virtues, so also these five hundred lay disciples. I lead a holy life away from low sexual intercourse. These five hundred lay disciples too lead a holy life away from low sexual intercourse. We are on equal grounds, there is no super quality in me; how could I be superior.
Ananda, then the lay disciple Gavesi approached the five hundred lay disciples and said: Friends, from today I will abide on one meal, refraining from food at night and untimely hours.
Then it occurred to those five hundred lay disciples: Our master Gavesi has been of great help to us, advising us. He is going to abide on one meal per day refraining from food at night and untimely hours. Why shouldn't we. Then the five hundred lay disciples approached the lay disciple Gavesi and said: Master Gavesi, from today these five hundred lay disciples will abide on one meal per day refraining from food at night and untimely hours. Then it occurred to Gavesi the lay disciple: I have been of much help to these five hundred lay disciples. Of them I am the foremost. I am complete in my virtues, so also these five hundred lay disciples. I lead a holy life away from low sexual intercourse, so too these five hundred lay disciples. I abide on one meal per day refraining from food at night and untimely hours. We are on equal grounds, there is no super quality in me; how could I be superior.
Ananda, then the lay disciple Gavesi approached The Blessed One Kassapa, worthy and rightfully enlightened and said: Venerable sir, may I gain the going forth and the higher ordination in the presence of The Blessed One. Then Ananda, the lay disciple Gavesi gained the going forth and the higher ordination in the presence of The Blessed One Kassapa, worthy and rightfully enlightened. Soon after his higher ordination, withdrawn from the crowd and secluded abiding with aroused effort to dispel, he attained the noble aim for which sons of clansmen rightfully leave the household and become homeless.
He here and now knowing realized the end of the holy life and abode. He thoroughly knew birth is destroyed, the holy life is lived to the end, what should be done is done, there is nothing to wish. Ananda, Gavesi became one of the arahants.
Then, Ananda, to those five hundred lay disciples it occurred: Our master Gavesi has been of great help to us, advising us. He has shaved head and beard, wearing yellow robes has gone forth and become homeless Why shouldn't we. Then the five hundred lay disciples approached The Blessed One Kassapa, worthy and rightfully enlightened and said: Venerable sir, may we gain the going forth and the higher ordination in the presence of The Blessed One. Then Ananda, the five hundred lay disciples gained the going forth and the higher ordination in the presence of The Blessed One Kassapa, worthy and rightfully enlightened.
Then, Ananda, to the bhikkhu Gavesi it occurred: I am a gainer for nothing, a quick and easy gainer of the pleasantness of release. Oh! these five hundred bhikkhus too should be gainers for nothing, quick and easy gainers of the pleasantness of release. Then Ananda, those five hundred bhikkhus, withdrawn from the crowd and secluded, abiding with aroused effort to dispel, attained the noble aim for which sons of clansmen rightfully leave the household and become homeless.
They here and now knowing realized the end of the holy life and abode. They thoroughly knew birth is destroyed, the holy life is lived to the end, what should be done is done, there is nothing to wish.
Thus Ananda, those five hundred bhikkhus headed by the bhikkhu Gavesi realized the noble release by putting forth effort. Ananda, you should train thus: We should realize noble release, by putting forth more and more exalted effort.
Showing posts with label Pancaka Nipata. Show all posts
Showing posts with label Pancaka Nipata. Show all posts
Thursday, April 21, 2011
Anguttara Nikaya - Pancaka Nipata - Agatha Vaggo
Anguttara Nikaya
017. Agatavaggo. On hurtfulness
1. Pathama - aghatapativinayasuttam - First on repression of hurtfulness
017.01. Bhikkhus, these are five ways of repressing anger through which the bhikkhu should repress all arisen anger. What five?
Bhikkhus, when anger has arisen towards a certain person, loving kindness should be developed towards that person. Thus that anger should be repressed. When anger has arisen towards a certain person, compassion should be developed towards that person. Thus that anger should be repressed. When anger has arisen towards a certain person, equanimity should be developed towards that person. Thus that anger should be repressed. When anger has arisen towards a certain person, not thinking of him, forgetting him should be developed towards that person. Thus that anger should be repressed. When anger has arisen towards a certain person, the heridity of actions should be thought of that person- This good one is the owner of actions. He is the inheritor, origin, relation and refuge of actions. Whatever actions good or bad he does, will be his heritage. Thus that anger should be repressed. Bhikkhus, these are five ways of repressing anger through which the bhikkhu should repress all arisen anger.
2. Dutiya - aghatapativinayasuttam - Second on repression of hurtfulness
017.02. Then venerable Sariputta addressed the bhikkhus:
Friends, bhikkhus, these are five ways of repressing anger through which the bhikkhu should repress all arisen anger. what five?
Here, friends, a certain person is with impure bodily behaviour and pure verbal behaviour, hurtfulness towards such a person should also be repressed. A certain person is with impure verbal behaviour and pure bodily behaviour, hurtfulness towards such a person should also be repressed. A certain person is with impure bodily behaviour and impure verbal behaviour, from time to time he gains a rare purity, a brightness,. hurtfulness towards such a person should also be repressed. A certain person is with impure bodily behaviour and impure verbal behaviour, from time to time he does not gain a rare purity, a brightness,. hurtfulness towards such a person should also be repressed A certain person is with pure bodily behaviour and pure verbal behaviour, from time to time he gains a rare purity, a brightness,. hurtfulness towards such a person should also be repressed. Friends, how should the hurtfulness towards a person with impure bodily behaviour and pure verbal behaviour be repressed?
Friends, like a rag robe bhikkhu seeing a worn out cloth in the street would pull it with the left foot, spread it out with the right foot and tearing the essential would take it away. Friends it is like that person's impure bodily behaviour and pure verbal behaviour. At such time his impure bodily behaviour should not be thought of, his pure verbal behaviour should be thought of. In this manner hurtfulness towards this person should be repressed. Friends, how should the hurtfulness towards a person with impure verbal behaviour and pure bodily behaviour be repressed?
Friends, there is a pond covered with moss and water plants, a man comes to it overcome with thirst, faintish. He ascends and removing the moss and the water plants with his hands, drinks that water and goes away. Friends it is like that person's impure verbal behaviour and pure bodily behaviour. At such time his impure verbal behaviour should not be thought of, his pure bodily behaviour should be thought of. In this manner hurtfulness towards this person should be repressed. Friends, how should the hurtfulness towards a person with impure bodily behaviour and impure verbal behaviour and from time to time who gains a purity a brightness be repressed?
Friends, in the rut made by the hoof of cattle, there is a little water. Then a man tired and overcome by thirst comes and it occurs to him: What if I drink this little water in the cattle rut with my hands, or with a cup. If it is shaken or disturbed, it will not be drinkable. What if I go down on my fours, drink like cattle and go away. Then he goes down on his fours and drinks the water in the cattle rut and goes away. In the same manner friends, it is like that person with impure bodily behaviour, impure verbal behaviour, from time to time gaining a rare purity, a brightness. At such times his impure bodily behaviour should not be thought of, his impure verbal behaviour should not be thought of. The rare gain of purity and brightness that rises from time to time should be thought of òhe hurtfulness towards that person should be repressed in this manner ...
Friends, how should the hurtfulness towards a person with impure bodily behaviour and impure verbal behaviour and who from time to time does not gain a purity a brightness be repressed?
Friends, it is like a gravely sick man who has come on the highway. In front of him or behind his back a village is far away. He would not get suitable food, suitable medicine, a suitable attendant nor a village headman. A certain man seeing him on the highway. arouses compassion for him and out of compassion he attends on him- Oh! if this person gets the suitable food, medicine, a suitable attendant or even a village headman! What is the reason? May this person not fall to destruction here itself. Friends, a person like this too should be attended to, out of compassion- Oh! this good person should dispel bodily misbehaviour, develop bodily good beehaviour. Should dispel verbal misbehaviour, develop verbal good behaviour,. should dispel mental misbehaviour, develop mental good behaviour. What is the reason? May this good person after death not go to loss, to a bad state, be born in hell. The hurtfulness towards that person should be repressed in this manner ...
Friends, how should the hurtfulness towards a person with pure bodily behaviour and pure verbal behaviour and who from time to time gains a purity a brightness be repressed?
Friends, there is a pond with pure, clear water in a pleasant surrounding with several trees bordering it. Then a certain person comes tired and overcome by thirst. He descends into the pond, bathes, drinks water and ascending from the pond sits or lies under the shadow of the trees.
Friends, in the same manner this person's pure bodily behaviour and pure verbal behaviour and from time to time his gains of a purity, a brightnesses should be considered thus: At that time his pure bodily behaviour should be thought of, his pure verbal behaviour should be thought of and his gains of purity and brightness from tsime to time should be thought of. The hurtfulness towards that person should be repressed in this manner.
Friends, an entirely appeased person comes and appeases his mind. Friends, bhikkhus, these are five ways of repressing anger through which the bhikkhu should repress all arisen anger.
3. Sakacchasuttam - On conversing
017.03. òhen venerable Sariputta addressed the bhikkhus:
Friends, bhikkhus, the bhikkhu endowed with five things is suitable to converse with co-associates in the holy life. What five?
Here, bhikkhus the bhikkhu is virtuous and explains whatever questions that arise on virtues. The bhikkhu is concentrated and explains whatever questions that arise on concentration. The bhikkhu is wise and explains whatever questions that arise on wisdom. The bhikkhu is released and explains whatever questions that arise on release. The bhikkhu is endowed with knowledge and vision of release and explains whatever questions that arise on knowledge and vision of release. Friends, bhikkhus, the bhikkhu endowed with these five things is suitable to converse with co-associates in the holy life.
4. Sajãvasuttam - Living together
017.04. òhen venerable Sariputta addressed the bhikkhus:
Friends, bhikkhus, the bhikkhu endowed with five things is suitable to live with co-associates in the holy life. What five?
Here, bhikkhus the bhikkhu is virtuous and explains whatever questions that arise on virtues. The bhikkhu is concentrated and explains whatever questions that arise on concentration. The bhikkhu is wise and explains whatever questions that arise on wisdom. The bhikkhu is released and explains whatever questions that arise on release. The bhikkhu is endowed with knowledge and vision of release and explains whatever questions that arise on knowledge and vision of release. Friends, bhikkhus, the bhikkhu endowed with these five things is suitable to live with co-associates in the holy life.
5. Pa¤hapucchasuttam - Asking questions
017.05. Then venerable Sariputta addressed the bhikkhus: Friends, whoever asks a quetion from another, asks it on account of one or the other of these five. What five?
A question is asked on account of stupidity and delusion. A question is asked with an evil desire. To betittle the other a question is asked. To know something a question is asked from another. Or else with this intention a question is asked from another- It is good if my question is answered correctly. If it is not correctly answered I will explain it. Friends, whoever asks a quetion from another, asks it on account of one or the other of these five. Friends, I ask a question with this intention. It is good if my question is answered correctly. If it is not correctly answered I will explain it.
6. Nirodhasuttam - Cessation
017.06. òhen venerable Sariputta addressed the bhikkhus ... re ...
Here, friends a bhikkhu endowed with virtues, concentration and wisdom, if he abides attaining to and rising from the cessation of perceptions and feelings, he here and now realizes worthiness, or else is born a mental being with the gods who have gone beyond partaking material food and abides attaining to and rising from the cessation of perceptions and feelings.
Then venerable Udayi said to venerable Sariputta: Friend, Sariputta, it is impossible, it could not happen that the bhikkhu be born a mental being with the gods who have gone beyond partaking material food and could abide, attaining to and rising from the cessation of perceptions and feelings.
For the second time ... re ... for the third time venerable Sariputta addressed the bhikkhus ... re ...
Here, friends a bhikkhu endowed with virtues, concentration and wisdom, if he abides attaining to and rising from the cessation of perceptions and feelings, he here and now realizes worthiness, or else is born a mental being with the gods who have gone beyond partaking material food and abides attaining to and rising from the cessation of perceptions and feelings.
Up to the third time venerable Udayi said to venerable Sariputta: Friend, Sariputta, it is impossible, it could not happen that the bhikkhu be born a mental being with the gods who have gone beyond partaking material food and could abide attaining to and rising from the cessation of perceptions and feelings.
Then it occurred venerable Sariputta up to the third time venerable Udayi has rejected me and no other bhikkhu appreciates it. What if I approach The Blessed One. Then venerable Sariputta approached The Blessed One, worshipped and sat on a side and addressed the bhikkhus: Here, friends a bhikkhu endowed with virtues, concentration and wisdom, if he abides attaining to and rising from the cessation of perceptions and feelings, he here and now realizes worthiness, or else is born a mental being with the gods who have gone beyond partaking material food and abides attaining to and rising from the cessation of perceptions and feelings.
Then venerable Udayi said to venerable Sariputta: Friend, Sariputta, it is impossible, it could not happen that the bhikkhu be born a mental being with the gods who have gone beyond partaking material food, could abide attaining to and rising from the cessation of perceptions and feelings.
For the second time ... re ... for the third time venerable Sariputta addressed the bhikkhus ... re ...
Here, friends a bhikkhu endowed with virtues, concentration and wisdom, if he abides attaining to and rising from the cessation of perceptions and feelings, he here and now realizes worthiness, or else is born a mental being with the gods who have gone beyond partaking material food and abides attaining to and rising from the cessation of perceptions and feelings.
Up to the third time venerable Udayi said to venerable Sariputta: Friend, Sariputta, it is impossible, it could not happen that the bhikkhu be born a mental being with the gods who have gone beyond partaking material food and he could abide attaining to and rising from the cessation of perceptions and feelings.
Then it occurred venerable Sariputta even before The Blessed One venerable Udayi has rejected me up to the third time and no other bhikkhu appreciates it. I should keep silence and kept silent.
Then The Blessed One addressed venerable Udayi: Udayi, do you know mental beings? Venerable sir, I know immaterial perceptual gods. Udayi, what is the use of your foolish words. You think, I too should speak. Then The Blessed One addressed venerable Ananda: Ananda, there are those who worry the elders. Be on the look out! They show no compassion when worrying the elders.
Then The Blessed One addressed the bhikkhus: Bhikkhus, a bhikkhu endowed with virtues, concentration and wisdom, if he abides attaining to and rising from the cessation of perceptions and feelings, he here and now realizes worthiness, or else is born a mental being with the gods who have gone beyond partaking material food and abides attaining to and rising from the cessation of perceptions and feelings. Having said that The Blessed One got up from his seat and went into the monastery.
Soon after The Blessed One had gone, venerable Ananda approached venerable Upavana and said: Here, friend, Upavana, the elder bhikkhus who have attained worthiness are worried. We are not free from that accusation . There is no surprise friend, Upavana. to see The Blessed One addressing the bhikkhus on this, as to how venerable ones like Upavana should reply. We should be frightened on this. Then The Blessed One getting up from his seclusion in the evening. approached the attendance hall and sat on the prepared seat and addressed venerable Upavana:
Upavana, endowed with what things is an elder bhikkhu pleasing, agreeable, honourable and developed to the co-associates in the holy life?
Venerable sir, endowed with five things the elder bhikkhu becomes pleasing, agreeable, honourable and developed to the co-associates in the holy life. What five?
Here, venerable sir, the elder bhikkhu is virtuous, ... re ... restrained in the code of rules. Is learned ... re ... and penetratingly seeing have rectified his view. Endowed with good words is polite and could explain to others the deep meanings. 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. Having destroyed desires, ... re ... having realized abides. Venerable sir, endowed with these five things the elder bhikkhu becomes pleasing, agreeable, honourable and developed to the co-associates in the holy life.
Upavana, good! That you know them. The elder bhikkhu endowed with these five things becomes pleasing, agreeable, honourable and developed to the co-associates in the holy life. Upavana, if these five things are not evident in the elder bhikkhu the co-associates in the holy life should not venerate him, esteem him honour him, because of his grey hair and wrinkled skin. Upavana, if these five things are evident in the elder bhikkhu, then the co-associates in the holy life venerate him, esteem him and honour him.
7. Codanasuttam - Making accusations
017.07. Venerable Sariputta addressed the bhikkhus: Friends, a bhikkhu desiring to accuse another should internally establish himself in these five things and then accuse another. What five?
I will talk at the right time not out of time. I will tell the truth not the untruth. I will talk politely, not roughly. I will tell the essential not the useless. I will talk with loving kindness not with anger. Friends, a bhikkhu desiring to accuse another should internally establish himself in these five things and then accuse another.
Friends, I see a certain person accused angrily at the inappropriate time. Accused untruthfully and angrily. Accused roughly with anger in the mind. Accused not for the welfare with an angrymind Accused angrily, without loving kindness.
Friends, to the bhikkhu accused not according to the Teaching non-remorse should be furnished in five ways. The venerable one was accused untimely, it is suitable for your non-remorse. The venerable one was accused untruthfully, it is suitable for your non-remorse. The venerable one was accused harshly, it is suitable for your non-remorse.
The venerable one was accused without essence, it is suitable for your non-remorse. The venerable one was accused without loving kindnss, it is suitable for your non-remorse. Friends, to the bhikkhu accused not according to the Teaching non-remorse should be furnished in these five ways.
Friends, to the bhikkhu accusing not according to the Teaching remorse should be furnished in five ways. The venerable one accused untimely, it is suitable for your remorse. The venerable one accused untruthfully, it is suitable for your remorse. The venerable one accused harshly, it is suitable for your remorse. The venerable one accused without essence, it is suitable for your remorse. The venerable one accused without loving kindnss, it is suitable for your remorse. Friends, to the bhikkhu accusing not according to the Teaching remorse should be furnished in these five ways.
Friends, the bhikkhu accusing not according to the Teaching should arouse remorse in these five ways. What is the reason? He should think not to accuse other bhikkhus untruthfully.
Friends, I see a certain person accused at the appropriate time without anger, Accused truthfully without anger. Accused gently without anger. Accused for the welfare without anger. Accused with a mind of loving kindness.
Friends, to the bhikkhu accused according to the Teaching remorse should be furnished in five ways. The venerable one was accused timely, it is suitable for your remorse. The venerable one was accused truthfully, it is suitable for your remorse. The venerable one was accused gently, it is suitable for your remorse.
The venerable one was accused with an essence, it is suitable for your remorse. The venerable one was accused with loving kindness, it is suitable for your remorse. Friends, to the bhikkhu accused according to the Teaching remorse should be furnished in these five ways.
Friends, to the bhikkhu accusing according to the Teaching non-remorse should be furnished in five ways. The venerable one accused timely, it is suitable for your non-remorse. The venerable one accused truthfully, it is suitable for your non-remorse. The venerable one accused gently, it is suitable for your non-remorse. The venerable one accused in the essence, it is suitable for your non-remorse. The venerable one accused with loving kindnss, it is suitable for your non-remorse. Friends, to the bhikkhu accusing according to the Teaching non-remorse should be furnished in these five ways.
Friends, to the bhikkhu accusing according to the Teaching non-remorse should be furnished in these five ways. What is the reason? He should think to accuse other bhikkhus too, truthfully.
Friends, the accused person should be established in two things. In truth and non-aversion. Even if I accuse others at the appropriate time or inappropriate time, truthfully or untruthfully, gently or roughly, for his welfare or not for his welfare, with loving kindness or with anger. I too should be established in two things in truth and non-aversion. If I know these things are present in me and if I tell them I have those qualities and if they know those things are present in me. Or if I know those things are not present in me and I tell them, these things are not evident in me.
Sariputta, even when you say thus, why does not a certain foolish man take advice?
Venerable sir, a certain person leaves home and becomes homeless for the sake of a living without faith, crafty, deceitful, cheating, puffed up, takative, with loose talk, with unprotected mental faculties, not knowing the right amount to partake, not engaged in wakefulness, without desires of recluseship, not honouring the precepts, given to abundance and lethargic, having given up seclusions and the main aim, is lazy and without effort, not mindful and aware, not concentrated with scattered mind, stupid with saliva dripping. Such people even when advised do not take advice quickly.
Venerable sir, as for those sons of clansmen who leave home and become homeless with faith, not crafty, not deceitful, not cheating, not puffed up, not takative, without loose talk, with protected mental faculties, knowing the right amount to partake, engaged in wakefulness, with desires of recluseship, honouring the precepts, not given to abundance and not lethargic, not giving up seclusions and the main aim, are with aroused effort, mindful and aware, concentrated with the mind in a single point, wise without saliva dripping. Such people when advised, take my advice quickly.
Sariputta, those persons who leave home and become homeless for the sake of a living without faith, crafty, deceitful, cheating, puffed up, takative, with loose talk, with unprotected mental faculties, not knowing the right amount to partake, not engaged in wakefulness, without desires of recluseship, not honouring the precepts, given to abundance and lethargic, having given up seclusions and the main aim, are lazy and without effort, not mindful and aware, not concentrated with scattered mind, stupid with saliva dripping. Let them alone!
Sariputta, as for those sons of clansmen who leave home and become homeless with faith, not crafty, not deceitful, not cheating, not puffed up, not takative, without loose talk, with protected mental faculties, knowing the right amount to partake, engaged in wakefulness, with desires of recluseship, honouring the precepts, not given to abundance and not lethargic, not giving up seclusions and the main aim, are with aroused effort, mindful and aware, concentrated with the mind in a single point, wise without saliva dripping. Sariputta, they tell you: Sariputta, advise the co-associates in the holy life, pull them out of the wrong teaching and establish them in the right Teaching. Sariputta, you should train thus.
8. Sãlasuttam - On virtues
017.08. Venerable Sariputta addressed the bhikkhus: Friends, the unvirtuous, with virtues destroyed, destroy the supportive condition for right concentration. When right concentration is not present, the supportive condition for knowledge and vision of things as they really are, get destroyed When knowledge and vision of things as they really are, is not present, the supportive condition for giving up and disenchantment, gets destroyed. When giving up and dischantment is not present, the supportive condition for knowledge and vision of release, gets destroyed. Friends it is like a tree devoid of branches and foliage. Its shoots do not grow completely, neither do its bark, sap wood and essence grow completely. Friends, in the same manner the unvirtuous, with virtues destroyed, destroy the supportive condition for right concentration. When right concentration is not present, the supportive condition for knowledge and vision of things as they really are, get destroyed When knowledge and vision of things as they really are, is not present, the supportive condition for giving up and disenchantment, gets destroyed. When giving up and dischantment is not present, the supportive condition for knowledge and vision of release, gets destroyed.
Friends, the virtuous one, with his endowment of virtues is supported for right concentration. When right concentration is present, the supportive condition for knowledge and vision of things as they really are, gets supported. When knowledge and vision of things as they really are, is present, the supportive condition for giving up and disenchantment, gets supported. When giving up and dischantment is present, the supportive condition for knowledge and vision of release, gets supported. Friends it is like a tree endowed with branches and foliage. Its shoots grow to completion, its bark, sap wood and essence grow to completion. Friends, in the same manner the virtuous one with his endowment of virtues is supported for right concentration. When right concentration is present, the supportive condition for knowledge and vision of things as they really are, get supported When knowledge and vision of things as they really are, is present, the supportive condition for giving up and disenchantment, gets supported. When giving up and dischantment is present, the supportive condition for knowledge and vision of release, gets supported.
9. Khippanisantisuttam - Quick observation
017.09. Venerable Ananda approached venerable Sariputta, exchanged friendly greetings, sat on a side and said:
Friend, Sariputta, how does the bhikkhu become a quick observer of meritorious things, thoroughly grasping a lot of them and not forget them.
Venerable Ananda is learned. Could venerable Ananda himself explain this?
Then, friend Sariputta, listen carefully and attend!
Here, friend, Sariputta the bhikkhu becomes clever in meanings, clever in the Teaching, clever in words, clever in roots and clever in the past and the future. Friend, with this much the bhikkhu becomes a quick observer of meritorious things, thoroughly grasping a lot of them does not forget them.
Friend, it is wonderful and surprising. These are good words of venerable Ananda. We will remember venerable Ananda as endowed with these five things. Venerable Ananda is clever in meanings, clever in the Teaching, clever in words, clever in roots and clever in the past and the future.
10. Bhaddajisuttam - Venerable Bhaddaji
017.10. At one time venerable Ananda was living in Ghosita's monastery in Kosambi. Then venerable Bhaddaji approached venerable Ananda exchanged friendly greetings, sat on a side and venerable Ananda said thus:
Friend, Bhaddaji, of sights what is the foremost, of sounds what is the foremost, of pleasantnesses what is the foremost, of perceptions what is the foremost and of the states of being what is the foremost?
Friend, there is brahma the overlord who is not overcome who pervades the directions and is the authority. If someone sees that brahma, that is the foremost sight. Friends, there are gods emitting streaks of light like lightening from their bodies. Overcome and drenched in pleasantness one day or other, they utter a solemn utterance: Ah! this is pleasant! This is pleasant! If someone hears that sound, that is the foremost of sounds. Friends, there are gods who are drenched in happiness and they abide appeased in the heaven of happiness. This is the foremost happiness. Friend, there are gods who abide in the sphere, where there is nothing. That is the foremost of perceptions. Friend, there are gods in the sphere of neither perception nor non-perception. That is the foremost state of being [1]. Does venerable Bhaddaji aggree with this explanation as the general populace does?
Venerable Ananda is learned, let venerable Ananda explain. Friend, Bhaddaji, then listen and attend carefully: Friend, when looking on, without an interval, desires get destroyed. That is the foremost sight. When listening without an interval, desires get destroyed. That is the foremost hearing. When pleasantness is without an interval, desires get destroyed. That is the foremost pleasantness. When the perception is without an interval, desires get destroyed. That is the foremost perception. When being [1] is without an interval, desires get destroyed. That is the foremost being.
Notes. 1. Being `bhavanam': This is maintaining the mind in a single position, without any intrusions of good or evil.
017. Agatavaggo. On hurtfulness
1. Pathama - aghatapativinayasuttam - First on repression of hurtfulness
017.01. Bhikkhus, these are five ways of repressing anger through which the bhikkhu should repress all arisen anger. What five?
Bhikkhus, when anger has arisen towards a certain person, loving kindness should be developed towards that person. Thus that anger should be repressed. When anger has arisen towards a certain person, compassion should be developed towards that person. Thus that anger should be repressed. When anger has arisen towards a certain person, equanimity should be developed towards that person. Thus that anger should be repressed. When anger has arisen towards a certain person, not thinking of him, forgetting him should be developed towards that person. Thus that anger should be repressed. When anger has arisen towards a certain person, the heridity of actions should be thought of that person- This good one is the owner of actions. He is the inheritor, origin, relation and refuge of actions. Whatever actions good or bad he does, will be his heritage. Thus that anger should be repressed. Bhikkhus, these are five ways of repressing anger through which the bhikkhu should repress all arisen anger.
2. Dutiya - aghatapativinayasuttam - Second on repression of hurtfulness
017.02. Then venerable Sariputta addressed the bhikkhus:
Friends, bhikkhus, these are five ways of repressing anger through which the bhikkhu should repress all arisen anger. what five?
Here, friends, a certain person is with impure bodily behaviour and pure verbal behaviour, hurtfulness towards such a person should also be repressed. A certain person is with impure verbal behaviour and pure bodily behaviour, hurtfulness towards such a person should also be repressed. A certain person is with impure bodily behaviour and impure verbal behaviour, from time to time he gains a rare purity, a brightness,. hurtfulness towards such a person should also be repressed. A certain person is with impure bodily behaviour and impure verbal behaviour, from time to time he does not gain a rare purity, a brightness,. hurtfulness towards such a person should also be repressed A certain person is with pure bodily behaviour and pure verbal behaviour, from time to time he gains a rare purity, a brightness,. hurtfulness towards such a person should also be repressed. Friends, how should the hurtfulness towards a person with impure bodily behaviour and pure verbal behaviour be repressed?
Friends, like a rag robe bhikkhu seeing a worn out cloth in the street would pull it with the left foot, spread it out with the right foot and tearing the essential would take it away. Friends it is like that person's impure bodily behaviour and pure verbal behaviour. At such time his impure bodily behaviour should not be thought of, his pure verbal behaviour should be thought of. In this manner hurtfulness towards this person should be repressed. Friends, how should the hurtfulness towards a person with impure verbal behaviour and pure bodily behaviour be repressed?
Friends, there is a pond covered with moss and water plants, a man comes to it overcome with thirst, faintish. He ascends and removing the moss and the water plants with his hands, drinks that water and goes away. Friends it is like that person's impure verbal behaviour and pure bodily behaviour. At such time his impure verbal behaviour should not be thought of, his pure bodily behaviour should be thought of. In this manner hurtfulness towards this person should be repressed. Friends, how should the hurtfulness towards a person with impure bodily behaviour and impure verbal behaviour and from time to time who gains a purity a brightness be repressed?
Friends, in the rut made by the hoof of cattle, there is a little water. Then a man tired and overcome by thirst comes and it occurs to him: What if I drink this little water in the cattle rut with my hands, or with a cup. If it is shaken or disturbed, it will not be drinkable. What if I go down on my fours, drink like cattle and go away. Then he goes down on his fours and drinks the water in the cattle rut and goes away. In the same manner friends, it is like that person with impure bodily behaviour, impure verbal behaviour, from time to time gaining a rare purity, a brightness. At such times his impure bodily behaviour should not be thought of, his impure verbal behaviour should not be thought of. The rare gain of purity and brightness that rises from time to time should be thought of òhe hurtfulness towards that person should be repressed in this manner ...
Friends, how should the hurtfulness towards a person with impure bodily behaviour and impure verbal behaviour and who from time to time does not gain a purity a brightness be repressed?
Friends, it is like a gravely sick man who has come on the highway. In front of him or behind his back a village is far away. He would not get suitable food, suitable medicine, a suitable attendant nor a village headman. A certain man seeing him on the highway. arouses compassion for him and out of compassion he attends on him- Oh! if this person gets the suitable food, medicine, a suitable attendant or even a village headman! What is the reason? May this person not fall to destruction here itself. Friends, a person like this too should be attended to, out of compassion- Oh! this good person should dispel bodily misbehaviour, develop bodily good beehaviour. Should dispel verbal misbehaviour, develop verbal good behaviour,. should dispel mental misbehaviour, develop mental good behaviour. What is the reason? May this good person after death not go to loss, to a bad state, be born in hell. The hurtfulness towards that person should be repressed in this manner ...
Friends, how should the hurtfulness towards a person with pure bodily behaviour and pure verbal behaviour and who from time to time gains a purity a brightness be repressed?
Friends, there is a pond with pure, clear water in a pleasant surrounding with several trees bordering it. Then a certain person comes tired and overcome by thirst. He descends into the pond, bathes, drinks water and ascending from the pond sits or lies under the shadow of the trees.
Friends, in the same manner this person's pure bodily behaviour and pure verbal behaviour and from time to time his gains of a purity, a brightnesses should be considered thus: At that time his pure bodily behaviour should be thought of, his pure verbal behaviour should be thought of and his gains of purity and brightness from tsime to time should be thought of. The hurtfulness towards that person should be repressed in this manner.
Friends, an entirely appeased person comes and appeases his mind. Friends, bhikkhus, these are five ways of repressing anger through which the bhikkhu should repress all arisen anger.
3. Sakacchasuttam - On conversing
017.03. òhen venerable Sariputta addressed the bhikkhus:
Friends, bhikkhus, the bhikkhu endowed with five things is suitable to converse with co-associates in the holy life. What five?
Here, bhikkhus the bhikkhu is virtuous and explains whatever questions that arise on virtues. The bhikkhu is concentrated and explains whatever questions that arise on concentration. The bhikkhu is wise and explains whatever questions that arise on wisdom. The bhikkhu is released and explains whatever questions that arise on release. The bhikkhu is endowed with knowledge and vision of release and explains whatever questions that arise on knowledge and vision of release. Friends, bhikkhus, the bhikkhu endowed with these five things is suitable to converse with co-associates in the holy life.
4. Sajãvasuttam - Living together
017.04. òhen venerable Sariputta addressed the bhikkhus:
Friends, bhikkhus, the bhikkhu endowed with five things is suitable to live with co-associates in the holy life. What five?
Here, bhikkhus the bhikkhu is virtuous and explains whatever questions that arise on virtues. The bhikkhu is concentrated and explains whatever questions that arise on concentration. The bhikkhu is wise and explains whatever questions that arise on wisdom. The bhikkhu is released and explains whatever questions that arise on release. The bhikkhu is endowed with knowledge and vision of release and explains whatever questions that arise on knowledge and vision of release. Friends, bhikkhus, the bhikkhu endowed with these five things is suitable to live with co-associates in the holy life.
5. Pa¤hapucchasuttam - Asking questions
017.05. Then venerable Sariputta addressed the bhikkhus: Friends, whoever asks a quetion from another, asks it on account of one or the other of these five. What five?
A question is asked on account of stupidity and delusion. A question is asked with an evil desire. To betittle the other a question is asked. To know something a question is asked from another. Or else with this intention a question is asked from another- It is good if my question is answered correctly. If it is not correctly answered I will explain it. Friends, whoever asks a quetion from another, asks it on account of one or the other of these five. Friends, I ask a question with this intention. It is good if my question is answered correctly. If it is not correctly answered I will explain it.
6. Nirodhasuttam - Cessation
017.06. òhen venerable Sariputta addressed the bhikkhus ... re ...
Here, friends a bhikkhu endowed with virtues, concentration and wisdom, if he abides attaining to and rising from the cessation of perceptions and feelings, he here and now realizes worthiness, or else is born a mental being with the gods who have gone beyond partaking material food and abides attaining to and rising from the cessation of perceptions and feelings.
Then venerable Udayi said to venerable Sariputta: Friend, Sariputta, it is impossible, it could not happen that the bhikkhu be born a mental being with the gods who have gone beyond partaking material food and could abide, attaining to and rising from the cessation of perceptions and feelings.
For the second time ... re ... for the third time venerable Sariputta addressed the bhikkhus ... re ...
Here, friends a bhikkhu endowed with virtues, concentration and wisdom, if he abides attaining to and rising from the cessation of perceptions and feelings, he here and now realizes worthiness, or else is born a mental being with the gods who have gone beyond partaking material food and abides attaining to and rising from the cessation of perceptions and feelings.
Up to the third time venerable Udayi said to venerable Sariputta: Friend, Sariputta, it is impossible, it could not happen that the bhikkhu be born a mental being with the gods who have gone beyond partaking material food and could abide attaining to and rising from the cessation of perceptions and feelings.
Then it occurred venerable Sariputta up to the third time venerable Udayi has rejected me and no other bhikkhu appreciates it. What if I approach The Blessed One. Then venerable Sariputta approached The Blessed One, worshipped and sat on a side and addressed the bhikkhus: Here, friends a bhikkhu endowed with virtues, concentration and wisdom, if he abides attaining to and rising from the cessation of perceptions and feelings, he here and now realizes worthiness, or else is born a mental being with the gods who have gone beyond partaking material food and abides attaining to and rising from the cessation of perceptions and feelings.
Then venerable Udayi said to venerable Sariputta: Friend, Sariputta, it is impossible, it could not happen that the bhikkhu be born a mental being with the gods who have gone beyond partaking material food, could abide attaining to and rising from the cessation of perceptions and feelings.
For the second time ... re ... for the third time venerable Sariputta addressed the bhikkhus ... re ...
Here, friends a bhikkhu endowed with virtues, concentration and wisdom, if he abides attaining to and rising from the cessation of perceptions and feelings, he here and now realizes worthiness, or else is born a mental being with the gods who have gone beyond partaking material food and abides attaining to and rising from the cessation of perceptions and feelings.
Up to the third time venerable Udayi said to venerable Sariputta: Friend, Sariputta, it is impossible, it could not happen that the bhikkhu be born a mental being with the gods who have gone beyond partaking material food and he could abide attaining to and rising from the cessation of perceptions and feelings.
Then it occurred venerable Sariputta even before The Blessed One venerable Udayi has rejected me up to the third time and no other bhikkhu appreciates it. I should keep silence and kept silent.
Then The Blessed One addressed venerable Udayi: Udayi, do you know mental beings? Venerable sir, I know immaterial perceptual gods. Udayi, what is the use of your foolish words. You think, I too should speak. Then The Blessed One addressed venerable Ananda: Ananda, there are those who worry the elders. Be on the look out! They show no compassion when worrying the elders.
Then The Blessed One addressed the bhikkhus: Bhikkhus, a bhikkhu endowed with virtues, concentration and wisdom, if he abides attaining to and rising from the cessation of perceptions and feelings, he here and now realizes worthiness, or else is born a mental being with the gods who have gone beyond partaking material food and abides attaining to and rising from the cessation of perceptions and feelings. Having said that The Blessed One got up from his seat and went into the monastery.
Soon after The Blessed One had gone, venerable Ananda approached venerable Upavana and said: Here, friend, Upavana, the elder bhikkhus who have attained worthiness are worried. We are not free from that accusation . There is no surprise friend, Upavana. to see The Blessed One addressing the bhikkhus on this, as to how venerable ones like Upavana should reply. We should be frightened on this. Then The Blessed One getting up from his seclusion in the evening. approached the attendance hall and sat on the prepared seat and addressed venerable Upavana:
Upavana, endowed with what things is an elder bhikkhu pleasing, agreeable, honourable and developed to the co-associates in the holy life?
Venerable sir, endowed with five things the elder bhikkhu becomes pleasing, agreeable, honourable and developed to the co-associates in the holy life. What five?
Here, venerable sir, the elder bhikkhu is virtuous, ... re ... restrained in the code of rules. Is learned ... re ... and penetratingly seeing have rectified his view. Endowed with good words is polite and could explain to others the deep meanings. 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. Having destroyed desires, ... re ... having realized abides. Venerable sir, endowed with these five things the elder bhikkhu becomes pleasing, agreeable, honourable and developed to the co-associates in the holy life.
Upavana, good! That you know them. The elder bhikkhu endowed with these five things becomes pleasing, agreeable, honourable and developed to the co-associates in the holy life. Upavana, if these five things are not evident in the elder bhikkhu the co-associates in the holy life should not venerate him, esteem him honour him, because of his grey hair and wrinkled skin. Upavana, if these five things are evident in the elder bhikkhu, then the co-associates in the holy life venerate him, esteem him and honour him.
7. Codanasuttam - Making accusations
017.07. Venerable Sariputta addressed the bhikkhus: Friends, a bhikkhu desiring to accuse another should internally establish himself in these five things and then accuse another. What five?
I will talk at the right time not out of time. I will tell the truth not the untruth. I will talk politely, not roughly. I will tell the essential not the useless. I will talk with loving kindness not with anger. Friends, a bhikkhu desiring to accuse another should internally establish himself in these five things and then accuse another.
Friends, I see a certain person accused angrily at the inappropriate time. Accused untruthfully and angrily. Accused roughly with anger in the mind. Accused not for the welfare with an angrymind Accused angrily, without loving kindness.
Friends, to the bhikkhu accused not according to the Teaching non-remorse should be furnished in five ways. The venerable one was accused untimely, it is suitable for your non-remorse. The venerable one was accused untruthfully, it is suitable for your non-remorse. The venerable one was accused harshly, it is suitable for your non-remorse.
The venerable one was accused without essence, it is suitable for your non-remorse. The venerable one was accused without loving kindnss, it is suitable for your non-remorse. Friends, to the bhikkhu accused not according to the Teaching non-remorse should be furnished in these five ways.
Friends, to the bhikkhu accusing not according to the Teaching remorse should be furnished in five ways. The venerable one accused untimely, it is suitable for your remorse. The venerable one accused untruthfully, it is suitable for your remorse. The venerable one accused harshly, it is suitable for your remorse. The venerable one accused without essence, it is suitable for your remorse. The venerable one accused without loving kindnss, it is suitable for your remorse. Friends, to the bhikkhu accusing not according to the Teaching remorse should be furnished in these five ways.
Friends, the bhikkhu accusing not according to the Teaching should arouse remorse in these five ways. What is the reason? He should think not to accuse other bhikkhus untruthfully.
Friends, I see a certain person accused at the appropriate time without anger, Accused truthfully without anger. Accused gently without anger. Accused for the welfare without anger. Accused with a mind of loving kindness.
Friends, to the bhikkhu accused according to the Teaching remorse should be furnished in five ways. The venerable one was accused timely, it is suitable for your remorse. The venerable one was accused truthfully, it is suitable for your remorse. The venerable one was accused gently, it is suitable for your remorse.
The venerable one was accused with an essence, it is suitable for your remorse. The venerable one was accused with loving kindness, it is suitable for your remorse. Friends, to the bhikkhu accused according to the Teaching remorse should be furnished in these five ways.
Friends, to the bhikkhu accusing according to the Teaching non-remorse should be furnished in five ways. The venerable one accused timely, it is suitable for your non-remorse. The venerable one accused truthfully, it is suitable for your non-remorse. The venerable one accused gently, it is suitable for your non-remorse. The venerable one accused in the essence, it is suitable for your non-remorse. The venerable one accused with loving kindnss, it is suitable for your non-remorse. Friends, to the bhikkhu accusing according to the Teaching non-remorse should be furnished in these five ways.
Friends, to the bhikkhu accusing according to the Teaching non-remorse should be furnished in these five ways. What is the reason? He should think to accuse other bhikkhus too, truthfully.
Friends, the accused person should be established in two things. In truth and non-aversion. Even if I accuse others at the appropriate time or inappropriate time, truthfully or untruthfully, gently or roughly, for his welfare or not for his welfare, with loving kindness or with anger. I too should be established in two things in truth and non-aversion. If I know these things are present in me and if I tell them I have those qualities and if they know those things are present in me. Or if I know those things are not present in me and I tell them, these things are not evident in me.
Sariputta, even when you say thus, why does not a certain foolish man take advice?
Venerable sir, a certain person leaves home and becomes homeless for the sake of a living without faith, crafty, deceitful, cheating, puffed up, takative, with loose talk, with unprotected mental faculties, not knowing the right amount to partake, not engaged in wakefulness, without desires of recluseship, not honouring the precepts, given to abundance and lethargic, having given up seclusions and the main aim, is lazy and without effort, not mindful and aware, not concentrated with scattered mind, stupid with saliva dripping. Such people even when advised do not take advice quickly.
Venerable sir, as for those sons of clansmen who leave home and become homeless with faith, not crafty, not deceitful, not cheating, not puffed up, not takative, without loose talk, with protected mental faculties, knowing the right amount to partake, engaged in wakefulness, with desires of recluseship, honouring the precepts, not given to abundance and not lethargic, not giving up seclusions and the main aim, are with aroused effort, mindful and aware, concentrated with the mind in a single point, wise without saliva dripping. Such people when advised, take my advice quickly.
Sariputta, those persons who leave home and become homeless for the sake of a living without faith, crafty, deceitful, cheating, puffed up, takative, with loose talk, with unprotected mental faculties, not knowing the right amount to partake, not engaged in wakefulness, without desires of recluseship, not honouring the precepts, given to abundance and lethargic, having given up seclusions and the main aim, are lazy and without effort, not mindful and aware, not concentrated with scattered mind, stupid with saliva dripping. Let them alone!
Sariputta, as for those sons of clansmen who leave home and become homeless with faith, not crafty, not deceitful, not cheating, not puffed up, not takative, without loose talk, with protected mental faculties, knowing the right amount to partake, engaged in wakefulness, with desires of recluseship, honouring the precepts, not given to abundance and not lethargic, not giving up seclusions and the main aim, are with aroused effort, mindful and aware, concentrated with the mind in a single point, wise without saliva dripping. Sariputta, they tell you: Sariputta, advise the co-associates in the holy life, pull them out of the wrong teaching and establish them in the right Teaching. Sariputta, you should train thus.
8. Sãlasuttam - On virtues
017.08. Venerable Sariputta addressed the bhikkhus: Friends, the unvirtuous, with virtues destroyed, destroy the supportive condition for right concentration. When right concentration is not present, the supportive condition for knowledge and vision of things as they really are, get destroyed When knowledge and vision of things as they really are, is not present, the supportive condition for giving up and disenchantment, gets destroyed. When giving up and dischantment is not present, the supportive condition for knowledge and vision of release, gets destroyed. Friends it is like a tree devoid of branches and foliage. Its shoots do not grow completely, neither do its bark, sap wood and essence grow completely. Friends, in the same manner the unvirtuous, with virtues destroyed, destroy the supportive condition for right concentration. When right concentration is not present, the supportive condition for knowledge and vision of things as they really are, get destroyed When knowledge and vision of things as they really are, is not present, the supportive condition for giving up and disenchantment, gets destroyed. When giving up and dischantment is not present, the supportive condition for knowledge and vision of release, gets destroyed.
Friends, the virtuous one, with his endowment of virtues is supported for right concentration. When right concentration is present, the supportive condition for knowledge and vision of things as they really are, gets supported. When knowledge and vision of things as they really are, is present, the supportive condition for giving up and disenchantment, gets supported. When giving up and dischantment is present, the supportive condition for knowledge and vision of release, gets supported. Friends it is like a tree endowed with branches and foliage. Its shoots grow to completion, its bark, sap wood and essence grow to completion. Friends, in the same manner the virtuous one with his endowment of virtues is supported for right concentration. When right concentration is present, the supportive condition for knowledge and vision of things as they really are, get supported When knowledge and vision of things as they really are, is present, the supportive condition for giving up and disenchantment, gets supported. When giving up and dischantment is present, the supportive condition for knowledge and vision of release, gets supported.
9. Khippanisantisuttam - Quick observation
017.09. Venerable Ananda approached venerable Sariputta, exchanged friendly greetings, sat on a side and said:
Friend, Sariputta, how does the bhikkhu become a quick observer of meritorious things, thoroughly grasping a lot of them and not forget them.
Venerable Ananda is learned. Could venerable Ananda himself explain this?
Then, friend Sariputta, listen carefully and attend!
Here, friend, Sariputta the bhikkhu becomes clever in meanings, clever in the Teaching, clever in words, clever in roots and clever in the past and the future. Friend, with this much the bhikkhu becomes a quick observer of meritorious things, thoroughly grasping a lot of them does not forget them.
Friend, it is wonderful and surprising. These are good words of venerable Ananda. We will remember venerable Ananda as endowed with these five things. Venerable Ananda is clever in meanings, clever in the Teaching, clever in words, clever in roots and clever in the past and the future.
10. Bhaddajisuttam - Venerable Bhaddaji
017.10. At one time venerable Ananda was living in Ghosita's monastery in Kosambi. Then venerable Bhaddaji approached venerable Ananda exchanged friendly greetings, sat on a side and venerable Ananda said thus:
Friend, Bhaddaji, of sights what is the foremost, of sounds what is the foremost, of pleasantnesses what is the foremost, of perceptions what is the foremost and of the states of being what is the foremost?
Friend, there is brahma the overlord who is not overcome who pervades the directions and is the authority. If someone sees that brahma, that is the foremost sight. Friends, there are gods emitting streaks of light like lightening from their bodies. Overcome and drenched in pleasantness one day or other, they utter a solemn utterance: Ah! this is pleasant! This is pleasant! If someone hears that sound, that is the foremost of sounds. Friends, there are gods who are drenched in happiness and they abide appeased in the heaven of happiness. This is the foremost happiness. Friend, there are gods who abide in the sphere, where there is nothing. That is the foremost of perceptions. Friend, there are gods in the sphere of neither perception nor non-perception. That is the foremost state of being [1]. Does venerable Bhaddaji aggree with this explanation as the general populace does?
Venerable Ananda is learned, let venerable Ananda explain. Friend, Bhaddaji, then listen and attend carefully: Friend, when looking on, without an interval, desires get destroyed. That is the foremost sight. When listening without an interval, desires get destroyed. That is the foremost hearing. When pleasantness is without an interval, desires get destroyed. That is the foremost pleasantness. When the perception is without an interval, desires get destroyed. That is the foremost perception. When being [1] is without an interval, desires get destroyed. That is the foremost being.
Notes. 1. Being `bhavanam': This is maintaining the mind in a single position, without any intrusions of good or evil.
Anguttara Nikaya - Pancaka Nipata - Saddhamma Vaggo
Anguttara Nikaya
016. Saddhammavaggo Ý On the good Teaching
1. Pathamasammattaniyamasuttam Ý First on falling to the righteous method
016.01. Bhikkhus, endowed with five things by listening to the good Teaching.
it is not possible to fall to the righteous method, in meritorious things. What five?
Enjoying talking, enjoying boasting, enjoying life, listening to the Teaching with a scattered mind and not concentrating to think wisely. Bhikkhus, endowed with these five things even by listening to the good Teaching it is not possible to fall to the righteous method, in meritorious things.
Bhikkhus, endowed with five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things. What five?
Not enjoying talking, not enjoying boasting, not enjoying life, listening to the Teaching with the mind concentrated and thinking wisely. Bhikkhus, endowed with these five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things.
2. Dutiyasammattaniyamasuttam Ý Second on falling to the righteous method
016.02. Bhikkhus, endowed with five things by listening to the good Teaching it is not possible to fall to the righteous method, in meritorious things. What five?
Enjoying talking, enjoying boasting, enjoying life, is stupid, deaf and dumb and is conceited in his lack of knowledge. Bhikkhus, endowed with these five things even by listening to the good Teaching it is not possible to fall to the righteous method, in meritorious things.
Bhikkhus, endowed with five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things. What five?
Not enjoying talking, not enjoying boasting, not enjoying life, is wise and not deaf or dumb and is not conceited about his lack of knowledge. Bhikkhus, endowed with these five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things.
3. Tatiyasammattaniyamasuttam Ý Third on falling to the righteous method
016.03. Bhikkhus, endowed with five things by listening to the good Teaching.
it is not possible to fall to the righteous method, in meritorious things. What five?
While listening to the teaching is merciless, has a hostile mind. His mind is afflicted to find faults to scorn the teacher. Is stupid,deaf and dumb and is conceited in his lack of knowledge. Bhikkhus, endowed with these five things even by listening to the good Teaching it is not possible to fall to the righteous method, in meritorious things.
Bhikkhus, endowed with five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things. What five?
Listens to the teaching mercifully with a non-hostile mind. His mind is not afflicted to find faults to scorn the teacher. He is wise and not deaf or dumb and is not conceited about his lack of knowledge. Bhikkhus, endowed with these five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things.
4. Pathamasaddhammasammosasuttam Ý First on the confusion of the Teaching
016.04. Bhikkhus, these five things conduce to the confusion and disappearance of the good Teaching. What five?
Here, bhikkhus, the bhikkhu does not listen to the Teaching carefully, does not practise it carefully, does not keep it in mind carefully, does not examine the meanings of the teaching in the mind carefully. Knowing the meanings and the Teaching does not fall to the method of practising it carefully. Bhikkhus, these five things conduce to the confusion and disappearance of the good Teaching.
Bhikkhus, these five things conduce to the non-confusion and non-disappearance of the good Teaching. What five?
Here, bhikkhus, the bhikkhu listens to the Teaching carefully, practises it carefully, keeps it in mind carefully, examines the meanings of the teaching in the mind carefully. Knowing the meanings and the Teaching falls to the method of practising it carefully. Bhikkhus, these five things conduce to the non-confusion and non-disappearance of the good Teaching.
5. ôutiyasaddhammasammosasuttam Ý Second on the confusion of the Teaching
016.05. Bhikkhus, these five things conduce to the confusion and disappearance of the good Teaching. What five?
Here, bhikkhus, the bhikkhu does not learn the Teaching in the discourses, in verse and prose sections, in answer-explanation expositions, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and a series of questions and answers. This is the first thing that conduces to the confusion and disappearance of the good Teaching.
Again, bhikkhus the bhikkhu does not teach with explanations to others the Teaching that he has heard and understood. This is the second thing that conduces to the confusion and disappearance of the good Teaching.
Again, bhikkhus the bhikkhu does not repeat with explanations to others the Teaching that he has heard and understood. This is the third thing that conduces to the confusion and disappearance of the good T eaching.
Again, bhikkhus the bhikkhu does not recite with explanations to others the Teaching that he has heard and understood. This is the fourth thing that conduces to the confusion and disappearance of the good Teaching.
Again, bhikkhus the bhikkhu does not think and think discursively and penetratingly see the Teaching that he has heard and understood. This is the fifth thing that conduces to the confusion and disappearance of the good Teaching. Bhikkhus, these five things conduce to the confusion and disappearance of the good Teaching.
Bhikkhus, these five things conduce to the long standing non-confusion and non-disappearance of the good Teaching. What five?
Here, bhikkhus, the bhikkhu learns the Teaching in the discourses, in verse and prose sections, in answer-explanation expositions, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and a series of questions and answers. This is the first thing that conduces to the long standing non-confusion and non-disappearance of the good Teaching.
Again, bhikkhus the bhikkhu teaches with explanations to others the Teaching that he has heard and understood. This is the second thing that conduces to the long standing non-confusion and non-disappearance of the good Teaching.
Again, bhikkhus the bhikkhu repeata with explanations to others the Teaching that he has heard and understood. This is the third thing that conduces to the long standing non-confusion and non-disappearance of the good Teaching.
Again, bhikkhus the bhikkhu recites with explanations to others the Teaching that he has heard and understood. This is the fourth thing that conduces to the long standing non-confusion and non-disappearance of the good Teaching.
Again, bhikkhus the bhikkhu thinks and thinks discursively and penetratingly sees the Teaching that he has heard and understood. This is the fifth thing that conduces to the long standing, non-confusion and non-disappearance of the good Teaching. Bhikkhus, these five things conduce to the long standing, non-confusion and non-disappearance of the good Teaching.
6. Tatiyasaddhammasammosasuttam Ý Third on the confusion of the Teaching
016.06. Bhikkhus, these five things conduce to the confusion and disappearance of the good Teaching. What five?
Here, bhikkhus, the bhikkhu learns the misinterpreted discourses, with words and letters misplaced. When the words and letters are misplaced the meaning is miscarried. Bhikkhus, this is the first thing that conduces to the confusion and disappearance of the good Teaching.
Again, bhikkhus, the bhikkhu is unruly endowed with unruly things is not patient to advice and not taking up cleverly what is taught. Bhikkhus, this is the second thing that conduces to the confusion and disappearance of the good Teaching.
Again, bhikkhus, the learned bhikkhus who have inherited the Teaching and the Discipline with the headings do not recite the discourses to others carefully and at their demise the discourses have their roots cut and without a refuge Bhikkhus, this is the third thing that conduces to the confusion and disappearance of the good Teaching.
Again, bhikkhus, the elder bhikkhus given to abundance are lethargic giving up seclusions and the main aim do not arouse effort to attain the not yet attained and to realize the not yet realized. By that the later generation follow them and given to abundance become lethargic giving up seclusions and the main aim do not arouse effort to attain the not yet attained or to realize the not yet realized. Bhikkhus, this is the fourth thing that conduces to the confusion and disappearance of the good Teaching.
Again, bhikkhus, the Community of bhikkhus split. When the Community of bhikkhus split they revile and abuse each other, round up a certain one and abandon anotheròhen the displeased do not pacify and out of the pleased a certain one changes his mind. Bhikkhus, this is the fifth thing that conduces to the confusion and disappearance of the good Teaching.
Bhikkhus, these five things conduce to the long standing, non-confusion and non- disappearance of the good Teaching. What five?
Here, bhikkhus, the bhikkhu learns the rightly grasped discourses, with words and letters rightly placed. When the words and letters are rightly placed the meaning is correctly carried. Bhikkhus, this is the first thing that conduces to the long standing, non-confusion and non-disappearance of the good Teaching.
Again, bhikkhus, the bhikkhu is suave endowed with suave things is patient to advice and cleverly takes what is taught. Bhikkhus, this is the second thing that conduces to the long standing and non-confusion and non-disappearance of the good Teaching.
Again, bhikkhus, the learned bhikkhus who have inherited the Teaching and the Discipline with the headings recite the discourses to others carefully and at their demise the discourses do not have their roots cut and are with refuge Bhikkhus, this is the third thing that conduces to the long standing non-confusion and non-disappearance of the good Teaching.
Again, bhikkhus, the elder bhikkhus do not give to abundance are not lethargic not giving up seclusions and the main aim arouse effort to attain the not yet attained and to realize the not yet realized. By that the later generation follow them and do not give to abundance become lethargic not giving up seclusions and the main aim arouses effort to attain the not yet attained or to realize the not yet realized. Bhikkhus, this is the fourth thing that conduces to the long standing, non-confusion and non-disappearance of the good Teaching.
Again, bhikkhus, the Community of bhikkhus are united, pleasant and without a dispute abiding pleasantly reciting a single code of rules When the Community of bhikkhus are united they do not revile or abuse each other, or round up a certain one or abandon anotheròhen the displeased pacify and out of the pleased a certin one becomes more pleased. Bhikkhus, this is the fifth thing that conduces to the long standing, non-confusion and non-disappearance of the good Teaching.
7. Dukkathasuttam Ý Unpleasant talk
016.07. Bhikkhus, five kinds of talks are unpleasant varying from person to person. What five?
Bhikkhus, a talk on faith is unpleasant to one without faith,. a talk on virtues is unpleasant to an unvirtuous, a talk on learnedness is unpleasant to one without learning, a talk on benevolence is unpleasant to a miser, a talk on wisdom is unpleasant to a stupid.
Bhikkhus, why is a talk on faith unpleasant to one without faith?
Bhikkhus, one without faith hearing a talk on faith becomes ill tempered, angry, retorts angrily and shows aversion. What is the reason? He does not see the attainment of faith in him and does not experience joy and delight on account of faith. Therefore to one without faith a talk on faith is unpleasant.
Bhikkhus, why is a talk on virtues unpleasant to an unvirtuous?
Bhikkhus, an unvirtuous one hearing a talk on virtues becomes ill tempered, angry, retorts angrily and shows aversion. What is the reason? He does not see the attainment of virtues in him and does not experience joy and delight on account of virtues. Therefore to one without virtues a talk on virtues is unpleasant.
Bhikkhus, why is a talk on learnedness unpleasant to one without learning?
Bhikkhus, one without learning hearing a talk on learning becomes ill tempered, angry, retorts angrily and shows aversion. What is the reason? He does not see the attainment of learning in him and does not experience joy and delight on account of learnedness. Therefore to one without learnedness a talk on learnedness is unpleasant.
Bhikkhus, why is a talk on benevolence unpleasant to a miser?
Bhikkhus, a miser hearing a talk on benevolence becomes ill tempered, angry, retorts angrily and shows aversion. What is the reason? He does not see the attainment of benevolence in him and does not experience joy and delight on account of benevolence. Therefore to a miser a talk on benevolence is unpleasant.
Bhikkhus, why is a talk on wisdom unpleasant to a stupid?
Bhikkhus, a stupid one hearing a talk on wisdom becomes ill tempered, angry, retorts angrily and shows aversion. What is the reason? He does not see the attainment of wisdom in him and does not experience joy and delight on account of wisdom. Therefore to a stupid a talk on wisdom is unpleasant.
Bhikkhus, five kinds of talks are pleasant varying from person to person. What five?
Bhikkhus, a talk on faith is pleasant to one with faith,. a talk on virtues is pleasant to a virtuous, a talk on learnedness is pleasant to one with learning, a talk on benevolence is pleasant to a benevolent one, a talk on wisdom is pleasant to a wise one.
Bhikkhus, why is a talk on faith pleasant to one with faith?
Bhikkhus, one with faith hearing a talk on faith does not become ill tempered or angry does not retort angrily or show aversion. What is the reason? He sees the attainment of faith in him and experiences joy and delight on account of faith. Therefore to one with faith a talk on faith is pleasant.
Bhikkhus, why is a talk on virtues pleasant to a virtuous?
Bhikkhus, a virtuous one hearing a talk on virtues does not become ill tempered or angry, does not retort angrily or show aversion. What is the reason? He sees the attainment of virtues in him and experience joy and delight on account of virtues. Therefore to one with virtues a talk on virtues is pleasant.
Bhikkhus, why is a talk on learnedness pleasant to one with learning?
Bhikkhus, one with learning hearing a talk on learning does not become ill tempered or angry, does not retort angrily or show aversion. What is the reason? He sees the attainment of learning in him and experiences joy and delight on account of learnedness. Therefore to one with learnedness a talk on learnedness is pleasant.
Bhikkhus, why is a talk on benevolence pleasant to a benevolent one?
Bhikkhus, a benevolent one hearing a talk on benevolence does not become ill tempered or angry, does not retort angrily and show aversion. What is the reason? He sees the attainment of benevolence in him and experiences joy and delight on account of benevolence. Therefore to a benevolent one a talk on benevolence is pleasant.
Bhikkhus, why is a talk on wisdom pleasant to a wise one?
Bhikkhus, a wise one hearing a talk on wisdom does not become ill tempered or angry, does not retort angrily or show aversion. What is the reason? He sees the attainment of wisdom in him and experiences joy and delight on account of wisdom. Therefore to a wise one a talk on wisdom is pleasant. Bhikkhus, these five kinds of talks are pleasant varying from person to person.
8. Sarajjasuttam Ý Timidity
016.08. Bhikkhus, the bhikkhu endowed with five things becomes timid. What five?
Here, bhikkhus, the bhikkhu lacks faith, is not virtuous, has little learning, is lazy and is stupid. Bhikkhus, the bhikkhu endowed with these five things becomes timid.
Bhikkhus, the bhikkhu endowed with five things becomes confident. What five?
Here, bhikkhus, the bhikkhu has faith, is virtuous, has much learning, is with aroused effort and is wise. Bhikkhus, the bhikkhu endowed with these five things becomes confident.
9. Udayisuttam Ý Venerable Udayi
016.09. At one time The Blessed One was living in Gosita's monastery in Kosambi. At that time venerable Udayi surrounded by a huge gathering of lay disciples, seated was teaching them. Venerable Ananda saw venerable Udayi surrounded by a huge gathering of lay disciples, seated and teaching them, he approached The Blessed One, worshipped, sat on a side and said: Venerable sir, venerable Udayi is surrounded by a huge gathering of lay disciples and he is teaching them.
Ananda, it is not easy to teach the doctrine to others. One teaching others should establish in himself five things to teach others. What five?
He should teach thinking I will teach in a gradual sequence. I should teach giving reasons and matter. I will teach out of compassion. I will not teach others with material interests. I will tell words that do not hurt me or others Ananda, it is not easy to teach the doctrine to others. One teaching others should establish in himself these five things to teach others.
10. Duppativinodayasuttam Ý Difficult to dispel
016.10. Bhikkhus, these five when arisen are difficult to dispel. What five?
Arisen greed is difficult to dispel, arisen anger is difficult to dispel, arisen delusion is difficult to dispel, arisen understanding is difficult to dispel and the arisen intention to go is difficult to dispel. Bhikkhus, these five when arisen are difficult to dispel.
016. Saddhammavaggo Ý On the good Teaching
1. Pathamasammattaniyamasuttam Ý First on falling to the righteous method
016.01. Bhikkhus, endowed with five things by listening to the good Teaching.
it is not possible to fall to the righteous method, in meritorious things. What five?
Enjoying talking, enjoying boasting, enjoying life, listening to the Teaching with a scattered mind and not concentrating to think wisely. Bhikkhus, endowed with these five things even by listening to the good Teaching it is not possible to fall to the righteous method, in meritorious things.
Bhikkhus, endowed with five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things. What five?
Not enjoying talking, not enjoying boasting, not enjoying life, listening to the Teaching with the mind concentrated and thinking wisely. Bhikkhus, endowed with these five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things.
2. Dutiyasammattaniyamasuttam Ý Second on falling to the righteous method
016.02. Bhikkhus, endowed with five things by listening to the good Teaching it is not possible to fall to the righteous method, in meritorious things. What five?
Enjoying talking, enjoying boasting, enjoying life, is stupid, deaf and dumb and is conceited in his lack of knowledge. Bhikkhus, endowed with these five things even by listening to the good Teaching it is not possible to fall to the righteous method, in meritorious things.
Bhikkhus, endowed with five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things. What five?
Not enjoying talking, not enjoying boasting, not enjoying life, is wise and not deaf or dumb and is not conceited about his lack of knowledge. Bhikkhus, endowed with these five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things.
3. Tatiyasammattaniyamasuttam Ý Third on falling to the righteous method
016.03. Bhikkhus, endowed with five things by listening to the good Teaching.
it is not possible to fall to the righteous method, in meritorious things. What five?
While listening to the teaching is merciless, has a hostile mind. His mind is afflicted to find faults to scorn the teacher. Is stupid,deaf and dumb and is conceited in his lack of knowledge. Bhikkhus, endowed with these five things even by listening to the good Teaching it is not possible to fall to the righteous method, in meritorious things.
Bhikkhus, endowed with five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things. What five?
Listens to the teaching mercifully with a non-hostile mind. His mind is not afflicted to find faults to scorn the teacher. He is wise and not deaf or dumb and is not conceited about his lack of knowledge. Bhikkhus, endowed with these five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things.
4. Pathamasaddhammasammosasuttam Ý First on the confusion of the Teaching
016.04. Bhikkhus, these five things conduce to the confusion and disappearance of the good Teaching. What five?
Here, bhikkhus, the bhikkhu does not listen to the Teaching carefully, does not practise it carefully, does not keep it in mind carefully, does not examine the meanings of the teaching in the mind carefully. Knowing the meanings and the Teaching does not fall to the method of practising it carefully. Bhikkhus, these five things conduce to the confusion and disappearance of the good Teaching.
Bhikkhus, these five things conduce to the non-confusion and non-disappearance of the good Teaching. What five?
Here, bhikkhus, the bhikkhu listens to the Teaching carefully, practises it carefully, keeps it in mind carefully, examines the meanings of the teaching in the mind carefully. Knowing the meanings and the Teaching falls to the method of practising it carefully. Bhikkhus, these five things conduce to the non-confusion and non-disappearance of the good Teaching.
5. ôutiyasaddhammasammosasuttam Ý Second on the confusion of the Teaching
016.05. Bhikkhus, these five things conduce to the confusion and disappearance of the good Teaching. What five?
Here, bhikkhus, the bhikkhu does not learn the Teaching in the discourses, in verse and prose sections, in answer-explanation expositions, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and a series of questions and answers. This is the first thing that conduces to the confusion and disappearance of the good Teaching.
Again, bhikkhus the bhikkhu does not teach with explanations to others the Teaching that he has heard and understood. This is the second thing that conduces to the confusion and disappearance of the good Teaching.
Again, bhikkhus the bhikkhu does not repeat with explanations to others the Teaching that he has heard and understood. This is the third thing that conduces to the confusion and disappearance of the good T eaching.
Again, bhikkhus the bhikkhu does not recite with explanations to others the Teaching that he has heard and understood. This is the fourth thing that conduces to the confusion and disappearance of the good Teaching.
Again, bhikkhus the bhikkhu does not think and think discursively and penetratingly see the Teaching that he has heard and understood. This is the fifth thing that conduces to the confusion and disappearance of the good Teaching. Bhikkhus, these five things conduce to the confusion and disappearance of the good Teaching.
Bhikkhus, these five things conduce to the long standing non-confusion and non-disappearance of the good Teaching. What five?
Here, bhikkhus, the bhikkhu learns the Teaching in the discourses, in verse and prose sections, in answer-explanation expositions, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and a series of questions and answers. This is the first thing that conduces to the long standing non-confusion and non-disappearance of the good Teaching.
Again, bhikkhus the bhikkhu teaches with explanations to others the Teaching that he has heard and understood. This is the second thing that conduces to the long standing non-confusion and non-disappearance of the good Teaching.
Again, bhikkhus the bhikkhu repeata with explanations to others the Teaching that he has heard and understood. This is the third thing that conduces to the long standing non-confusion and non-disappearance of the good Teaching.
Again, bhikkhus the bhikkhu recites with explanations to others the Teaching that he has heard and understood. This is the fourth thing that conduces to the long standing non-confusion and non-disappearance of the good Teaching.
Again, bhikkhus the bhikkhu thinks and thinks discursively and penetratingly sees the Teaching that he has heard and understood. This is the fifth thing that conduces to the long standing, non-confusion and non-disappearance of the good Teaching. Bhikkhus, these five things conduce to the long standing, non-confusion and non-disappearance of the good Teaching.
6. Tatiyasaddhammasammosasuttam Ý Third on the confusion of the Teaching
016.06. Bhikkhus, these five things conduce to the confusion and disappearance of the good Teaching. What five?
Here, bhikkhus, the bhikkhu learns the misinterpreted discourses, with words and letters misplaced. When the words and letters are misplaced the meaning is miscarried. Bhikkhus, this is the first thing that conduces to the confusion and disappearance of the good Teaching.
Again, bhikkhus, the bhikkhu is unruly endowed with unruly things is not patient to advice and not taking up cleverly what is taught. Bhikkhus, this is the second thing that conduces to the confusion and disappearance of the good Teaching.
Again, bhikkhus, the learned bhikkhus who have inherited the Teaching and the Discipline with the headings do not recite the discourses to others carefully and at their demise the discourses have their roots cut and without a refuge Bhikkhus, this is the third thing that conduces to the confusion and disappearance of the good Teaching.
Again, bhikkhus, the elder bhikkhus given to abundance are lethargic giving up seclusions and the main aim do not arouse effort to attain the not yet attained and to realize the not yet realized. By that the later generation follow them and given to abundance become lethargic giving up seclusions and the main aim do not arouse effort to attain the not yet attained or to realize the not yet realized. Bhikkhus, this is the fourth thing that conduces to the confusion and disappearance of the good Teaching.
Again, bhikkhus, the Community of bhikkhus split. When the Community of bhikkhus split they revile and abuse each other, round up a certain one and abandon anotheròhen the displeased do not pacify and out of the pleased a certain one changes his mind. Bhikkhus, this is the fifth thing that conduces to the confusion and disappearance of the good Teaching.
Bhikkhus, these five things conduce to the long standing, non-confusion and non- disappearance of the good Teaching. What five?
Here, bhikkhus, the bhikkhu learns the rightly grasped discourses, with words and letters rightly placed. When the words and letters are rightly placed the meaning is correctly carried. Bhikkhus, this is the first thing that conduces to the long standing, non-confusion and non-disappearance of the good Teaching.
Again, bhikkhus, the bhikkhu is suave endowed with suave things is patient to advice and cleverly takes what is taught. Bhikkhus, this is the second thing that conduces to the long standing and non-confusion and non-disappearance of the good Teaching.
Again, bhikkhus, the learned bhikkhus who have inherited the Teaching and the Discipline with the headings recite the discourses to others carefully and at their demise the discourses do not have their roots cut and are with refuge Bhikkhus, this is the third thing that conduces to the long standing non-confusion and non-disappearance of the good Teaching.
Again, bhikkhus, the elder bhikkhus do not give to abundance are not lethargic not giving up seclusions and the main aim arouse effort to attain the not yet attained and to realize the not yet realized. By that the later generation follow them and do not give to abundance become lethargic not giving up seclusions and the main aim arouses effort to attain the not yet attained or to realize the not yet realized. Bhikkhus, this is the fourth thing that conduces to the long standing, non-confusion and non-disappearance of the good Teaching.
Again, bhikkhus, the Community of bhikkhus are united, pleasant and without a dispute abiding pleasantly reciting a single code of rules When the Community of bhikkhus are united they do not revile or abuse each other, or round up a certain one or abandon anotheròhen the displeased pacify and out of the pleased a certin one becomes more pleased. Bhikkhus, this is the fifth thing that conduces to the long standing, non-confusion and non-disappearance of the good Teaching.
7. Dukkathasuttam Ý Unpleasant talk
016.07. Bhikkhus, five kinds of talks are unpleasant varying from person to person. What five?
Bhikkhus, a talk on faith is unpleasant to one without faith,. a talk on virtues is unpleasant to an unvirtuous, a talk on learnedness is unpleasant to one without learning, a talk on benevolence is unpleasant to a miser, a talk on wisdom is unpleasant to a stupid.
Bhikkhus, why is a talk on faith unpleasant to one without faith?
Bhikkhus, one without faith hearing a talk on faith becomes ill tempered, angry, retorts angrily and shows aversion. What is the reason? He does not see the attainment of faith in him and does not experience joy and delight on account of faith. Therefore to one without faith a talk on faith is unpleasant.
Bhikkhus, why is a talk on virtues unpleasant to an unvirtuous?
Bhikkhus, an unvirtuous one hearing a talk on virtues becomes ill tempered, angry, retorts angrily and shows aversion. What is the reason? He does not see the attainment of virtues in him and does not experience joy and delight on account of virtues. Therefore to one without virtues a talk on virtues is unpleasant.
Bhikkhus, why is a talk on learnedness unpleasant to one without learning?
Bhikkhus, one without learning hearing a talk on learning becomes ill tempered, angry, retorts angrily and shows aversion. What is the reason? He does not see the attainment of learning in him and does not experience joy and delight on account of learnedness. Therefore to one without learnedness a talk on learnedness is unpleasant.
Bhikkhus, why is a talk on benevolence unpleasant to a miser?
Bhikkhus, a miser hearing a talk on benevolence becomes ill tempered, angry, retorts angrily and shows aversion. What is the reason? He does not see the attainment of benevolence in him and does not experience joy and delight on account of benevolence. Therefore to a miser a talk on benevolence is unpleasant.
Bhikkhus, why is a talk on wisdom unpleasant to a stupid?
Bhikkhus, a stupid one hearing a talk on wisdom becomes ill tempered, angry, retorts angrily and shows aversion. What is the reason? He does not see the attainment of wisdom in him and does not experience joy and delight on account of wisdom. Therefore to a stupid a talk on wisdom is unpleasant.
Bhikkhus, five kinds of talks are pleasant varying from person to person. What five?
Bhikkhus, a talk on faith is pleasant to one with faith,. a talk on virtues is pleasant to a virtuous, a talk on learnedness is pleasant to one with learning, a talk on benevolence is pleasant to a benevolent one, a talk on wisdom is pleasant to a wise one.
Bhikkhus, why is a talk on faith pleasant to one with faith?
Bhikkhus, one with faith hearing a talk on faith does not become ill tempered or angry does not retort angrily or show aversion. What is the reason? He sees the attainment of faith in him and experiences joy and delight on account of faith. Therefore to one with faith a talk on faith is pleasant.
Bhikkhus, why is a talk on virtues pleasant to a virtuous?
Bhikkhus, a virtuous one hearing a talk on virtues does not become ill tempered or angry, does not retort angrily or show aversion. What is the reason? He sees the attainment of virtues in him and experience joy and delight on account of virtues. Therefore to one with virtues a talk on virtues is pleasant.
Bhikkhus, why is a talk on learnedness pleasant to one with learning?
Bhikkhus, one with learning hearing a talk on learning does not become ill tempered or angry, does not retort angrily or show aversion. What is the reason? He sees the attainment of learning in him and experiences joy and delight on account of learnedness. Therefore to one with learnedness a talk on learnedness is pleasant.
Bhikkhus, why is a talk on benevolence pleasant to a benevolent one?
Bhikkhus, a benevolent one hearing a talk on benevolence does not become ill tempered or angry, does not retort angrily and show aversion. What is the reason? He sees the attainment of benevolence in him and experiences joy and delight on account of benevolence. Therefore to a benevolent one a talk on benevolence is pleasant.
Bhikkhus, why is a talk on wisdom pleasant to a wise one?
Bhikkhus, a wise one hearing a talk on wisdom does not become ill tempered or angry, does not retort angrily or show aversion. What is the reason? He sees the attainment of wisdom in him and experiences joy and delight on account of wisdom. Therefore to a wise one a talk on wisdom is pleasant. Bhikkhus, these five kinds of talks are pleasant varying from person to person.
8. Sarajjasuttam Ý Timidity
016.08. Bhikkhus, the bhikkhu endowed with five things becomes timid. What five?
Here, bhikkhus, the bhikkhu lacks faith, is not virtuous, has little learning, is lazy and is stupid. Bhikkhus, the bhikkhu endowed with these five things becomes timid.
Bhikkhus, the bhikkhu endowed with five things becomes confident. What five?
Here, bhikkhus, the bhikkhu has faith, is virtuous, has much learning, is with aroused effort and is wise. Bhikkhus, the bhikkhu endowed with these five things becomes confident.
9. Udayisuttam Ý Venerable Udayi
016.09. At one time The Blessed One was living in Gosita's monastery in Kosambi. At that time venerable Udayi surrounded by a huge gathering of lay disciples, seated was teaching them. Venerable Ananda saw venerable Udayi surrounded by a huge gathering of lay disciples, seated and teaching them, he approached The Blessed One, worshipped, sat on a side and said: Venerable sir, venerable Udayi is surrounded by a huge gathering of lay disciples and he is teaching them.
Ananda, it is not easy to teach the doctrine to others. One teaching others should establish in himself five things to teach others. What five?
He should teach thinking I will teach in a gradual sequence. I should teach giving reasons and matter. I will teach out of compassion. I will not teach others with material interests. I will tell words that do not hurt me or others Ananda, it is not easy to teach the doctrine to others. One teaching others should establish in himself these five things to teach others.
10. Duppativinodayasuttam Ý Difficult to dispel
016.10. Bhikkhus, these five when arisen are difficult to dispel. What five?
Arisen greed is difficult to dispel, arisen anger is difficult to dispel, arisen delusion is difficult to dispel, arisen understanding is difficult to dispel and the arisen intention to go is difficult to dispel. Bhikkhus, these five when arisen are difficult to dispel.
Anguttara Nikaya - Pancaka Nipata - Tikandaki Vaggo
Anguttara Nikaya
015. Tikandakãvaggo
1. Avajanatisuttam Ý Belittling
015.01. Bhikkhus, these five persons are evident in the world. What five? The one who belittles giving, one who belittles living together, one who comes to quick conclusions, one who takes faith quickly and the foolish one.
Bhikkhus, which one belittles giving?
Here, bhikkhus, a certain person offers robes, morsel food, dwellings and requisites when ill to a person and it occurs to him: `I give and he accepts' This person belittles giving.
Bhikkhus, which one belittles living together?
Here, bhikkhus, a certain person spends two or three rains with another and belittles him. This person belittles living together.
Bhikkhus, which one comes to a quick conclusion?
Here, bhikkhus, a certain person hearing the praise or blame of another comes to a quick conclusion. This person makes quick conclusions.
Bhikkhus, which one is unsteady and wavering?
Here, bhikkhus, a certain person is unsteady in faith believes and takes into confidence on account of this and that. This person is unsteady and wavering.
Bhikkhus, which one is foolish and stupid?
Here, bhikkhus, a certain person does not know merit and demerit, does not know the right and wrong things, does not know the dark and bright counterparts This person is foolish and stupid. Bhikkhus, these five persons are evident in the world.
2. Aarabhatisuttam Ý Undertaking
015.02. Bhikkhus, these five persons are evident in the world. What five?
Here, bhikkhus, a certain person undertakes and becomes remorseful. He does not know as it really is, the release of mind and the release through wisdom, does not know how arisen demeritorious things cease without a remainder.
Here, bhikkhus, a certain person undertakes and does not become remorseful. He does not know as it really is, the release of mind and the release through wisdom, does not know how arisen demeritorious things cease without a remainder.
Here, bhikkhus, a certain person does not undertake he becomes remorseful. He does not know as it really is, the release of mind and the release through wisdom, does not know how arisen demeritorious things cease without a remainder.
Here, bhikkhus, a certain person does not undertake and does not become remorseful. He does not know as it really is, the release of mind and the release through wisdom, does not know how arisen demeritorious things cease without a remainder.
Here, bhikkhus, a certain person does not undertake and does not become remorseful. He knows as it really is, the release of mind and the release through wisdom, he knows how arisen demeritorious things cease without a remainder.
There bhikkhus, that person who undertakes and becomes remorseful and does not know as it really is, the release of mind and the release through wisdom and does not know how arisen demeritorious things cease without a remainder. This is our advise to him: The venerable one has desires born of the undertaking and desires develop on account of remorse. Good if he dispels desires born of the undertaking and dispels desires born of remorse and develop the mind and wisdom. Thus he becomes equal to the fifth person.
There, bhikkhus, that person who undertakes and does not become remorseful and does not know as it really is, the release of mind and the release through wisdom and does not know how arisen demeritorious things cease without a remainder. This is our advise to him: The venerable one has desires born of the undertaking and desires on account of remorse are not evident Good if he dispels desires born of the undertaking and develop the mind and wisdom. Thus he becomes equal to the fifth person.
There, bhikkhus, that person who does not undertake and becomes remorseful and does not know as it really is, the release of mind and the release through wisdom and does not know how arisen demeritorious things cease without a remainderòhis is our advise to him: The venerable one has no desires born of the undertaking and desires develop on account of remorse. Good if he dispels desires born of remorse and develop the mind and wisdom. Thus he becomes equal to the fifth person.
There, bhikkhus, that person who does not undertake and does not become remorseful. Does not know as it really is, the release of mind and the release through wisdom does not know how arisen demeritorious things cease without a remainder. This is our advise to him: The venerable one has desires born of the undertaking and desires develop on account of remorse. Good if he dispels desires born of the undertaking and dispel desires born of remorse and develop the mind and wisdom. Thus he becomes equal to the fifth person.
Thus bhikkhus, these four persons advised by the fifth in this manner gradually destroy desires.
3. Sarandadasuttam Ý At the Sarandada monument
015.03. At one time The Blessed One was abiding in the gabled hall in the Great Forest in Vesali. The Blessed One putting on robes in the morning and taking bowl and robes entered Vesali for alms. At that time about five hundred Licchavis were assembled and seated at the Sarandada monument and this talk arose among them: The arising of five jewels are rare in the world. What five?
The jewel of an elephant, the jewel of a horse, the jewel of a jewel, the jewel of a woman and the jewel of a householder. The arising of these five jewels are rare in the world.
Then they placed a man on the path and told him: Good man, if you see The Blessed One, inform us. That man saw The Blessed One coming in the distance and approached the Licchavis and said: Sirs, that Blessed One, worthy and rightfully enlightened is coming, and it is time to do the fitting.
The Licchavis approached The Blessed One, worshipped, and standing on a side said to The Blessed One:
Venerable sir, it is good if you approach the Sarandada monument out of compassion. The Blessed One consented in silence and approached the Sarandada monument and sat on the prepared seat and asked: Liccahvis with what talk were you seated here and what was the other conversation? Venerable sir, we were assembled and seated here and this talk arose among us: The arising of five jewels are rare in the world. What five?
The jewel of an elephant, the jewel of a horse, the jewel of a jewel, the jewel of a woman and the jewel of a householder. The arising of these five jewels are rare in the world.
To the Licchavis overcome by sensuality, sensuality itself is the topic of conversation. Licchavis, the arising of five things are rare in the world. What five?
The arising of the Thus Gone One, worthy and rightfully enlightened is rare in the world. Persons teaching the doctrine and discipline taught by the Thus Gone One are rare in the world. Persons that understand the doctrine and discipline of the Thus Gone One when taught, are rare in the world. Persons that learn and understand the doctrine and discipline taught by the Thus Gone One and lead a life accordingly are rare in the world and a person who shows gratitude is rare in the world.
Licchavis, the arising of these five things are rare in the world.
4. Tikandakãsuttam Ý At the Tikandaki forest
015.04. At one time The Blessed One lived in the Tikandaki forest in Saketa. From there The Blessed One addressed the bhikkhus: Bhikkhus, it is good, if you live from time to time with the perception of loathsomeness in the not loathing. It is good, if you live from time to time with the perception of non-loathsomeness in the not loathing. It is good, if you live from time to time with the perception of loathsomeness in the not loathing and the loathing. It is good, if you live from time to time, with the perception of non-loathsomeness in the not loathing and the loathing. It is good, if you live from time to time, getting rid of both the loathing and the not loathing, abide with equanimity mindful and aware.
Bhikkhus, seeing what good should the bhikkhu abide with the perception of loathsomeness in the not loathing? May greed not arise to me on account of greedy things. Bhikkhus, seeing this benefit the bhikkhu should abide with the perception of loathsomeness in the not loathing.
Bhikkhus, seeing what good should the bhikkhu abide with the perception of non-loathsomeness in the loathing? May anger not arise to me on account of things that arouse anger. Bhikkhus, seeing this benefit the bhikkhu should abide with the perception of non-loathsomeness in the loathing.
Bhikkhus, seeing what good should the bhikkhu abide with the perception of loathsomeness in the not loathing and the loathing? May greed not arise to me on account of things that arouse greed. Bhikkhus, seeing this benefit the bhikkhu should abide with the perception of loathsomeness in the not loathing and the loathing.
Bhikkhus, seeing what good should the bhikkhu abide with the perception of non-loathsomeness in the not loathing and the loathing? May anger not arise to me on account of things that arouse anger. May greed not arise to me on account of things that arouse greed. Bhikkhus, seeing this benefit the bhikkhu should abide with the perception of non-loathsomeness in the loathing and the not loathing.
Bhikkhus, seeing what good should the bhikkhu abide in equanimity giving up both the loathing and the not loathing become mindful and aware? For no reason, cause or place should greed arise to me on account of things that arouse greed, anger arise to me on account of things that arouse anger and delusion arise to me on account of things that arouse delusion. Bhikkhus, seeing this benefit the bhikkhu should abide in equanimity giving up both the loathing and the not loathing become mindful and aware.
5. Nirayasuttam Ý In hell
015.05. Bhikkhus, endowed with five things, as though led and lain is in hell. What five?
Destroying the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewed drinks. Bhikkhus, endowed with these five things, as though led and lain is in hell.
Bhikkhus, endowed with five things, as though led and lain is in heaven. What five?
Abstaining from the destruction of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewed drinks. Bhikkhus, endowed with these five things, as though led and lain is in heaven.
6. Mittasuttam Ý Friendship
015.06. Bhikkhus, a bhikkhu endowed with five things should not associate a friend What five?
He makes a livelihood, manages affairs, stands aloof from the Community of bhikkhus, is engaged in a long, non-stop tour. From time to time he is not capable to give a talk of inciteful advise to lighten the hearts. Bhikkhus, a bhikkhu endowed with these five things should not associate a friend.
Bhikkhus, a bhikkhu endowed with five things should associate a friend What five?
He does not make a livelihood, does not manage affairs, does not stand aloof from the Community of bhikkhus, is not engaged in a long, non-stop tour. From time to time he is capable to give a talk of inciteful advise to lighten the hearts. Bhikkhus, a bhikkhu endowed with these five things should associate a friend.
7. Asappurisadanasuttam Ý Unworthy gifts
015.07. Bhikkhus, these five are unworthy gifts. What five?
Giving disrespectfully, giving without heart and thought, not giving with one's own hand, giving something which is to be discarded and giving with the view that there are no results for giving. Bhikkhus, these five are unworthy gifts.
Bhikkhus, these five are worthy gifts. What five?
Giving respectfully, giving with heart and thought, giving with one's own hand, giving something which is not to be discarded and giving with the view that there are results for giving. Bhikkhus, these five are worthy gifts.
8. Sappurisadanasuttam Ý Worthy gifts
015.08. Bhikkhus, these five are worthy gifts. What five?
Giving gifts out of faith, giving gifts respectfully, giving gifts at the right time, giving gifts with sympathetic feelings and giving gifts without troubling oneself or others.
Bhikkhus, having given gifts out of faith, wherever he is born for the results of those actions, is born wealthy, with much resources. He becomes handsome, with pleasant looks endowed with the highest grace of beauty.
Bhikkhus, having given gifts respectfully, wherever he is born for the results of those actions, is born wealthy, with much resources. If there be his wife, children, slaves, mesengers or workmen they too listen and arouse the mind to understand.
Bhikkhus, having given gifts at the right time, wherever he is born for the results of those actions, is born wealthy, with much resources. As time goes the reults become various.
Bhikkhus, having given gifts with sympathetic feelings, wherever he is born for the results of those actions, is born wealthy, with much resources. His mind bends to partake of the highest of the five strands of sensual pleasures.
Bhikkhus, having given gifts without troubling oneself or others wherever he is born for the results of those actions, is born wealthy, with much resources. There he does not come to any destruction of wealth and resources from fire, water, from the king, from robbers or from unwanted inheritors. Bhikkhus, these five are worthy gifts.
9. Pañhamasamayavimuttasuttam Ý The first on the times and conditions of release
015.09. Bhikkhus, these five things conduce to the decrease of the bhikkhu whose time and conditions are ripe for release. What five? Attachment to activity, attachment to talk, attachmnt to sleep, attchment to company and not reflecting how the mind was released.
Bhikkhus, these five things conduce to the decrease of the bhikkhu whose time and conditions are ripe for release.
Bhikkhus, these five things conduce to the non decrease of the bhikkhu whose time and conditions are ripe for release. What five? Non-attachment to activity, non-attachment to talk, non-attachmnt to sleep, non-attchment to company and reflecting how the mind was released.
Bhikkhus, these five things conduce to the non-decrease of the bhikkhu whose time and conditions are ripe for release.
10. Dutiyasamayavimuttasuttam Ý The second on the times and conditions of release
015.10. Bhikkhus, these five things conduce to the decrease of the bhikkhu whose time and conditions are ripe for release. What five? Attachment to activity, attachment to talk, attachmnt to sleep, not controlled in the mental faculties and not knowing the right amount of food, to partake.
Bhikkhus, these five things conduce to the decrease of the bhikkhu whose time and conditions are ripe for release.
Bhikkhus, these five things conduce to the non decrease of the bhikkhu whose time and conditions are ripe for release. What five? Non-attachment to activity, non-attachment to talk, non-attachmnt to sleep, control of the mental faculties and knowing the right amount of foodño partake.
Bhikkhus, these five things conduce to the non-decrease of the bhikkhu whose time and conditions are ripe for release.
4. Catutthapannasakam- The fourth fifty.
015. Tikandakãvaggo
1. Avajanatisuttam Ý Belittling
015.01. Bhikkhus, these five persons are evident in the world. What five? The one who belittles giving, one who belittles living together, one who comes to quick conclusions, one who takes faith quickly and the foolish one.
Bhikkhus, which one belittles giving?
Here, bhikkhus, a certain person offers robes, morsel food, dwellings and requisites when ill to a person and it occurs to him: `I give and he accepts' This person belittles giving.
Bhikkhus, which one belittles living together?
Here, bhikkhus, a certain person spends two or three rains with another and belittles him. This person belittles living together.
Bhikkhus, which one comes to a quick conclusion?
Here, bhikkhus, a certain person hearing the praise or blame of another comes to a quick conclusion. This person makes quick conclusions.
Bhikkhus, which one is unsteady and wavering?
Here, bhikkhus, a certain person is unsteady in faith believes and takes into confidence on account of this and that. This person is unsteady and wavering.
Bhikkhus, which one is foolish and stupid?
Here, bhikkhus, a certain person does not know merit and demerit, does not know the right and wrong things, does not know the dark and bright counterparts This person is foolish and stupid. Bhikkhus, these five persons are evident in the world.
2. Aarabhatisuttam Ý Undertaking
015.02. Bhikkhus, these five persons are evident in the world. What five?
Here, bhikkhus, a certain person undertakes and becomes remorseful. He does not know as it really is, the release of mind and the release through wisdom, does not know how arisen demeritorious things cease without a remainder.
Here, bhikkhus, a certain person undertakes and does not become remorseful. He does not know as it really is, the release of mind and the release through wisdom, does not know how arisen demeritorious things cease without a remainder.
Here, bhikkhus, a certain person does not undertake he becomes remorseful. He does not know as it really is, the release of mind and the release through wisdom, does not know how arisen demeritorious things cease without a remainder.
Here, bhikkhus, a certain person does not undertake and does not become remorseful. He does not know as it really is, the release of mind and the release through wisdom, does not know how arisen demeritorious things cease without a remainder.
Here, bhikkhus, a certain person does not undertake and does not become remorseful. He knows as it really is, the release of mind and the release through wisdom, he knows how arisen demeritorious things cease without a remainder.
There bhikkhus, that person who undertakes and becomes remorseful and does not know as it really is, the release of mind and the release through wisdom and does not know how arisen demeritorious things cease without a remainder. This is our advise to him: The venerable one has desires born of the undertaking and desires develop on account of remorse. Good if he dispels desires born of the undertaking and dispels desires born of remorse and develop the mind and wisdom. Thus he becomes equal to the fifth person.
There, bhikkhus, that person who undertakes and does not become remorseful and does not know as it really is, the release of mind and the release through wisdom and does not know how arisen demeritorious things cease without a remainder. This is our advise to him: The venerable one has desires born of the undertaking and desires on account of remorse are not evident Good if he dispels desires born of the undertaking and develop the mind and wisdom. Thus he becomes equal to the fifth person.
There, bhikkhus, that person who does not undertake and becomes remorseful and does not know as it really is, the release of mind and the release through wisdom and does not know how arisen demeritorious things cease without a remainderòhis is our advise to him: The venerable one has no desires born of the undertaking and desires develop on account of remorse. Good if he dispels desires born of remorse and develop the mind and wisdom. Thus he becomes equal to the fifth person.
There, bhikkhus, that person who does not undertake and does not become remorseful. Does not know as it really is, the release of mind and the release through wisdom does not know how arisen demeritorious things cease without a remainder. This is our advise to him: The venerable one has desires born of the undertaking and desires develop on account of remorse. Good if he dispels desires born of the undertaking and dispel desires born of remorse and develop the mind and wisdom. Thus he becomes equal to the fifth person.
Thus bhikkhus, these four persons advised by the fifth in this manner gradually destroy desires.
3. Sarandadasuttam Ý At the Sarandada monument
015.03. At one time The Blessed One was abiding in the gabled hall in the Great Forest in Vesali. The Blessed One putting on robes in the morning and taking bowl and robes entered Vesali for alms. At that time about five hundred Licchavis were assembled and seated at the Sarandada monument and this talk arose among them: The arising of five jewels are rare in the world. What five?
The jewel of an elephant, the jewel of a horse, the jewel of a jewel, the jewel of a woman and the jewel of a householder. The arising of these five jewels are rare in the world.
Then they placed a man on the path and told him: Good man, if you see The Blessed One, inform us. That man saw The Blessed One coming in the distance and approached the Licchavis and said: Sirs, that Blessed One, worthy and rightfully enlightened is coming, and it is time to do the fitting.
The Licchavis approached The Blessed One, worshipped, and standing on a side said to The Blessed One:
Venerable sir, it is good if you approach the Sarandada monument out of compassion. The Blessed One consented in silence and approached the Sarandada monument and sat on the prepared seat and asked: Liccahvis with what talk were you seated here and what was the other conversation? Venerable sir, we were assembled and seated here and this talk arose among us: The arising of five jewels are rare in the world. What five?
The jewel of an elephant, the jewel of a horse, the jewel of a jewel, the jewel of a woman and the jewel of a householder. The arising of these five jewels are rare in the world.
To the Licchavis overcome by sensuality, sensuality itself is the topic of conversation. Licchavis, the arising of five things are rare in the world. What five?
The arising of the Thus Gone One, worthy and rightfully enlightened is rare in the world. Persons teaching the doctrine and discipline taught by the Thus Gone One are rare in the world. Persons that understand the doctrine and discipline of the Thus Gone One when taught, are rare in the world. Persons that learn and understand the doctrine and discipline taught by the Thus Gone One and lead a life accordingly are rare in the world and a person who shows gratitude is rare in the world.
Licchavis, the arising of these five things are rare in the world.
4. Tikandakãsuttam Ý At the Tikandaki forest
015.04. At one time The Blessed One lived in the Tikandaki forest in Saketa. From there The Blessed One addressed the bhikkhus: Bhikkhus, it is good, if you live from time to time with the perception of loathsomeness in the not loathing. It is good, if you live from time to time with the perception of non-loathsomeness in the not loathing. It is good, if you live from time to time with the perception of loathsomeness in the not loathing and the loathing. It is good, if you live from time to time, with the perception of non-loathsomeness in the not loathing and the loathing. It is good, if you live from time to time, getting rid of both the loathing and the not loathing, abide with equanimity mindful and aware.
Bhikkhus, seeing what good should the bhikkhu abide with the perception of loathsomeness in the not loathing? May greed not arise to me on account of greedy things. Bhikkhus, seeing this benefit the bhikkhu should abide with the perception of loathsomeness in the not loathing.
Bhikkhus, seeing what good should the bhikkhu abide with the perception of non-loathsomeness in the loathing? May anger not arise to me on account of things that arouse anger. Bhikkhus, seeing this benefit the bhikkhu should abide with the perception of non-loathsomeness in the loathing.
Bhikkhus, seeing what good should the bhikkhu abide with the perception of loathsomeness in the not loathing and the loathing? May greed not arise to me on account of things that arouse greed. Bhikkhus, seeing this benefit the bhikkhu should abide with the perception of loathsomeness in the not loathing and the loathing.
Bhikkhus, seeing what good should the bhikkhu abide with the perception of non-loathsomeness in the not loathing and the loathing? May anger not arise to me on account of things that arouse anger. May greed not arise to me on account of things that arouse greed. Bhikkhus, seeing this benefit the bhikkhu should abide with the perception of non-loathsomeness in the loathing and the not loathing.
Bhikkhus, seeing what good should the bhikkhu abide in equanimity giving up both the loathing and the not loathing become mindful and aware? For no reason, cause or place should greed arise to me on account of things that arouse greed, anger arise to me on account of things that arouse anger and delusion arise to me on account of things that arouse delusion. Bhikkhus, seeing this benefit the bhikkhu should abide in equanimity giving up both the loathing and the not loathing become mindful and aware.
5. Nirayasuttam Ý In hell
015.05. Bhikkhus, endowed with five things, as though led and lain is in hell. What five?
Destroying the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewed drinks. Bhikkhus, endowed with these five things, as though led and lain is in hell.
Bhikkhus, endowed with five things, as though led and lain is in heaven. What five?
Abstaining from the destruction of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewed drinks. Bhikkhus, endowed with these five things, as though led and lain is in heaven.
6. Mittasuttam Ý Friendship
015.06. Bhikkhus, a bhikkhu endowed with five things should not associate a friend What five?
He makes a livelihood, manages affairs, stands aloof from the Community of bhikkhus, is engaged in a long, non-stop tour. From time to time he is not capable to give a talk of inciteful advise to lighten the hearts. Bhikkhus, a bhikkhu endowed with these five things should not associate a friend.
Bhikkhus, a bhikkhu endowed with five things should associate a friend What five?
He does not make a livelihood, does not manage affairs, does not stand aloof from the Community of bhikkhus, is not engaged in a long, non-stop tour. From time to time he is capable to give a talk of inciteful advise to lighten the hearts. Bhikkhus, a bhikkhu endowed with these five things should associate a friend.
7. Asappurisadanasuttam Ý Unworthy gifts
015.07. Bhikkhus, these five are unworthy gifts. What five?
Giving disrespectfully, giving without heart and thought, not giving with one's own hand, giving something which is to be discarded and giving with the view that there are no results for giving. Bhikkhus, these five are unworthy gifts.
Bhikkhus, these five are worthy gifts. What five?
Giving respectfully, giving with heart and thought, giving with one's own hand, giving something which is not to be discarded and giving with the view that there are results for giving. Bhikkhus, these five are worthy gifts.
8. Sappurisadanasuttam Ý Worthy gifts
015.08. Bhikkhus, these five are worthy gifts. What five?
Giving gifts out of faith, giving gifts respectfully, giving gifts at the right time, giving gifts with sympathetic feelings and giving gifts without troubling oneself or others.
Bhikkhus, having given gifts out of faith, wherever he is born for the results of those actions, is born wealthy, with much resources. He becomes handsome, with pleasant looks endowed with the highest grace of beauty.
Bhikkhus, having given gifts respectfully, wherever he is born for the results of those actions, is born wealthy, with much resources. If there be his wife, children, slaves, mesengers or workmen they too listen and arouse the mind to understand.
Bhikkhus, having given gifts at the right time, wherever he is born for the results of those actions, is born wealthy, with much resources. As time goes the reults become various.
Bhikkhus, having given gifts with sympathetic feelings, wherever he is born for the results of those actions, is born wealthy, with much resources. His mind bends to partake of the highest of the five strands of sensual pleasures.
Bhikkhus, having given gifts without troubling oneself or others wherever he is born for the results of those actions, is born wealthy, with much resources. There he does not come to any destruction of wealth and resources from fire, water, from the king, from robbers or from unwanted inheritors. Bhikkhus, these five are worthy gifts.
9. Pañhamasamayavimuttasuttam Ý The first on the times and conditions of release
015.09. Bhikkhus, these five things conduce to the decrease of the bhikkhu whose time and conditions are ripe for release. What five? Attachment to activity, attachment to talk, attachmnt to sleep, attchment to company and not reflecting how the mind was released.
Bhikkhus, these five things conduce to the decrease of the bhikkhu whose time and conditions are ripe for release.
Bhikkhus, these five things conduce to the non decrease of the bhikkhu whose time and conditions are ripe for release. What five? Non-attachment to activity, non-attachment to talk, non-attachmnt to sleep, non-attchment to company and reflecting how the mind was released.
Bhikkhus, these five things conduce to the non-decrease of the bhikkhu whose time and conditions are ripe for release.
10. Dutiyasamayavimuttasuttam Ý The second on the times and conditions of release
015.10. Bhikkhus, these five things conduce to the decrease of the bhikkhu whose time and conditions are ripe for release. What five? Attachment to activity, attachment to talk, attachmnt to sleep, not controlled in the mental faculties and not knowing the right amount of food, to partake.
Bhikkhus, these five things conduce to the decrease of the bhikkhu whose time and conditions are ripe for release.
Bhikkhus, these five things conduce to the non decrease of the bhikkhu whose time and conditions are ripe for release. What five? Non-attachment to activity, non-attachment to talk, non-attachmnt to sleep, control of the mental faculties and knowing the right amount of foodño partake.
Bhikkhus, these five things conduce to the non-decrease of the bhikkhu whose time and conditions are ripe for release.
4. Catutthapannasakam- The fourth fifty.
Anguttara Nikaya - Pancaka Nipata - Raja Vaggo
Anguttara Nikaya
014. Rajavaggo Ý Kings
1. Pathamacakkanuvattanasuttam Ý First on the turning of the wheel
014.01. Bhikkhus, endowed with five characteristics the universal monarch, turns the wheel righteously not to be stopped by any adversary human hand. What five?
Here, bhikkhus, the universal monarch knows the profitable, the righteous, the suitable, the right time and the gathering. Bhikkhus, endowed with these five characteristics the universal monarch, turns the wheel righteously not to be stopped by any adversary human hand.
Bhikkhus, in the same manner, the Thus Gone One, worthy and rightfully enlightened, endowed with five characteristics, turns the wheel of the Teaching righteously not to be stopped by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma. What five?
Here, bhikkhus, the Thus Gone One, worthy and rightfully enlightened, knows the profitable, the righteous, the suitable, the right time and the gathering. Bhikkhus, the Thus Gone One, worthy and rightfully enlightened, endowed with these five characteristics, turns the wheel of the Teaching rightfully, not to be stopped by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma.
2. Dutiyacakkanuvattanasuttam Ý Second on the turning of the wheel
014.02. Bhikkhus, endowed with five characteristics the eldest son of the universal monarch, turns the wheel, turned by his father, righteously not to be stopped by any adversary human hand. What five?
Here, bhikkhus, the eldest son of the universal monarch knows the profitable, the righteous, the suitable, the right time and the gathering. Bhikkhus, endowed with these five characteristics the eldest son of the universal monarch, turns the wheel righteously not to be stopped by any adversary human hand.
Bhikkhus, in the same manner, Sariputta endowed with five characteristics, turns the wheel of the Teaching, turned by the Thus Gone One, righteously not to be stopped by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma. What five?
Here, bhikkhus, Sariputta knows the profitable, the righteous, the suitable, the right time and the gathering. Bhikkhus, Sariputta endowed with these five characteristics, turns the wheel of the Teaching, turned by the Thus Gone One righteously, not to be stopped by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma.
3. Dhammarajasuttam Ý The righteous ruler
014.03. Bhikkhus, whoever that righteous universal monarch, he too does not turn the wheel without a leadership. When this was said, a certain bhikkhu said thus to The Blessed One: Venerable sir, who is the leader of the righteous universal monarch that rules righteously?
The Blessed One said: Bhikkhu, it is the Teaching.
Here, bhikkhu, the righteous universal monarch, relying on the Teaching, honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching to arrange the protection to his junior staff.
Again, bhikkhu, the righteous universal monarch, relying on the Teaching honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching to arrange the protection to others starting from the warriors, ... re ... to the forces, to the Brahmin householders, to hamlets and states, to recluses and Brahmins and to wild beasts. Bhikkhu, the righteous universal monarch, relying on the Teaching honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching to arrange the protection to his junior staff.
and the protection to others starting from the warriors, ... re ... to the forces, to the Brahmin householders, to hamlets and states, to recluses and Brahmins and to wild beasts. He turns the wheel righteously not to be stopped by any adversary human hand.
In the same manner bhikkhu, the Thus Gone One, worthy and rightfully enlightened, relying on the Teaching, honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching to arrange the rightful protection to bhikkhus: says- Bodily actions like these should be practiced and bodily actions like these should not be practiced. Verbal actions like these should be practiced and verbal actions like these should not be practiced. Mental actions like these should be practiced and mental actions like these should not be practiced. A livelihood like this should be practiced and a livelihood like this should not be practiced. Villages and hamlets like these should be fostered and villages and hamlets like these should not be fostered.
Again, bhikkhu, the Thus Gone One, worthy and rightfully enlightened, relying on the Teaching, honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching to arrange the rightful protection to bhikkhunis, ... re ... to male lay disciples, ... re ... to female lay disciples says: Bodily actions like these should be practiced and bodily actions like these should not be practiced. Verbal actions like these should be practiced and verbal actions like these should not be practiced. Mental actions like these should be practiced and mental actions like these should not be practiced. A livelihood like this should be practiced and a livelihood like this should not be practiced. Villages and hamlets like these should be fostered and villages and hamlets like these should not be fostered.
Bhikkhu, the Thus Gone One, worthy and rightfully enlightened, relying on the Teaching, honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching, and having arranged the protection to bhikkhus, bhikkhunis, lay male disciples and lay female disciples, turns the noble, righteous wheel of the Teaching not to be stopped by anyone in the world not by a recluse, a Brahmin, a god, Mara or even Brahma.
4. Yassamdisamsuttam Ý In whatever direction
014.04. Bhikkhus, the head anointed warrior king endowed with five factors, living in whatever direction lives as though in his own kingdom. What five?
Here, bhikkhus, the head anointed warrior king is pure and unblemished by birth on both the mother's and father's sides up to the seventh great grand father. Has much wealth and resources with completely filled grain houses and a treasury. Is endowed with a powerful fourfold army with attentive advisers. He has a learned, wise, wonderful adviser who has the powers to think of the past, future and present and tell the essential. These four things bring him maturity in fame. Endowed with these things with fame as the fifth living in whatever direction, he lives as though in his own kingdom. What is the reason? It so happens to one who has won the directions.
Bhikkhus, in the same manner, the bhikkhu endowed with five factors, living in whatever direction abides with a released mind. What five?
Here, bhikkhus, the bhikkhu is virtuous restrained in the higher code of rules, develops the right behaviour, seeing fear in the slightest fault, thus he observes the rules just as the head anointed warrior king is accomplished at birth. 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, as the head anointed warrior king has much wealth and resources with completely filled grain houses and a treasury. He abides with aroused effort firm and zealous to dispel demeritorious things and to accumulate meritorious things, not giving up the main aim. Like the powerful head anointed warrior king. Become wise is endowed with wisdom of the arising and fading of the five holding masses, for the noble penetration, for the rightful ending of unpleasantness. Like the head annointed warrior king endowed with the wonderful adviser. These four factors mature to him in release. Endowed with these factors with release as the fifth, in whichever direction he dwells, he is released. What is the reason? Bhikkhus, it so happens to those released in mind.
5. Pathamapatthanasuttam Ý First on aspiring
014.05. Bhikkhus, endowed with five things the eldest son of the head anointed warrior king aspires for the rulership. What five?
Here bhikkhus, the eldest son of the head anointed warrior king is well born on both sides the mother's and father's up to the seventh great grand father, undisturbed and blameless. Is handsome endowed with the highest beauty and has pleasant ways. He is loved by mother and father. He is loved by the people of the hamlets and the state. He becomes skilled in those branches of knowledge and crafts that should be learned by the head anointed warrior kings. Such as riding elephants, horses, chariots, using the bow and arrow and the study of stars.
It occurs to him: I am well born on both sides the mother's and father's up to the seventh great grand father, undisturbed and blameless. Why shouldn't I aspire the rulership? Am handsome endowed with the highest beauty and have pleasant ways. Why shouldn't I aspire the rulership? Am loved by mother and father and by the people of the hamlets and the state. Why shouldn't I aspire the rulership? Am skilled in those branches of knowledge and crafts that should be learned by the head anointed warrior kings. Such as riding elephants, horses, chariots, using the bow and arrow and the study of stars. Why shouldn't I aspire the rulership? Bhikkhus, endowed with these five things the eldest son of the head anointed warrior king aspires for the rulership.
Bhikkhus, in the same manner the bhikkhu endowed with five things aspires the destruction of desires. What five?
Here, bhikkhus, the bhikkhu has faith. He has faith in the enlightenment of the Thus Gone One: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed. Has few ailments and a temperate digestive system, neither too cold nor too hot, good for endurance. Not crafty and not deceitful manifests his real self to the Teacher and co-associates in the holy life. Abides with aroused effort for dispelling demerit and for amassing merit. Is zealous with firm effort not giving up meritorious things, endowed with the wisdom of noble one's for the rightful destruction unpleasantness.
It occurs to him: I have faith in the enlightenment of the Thus Gone One: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed. Why shouldn't I aspire for the destruction of desires? I have few ailments and a temperate digestive system, neither too cold nor too hot, good for endurance. Why shouldn't I aspire for the destruction of desires?Am not crafty and not deceitful, I manifest my real self to the Teacher and to co-associates in the holy life. Why shouldn't I aspire for the destruction of desires?Why shouldn't I aspire for the destruction of desires? I abide with aroused effort for dispelling demerit and for amassing merit. Why shouldn't I aspire for the destruction of desires? Am zealous with firm effort, I have not given up meritorious things, am endowed with the wisdom of the noble one's for the rightful destruction unpleasantness. Why shouldn't I aspire for the destruction of desires?
6. ôutiyapatthanasuttam Ý Second on aspiring
014.05. Bhikkhus, endowed with five things the eldest son of the head anointed warrior king aspires for second in succession for rulership. What five?
Here bhikkhus, the eldest son of the head anointed warrior king is well born on both sides the mother's and father's up to the seventh great grand father, undisturbed and blameless. Is handsome endowed with the highest beauty and has pleasant ways. He is loved by mother and father. He is loved by the fourfold army. He is wise and learned and has powers to think of the essential examining the past, future and the present.
It occurs to him: I am well born on both sides the mother's and father's up to the seventh great grand father, undisturbed and blameless. Why shouldn't I aspire the second in succession to rulership? Am handsome endowed with the highest beauty and have pleasant ways. Why shouldn't I aspire the second in succession to rulership? Am loved by mother and father. Why shouldn't I aspire the second in succession to rulership? Am wise, learned and powerful to think of the essential examining the past, future and the present. Why shouldn't I aspire the second in succession to rulership? Bhikkhus, endowed with these five things the eldest son of the head anointed warrior king aspires for the second in succession to rulership.
Bhikkhus, in the same manner the bhikkhu endowed with five things aspires the destruction of desires. What five?
Here, bhikkhus, the bhikkhu is virtuous, ... re ... restrained in the higher code of rules. Is learned, ... re ... penetratingly seeing have attained right view. He is thoroughly established in the four foundations of mindfulness. Abides with aroused effort for dispelling demerit and for amassing merit. Is zealous with firm effort not giving up meritorious things, endowed with the wisdom of noble ones for the rightful destruction unpleasantness.
It occurs to him: Am virtuous restrained in the higher code of rules, I develop the right conduct seeing fear in the slightest fault. Why shouldn't I aspire for the destruction of desires? Am learned and bear the Teaching that is good at the beginning, in the middle and the end, full of meanings in the words and letters, explaining the pure and complete holy life. That Teaching I learned verbally practiced and penetratingly seeing have attained right view. Why shouldn't I aspire for the destruction of desires? Am thoroughly established in the four foundations of mindfulness. Why shouldn't I aspire for the destruction of desires? I abide with aroused effort for dispelling demerit and for amassing merit. Why shouldn't I aspire for the destruction of desires? Am zealous with firm effort, I have not given up meritorious things, am endowed with the wisdom of the noble ones for the rightful destruction unpleasantness. Why shouldn't I aspire for the destruction of des ires? Bhikkhus, the bhikkhu endowed with these five things aspires the destruction of desires.
7. Appamsupatisuttam Ý Sleeps little
014.07. Bhikkhus, these five sleep little at night and keep awake much. Which five?
Bhikkhus, a woman desiring a man, a man desiring a woman, a robber desiring to steal, a king with royal duties and the bhikkhu desiring to unyoke himself sleep little at night and keep awake much. Bhikkhus, these five sleep little at night and keep awake much.
8. Bhattadakasuttam Ý Eater of nourishment
014.08. Bhikkhus, endowed with five characteristics the king's elephant beomes an eater of nourishment, one expanding, one throwing dung and one taking rationed food and royal by the sign. What five?
Here, bhikkhus, the king's elephant does not endure forms, sounds, smells, tastes and touches Bhikkhus, endowed with these five characteristics the king's elephant beomes an eater of nourishment, one expanding, one throwing dung and one taking rationed food and only royal by the sign.
In the same manner bhikkhus, endowed with five characteristics the bhikkhu beomes an eater of nourishment, one expanding, one throwing dung and one taking rationed food and a bhikkhu by the sign. What five?
Here, bhikkhus, the bhikkhu does not endure forms, sounds, smells, tastes and touches Bhikkhus, endowed with these five characteristics the bhikkhu beomes an eater of nourishment, one expanding, one throwing dung and one taking rationed food and only a bhikkhu by the sign.
9. Akkhamasuttam Ý Not enduring
014.09. Bhikkhus, endowed with five characteristics the king's elephant becomes unsuitable not worthy and not royal for the king's services. What five?
Here, bhikkhus the king's elephant does not endure forms, sounds, smells, tastes and touches.
Bhikkhus, how does the king's elephant not endure forms? Here the king's elephant gone to the battle field, seeing the array of elephants, horses, chariots and the foot soldiers, lose heart, falter, cannot stand firm and cannot enter the battle field. Thus the king's elephant does not endure forms.
How does the king's elephant not endure sounds? Here the king's elephant gone to the battle field, hearing the sounds of elephants, horses, chariots foot soldiers, the sounds drums large and small, conches and bells, lose heart, falter, cannot stand firm and cannot enter the battle field. Thus the king's elephant does not endure sounds.
How does the king's elephant not endure smells? Here the king's elephant gone to the battle field, smells urine and excreta of elephants, of high birth whose home is the battle field and it loses heart, falters, cannot stand firm and cannot enter the battle field. Thus the king's elephant does not endure smells.
How does the king's elephant not endure tastes? Here, the king's elephant gone to the battle field, treats with contempt grass and water given the first time, the second time, the third time, the fourth time and the fifth time and it loses heart, falters, cannot stand firm and cannot enter the battle field. Thus the king's elephant does not endure tastes.
How does the king's elephant not endure touches? Here, the king's elephant gone to the battle field, shot with an arrow the first time, the second time, the third time, the fourth time and the fifth time loses heart, falters, cannot stand firm and cannot enter the battle field. Thus the king's elephant does not endure touches.
Bhikkhus, endowed with these five characteristics the king's elephant becomes unsuitable not worthy and not royal for the king's services.
Bhikkhus, in the same manner, endowed with five characteristics the bhikkhu becomes not venerable, not suitable for hospitality, gifts and not suitable for veneration with clasped hands. What five?
Here, bhikkhus, the bhikkhu does not endure forms, sounds, smells, tastes and touches.
Bhikkhus, how does the bhikkhu not endure forms?
Here, bhikkhus, the bhikkhu seeing an exciting form is attached, finds it not possible to concentrate. Thus the bhikkhu does not endure forms.
Bhikkhus, how does the bhikkhu not endure sounds?
Here, bhikkhus, the bhikkhu hearing an exciting sound is attached, finds it not possible to concentrate. Thus the bhikkhu does not endure sounds.
Bhikkhus, how does the bhikkhu not endure smells?
Here, bhikkhus, the bhikkhu scenting an exciting smell is attached, finds it not possible to concentrate. Thus the bhikkhu does not endure smells.
Bhikkhus, how does the bhikkhu not endure tastes?
Here, bhikkhus, the bhikkhu tasting an exciting taste is attached, finds it not possible to concentrate. Thus the bhikkhu does not endure tastes.
Bhikkhus, how does the bhikkhu not endure touches?
Here, bhikkhus, the bhikkhu experiencing an exciting touch is attached, finds it not possible to concentrate. Thus the bhikkhu does not endure touches.
Bhikkhus, endowed with these five characteristics the bhikkhu becomes not venerable, not suitable for hospitality, gifts and not suitable for veneration with clasped hands.
Bhikkhus, endowed with five characteristics the king's elephant becomes suitable, worthy and royal for the king's services. What five?
Here, bhikkhus the king's elephant endures forms, sounds, smells, tastes and touches.
Bhikkhus, how does the king's elephant endure forms? Here the king's elephant gone to the battle field, seeing the array of elephants, horses, chariots and the foot soldiers, does not lose heart or falter, stands firm and enters the battle field. Thus the king's elephant endures forms.
How does the king's elephant endure sounds? Here the king's elephant gone to the battle field, hearing the sounds of elephants, horses, chariots foot soldiers, the sounds of drums large and small, conches and bells, does not lose heart or falter, stands firm and enters the battle field. Thus the king's elephant endures sounds.
How does the king's elephant endure smells? Here the king's elephant gone to the battle field, smelling urine and excreta of elephants, of high birth whose home is the battle field does not lose heart or falter stands firm and enters the battle field. Thus the king's elephant endures smells.
How does the king's elephant endure tastes? Here, the king's elephant gone to the battle field, treats with contempt grass and water given the first time, the second time, the third time, the fourth time and the fifth time, but does not lose heart or falter, stands firm and enters the battle field. Thus the king's elephant endures tastes.
How does the king's elephant endure touches? Here, the king's elephant gone to the battle field, shot with an arrow the first time, the second time, the third time, the fourth time and the fifth time, does not lose heart or falter, stands firm and enters the battle field. Thus the king's elephant endures touches.
Bhikkhus, endowed with these five characteristics the king's elephant becomes suitable worthy and royal for the king's services.
Bhikkhus, in the same manner, endowed with five characteristics the bhikkhu becomes venerable, suitable for hospitality, gifts and suitable for veneration with clasped hands. What five?
Here, bhikkhus, the bhikkhu endures forms, sounds, smells, tastes and touches.
Bhikkhus, how does the bhikkhu endure forms?
Here, bhikkhus, the bhikkhu seeing an exciting form is not attached to it, finds it possible to concentrate. Thus the bhikkhu endures forms.
Bhikkhus, how does the bhikkhu endure sounds?
Here, bhikkhus, the bhikkhu hearing an exciting sound is not attached, finds it possible to concentrate. Thus the bhikkhu endures sounds.
Bhikkhus, how does the bhikkhu endure smells?
Here, bhikkhus, the bhikkhu scenting an exciting smell is not attached, finds it possible to concentrate. Thus the bhikkhu endures smells.
Bhikkhus, how does the bhikkhu endure tasstes?
Here, bhikkhus, the bhikkhu tasting an exciting taste is not attached, finds it possible to concentrate. Thus the bhikkhu endures tastes.
Bhikkhus, how does the bhikkhu endure touches?
Here, bhikkhus, the bhikkhu experiencing an exciting touch is not attached, finds it possible to concentrate. Thus the bhikkhu endures touches.
Bhikkhus, endowed with these five characteristics the bhikkhu becomes venerable, suitable for hospitality, gifts and suitable for veneration with clasped hands.
10. Sotasuttam Ý Hearer
014.10. Bhikkhus, the king's elephant endowed with five things becomes suitable and worthy for the king and royal by the sign. What five?
Here, bhikkhus, the king's elephant becomes a hearer, a destroyer, a protector, a patient one and a goer.
Bhikkhus, how does the king's elephant become a hearer?
Here, bhikkhus, the king's elephant calls to mind whatever the training given to him and whether earlier heard or not heard he attends carefully to the elephant trainer. Thus the king's elephant becomes a hearer.
Bhikkhus, how does the king's elephant become a destroyer?
Here, bhikkhus, the king's elephant gone to the battle field destroys the elephants and the riders on elephants, the horses and riders on horse back, the chariots and those in chariots and those on foot. Thus the king's elephant is a destroyer.
Bhikkhus, how does the king's elephant become a protector?
Here, bhikkhus, the king's elephant gone to the battle field protects the fore part of the body, the hind part of the body, the fore feet, the hind feet, the ears, the tusks, the trunk the tail and the rider on his back. Thus the king's elephant is a protector.
Bhikkhus, how is the king's elephant an endurer?
Here, bhikkhus, the king's elephant gone to the battle field endures blows from weapons, swords, arrows, rough words, the sounds of drums large and small, conches and bells Thus the king's elephant becomes an endurer.
Bhikkhus, how does the king's elephant become a goer?
Here, bhikkhus, in whatever direction the elephant trainer sends him, whether earlier gone or not gone, he quickly goes in that direction. Thus the king's elephant becomes a goer.
Bhikkhus, the king's elephant endowed with these five things becomes suitable and worthy for the king and royal by the sign.
In the same manner bhikkhus, endowed with five things the bhikkhu becomes suitable for veneration, hospitality, gifts and to be venerated with clasped hands, the incomparable field of merit for the world. What five?
Here, bhikkhus, the bhikkhu becomes a hearer, a destroyer, a protector, an endurer and a goer.
Bhikkhus, how does the bhikkhu become a hearer?
Here, bhikkhus the bhikkhu recalling to mind whatever the Teaching and the Discipline of the Thus Gone One, lends ear attentively. Thus the bhikkhu becomes a hearer.
Bhikkhus, how does the bhikkhu become a destroyer?
Here, bhikkhus the bhikkhu destroys arisen sensual desires, does not endure them, makes them such that they will not arise again. Destroys arisen angry thoughts, arisen hurting thoughs and arisen evil thoughts. Does not endure them, makes them such that they will not arise again. Thus the bhikkhu becomes a destroyer.
Bhikkhus, how does the bhikkhu become a protector?
Here, bhikkhus the bhikkhu seeing a form does not take the sign or the detail. To one abiding with the faculty of the eye not controlled there would arise covetousness, displeasure and demeritorious things. He controls the faculty of the eye. Hearing a sound ... re ... scenting a smell, ... re ... cognizing a taste, ... re ... experiencing a touch and cognizing an idea does not take the sign or the detail. To one abiding with the faculty of the mind not controlled there would arise covetousness, displeasure and demeritorious things. He controls the faculty of the mind Thus the bhikkhu becomes a protector.
Bhikkhus, how does the bhikkhu become an endurer?
Here, bhikkhus, the bhikkhu endures cold, heat, hunger, thirst, the sting of gadflies and yellow flies, the heat and the hot air the touch of roughly enunciated words. Endures disagreeable rough sharp bodily feelings that ends life. Thus the bhikkhu becomes an endurer.
Bhikkhus, how does the bhikkhu become a goer?
Here, bhikkhus, the bhikkhu quickly goes in that direction, not yet gone in this long line of existences, such as the appeasing of all determinations, giving up all substratum, destroying craving, disenchantment, cessation and extinction. Thus the bhikkhu becomes a goer. Bhikkhus, endowed with these five things the bhikkhu becomes suitable for veneration, hospitality, gifts and to be venerated with clasped hands, the incomparable field of merit for the world.
014. Rajavaggo Ý Kings
1. Pathamacakkanuvattanasuttam Ý First on the turning of the wheel
014.01. Bhikkhus, endowed with five characteristics the universal monarch, turns the wheel righteously not to be stopped by any adversary human hand. What five?
Here, bhikkhus, the universal monarch knows the profitable, the righteous, the suitable, the right time and the gathering. Bhikkhus, endowed with these five characteristics the universal monarch, turns the wheel righteously not to be stopped by any adversary human hand.
Bhikkhus, in the same manner, the Thus Gone One, worthy and rightfully enlightened, endowed with five characteristics, turns the wheel of the Teaching righteously not to be stopped by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma. What five?
Here, bhikkhus, the Thus Gone One, worthy and rightfully enlightened, knows the profitable, the righteous, the suitable, the right time and the gathering. Bhikkhus, the Thus Gone One, worthy and rightfully enlightened, endowed with these five characteristics, turns the wheel of the Teaching rightfully, not to be stopped by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma.
2. Dutiyacakkanuvattanasuttam Ý Second on the turning of the wheel
014.02. Bhikkhus, endowed with five characteristics the eldest son of the universal monarch, turns the wheel, turned by his father, righteously not to be stopped by any adversary human hand. What five?
Here, bhikkhus, the eldest son of the universal monarch knows the profitable, the righteous, the suitable, the right time and the gathering. Bhikkhus, endowed with these five characteristics the eldest son of the universal monarch, turns the wheel righteously not to be stopped by any adversary human hand.
Bhikkhus, in the same manner, Sariputta endowed with five characteristics, turns the wheel of the Teaching, turned by the Thus Gone One, righteously not to be stopped by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma. What five?
Here, bhikkhus, Sariputta knows the profitable, the righteous, the suitable, the right time and the gathering. Bhikkhus, Sariputta endowed with these five characteristics, turns the wheel of the Teaching, turned by the Thus Gone One righteously, not to be stopped by anyone in the world, not by a recluse, a Brahmin, a god, Mara or even Brahma.
3. Dhammarajasuttam Ý The righteous ruler
014.03. Bhikkhus, whoever that righteous universal monarch, he too does not turn the wheel without a leadership. When this was said, a certain bhikkhu said thus to The Blessed One: Venerable sir, who is the leader of the righteous universal monarch that rules righteously?
The Blessed One said: Bhikkhu, it is the Teaching.
Here, bhikkhu, the righteous universal monarch, relying on the Teaching, honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching to arrange the protection to his junior staff.
Again, bhikkhu, the righteous universal monarch, relying on the Teaching honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching to arrange the protection to others starting from the warriors, ... re ... to the forces, to the Brahmin householders, to hamlets and states, to recluses and Brahmins and to wild beasts. Bhikkhu, the righteous universal monarch, relying on the Teaching honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching to arrange the protection to his junior staff.
and the protection to others starting from the warriors, ... re ... to the forces, to the Brahmin householders, to hamlets and states, to recluses and Brahmins and to wild beasts. He turns the wheel righteously not to be stopped by any adversary human hand.
In the same manner bhikkhu, the Thus Gone One, worthy and rightfully enlightened, relying on the Teaching, honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching to arrange the rightful protection to bhikkhus: says- Bodily actions like these should be practiced and bodily actions like these should not be practiced. Verbal actions like these should be practiced and verbal actions like these should not be practiced. Mental actions like these should be practiced and mental actions like these should not be practiced. A livelihood like this should be practiced and a livelihood like this should not be practiced. Villages and hamlets like these should be fostered and villages and hamlets like these should not be fostered.
Again, bhikkhu, the Thus Gone One, worthy and rightfully enlightened, relying on the Teaching, honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching to arrange the rightful protection to bhikkhunis, ... re ... to male lay disciples, ... re ... to female lay disciples says: Bodily actions like these should be practiced and bodily actions like these should not be practiced. Verbal actions like these should be practiced and verbal actions like these should not be practiced. Mental actions like these should be practiced and mental actions like these should not be practiced. A livelihood like this should be practiced and a livelihood like this should not be practiced. Villages and hamlets like these should be fostered and villages and hamlets like these should not be fostered.
Bhikkhu, the Thus Gone One, worthy and rightfully enlightened, relying on the Teaching, honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching, and having arranged the protection to bhikkhus, bhikkhunis, lay male disciples and lay female disciples, turns the noble, righteous wheel of the Teaching not to be stopped by anyone in the world not by a recluse, a Brahmin, a god, Mara or even Brahma.
4. Yassamdisamsuttam Ý In whatever direction
014.04. Bhikkhus, the head anointed warrior king endowed with five factors, living in whatever direction lives as though in his own kingdom. What five?
Here, bhikkhus, the head anointed warrior king is pure and unblemished by birth on both the mother's and father's sides up to the seventh great grand father. Has much wealth and resources with completely filled grain houses and a treasury. Is endowed with a powerful fourfold army with attentive advisers. He has a learned, wise, wonderful adviser who has the powers to think of the past, future and present and tell the essential. These four things bring him maturity in fame. Endowed with these things with fame as the fifth living in whatever direction, he lives as though in his own kingdom. What is the reason? It so happens to one who has won the directions.
Bhikkhus, in the same manner, the bhikkhu endowed with five factors, living in whatever direction abides with a released mind. What five?
Here, bhikkhus, the bhikkhu is virtuous restrained in the higher code of rules, develops the right behaviour, seeing fear in the slightest fault, thus he observes the rules just as the head anointed warrior king is accomplished at birth. 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, as the head anointed warrior king has much wealth and resources with completely filled grain houses and a treasury. He abides with aroused effort firm and zealous to dispel demeritorious things and to accumulate meritorious things, not giving up the main aim. Like the powerful head anointed warrior king. Become wise is endowed with wisdom of the arising and fading of the five holding masses, for the noble penetration, for the rightful ending of unpleasantness. Like the head annointed warrior king endowed with the wonderful adviser. These four factors mature to him in release. Endowed with these factors with release as the fifth, in whichever direction he dwells, he is released. What is the reason? Bhikkhus, it so happens to those released in mind.
5. Pathamapatthanasuttam Ý First on aspiring
014.05. Bhikkhus, endowed with five things the eldest son of the head anointed warrior king aspires for the rulership. What five?
Here bhikkhus, the eldest son of the head anointed warrior king is well born on both sides the mother's and father's up to the seventh great grand father, undisturbed and blameless. Is handsome endowed with the highest beauty and has pleasant ways. He is loved by mother and father. He is loved by the people of the hamlets and the state. He becomes skilled in those branches of knowledge and crafts that should be learned by the head anointed warrior kings. Such as riding elephants, horses, chariots, using the bow and arrow and the study of stars.
It occurs to him: I am well born on both sides the mother's and father's up to the seventh great grand father, undisturbed and blameless. Why shouldn't I aspire the rulership? Am handsome endowed with the highest beauty and have pleasant ways. Why shouldn't I aspire the rulership? Am loved by mother and father and by the people of the hamlets and the state. Why shouldn't I aspire the rulership? Am skilled in those branches of knowledge and crafts that should be learned by the head anointed warrior kings. Such as riding elephants, horses, chariots, using the bow and arrow and the study of stars. Why shouldn't I aspire the rulership? Bhikkhus, endowed with these five things the eldest son of the head anointed warrior king aspires for the rulership.
Bhikkhus, in the same manner the bhikkhu endowed with five things aspires the destruction of desires. What five?
Here, bhikkhus, the bhikkhu has faith. He has faith in the enlightenment of the Thus Gone One: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed. Has few ailments and a temperate digestive system, neither too cold nor too hot, good for endurance. Not crafty and not deceitful manifests his real self to the Teacher and co-associates in the holy life. Abides with aroused effort for dispelling demerit and for amassing merit. Is zealous with firm effort not giving up meritorious things, endowed with the wisdom of noble one's for the rightful destruction unpleasantness.
It occurs to him: I have faith in the enlightenment of the Thus Gone One: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed. Why shouldn't I aspire for the destruction of desires? I have few ailments and a temperate digestive system, neither too cold nor too hot, good for endurance. Why shouldn't I aspire for the destruction of desires?Am not crafty and not deceitful, I manifest my real self to the Teacher and to co-associates in the holy life. Why shouldn't I aspire for the destruction of desires?Why shouldn't I aspire for the destruction of desires? I abide with aroused effort for dispelling demerit and for amassing merit. Why shouldn't I aspire for the destruction of desires? Am zealous with firm effort, I have not given up meritorious things, am endowed with the wisdom of the noble one's for the rightful destruction unpleasantness. Why shouldn't I aspire for the destruction of desires?
6. ôutiyapatthanasuttam Ý Second on aspiring
014.05. Bhikkhus, endowed with five things the eldest son of the head anointed warrior king aspires for second in succession for rulership. What five?
Here bhikkhus, the eldest son of the head anointed warrior king is well born on both sides the mother's and father's up to the seventh great grand father, undisturbed and blameless. Is handsome endowed with the highest beauty and has pleasant ways. He is loved by mother and father. He is loved by the fourfold army. He is wise and learned and has powers to think of the essential examining the past, future and the present.
It occurs to him: I am well born on both sides the mother's and father's up to the seventh great grand father, undisturbed and blameless. Why shouldn't I aspire the second in succession to rulership? Am handsome endowed with the highest beauty and have pleasant ways. Why shouldn't I aspire the second in succession to rulership? Am loved by mother and father. Why shouldn't I aspire the second in succession to rulership? Am wise, learned and powerful to think of the essential examining the past, future and the present. Why shouldn't I aspire the second in succession to rulership? Bhikkhus, endowed with these five things the eldest son of the head anointed warrior king aspires for the second in succession to rulership.
Bhikkhus, in the same manner the bhikkhu endowed with five things aspires the destruction of desires. What five?
Here, bhikkhus, the bhikkhu is virtuous, ... re ... restrained in the higher code of rules. Is learned, ... re ... penetratingly seeing have attained right view. He is thoroughly established in the four foundations of mindfulness. Abides with aroused effort for dispelling demerit and for amassing merit. Is zealous with firm effort not giving up meritorious things, endowed with the wisdom of noble ones for the rightful destruction unpleasantness.
It occurs to him: Am virtuous restrained in the higher code of rules, I develop the right conduct seeing fear in the slightest fault. Why shouldn't I aspire for the destruction of desires? Am learned and bear the Teaching that is good at the beginning, in the middle and the end, full of meanings in the words and letters, explaining the pure and complete holy life. That Teaching I learned verbally practiced and penetratingly seeing have attained right view. Why shouldn't I aspire for the destruction of desires? Am thoroughly established in the four foundations of mindfulness. Why shouldn't I aspire for the destruction of desires? I abide with aroused effort for dispelling demerit and for amassing merit. Why shouldn't I aspire for the destruction of desires? Am zealous with firm effort, I have not given up meritorious things, am endowed with the wisdom of the noble ones for the rightful destruction unpleasantness. Why shouldn't I aspire for the destruction of des ires? Bhikkhus, the bhikkhu endowed with these five things aspires the destruction of desires.
7. Appamsupatisuttam Ý Sleeps little
014.07. Bhikkhus, these five sleep little at night and keep awake much. Which five?
Bhikkhus, a woman desiring a man, a man desiring a woman, a robber desiring to steal, a king with royal duties and the bhikkhu desiring to unyoke himself sleep little at night and keep awake much. Bhikkhus, these five sleep little at night and keep awake much.
8. Bhattadakasuttam Ý Eater of nourishment
014.08. Bhikkhus, endowed with five characteristics the king's elephant beomes an eater of nourishment, one expanding, one throwing dung and one taking rationed food and royal by the sign. What five?
Here, bhikkhus, the king's elephant does not endure forms, sounds, smells, tastes and touches Bhikkhus, endowed with these five characteristics the king's elephant beomes an eater of nourishment, one expanding, one throwing dung and one taking rationed food and only royal by the sign.
In the same manner bhikkhus, endowed with five characteristics the bhikkhu beomes an eater of nourishment, one expanding, one throwing dung and one taking rationed food and a bhikkhu by the sign. What five?
Here, bhikkhus, the bhikkhu does not endure forms, sounds, smells, tastes and touches Bhikkhus, endowed with these five characteristics the bhikkhu beomes an eater of nourishment, one expanding, one throwing dung and one taking rationed food and only a bhikkhu by the sign.
9. Akkhamasuttam Ý Not enduring
014.09. Bhikkhus, endowed with five characteristics the king's elephant becomes unsuitable not worthy and not royal for the king's services. What five?
Here, bhikkhus the king's elephant does not endure forms, sounds, smells, tastes and touches.
Bhikkhus, how does the king's elephant not endure forms? Here the king's elephant gone to the battle field, seeing the array of elephants, horses, chariots and the foot soldiers, lose heart, falter, cannot stand firm and cannot enter the battle field. Thus the king's elephant does not endure forms.
How does the king's elephant not endure sounds? Here the king's elephant gone to the battle field, hearing the sounds of elephants, horses, chariots foot soldiers, the sounds drums large and small, conches and bells, lose heart, falter, cannot stand firm and cannot enter the battle field. Thus the king's elephant does not endure sounds.
How does the king's elephant not endure smells? Here the king's elephant gone to the battle field, smells urine and excreta of elephants, of high birth whose home is the battle field and it loses heart, falters, cannot stand firm and cannot enter the battle field. Thus the king's elephant does not endure smells.
How does the king's elephant not endure tastes? Here, the king's elephant gone to the battle field, treats with contempt grass and water given the first time, the second time, the third time, the fourth time and the fifth time and it loses heart, falters, cannot stand firm and cannot enter the battle field. Thus the king's elephant does not endure tastes.
How does the king's elephant not endure touches? Here, the king's elephant gone to the battle field, shot with an arrow the first time, the second time, the third time, the fourth time and the fifth time loses heart, falters, cannot stand firm and cannot enter the battle field. Thus the king's elephant does not endure touches.
Bhikkhus, endowed with these five characteristics the king's elephant becomes unsuitable not worthy and not royal for the king's services.
Bhikkhus, in the same manner, endowed with five characteristics the bhikkhu becomes not venerable, not suitable for hospitality, gifts and not suitable for veneration with clasped hands. What five?
Here, bhikkhus, the bhikkhu does not endure forms, sounds, smells, tastes and touches.
Bhikkhus, how does the bhikkhu not endure forms?
Here, bhikkhus, the bhikkhu seeing an exciting form is attached, finds it not possible to concentrate. Thus the bhikkhu does not endure forms.
Bhikkhus, how does the bhikkhu not endure sounds?
Here, bhikkhus, the bhikkhu hearing an exciting sound is attached, finds it not possible to concentrate. Thus the bhikkhu does not endure sounds.
Bhikkhus, how does the bhikkhu not endure smells?
Here, bhikkhus, the bhikkhu scenting an exciting smell is attached, finds it not possible to concentrate. Thus the bhikkhu does not endure smells.
Bhikkhus, how does the bhikkhu not endure tastes?
Here, bhikkhus, the bhikkhu tasting an exciting taste is attached, finds it not possible to concentrate. Thus the bhikkhu does not endure tastes.
Bhikkhus, how does the bhikkhu not endure touches?
Here, bhikkhus, the bhikkhu experiencing an exciting touch is attached, finds it not possible to concentrate. Thus the bhikkhu does not endure touches.
Bhikkhus, endowed with these five characteristics the bhikkhu becomes not venerable, not suitable for hospitality, gifts and not suitable for veneration with clasped hands.
Bhikkhus, endowed with five characteristics the king's elephant becomes suitable, worthy and royal for the king's services. What five?
Here, bhikkhus the king's elephant endures forms, sounds, smells, tastes and touches.
Bhikkhus, how does the king's elephant endure forms? Here the king's elephant gone to the battle field, seeing the array of elephants, horses, chariots and the foot soldiers, does not lose heart or falter, stands firm and enters the battle field. Thus the king's elephant endures forms.
How does the king's elephant endure sounds? Here the king's elephant gone to the battle field, hearing the sounds of elephants, horses, chariots foot soldiers, the sounds of drums large and small, conches and bells, does not lose heart or falter, stands firm and enters the battle field. Thus the king's elephant endures sounds.
How does the king's elephant endure smells? Here the king's elephant gone to the battle field, smelling urine and excreta of elephants, of high birth whose home is the battle field does not lose heart or falter stands firm and enters the battle field. Thus the king's elephant endures smells.
How does the king's elephant endure tastes? Here, the king's elephant gone to the battle field, treats with contempt grass and water given the first time, the second time, the third time, the fourth time and the fifth time, but does not lose heart or falter, stands firm and enters the battle field. Thus the king's elephant endures tastes.
How does the king's elephant endure touches? Here, the king's elephant gone to the battle field, shot with an arrow the first time, the second time, the third time, the fourth time and the fifth time, does not lose heart or falter, stands firm and enters the battle field. Thus the king's elephant endures touches.
Bhikkhus, endowed with these five characteristics the king's elephant becomes suitable worthy and royal for the king's services.
Bhikkhus, in the same manner, endowed with five characteristics the bhikkhu becomes venerable, suitable for hospitality, gifts and suitable for veneration with clasped hands. What five?
Here, bhikkhus, the bhikkhu endures forms, sounds, smells, tastes and touches.
Bhikkhus, how does the bhikkhu endure forms?
Here, bhikkhus, the bhikkhu seeing an exciting form is not attached to it, finds it possible to concentrate. Thus the bhikkhu endures forms.
Bhikkhus, how does the bhikkhu endure sounds?
Here, bhikkhus, the bhikkhu hearing an exciting sound is not attached, finds it possible to concentrate. Thus the bhikkhu endures sounds.
Bhikkhus, how does the bhikkhu endure smells?
Here, bhikkhus, the bhikkhu scenting an exciting smell is not attached, finds it possible to concentrate. Thus the bhikkhu endures smells.
Bhikkhus, how does the bhikkhu endure tasstes?
Here, bhikkhus, the bhikkhu tasting an exciting taste is not attached, finds it possible to concentrate. Thus the bhikkhu endures tastes.
Bhikkhus, how does the bhikkhu endure touches?
Here, bhikkhus, the bhikkhu experiencing an exciting touch is not attached, finds it possible to concentrate. Thus the bhikkhu endures touches.
Bhikkhus, endowed with these five characteristics the bhikkhu becomes venerable, suitable for hospitality, gifts and suitable for veneration with clasped hands.
10. Sotasuttam Ý Hearer
014.10. Bhikkhus, the king's elephant endowed with five things becomes suitable and worthy for the king and royal by the sign. What five?
Here, bhikkhus, the king's elephant becomes a hearer, a destroyer, a protector, a patient one and a goer.
Bhikkhus, how does the king's elephant become a hearer?
Here, bhikkhus, the king's elephant calls to mind whatever the training given to him and whether earlier heard or not heard he attends carefully to the elephant trainer. Thus the king's elephant becomes a hearer.
Bhikkhus, how does the king's elephant become a destroyer?
Here, bhikkhus, the king's elephant gone to the battle field destroys the elephants and the riders on elephants, the horses and riders on horse back, the chariots and those in chariots and those on foot. Thus the king's elephant is a destroyer.
Bhikkhus, how does the king's elephant become a protector?
Here, bhikkhus, the king's elephant gone to the battle field protects the fore part of the body, the hind part of the body, the fore feet, the hind feet, the ears, the tusks, the trunk the tail and the rider on his back. Thus the king's elephant is a protector.
Bhikkhus, how is the king's elephant an endurer?
Here, bhikkhus, the king's elephant gone to the battle field endures blows from weapons, swords, arrows, rough words, the sounds of drums large and small, conches and bells Thus the king's elephant becomes an endurer.
Bhikkhus, how does the king's elephant become a goer?
Here, bhikkhus, in whatever direction the elephant trainer sends him, whether earlier gone or not gone, he quickly goes in that direction. Thus the king's elephant becomes a goer.
Bhikkhus, the king's elephant endowed with these five things becomes suitable and worthy for the king and royal by the sign.
In the same manner bhikkhus, endowed with five things the bhikkhu becomes suitable for veneration, hospitality, gifts and to be venerated with clasped hands, the incomparable field of merit for the world. What five?
Here, bhikkhus, the bhikkhu becomes a hearer, a destroyer, a protector, an endurer and a goer.
Bhikkhus, how does the bhikkhu become a hearer?
Here, bhikkhus the bhikkhu recalling to mind whatever the Teaching and the Discipline of the Thus Gone One, lends ear attentively. Thus the bhikkhu becomes a hearer.
Bhikkhus, how does the bhikkhu become a destroyer?
Here, bhikkhus the bhikkhu destroys arisen sensual desires, does not endure them, makes them such that they will not arise again. Destroys arisen angry thoughts, arisen hurting thoughs and arisen evil thoughts. Does not endure them, makes them such that they will not arise again. Thus the bhikkhu becomes a destroyer.
Bhikkhus, how does the bhikkhu become a protector?
Here, bhikkhus the bhikkhu seeing a form does not take the sign or the detail. To one abiding with the faculty of the eye not controlled there would arise covetousness, displeasure and demeritorious things. He controls the faculty of the eye. Hearing a sound ... re ... scenting a smell, ... re ... cognizing a taste, ... re ... experiencing a touch and cognizing an idea does not take the sign or the detail. To one abiding with the faculty of the mind not controlled there would arise covetousness, displeasure and demeritorious things. He controls the faculty of the mind Thus the bhikkhu becomes a protector.
Bhikkhus, how does the bhikkhu become an endurer?
Here, bhikkhus, the bhikkhu endures cold, heat, hunger, thirst, the sting of gadflies and yellow flies, the heat and the hot air the touch of roughly enunciated words. Endures disagreeable rough sharp bodily feelings that ends life. Thus the bhikkhu becomes an endurer.
Bhikkhus, how does the bhikkhu become a goer?
Here, bhikkhus, the bhikkhu quickly goes in that direction, not yet gone in this long line of existences, such as the appeasing of all determinations, giving up all substratum, destroying craving, disenchantment, cessation and extinction. Thus the bhikkhu becomes a goer. Bhikkhus, endowed with these five things the bhikkhu becomes suitable for veneration, hospitality, gifts and to be venerated with clasped hands, the incomparable field of merit for the world.
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