Anguttara Nikaya
3. Tika Nipata
6. Brahmanavagga
1. Pathamadvebrahmanasuttam
52. Then two aged brahmins decayed and had lived up to a hundred and twenty years approached the Blessed One, sat on a side and said thus to the Blessed One.
Good Gotama, we are aged brahmins decayed we have lived up to a hundred and twenty years, have not done any good, any merit, and anything to ward off fear. Advise us so that it would be for our good, welfare and pleasantness for a long time.
O! You aged brahmins, decayed, have lived up to a hundred and twenty years, have not done the profitable, the good, the meritorious, and anything to ward off fear. Brahmins, this world is led on by decay, illness and death. When led on by decay, illness and death, to the one led on to the other, the protection, shelter, light and refuge will be the control in body, speech and mind.
Life is lead on, the life span is short, to the decaying there is no refuge
Thus seeing fear in death, do merit to be pleasant.
To the one going beyond, the pleasantness is the protection ,
By body, speech and mind while living.
2. Dutiyadvebrahmanasuttam Ý The second on two brahmins
53. Then two aged brahmins decayed and had lived up to a hundred and twenty years approached the Blessed One, sat on a side and said thus to the Blessed One.
Good Gotama, we are aged brahmins decayed we have lived up to a hundred and twenty years, have not done any good, any merit, and anything to ward off fear. Advise us so that it would be for our good, welfare and pleasantness for a long time.
O! You aged brahmins, decayed, have lived up to a hundred and twenty years, have not done the profitable, the good, the meritorious, and anything to ward off fear.
Brahmins, the world is burning of decay, illness, and death .
When led burnt by decay, illness and death, to the beyond, the protection, shelter, light and refuge will be the control in body, speech and mind.
When the house is on fire, whatever is taken out is good not the burnt with it,
Therefore our forefathers when burning with decay and death
Gave away gifts, to be taken with them when going to the next world.
3. Annatarabrahmanasuttam
54. Then a certain brahmin approached the Blessed One, exchanged friendly greetings, sat on a side and said: Good Gotama, why is it said, the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves?
Brahmin, a greedy person, overcome by greed, consumed by greed thinks to harm himself, thinks to harm others. Thinks to harm both and feeling displeased becomes unpleasant. When the greed fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant.
Brahmin, an angry person, overcome by anger, consumed by anger thinks to harm himself, thinks to harm others. Thinks to harm both and feeling displeased becomes unpleasant. When the anger fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant.
Brahmin, a deluded person, overcome by delusion, consumed by delusion thinks to harm himself, thinks to harm others. Thinks to harm both and feeling displeased becomes unpleasant. When the delusion fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant. Thus brahmin, the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves.
Good Gotama, I understand ... re ... remember me as a lay disciple who has taken refuge, from today until life lasts.
4. Paribbajakasuttam Ý A wandering ascetic
55òhen a certain brahmin, an ascetic of another sect approached the Blessed One, exchanged friendly greetings, sat on a side and said to the Blessed One:
Good Gotama, why is it said, the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves?
Brahmin, a greedy person, overcome by greed, consumed by greed thinks to harm himself, thinks to harm other Thinks to harm both and feeling displeased becomes unpleasant. When the greed fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant.
Brahmin, a greedy person, overcome by greed, consumed by greed misbehaves by body, speech and mind, when the greed fades does not misbehave by body, speech or mind.
Brahmin, a greedy person, overcome by greed, consumed by greed, does not know his own good, does not know the good of another and does not know the good of either. When the greed fades, he knows his own good as it really is. Knows the good of others as it really is and knows the good of both as it really is In this way too it should be known that the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves.
Brahmin, an angry person, overcome by anger, consumed by anger thinks to harm himself, thinks to harm others. Thinks to harm both and feeling displeased becomes unpleasant. When the anger fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant.
Brahmin, an angry person, overcome by anger, consumed by anger misbehaves by body, speech and mind, when the anger fades does not misbehave by body, speech or mind.
Brahmin, an angry person, overcome by anger, consumed by anger, does not know his own good, does not know the good of another and does not know the good of either. When the anger fades, he knows his own good as it really is. Knows the good of others as it really is and knows the good of both as it really is In this way too it should be known that the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves.
Brahmin, a deluded person, overcome by delusion, consumed by delusion thinks to harm himself, thinks to harm others. Thinks to harm both and feeling displeased becomes unpleasant. When the delusion fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant. Thus brahmin, the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves.
Brahmin, a deluded person, overcome by delusion, consumed by delusion misbehaves by body, speech and mind, when the delusion fades does not misbehave by body, speech or mind.
Brahmin, a deluded person, overcome by delusion, consumed by delusion, does not know his own good, does not know the good of another and does not know the good of either. When the delusion fades, he knows his own good as it really is. Knows the good of others as it really is and knows the good of both as it really is In this way too it should be known that the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves.
Good Gotama, I understand ... re ... remember me as a lay disciple who has taken refuge, from today until life lasts.
5. Nibbutasuttam
56 Then the brahmin Janussoni approached the Blessed One, exchanged friendly greetings, sat on a side and said to the Blessed One: Good Gotama, to what extent is extinction here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves?
Brahmin, a greedy person, overcome by greed, consumed by greed thinks to harm himself, thinks to harm others. Thinks to harm both and feeling displeased becomes unpleasant. When the greed fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant. In this way it should be known that extinction is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves.
Brahmin, a greedy person, overcome by greed, consumed by greed misbehaves by body, speech and mind, when the greed fades does not misbehave by body, speech or mind.
Brahmin, a greedy person, overcome by greed, consumed by greed, does not know his own good, does not know the good of another and does not know the good of either. When the greed fades, he knows his own good as it really is. Knows the good of others as it really is and knows the good of both as it really is In this way too it should be known that extinction is here and now, not a matter of time, inviting to inspection, leading inwards and is to be realized by the wise by themselves.
Brahmin, an angry person, overcome by anger, consumed by anger thinks to harm himself, thinks to harm others. Thinks to harm both and feeling displeased becomes unpleasant. When the anger fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant.
Brahmin, an angry person, overcome by anger, consumed by anger misbehaves by body, speech and mind, when the greed fades does not misbehave by body, speech or mind.
Brahmin, an angry person, overcome by anger, consumed by anger, does not know his own good, does not know the good of another and does not know the good of either. When the anger fades, he knows his own good as it really is. Knows the good of others as it really is and knows the good of both as it really is In this way too it should be known that extinction is here and now, not a matter of time, inviting to inspection, leading inwards and is to be realized by the wise by themselves.
Brahmin, a deluded person, overcome by delusion, consumed by delusion thinks to harm himself, thinks to harm others. Thinks to harm both and feeling displeased becomes unpleasant. When the delusion fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant. Thus brahmin, the Teaching is here and now, not a matter of time, inviting to inspection, leading inwards and is to be realized by the wise by themselves.
Brahmin, a deluded person, overcome by delusion, consumed by delusion misbehaves by body, speech and mind, when the delusion fades does not misbehave by body, speech or mind.
Brahmin, a deluded person, overcome by delusion, consumed by delusion, does not know his own good, does not know the good of another and does not know the good of either. When the delusion fades, he knows his own good as it really is. Knows the good of others as it really is and knows the good of both as it really is In this way too it should be known that extinction is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves.
Good Gotama, I understand ... re ... remember me as a lay disciple who has taken refuge, from today until life lasts.
6. Palokasuttam Ý Destined to destruction
57. Then a certain brahmin of a famous clan approached the Blessed One, exchanged friendly greetings, sat on a side and said to the Blessed One: Good Gotama, I have heard this from aged brahmins, the forefathers, the teachers of teachers, that in the past the world was dense with people, they say it was like a shower of hot ashes in the villages, hamlets and kingdoms. Good Gotama, what is the reason for humans to have decreased now, only a few seem to be evident, villages, hamlets, towns and states are not there any more.
Brahmin, now, the people have unrighteous greed, bound by covetousness are overcome by unrighteous teachings. Taking sharp weapons, they kill each other, by that many people have died. Brahmin, on account of this reason humans have decreased, only a few seem to be evident, villages, hamlets, towns and states seem to be no more.
Further, brahmin, because the people have unrighteous greed, bound by covetousness are overcome by unrighteous teachings, adequate rain does not come at the right time.
As a result there is famine, lack of food, seeds turn white, and people live on rationed food and on account of that many people die. Brahmin, this is the reason for humans to have decreased, for only a few to being evident and villages, hamlets, towns and states to be no more.
Further, brahmin, because the people have unrighteous greed, bound by covetousness are overcome by unrighteous teachings, demons and non humans are at large, on account of that many people die. Brahmin, this is the reason for humans to have decreased, for only a few to being evident and villages, hamlets, towns and states to be no more.
Good Gotama, I understand ... re ... remember me as a lay disciple who has taken refuge, from today until life lasts.
7. Vaccagottasuttam
58. Then the brahmin Vaccagotta approached the Blessed One, exchanged friendly greetings, sat on a side and said to the Blessed One: Good Gotama, I heard that the recluse Gotama had said this. Gifts should be given to me, not to others. Gifts should be given to my disciples not to the disciples of other sects. Gifts given to me are of much benefit, gifts given to others are not so beneficial. Gifts given to my disciples are of benefit and the gifts given to the disciples of other sects are not beneficial.
Good Gotama, those who say the recluse Gotama had said: `Gifts should be given to me, not to others. Gifts should be given to my disciples not to the disciples of other sects. Gifts given to me are of much benefit, gifts given to others are not so beneficial. Gifts given to my disciples are of benefit and the gifts given to the disciples of other sects are not beneficial.' Good Gotama, those who say this are they accusing Good Gotama wrongly or are they the words told by good Gotama? To not accuse good Gotama wrongly how could this be told according to the Teaching?
Vacca, those who say, `the recluse Gotama had said this. Gifts should be given to me, not to others. Gifts should be given to my disciples not to the disciples of other sects. Gifts given to me are of much benefit, gifts given to others are not so beneficial. Gifts given to my disciples are of benefit and the gifts given to the disciples of other sects are not beneficial.' accuse me wrongly. Vacca, whoever obstructs someone from giving a gift, destroys and makes three obstacles. What three? Destroys the giver's merit. Destroys the gain of the receiver. And it is preceded by one's own destruction Vacca, whoever obstructs someone from giving a gift, destroys and makes these three obstacles. Vacca I tell you. Whoever throws the washings of his bowl, cup or saucers into a pool or to the pool at the entrance of the village thinking may the living things there, feed on this accrues merit, so there are no doubts when given to humans.
Yet I tell you Vacca, that given to the virtueous, is more fruitfulòhat too those who have given up five and are endowed with five.
What five are to be given up? Interest for sensuality, anger, sloth and tor por, restlessness and worry and doubts.
What five are to be endowed with? The mass of virtues of one gone beyond the training, the mass of concentration ... re ... , the mass of wisdom ... re ... , the mass of release ... re ... and the mass of knowledge for release, of one gone beyond the training. I say that gifts given to those who have given up these five and are endowed with these five are more fruitful.
Of river Rohinie's carrings, the dirty and pure,
Cattle that are spotted, beautiful and dove coloured
The best are the tamed with power and good speed
To them the load is given, the colour does not matter.
In the same manner, of warriors, brahmins, the lower social grades,
Or out castes, the tamed are the best
Righteous, virtueous, truthful and shameful.
Come to the end of the holy life, they have put an end to death,
They have put down the weight, done their duties and are without desires,
Gone beyond all thoughts, are extinguished without holding.
That not attached field is the best for giving gifts
Others give gifts to the unappeased ignore the appeased close by.
As for those who revere the appeased and wise
Their faith gets established in the Well Gone One.
They either go to heaven or are born in families here
And gradually they reach extinction.
8. Tikannasuttam Ý The brahmin Tikanna
59. Then the brahmin Tikanna approached the Blessed One, exchanged friendly greetings, sat on a side and began to extol the three Vedas, saying the brahmins versed in the three Vedas were such and such etc.
Then the Blessed One said, brahmin, how do the brahmins point out the three Vedas to a brahmin?
Here, good Gotama, the brahmin should be of good birth on both sides, the mother's as well as the father's unblemished and undisturbed, as far as the seventh great grand parents. He should learn and be able to repeat the three Vedas, together with the rules and rituals to officiate as priest. He should know the phonology and etymology of the sequence of words and sounds. The fifth is History and the grammer of words. He should know the marks of a Great Man in the world. Good Gotama, the brahmins appoint the three Vedas to the brahmins in this manner.
Brahmin, the three Vedas appointed by the brahmins is quite different to the three Vedas appointed in the discipline of the Noble Ones.
Good Gotama, how is the appointment of the three Vedas in the discipline of the Noble Ones? It is good, if I be taught so that I may know the appointment of the three Vedas in the discipline of the Noble Ones.
Then brahmin, listen carefully I will tell you. The brahmin consented and the Blessed One said: Here, brahmin the bhikkhu secluding his mind from sensual and evil thoughts, with thoughts and thought processes and with joy and pleasantness born of seclusion attains to the first jhana. Allaying thoughts and thought processes and the mind internally appeased and brought to one point, without thoughts and thought processes and with joy and pleasantness born of concentration attains to the second jhana. With detachment to joy abides in equanimity. Mindful and aware experiences pleasantness too with the body. This is the third jhana, to this the noble ones say mindful living in pleasantness with equanimity. Giving up pleasantness and unpleasantness and earlier gone beyond pleasure and displeasure and experiencing neither the pleasant nor the unpleasant by purifying mindfulness with equanimity attains to the forth jhana.
Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable to recollect previous births.
He recalls innumerable previous births, such as one, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, innumerable forward cycles, innumerable backward cycles and innumerable forward and backward cycles. He recalls there I was of such name, lineage, clan, with such a disposition, such supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there, of such name, lineage, clan, with such a disposition, such supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there is born here. Thus he recollects innumerable previous births with characteristics and details This is the first gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkness vanished and light arose when he abode diligent to burn and dispel.
Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable for the knowledge of the disappearing and appearing of beings. With the purified heavenly eye which is beyond human he sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and evil states. Knows them born according to their actions. As these good beings on account of bodily, verbal and mental misconduct, on account of blaming noble ones, on account of wrong view, on account of wrong view of actions, after death are born in decrease, in an evil state, in hell As these good beings on account of bodily, verbal and mental good conduct, on account of not blaming noble ones, on account of right view, on account of right view of actions, after death are born in increase, in a good state, in heaven. Thus with the purified heavenly eye which is beyond human he sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and evil states. Knows them born according to their actions. This is the second gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkenss vanished and light arose when he abode diligent to burn and dispel.
Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable for the knowledge of the destruction of desires. He knows as it really is, this is unpleasant. Knows as it really is, this is the arising of unpleasantness. Knows as it really is, this is the cessation of unpleasantness and knows as it really is, this is the path to the cessation of unpleasantness. He knows, these are desires, this is the arising of desires, this is the cessation of desires and he knows as it really is, this is the path leading to the cessation of desires. When he knows and sees thus his mind is released, from sensual desires, from desires to be, and from delusion. When released knowledge arises I am released, birth is destroyed, the holy life is lived to the end, what has to be done is done, there is nothing more to wish. This is the third gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkenss vanished and light arose when he abode diligent to burn and dispel.
The mind of a keen meditater whose virtues are perfect,
Becomes one-pointed and concentrated.
That wise one dispels darkness, with knowledge turning out Death
He is dear to gods and men, is said has given up everything.
Endowed with the three knowledges, he abides non deluded.
Enlightened, he bears the last body, I worship that Gotama.
He recollects previous births and sees heavens and hells
The sage has destroyed birth and attained knowledge.
A brahmin becomes versed with these three knowledges.
I interpret the three Vedas thus and not as others think about it.
Brahmin, these are the three knowledges in the discipline of the Noble Ones.
Good Gotama, the three Vedas appointed by the brahmins is quite different to the three Vedas appointed in the discipline of the Noble Ones. The three Vedas appointed by the brahmins is not worth one fourth compared to the three Vedas appointed in the discipline of the Noble Ones. Good Gotama, I understand ... re ... remember me as a lay disciple who has taken refuge, from today until life lasts.
9. Janussonisuttam
60òhen the brahmin Janussoni approached the Blessed One, exchanged friendly greetings, sat on a side and said: Good Gotama, how should one make a sacrifice or offer some milk rice to brahmins versed in the three Vedas?
Then the Blessed One said, brahmin, how do the brahmins point out the three Vedas to a brahmin?
Here, good Gotama, the brahmin should be of good birth on both sides, the mother's as well as the father's unblemished and undisturbed, as far as the seventh great grand parents. He should learn and be able to repeat the three Vedas, together with the rules and rituals to officiate as priest. He should know the phonology and etymology of the sequence of words and sounds. The fifth is History and the grammer of words. He should know the marks of a Great Man in the world. Good Gotama, the brahmins appoint the three Vedas to the brahmins in this manner.
Brahmin, the three Vedas appointed by the brahmins is quite different to the three Vedas appointed in the discipline of the Noble Ones.
Good Gotama, how is the appointment of the three Vedas in the discipline of the Noble Ones? It is good, if I be taught so that I may know the appointment of the three Vedas in the discipline of the Noble Ones.
Then brahmin, listen carefully I will tell you. The brahmin consented and the Blessed One said: Here, brahmin the bhikkhu secluding his mind from sensual and evil thoughts, with thoughts and thought processes and with joy and pleasantness born of seclusion attains to the first jhana. Allaying thoughts and thought processes and the mind internally appeased and brought to one point, without thoughts and thought processes and with joy and pleasantness born of concentration attains to the second jhana. With detachment to joy he abides in equanimity. Mindful and aware he experiences pleasantness too with the body. This is the third jhana, to this the noble ones say mindful living in pleasantness with equanimity. Giving up pleasantness and unpleasantness and earlier gone beyond pleasure and displeasure and experiencing neither the pleasant nor the unpleasant by purifying mindfulness with equanimity attains to the forth jhana.
Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable to recollect previous births.
He recalls innumerable previous births, such as one, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, innumerable forward cycles, innumerable backward cycles and innumerable forward and backward cycles. He recalls there I was of such name, lineage, clan, with such a disposition, such supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there, of such name, lineage, clan, with such a disposition, such supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there is born here. Thus he recollects innumerable previous births with characteristics and details This is the first gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkness vanished and light arose when he abode diligent to burn and dispel.
Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable for the knowledge of the disappearing and appearing of beings. With the purified heavenly eye which is beyond human he sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and evil states. Knows them born according to their actions. As these good beings on account of bodily, verbal and mental misconduct, on account of blaming noble ones, on account of wrong view, on account of wrong view of actions, after death are born in decrease, in an evil state, in hell As for these good beings on account of bodily, verbal and mental good conduct, on account of not blaming noble ones, on account of right view, on account of right view of actions, after death are born in increase, in a good state, in heaven. Thus with the purified heavenly eye which is beyond human he sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and evil states. Knows them born according to their actions. This is the second gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkness vanished and light arose when he abode diligent to burn and dispel.
Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable for the knowledge of the destruction of desires. He knows as it really is, this is unpleasant. Knows as it really is, this is the arising of unpleasantness. Knows as it really is, this is the cessation of unpleasantness and knows as it really is, this is the path to the cessation of unpleasantness. He knows, these are desires, this is the arising of desires, this is the cessation of desires and he knows as it really is, this is the path leading to the cessation of desires. When he knows and sees thus his mind is released, from sensual desires, from desires to be, and from delusion. When released knowledge arises I am released, birth is destroyed, the holy life is lived to the end, what has to be done is done, there is nothing more to wish. This is the third gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkenss vanished and light arose when he abode diligent to burn and dispel.
When one endowed with virtues is concentrated to dispel,
His mind becomes one pointed and concentrated
He recollects previous births and sees heavens and hells
The sage has destroyed birth and attained knowledge
A brahmin becomes versed with these three knowledges.
I interpret the three Vedas thus and not as others think about it.
Brahmin, these are the three knowledges in the discipline of the Noble Ones.
Good Gotama, the three Vedas appointed by the brahmins is quite different to the three Vedas appointed in the discipline of the Noble Ones. The three Vedas appointed by the brahmins is not worth one fourth compared to the three Vedas appointed in the discipline of the Noble Ones. Good Gotama, I understand ... re ... remember me as a lay disciple who has taken refuge, from today until life lasts.
10. Sangaravasuttam Ý The brahmin Sangarava
61. Then the brahmin Sangarava approached the Blessed One, exchanged friendly greetings, sat on a side and said: Good Gotama, this occurs to me: We brahmins should make sacrifices and make others do sacrifices. In this manner those who do the sacrifices and those who participate in the sacrifices fall to the method of doing numerous merits in their numerous bodies. As for those who go forth from this or other clan and become homeless, they tame, appease and extinguish one self. Thus in their going forth, they seek wisdom for a single body.
Then brahmin, I will question you on this and you may reply as it pleases you. Here, brahmin, the Thus Gone One is born in the world, 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. He says: Come! This is the path. This is the method. I coming to this path and method came to the noble end of the holy life and abide, myself realizing the knowledge. Come! You too, to this path and method and reach the noble end of the holy life and abide by yourself realizing it. In this manner, the teacher teaches and others come to that path and method. When this is so, isn't it for hundreds, for thousands, isn't it for hundreds of thousands? When this is so, is the going forth for a single body or for innumerable bodies?
Good Gotama, when this is so the going forth is for the good of innumerable bodies.
When this was said venerable ânanda said thus to the brahmin Sangarava: Brahmin, of these two methods, which is less prominent, less troublesome, more fruitful and more effective?
The brahmin Sangarava replied venerable ânanda thus: As I revere and applaud good Gotama, so also I revere and applaud venerable ânanda.
For the second time venerable ânanda said: Brahmin, I do not ask you which one is revered and which one is applauded, I ask you, Brahmin, of these two methods, which is less prominent, less troublesome, more fruitful and more effective?
For the second time the brahmin Sangarava said to venerable ânanda: As I revere and applaud good Gotama, so also I revere and applaud venerable ânanda.
For the third time venerable ânanda said: Brahmin, I do not ask you which one is revered and which one is applauded, I ask you, Brahmin, of these two methods, which is less prominent, less troublesome, more fruitful and more effective?
For the third time the brahmin Sangarava said to venerable ânanda: As I revere and applaud good Gotama, so also I revere and applaud venerable ânanda.
Then it occured to the Blessed One: The brahmin Sangarava evades this rightful question put to him by ânanda, what if I release the situation
The Blessed One asked the brahmin Sangarava: Brahmin, today, when sitting in the presence of the royality what was the prevalent current topic. In the past there were few bhikkhus and they showed psychic powers above human and today there are many bhikkhus and only a few show psychic powers above human. This was the current topic when sitting in the presence of the royality.
Brahmin, these three are the extraordinaries. What three? The extraordinary of psychic powers, the extraordinary of guessing or reading others' minds and the extraordinary of giving advice.
Brahmin, what is the extraordinary of psychic powers? Here, brahmin a certain one partakes various forms of psychic powers. One becomes many and many becomes one. Appears and disappears without obstructions, across walls, embankments and rocks, as though passing through space. Comes out of earth and dives into it as though in water. Goes unbroken on water as though on hard earth. Sits cross legged in space like birds small or large. Touches the moon and sun with the hand, thus wields power as far as the world of Brahma Brahmin, this is the extraordinary of psychic powers
Brahmin, what is the extraordinary of guessing or reading others' minds? Brahmin, a certain one guesses with a sign: Your mind is such and such and it is so, and not different. A certain one does not guess with a sign, but hearing the noise of a human, non human or a god, he guesses, your mind is such and such and it is so, and not different
Brahmin, a certain one neither guesses from a sign, nor from the noise of a human, non human or a god, but hearing the sound pervading from a thought: Your mind is such and such and it is so, and not different.
Brahmin, a certain one does not guess from a sign, or from the noise of a human, non human or a god, or hearing the sound pervading from a thought, yet he penetrates with the concentrated mind which does not think discurcively or even think and knows how this good person's mental determinations are directed to this mental state and how he sequentailly thinks these thoughts and guesses: Your mind is such and such and it is so, and not different. Brahmin, this is the extraordinary of guessing or reading others' minds.
Brahmin, what is the extraordinary of giving advice?
Brahmin, a certain one advises: Think in this manner, do not think in this manner. Attend to these and do not attend to these. Dispel these and develop these and abide. Brahmin, this is the extraordinary of giving advice.
Brahmin, of these three extraordinaries which extraordinary pleases you most?
Good Gotama, the extraordinaryÞHere a certain one partakes various psychic powers ... re ... wields power as far as the world of Brahma. Good Gotama, I rightfully reject that extraordinary. It is for him who experiences it. Good Gotama, as for the extraordinary a certain one guesses with a sign ... re ... hearing the sound of a god, ... re ... hearing the sound pervading from a thought, ... re ... he penetrates with the concentrated mind which does not think discurcively or even think and knows how this good person's mental determinations are directed to this mental state and how he sequentailly thinks these thoughts and guesses: Your mind is such and such and it is so, and not different. Good Gotama, I rightfully reject that extraordinary. It is for him who experiences it. Good Gotama, as for the extraordinary, here a certain one advises ... re ... and develop these and abide. Good Gotama, this extraordinary pleases me most.
It is wonderful good Gotama, these are excellent words. I know good Gotama is endowed with these three extraordinaries.
Good Gotama partakes various psychic powers ... re ... wields power as far as the world of Brahma. Good Gotama, guesses with a sign ... re ... hearing the sound of a god, ... re ... hearing the sound pervading from a thought, ... re ... he penetrates with the concentrated mind which does not think discurcively or even think and knows how this good person's mental determinations are directed to this mental state and how he sequentailly thinks these thoughts and Good Gotama advises ... re ... and develop these and abide
Indeed, brahmin, you have spoken words close upon praise, yet I will tell you, I partake various psychic powers ... re ... wield power as far as the world of Brahma ... re ... I penetrate with the concentrated mind which does not think discurcively or even think and know how this good person's mental determinations are directed to this mental state and how he sequentailly thinks these thoughts and I advise ... re ... and develop these and abide
Good Gotama, is there even one other bhikkhu who is endowed with these three extraordinaries other than good Gotama?
Brahmin, it is not one hundred, two hundred, three hundred, four hundred, five hundred, very many are endowed with these extraordinaries.
Good Gotama, where do these bhikkhus abide now?
Brahmin, in this same Community of bhikkhus.
Good Gotama, I understand. It is like something overturned is reinstated. Some thing covered is made manifest. It is as though the path is told to someone who has lost his way and it is as though an oil lamp is lighted for the darkness so that those have their sight could see forms. Thus Good Gotama has explained the Teaching in various ways. Now I take refuge in good Gotama, in the Teaching and the Community of bhikikhus. I am a lay disciple who has taken refuge until life lasts.
Showing posts with label Tikanipata. Show all posts
Showing posts with label Tikanipata. Show all posts
Monday, April 18, 2011
Anguttara Nikaya - Tikanipata - Cula Vaggo
Anguttara Nikaya I
3. Tika Nipata
5. Culavaggo
1. Sammukhibhavasuttam Ý Confrontations
41. Bhikkhus, the son of a clansman who has faith accrues much merit with the confrontation of three things. What three? When the clansman with faith is confronted with faith, he accrues much merit. When the clansman with faith is confronted with something to give, he accrues much merit. When the clansman with faith is confronted with someone to accept, he accrues much merit. Bhikkhus, the son of a clansman who has faith accrues much merit with these three confrontations.
2. Tithanasuttam Ý The three instances
42. Bhikkhus, the one who is pleased and has faith should be known in these three instances. What three? He desires to see the virtuous ones, he desires to hear the Teaching, he lives a household life, the blemishes of selfishness given up, the mind released and benevolent, open handed and giving to those in need, attached to arranging the giving of gifts. Bhikkhus, the one who is pleased and has faith should be known in these three instances.
If someone desires to see the virtueous and hear the Teaching from them
And has overcome the blemishes of selfishes, he is said to have faith.
3. Atthavasamsuttam Ý A profitable bend
43. Bhikkhus, someone who sees these three profitable bends in himself, should undoubtedly teach others. What three? He that teaches should experience the meaning and the Teaching. He that listens should experience the meaning and the Teaching. And both the teacher and the taught should experience the meaning and the Teaching. Bhikkhus, someone seeing these three profitable bends, should undoubtedly teach others.
4. Kathapavattisuttam Ý A course of conversation
44. Bhikkhus, there are three instances for a course of conversation. What three? He that teaches should experience the meaning and the Teaching. He that listens should experience the meaning and the Teaching. And both the teacher and the taught should experience the meaning and the Teaching. Bhikkhus, in these three instances there is a course of conversation.
5. Panditasuttam The Great Wise Men
45. Bhikkhus, these three are appointed by Great Wise Men. What three? Bhikkhus, giving gifts is appointed by Great Wise Men Bhikkhus, going forth and becoming homeless is appointed by Great Wise Men. Bhikkhus, attending on mother and father is appointed by Great Wise Men. These three are appointed by Great Wise Men.
6. Silavantasuttam Ý The virtueous
46. Bhikkhus, when virtueous ones, gone forth abide supported on a village or hamlet, on three instances the people there, accrue merit. What three? By body, by speech and by mind. Bhikkhus, when virtueous ones, gone forth abide supported on a village or hamlet, on these three instances the people there, accrue merit.
7. Sankhatalakhanasuttam Ý The signs of a compounded
47. Bhikkhus, these three are the signs of a compounded. What three? The arising is evident, the fading is evident and the change is evident. Bhikkhus, these three are the signs of a compounded.
8. Asankhatalakhaõasuttam Ý The signs of the uncompounded
48. Bhikkhus, these three are the signs of an uncompounded. What three? The arising is not evident, the fading is not evident and the change is not evident. Bhikkhus, these three are the signs of an uncompounded.
9. Pabbatarajasuttam Ý The Great Mountain Himalayas
49. Bhikkhus, large trees around the Himalaya mountains grow in three directions. What three? Their branches, leaves and foliage grow, their bark and shoots grow and they grow the essence of the pith.
Bhikkhus, in the same manner the household of a clansman's son who has faith grows in three directions. What three? In faith, virtues and wisdom. Bhikkhus the household of a clansman's son who has faith grows in three directions.
On the huge mountain, in the deep forest, trees grow relying on bigger trees
In the same manner relying on the householder who has faith
His wife, children, relations, friends, associates and those living under him,
Seeing his virtues, benevolence and good conduct, do no wrong.
Behaving according to the Teaching, they increase and go to heaven
And rejoice in heaven partaking sensual pleasures.
10. ~Atappakaraniyasuttam Ý Mortification
50. Bhikkhus, on three instances mortification should be done. What three? For the not arising of non arisen demeritorious thoughts, for the arising of not arisen meritorious thoughts and for enduring sharp, rough disagreeable bodily feelings of the nature of ending life. Bhikkhus, on these three instances mortification should be done. Bhikkhus, when the bhikkhu tortures himself for the not arising of non arisen demeritorious thoughts, for the arising of not arisen meritorious thoughts and for enduring sharp, rough disagreeable, bodily feelings of the nature of ending life, it is said that the bhikkhu does the mortification mindfully and cleverly for the rightful ending of unpleasantness.
11ýahacorasuttam Ý The Highwayman
51. Bhikkhus, provided three things the highwayman cuts limbs, plunders, robs or stays in ambush. What are the three? Bhikkhus, he takes cover in the uneven, takes cover under a covering, and takes cover under the powerful.
Bhikkhus, how does the highwayman take cover in the uneven? Here he hides in uneven river valleys and uneven mountain slopes, thus he takes cover in the uneven.
Bhikkhus, how does the highwayman hide under a covering? Here he hides among heavily grown grass, in a place crowded with trees, in a cave or in the great forest, thus he hides under a covering.
Bhikkhus, how does the highwayman take cover under the powerful? Here, he takes cover under kings or the kings' ministers. It occurs to him: If I tell anything to the king or the king's ministers, they will interpret it to my benefit. If they tell anything, the king or the king's ministers talk defensively, thus he takes cover under the powerful. Bhikkhus, provided with these three things the highwayman cuts limbs, plunders, robs or stays in ambush.
In the same manner bhikkhus, the evil bhikkhu endowed with three things destroys himself, falls to an offence and questioned by the wise accrues much demerit.
What are the three? Bhikkhus, he takes cover in the uneven, takes cover under a covering and under the powerful.
Bhikkhus, how does the bhikkhu take cover in the uneven? Here the evil bhikkhu is endowed with uneven bodily action, uneven verbal action and uneven mental action, thus the evil bhikkhu takes cover in the uneven.
Bhikkhus, how does the bhikkhu take cover under a covering? Here the evil bhikkhu has extremist wrong views.[1] Thus the bhikkhu takes cover under a covering.
Bhikkhus, how does the evil bhikkhu take the cover of the powerful? Here, he takes cover under kings or the kings' ministers. It occurs to him: If I tell anything to the king or the king's ministers, they will interpret it to my benefit. If they tell anything, the king or the king's ministers talk defensively, thus he takes cover under the powerful. Bhikkhus, the evil bhikkhu endowed with these three things destroys himself, falls to an offence and questioned by the wise accrues much demerit.
Notes
1. The evil bhikkhu has extremist wrong view. `antaggahikayaditthiya samanagato hoti' Some views like the aims could not be reached in this very life. So involved in various wrong actions.
3. Tika Nipata
5. Culavaggo
1. Sammukhibhavasuttam Ý Confrontations
41. Bhikkhus, the son of a clansman who has faith accrues much merit with the confrontation of three things. What three? When the clansman with faith is confronted with faith, he accrues much merit. When the clansman with faith is confronted with something to give, he accrues much merit. When the clansman with faith is confronted with someone to accept, he accrues much merit. Bhikkhus, the son of a clansman who has faith accrues much merit with these three confrontations.
2. Tithanasuttam Ý The three instances
42. Bhikkhus, the one who is pleased and has faith should be known in these three instances. What three? He desires to see the virtuous ones, he desires to hear the Teaching, he lives a household life, the blemishes of selfishness given up, the mind released and benevolent, open handed and giving to those in need, attached to arranging the giving of gifts. Bhikkhus, the one who is pleased and has faith should be known in these three instances.
If someone desires to see the virtueous and hear the Teaching from them
And has overcome the blemishes of selfishes, he is said to have faith.
3. Atthavasamsuttam Ý A profitable bend
43. Bhikkhus, someone who sees these three profitable bends in himself, should undoubtedly teach others. What three? He that teaches should experience the meaning and the Teaching. He that listens should experience the meaning and the Teaching. And both the teacher and the taught should experience the meaning and the Teaching. Bhikkhus, someone seeing these three profitable bends, should undoubtedly teach others.
4. Kathapavattisuttam Ý A course of conversation
44. Bhikkhus, there are three instances for a course of conversation. What three? He that teaches should experience the meaning and the Teaching. He that listens should experience the meaning and the Teaching. And both the teacher and the taught should experience the meaning and the Teaching. Bhikkhus, in these three instances there is a course of conversation.
5. Panditasuttam The Great Wise Men
45. Bhikkhus, these three are appointed by Great Wise Men. What three? Bhikkhus, giving gifts is appointed by Great Wise Men Bhikkhus, going forth and becoming homeless is appointed by Great Wise Men. Bhikkhus, attending on mother and father is appointed by Great Wise Men. These three are appointed by Great Wise Men.
6. Silavantasuttam Ý The virtueous
46. Bhikkhus, when virtueous ones, gone forth abide supported on a village or hamlet, on three instances the people there, accrue merit. What three? By body, by speech and by mind. Bhikkhus, when virtueous ones, gone forth abide supported on a village or hamlet, on these three instances the people there, accrue merit.
7. Sankhatalakhanasuttam Ý The signs of a compounded
47. Bhikkhus, these three are the signs of a compounded. What three? The arising is evident, the fading is evident and the change is evident. Bhikkhus, these three are the signs of a compounded.
8. Asankhatalakhaõasuttam Ý The signs of the uncompounded
48. Bhikkhus, these three are the signs of an uncompounded. What three? The arising is not evident, the fading is not evident and the change is not evident. Bhikkhus, these three are the signs of an uncompounded.
9. Pabbatarajasuttam Ý The Great Mountain Himalayas
49. Bhikkhus, large trees around the Himalaya mountains grow in three directions. What three? Their branches, leaves and foliage grow, their bark and shoots grow and they grow the essence of the pith.
Bhikkhus, in the same manner the household of a clansman's son who has faith grows in three directions. What three? In faith, virtues and wisdom. Bhikkhus the household of a clansman's son who has faith grows in three directions.
On the huge mountain, in the deep forest, trees grow relying on bigger trees
In the same manner relying on the householder who has faith
His wife, children, relations, friends, associates and those living under him,
Seeing his virtues, benevolence and good conduct, do no wrong.
Behaving according to the Teaching, they increase and go to heaven
And rejoice in heaven partaking sensual pleasures.
10. ~Atappakaraniyasuttam Ý Mortification
50. Bhikkhus, on three instances mortification should be done. What three? For the not arising of non arisen demeritorious thoughts, for the arising of not arisen meritorious thoughts and for enduring sharp, rough disagreeable bodily feelings of the nature of ending life. Bhikkhus, on these three instances mortification should be done. Bhikkhus, when the bhikkhu tortures himself for the not arising of non arisen demeritorious thoughts, for the arising of not arisen meritorious thoughts and for enduring sharp, rough disagreeable, bodily feelings of the nature of ending life, it is said that the bhikkhu does the mortification mindfully and cleverly for the rightful ending of unpleasantness.
11ýahacorasuttam Ý The Highwayman
51. Bhikkhus, provided three things the highwayman cuts limbs, plunders, robs or stays in ambush. What are the three? Bhikkhus, he takes cover in the uneven, takes cover under a covering, and takes cover under the powerful.
Bhikkhus, how does the highwayman take cover in the uneven? Here he hides in uneven river valleys and uneven mountain slopes, thus he takes cover in the uneven.
Bhikkhus, how does the highwayman hide under a covering? Here he hides among heavily grown grass, in a place crowded with trees, in a cave or in the great forest, thus he hides under a covering.
Bhikkhus, how does the highwayman take cover under the powerful? Here, he takes cover under kings or the kings' ministers. It occurs to him: If I tell anything to the king or the king's ministers, they will interpret it to my benefit. If they tell anything, the king or the king's ministers talk defensively, thus he takes cover under the powerful. Bhikkhus, provided with these three things the highwayman cuts limbs, plunders, robs or stays in ambush.
In the same manner bhikkhus, the evil bhikkhu endowed with three things destroys himself, falls to an offence and questioned by the wise accrues much demerit.
What are the three? Bhikkhus, he takes cover in the uneven, takes cover under a covering and under the powerful.
Bhikkhus, how does the bhikkhu take cover in the uneven? Here the evil bhikkhu is endowed with uneven bodily action, uneven verbal action and uneven mental action, thus the evil bhikkhu takes cover in the uneven.
Bhikkhus, how does the bhikkhu take cover under a covering? Here the evil bhikkhu has extremist wrong views.[1] Thus the bhikkhu takes cover under a covering.
Bhikkhus, how does the evil bhikkhu take the cover of the powerful? Here, he takes cover under kings or the kings' ministers. It occurs to him: If I tell anything to the king or the king's ministers, they will interpret it to my benefit. If they tell anything, the king or the king's ministers talk defensively, thus he takes cover under the powerful. Bhikkhus, the evil bhikkhu endowed with these three things destroys himself, falls to an offence and questioned by the wise accrues much demerit.
Notes
1. The evil bhikkhu has extremist wrong view. `antaggahikayaditthiya samanagato hoti' Some views like the aims could not be reached in this very life. So involved in various wrong actions.
Anguttara Nikaya - Tikanipata - Devaduta Vaggo
Anguttara Nikaya
3. Tika-Nipata
4. Devaduta vaggo
1. Sabrahmakasuttam Ý With Brahma
31. Bhikkhus, those families in which the mother and father are worshipped by the children at home are with Brahma. Bhikkhus, they are the first instructions in the families, when the mother and father are worshipped by the children. Bhikkhus, those families in which the mother and father are worshipped by the children at home are adorable.
Bhikkhus, Brahma is a synonym for mother and father. The first teachers is a synonym for mother and father. Loved ones is another synonym for mother and father. Bhikkhus, mother and father do much for their children, when they cannot walk, they are fed and the world is shown to them by mother and father.
Mother and father are Brahma, the first teachers, it is said,
They should be revered with compassion and worshipped.
They should be supplied with eatables, drinks, clothes and beds.
Should rub them, bathe them and wash their feet
The wise rejoice attending on mother and father here
And they rejoice in heaven hereafter.
2. Anandasuttam Ý To venerable ânanda.
32. Then venerable ânanda approached the Blessed One, worshipped sat on side and said thus to the Blessed One: Venerable sir, is there a kind of concentration, in which there does not arise latent tendencies of measuring as `I be' and `it is to me' in this sixfold conscious body, and externally on account of any signs. In which concentration, the mind is released and released through wisdom and in which one abides without the latent tendencies of measuring as `I be' and `it is to me'?
ânanda, there is such a concentration, in which there does not arise latent tendencies of measuring as `I be' and `it is to me' in this sixfold conscious body, and externally on account of any signs. In which concentration one abides, the mind released and released through wisdom, without the latent tendencies of measuring as `I be' and `it is to me' and one could abide in it.
Venerable sir, how is that concentration?
ânanda, here, it occurs to the bhikkhu: This is peaceful, this is exalted, such as the appeasement of all determinations, giving up of all substratum, destruction of craving, non attachment, cessation and extinction. ânanda, in this manner there is to the bhikkhu a concentration in which there does not arise latent tendencies of measuring as `I be' and `it is to me' in this sixfold conscious body, and externally on account of any signs. In this concentration, the mind is released and released through wisdom, one abides without the latent tendencies of measuring as `I be' and `it is to me' and in which one could abide.
ânanda, it was on account of this, that I had answered thus to Punnaka in the Parayanavagga:
Destroying everything high and low, if he does not tremble,
Is appeased, emancipated, without confusion and desires,
I say, he has crossed birth and decay.
3. Sàriputtasuttam. Ý To venerable Sàriputta.
33. Then venerable Sàriputta approached the Blessed One, worshipped and sat on a side. The Blessed One said to venerable Sàriputta: Sàriputta, I preach in short and in detail, I preach in short and detail too, those who understand it are rare.
O! Blessed One, O! Well gone One, this is the time to preach in short and in detail, the time to preach in short and detail too, there are those who understand it.
Therefore Sàriputta, you should train thus, in this sixfold conscious body, and externally on account of any signs, there will not be the latent tendencies of measuring as `I be' and `it is to me' That is the abiding in which the mind is released and the abiding, release through wisdom. Sàriputta, to one abiding in this, there are no latent tendencies of measuring as `I be' and `it is to me.' We will abide in that release of mind and release through wisdom. Sàriputta, you should train in this manner. Sàriputta, in this sixfold conscious body and externally on account of any signs, when there are no latent tendencies of measuring as `I be' and `it is to me,' that is the release of mind and the release through wisdom. Sàriputta, to this it is said the bhikkhu has cut up craving and removed the bonds, rightfully penetrated measuring and ended unpleasàntness.
Sàriputta, it is on account of this that I have answered to Udaya in this way.
Dispelling the interest for sensuality together with pleasure;
Pulling out sloth and putting an end to doubts,
And purifying mindfulness with equanimity preceded by logical thinking
I declare the release which is knowing,[1] by breaking up ignorance.
4. Nidànasuttam
34. Bhikkhus, these three are the origins of action. What three? Greed is an origin of action, hate is an origin of action and delusion is an origin of action.
Bhikkhus, a greedy action born of greed, originating and arising from greed, in which the real self is born, gets cooked up. When it is cooked, that is the results of action that is felt either here and now, in the next birth or in a subsequent birth.
Bhikkhus, an angry action born of anger, originating and arising from anger, in which the real self is born, gets cooked up. When it is cooked, that is the results of action that is felt either here and now, in the next birth or in a subsequent birth
Bhikkhus, a deluded action born of delusion, originating and arising from delusion, in which the real self is born, gets cooked up. When it is cooked, that is the results of action that is felt either here and now, in the next birth or in a subsequent birth. Bhikkhus, just as some unbroken, not decayed seeds, not destroyed by the heat and sun when embedded at the right time, in a well prepared field and if the rain also falls, would germinate, grow and develop. In the same manner bhikkhus, a greedy action ... re ... is felt either here and now, in the next birth or in a subsequent birth. An angry action ... re ... is felt either here and now, in the next birth or in a subsequent birth A deluded action born of delusion, originating and arising from delusion, in which the real self is born, gets cooked up. When it is cooked, that is the results of action that is felt either here and now, in the next birth or in a subsequent birth.
Bhikkhus, these three are the origins of action.
Bhikkhus, these three are the origins of action. What three? Non greed is an origin of action, non anger is an origin of action and non delusion is an origin of action.
Bhikkhus, a non greedy action born of non greed, originating and arising from non greed, when greed disappears that action fades, it is uprooted, made a palm stump and made a thing that would not rise again.
Bhikkhus, a non angry action born of non anger, originating and arising from non anger, when anger disappears that action fades, it is uprooted, made a palm stump and made a thing that would not rise again.
Bhikkhus, a non deluded action, born of non delusion, originating and arising from non delusion, when delusion disappears that action fades, it is uprooted, made a palm stump and made a thing that would not rise again.
Bhikkhus, just as some unbroken not decayed seeds, not destroyed by the heat and sun are embedded at the right time, in a well prepared field A man comes along, burns those seeds turns them to ashes and blows the ashes in the air or puts them into a fast flowing river In the same manner bhikkhus, that non greedy action ... re ... would not rise again. that non angry action ... re ... would not rise again. That non deluded action born of non delusion, originating and arising from non delusion, when delusion disappears that action fades, it is uprooted, made a palm stump and made a thing that would not rise again.
Bhikkhus, these three are origin of actions
The skilful feel here and now all actions large or small,
By nature greedy, hateful or deluded,
Do not leave them for another setting.
Therefore bhikkhus, arouse science and dispel all evil states.
5. Hatthakasuttam Ý To prince Hatthaka.
35. I heard thus. At one time the Blessed One was abiding in Alavi on a cattle track seated on a spread of leaves in the Simsapa forest. Hatthaka of Alavaka walking and wandering for exercise saw the Blessed One seated on a spread of leaves in the Simsapa forest and approached, worshipped the Blessed One, sat on a side and said:
`Sir, Blessed One did you sleep well?'
`Yes, prince, I slept well, I'm one of those who sleep well in this world'
`Sir, wintry nights are cold, it's the time of snow fall, the ground, with cattle made ruts is rough, the spread of leaves is thin, snow falls through the trees, minus their leaves, the cold wind blows through the yellow robe clinging to the body, and yet the Blessed One says Yes, prince, I slept well, I'm one of those who sleep well in this world.'
`Prince, I will question you on this and you may answer as it pleases you. To a householder or to a householder's son there is a mansion, well painted, with closed windows and doors. In that mansion there are cushions of deer skin with coverings made of wool. Overhead too there is a covering made of antelope and deer skin and on the two sides red coverings. Inside a lamp is lighted and four wives attend on him doing his likes and dislikes. Prince, what do you think, would he sleep well there or what is it?'
`Venerable sir, he would sleep well. Of those who sleep well in the world, he is one'.
`Yet wouldn't bodily or mental burnings born of greed assail this householder, or this householder's son and on account of that, sleep badly?'
`Yes, venerable sir.'
`Prince, the wailing's born of greed on account of which this householder, or this householder's son would sleep badly are dispelled in the Thus Gone One, uprooted, made a palm stump that would not grow again. Therefore I sleep well
Yet wouldn't bodily or mental burnings born of anger assail this householder, or this householder's son and on account of that sleep badly?'
`Yes, venerable sir.'
`Prince, the wailing's born of anger, on account of which this householder, or this householder's son would sleep badly are dispelled in the Thus Gone One, uprooted, made a palm stump that would not grow again. Therefore I sleep well.'
Yet wouldn't bodily or mental burnings born of delusion assail this householder, or this householder's son and on account of that sleep badly?'
`Yes, venerable sir.'
`Prince, the wailing's born of delusion on account of which this householder, or this householder's son would sleep badly are dispelled in the Thus Gone One, uprooted, made a palm stump that would not grow again. Therefore I sleep well'
The extinguished brahmin sleeps well every day,
Not soiled by sensuality, he is cooled and without substratum,
Putting an end to all troublesome states, he ends pain,
Those that have appeased their minds, sleep well.
6 Devadåtasuttam Ý Celestial messengers
36. Bhikkhus, these three are the celestial messengers. What three? Here bhikkhus, a certain one misconducts himself by body, verbally and mentally and after death is born in decrease, in a bad state in hell. The warders of hell take him by his limbs and show him to their king and tell him: Lord, this one did not care for his mother, father, recluses, ones leading the holy life or his elders, mete him punishment.
The king of the under world cross questions him, asks for reasons and converses with him: `Good man did you not see the first celestial messenger appearing among humans?'
`Sir, I did not see.' The king of the under world, then asks him thus: `Good man did you not see among humans a woman or a man, eighty, ninety or a hundred years old, bent like the framework of a roof, going supported on a stick and shivering, sick, his youthfulness gone, teeth broken and hair turned grey and most of it gone and with wrinkles on the body?'
Then he says. `I saw sir.'
Then the king of the under world asks him. `Good man, you being an intelligent man grown old, didn't it occur to you, I too have not gone beyond decay, therefore I should do good by body, words and mind?'
Then he says. `Sir, I could not do owing to my negligence.'
The king of the under world says to him: `On account of negligence you did not do the right, by body, speech and mind. That demerit was not done by mother, father, brother, sister, friends, associates, blood relations, by gods, recluses or brahmins. It was done by you and you will experience its results in return.
The king of the under world then cross questions him, asks for reasons and converses with him about the second messenger: `Good man, did you not see the second celestial messenger appearing among humans?'
`Sir, I did not see.' The king of the under world, then asks him thus: `Good man did you not see among humans a woman or man, gravely ill feeling unpleasant sunk in his own urine and excreta, raised and placed on his bed by others?'
Then he says. `I saw sir.'
Then the king of the under world asks him. `Good man, you being an intelligent man grown old, didn't it occur to you, I too have not gone beyond illness, therefore I should do good by body, words and mind?'
Then he says. `Sir, I could not do owing to my negligence.'
The king of the under world says to him: `On account of negligence you did not do the right, by body, speech and mind. That demerit was not done by mother, father, brother, sister, friends, associates, blood relations, by gods, recluses or brahmins. It was done by you and you will experience its results in return.
The king of the under world cross questions him, asks for reasons and converses with him about the third celestial messenger: `Good man did you not see the third celestial messenger appearing among humans?'
`Sir, I did not see.' The king of the under world, then asks him thus: `Good man did you not see among humans a woman or man dead, one day, two days, three days, or blue, bloated and festering?'
Then he says. `I saw sir.'
Then the king of the under world asks him. `Good man, you being an intelligent man grown old, didn't it occur to you, I too have not gone beyond death, therefore I should do good by body, words and mind?'
Then he says. `Sir, I could not do owing to my negligence.'
The king of the under world says to him: `On account of negligence you did not do the right, by body, speech and mind. That demerit was not done by mother, father, brother, sister, friends, associates, blood relations, by gods, recluses or brahmins. It was done by you and you will experience its results in return.
The king of the under world having cross questioned, asked for reasons and conversed with him about the celestial messenger becomes silent.
Then the warders of hell give him the fivefold punishment. They fix a burning iron peg to each of his hands, and two others to each of his feet and another piercing his chest. On account of it he feels sharp, rough unpleasant feelings, but does not die until the results of that evil action gets exhausted.
Then the warders of hell lead him and cut him with a knife and he feels sharp, rough unpleasant feelings, but does not die, until the results of that evil action gets exhausted.
Then the warders of hell hang him head downwards and work on him with a hatchet, he feels sharp, rough unpleasant feelings, but does not die until the results of that evil action gets exhausted.
Then the warders of hell tie him to a cart and make him run to and fro on a ground that is ablaze with fire, he feels sharp, rough unpleasant feelings, but does not die until the results of that evil action gets exhausted.
Then the warders of hell make him climb up and come down a lofty rock which is blazing with fire, he feels sharp, rough unpleasant feelings, but does not die until the results of that evil action gets exhausted.
The warders of hell then take him by his feet and throw him to a boiling molten pot. He gets boiled in its foam, while getting boiled he sometimes dives into it and comes out of it, swims across it. On account of it he feels sharp, rough unpleasant feelings, but does not die until the results of that evil action gets exhausted.
The warders of hell then put him in the great hell. It is thus:
It has four doors in the four cornered squares, divided and subdivided.
All round is an iron wall and an iron roof on top
Its iron floor is burning all the time
It spread for seven hundred miles and stands there all the time.
Bhikkhus, at one time it occurred to the king of the under world: Those who do evil actions in the world are subjected to these various punishments. O! I should gain humanity, the Thus Gone One, worthy, and rightfully enlightened should also be born
I should have a chance to associate him and hear the Teaching and I should know that Teaching.
Bhikkhus, these words are not another recluse's or brahmin's words, I myself knowing seeing and experiencing them, say them.
Young men come face to face with the celestial messengers,
If they be negligent, they decrease and fall to unpleasantness for a long time.
Great Men appeased by the celestial messengers do not become negligent
They see fear in clinging to birth, death and being
And destroying these, seek release without holding
They are the appeased and pleasant, extinguished here and now
Gone beyond animosity, fear and all unpleasàntness.
7. Catumahàràjsuttam Ý The four gardian gods.
37. Bhikkhus, on the eighth day of the waxing moon, the ministers and members of the gathering of the four guardian gods wander about to see whether many humans care for mother, father, recluses, brahmins, elders in the family or observe the eight precepts on the full moon day and keep awake doing merit.
Bhikkhus, on the fourteenth day of the waxing moon, the sons of the four guardian gods wander about to see whether many humans care for mother, father, recluses, brahmins, elders in the family or observe the eight precepts on the full moon day and keep awake doing merit
Bhikkhus, on the full moon day the fifteenth day of the waxing moon, the four guardian gods themselves wander about to see whether many humans care for mother, father, recluses, brahmins, elders in the family or observe the eight precepts on the full moon day and keep awake doing merit.
Bhikkhus, if it be only a few humans that care for mother, father, recluses, brahmins, elders in the family or observe the eight precepts on the full moon day, at the assembly of the thirty-three gods in the Suddhamma hall the four guardian gods inform Sakka: `Sirs, only a few care for mother, father, recluses, brahmins, elders in the family and a few observe the eight precepts on the full moon day and keep awake doing merit. Bhikkhus, hearing this the thirty-three gods become distressed thinking the celestial body is waning and the body of demons is waxing
Bhikkhus, if it be that many humans care for mother, father, recluses, brahmins, elders in the family or observe the eight precepts on the full moon day, at the assembly of the thirty-three gods in the Suddhamma hall, the four guardian gods inform Sakka: `Sirs, many care for mother, father, recluses, brahmins, elders in the family and many observe the eight precepts on the full moon day and keep awake doing merit. Bhikkhus, hearing this the thirty-three gods become happy thinking the celestial body is waxing and the body of demons is waning
8. Dutiyacatumahàràjasuttam
38. Bhikkhus, Sakka the king of gods, once acquainted the thirty-three gods thus:
Observe the eight precepts on the fourteenth, fifteenth and the eighth day,
On the waxing side of the moon, and look at humans like me.
Bhikkhus, this verse of the king of gods is not well worded and not thoroughly sung. What is the reason? Bhikkhus, the king of gods is with greed, hate and delusion. Bhikkhus who have destroyed desires, lived the holy life to the end, did what should be done, put the load down, have come to the highest good, have destroyed the bond `to be', and are released knowing should sing this well worded verse.
Observe the eight precepts on the fourteenth, fifteenth and the eighth day,
On the waxing side of the moon, and look at humans like me.
What is the reason? Bhikkhus, they are free from greed, hate and delusion. They are released from birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say they are released from unpleasantness.
9. Sukumàlasuttam Ý Delicately nurtured.
39. Bhikkhus, I was very delicately nurtured. In my father's home there was a pond for blue lotuses, another for red lotuses and one other for white lotuses and all of them for my sake. I never used sandle other than from Benares. My head dress, close fitting jacket, garment and the outer robe were all from Benares cloth. A white parasol was held over me day and night, with the intention, may cold, heat, dust, grass or dew drops not touch him. There were three mansions for me, one for winter, one for summer and the other for the rains. Bhikkhus, the four months of the rainy season I spent in the mansion for the rainy season, without men, attended with music not ascending from that mansion. Unlike in other households where the servants and workmen are served a second preparation, in my father's home the fine rice and the soups are served.
Bhikkhus, to me so carefully arranged and delicately nurtured it occurred: The not learned man a subject of decay seeing another decayed, loathes and feels disgust, does not think it would be the same to me. It occurred to me, I am a subject of decay I have not gone beyond it. If seeing a decayed person I feel disgust and loathe him, it is not suitable for me. When I reflected thus, all my intoxications of youth faded.
The not learned man a subject of illness seeing a another sick, loathes and feels disgust, does not think it would be the same to me. It occurred to me, I am a subject of illness I have not gone beyond it. If seeing a sick person I feel disgust and loathe him, it is not suitable for me. When I reflected thus, all my intoxications of health faded.
The not learned man a subject of death seeing another dead, loathes and feels disgust, does not think it would be the same to me. It occurred to me, I am a subject of death I have not gone beyond it. If seeing a dead person I feel disgust and loathe him, it is not suitable for me. When I reflected thus, all my intoxications of life faded.
Bhikkhus, these three are the intoxications. What three? The intoxication of youth, of health and of life. Bhikkhus, the not learned man intoxicated by youth misbehaves by body, speech and mind and on account of that misbehaviour after death goes to decrease, to an evil state, is born in hell. Bhikkhus, the not learned man intoxicated by health misbehaves by body, speech and mind and on account of that misbehaviour after death goes to decrease, to an evil state, is born in hell. Bhikkhus, the not learned man intoxicated by life misbehaves by body, speech and mind and on account of that misbehaviour after death goes to decrease, to an evil state, is born in hell.
Bhikkhus, on account of the intoxication of youth, the intoxication of health, or the intoxication of life a bhikkhu would give up the training and come to the lower level.
Illness, decay, and death the peaceful, natural things of life, the ordinary folk loathe
It is not suitable for me to loathe them, I know that they are the not clinging things
Seeing the appeasement in giving up, I destroy all intoxicants
May I pick courage to realize extinction
Now I cannot enjoy sensual pleasures. I will go to the end of the holy life.
10. Aadhipatteyyasuttam Ý Authorities
40. Bhikkhus, these three are the authorities. What three? Authority over oneself, authority over the world and authority over the Teaching.
Bhikkhus, what is authority over oneself? Here, bhikkhus, the bhikkhu goes to the forest, to the root of a tree or to an empty house and reflects: I did not put on robes and become homeless for want of robes, morsel food, dwellings or for want of this and other thing. I am beset by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. The ending of this mass of unpleasantness completely is rare. I gave up sensuality and became homeless, now if I go in search of sensuality, it is evil. It is not suitable for one like me.
Then he reflects thus: Unshaken effort will be aroused, non confused mindfulness will be established, my body is appeased without any aversion, my mind is concentrated and in one point. He makes himself the authority and dispels demerit, develops merit, dispels the faults and develops the non faulty. He purifies himself. This is authority over oneself. Bhikkhus, what is authority over the world? Here, bhikkhus, the bhikkhu goes to the forest, to the root of a tree or to an empty house and reflects: I did not put on robes and become homeless for want of robes, morsel food, dwellings or for want of this and other thing. I am beset by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. The ending of this mass of unpleasantness completely is rare. If I having become homeless, think sensual thoughts, angry thoughts or hurting thoughts, in this huge society there may be very powerful recluses and brahmins who have the divine eye, who would know the minds of others. They might see me from a distance and standing close they may not be seen. They will know me thus: Look at this clansman's son out of faith he went forth and became homeless, he lives thinking evil demeritorious thoughts. There are powerful gods too who have divine eyes and know the minds of others. They see from a distance and even in proximity I do not see them. They will know my mind They will know me thus: Look at this clansman's son out of faith he went forth and became homeless, he lives thinking evil demeritorious thoughts.
Then he reflects thus: Unshaken effort will be aroused, non confused mindfulness will be established, my body is appeased without any aversion, my mind is concentrated and in one point. He makes the world the authority and dispels demerit, develops merit, dispels the faults and develops the non faulty. He purifies himself. This is authority over the world.
Bhikkhus, what is authority over the Teaching? Here, bhikkhus, the bhikkhu goes to the forest, to the root of a tree or to an empty house and reflects: I did not put on robes and become homeless for want of robes, morsel food, dwellings or for want of this and other thing. I am beset by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. The ending of this mass of unpleasantness completely is rare. The Teaching of the Blessed One is well proclaimed, here and now, the time does not matter, it invites to inspection, leads inwards, it's to be realized by the wise by themselves. There are my co-associates who abide knowing and seeing. If I gone forth in this well proclaimed dispensation, abide lazily and negligently, it is not suitable for one like me.
Then he reflects thus: Unshaken effort will be aroused, non confused mindfulness will be established, my body is appeased without any aversion, my mind is concentrated and in one point. He makes the Teaching his authority and dispels demerit, develops merit, dispels the faults and develops the non faulty. He purifies himself. This is authority over the Teaching.
Bhikkhus, these are the three authorities.
There is no secrecy in the world, for one doing evil, you know the truth.
Friend, the good is the eyewitness, the self is slight,
When the self is appeased, evil has no place.
The Thus Gone Ones and the gods, see the foolish misbehaving.
Therefore becoming an authority to yourself be mindful.
Becoming an authority of the world, concentrate to be clever,
Be an authority of the Teaching, live according to the Teaching,
Do not give up the search, confronted by death realize,
The destruction of birth with effort
Such a knower of the worlds does not make anything his own.
Notes.
1. The release which is knowing. `annavimokkham' . This is one of the releases declared by the Blessed One. It amounts to complete control of the six doors of mental contact. Such a person does not change, the least on account of data from any of the doors of mental contact. He enjoys a pleasantness that is rare here and now.
3. Tika-Nipata
4. Devaduta vaggo
1. Sabrahmakasuttam Ý With Brahma
31. Bhikkhus, those families in which the mother and father are worshipped by the children at home are with Brahma. Bhikkhus, they are the first instructions in the families, when the mother and father are worshipped by the children. Bhikkhus, those families in which the mother and father are worshipped by the children at home are adorable.
Bhikkhus, Brahma is a synonym for mother and father. The first teachers is a synonym for mother and father. Loved ones is another synonym for mother and father. Bhikkhus, mother and father do much for their children, when they cannot walk, they are fed and the world is shown to them by mother and father.
Mother and father are Brahma, the first teachers, it is said,
They should be revered with compassion and worshipped.
They should be supplied with eatables, drinks, clothes and beds.
Should rub them, bathe them and wash their feet
The wise rejoice attending on mother and father here
And they rejoice in heaven hereafter.
2. Anandasuttam Ý To venerable ânanda.
32. Then venerable ânanda approached the Blessed One, worshipped sat on side and said thus to the Blessed One: Venerable sir, is there a kind of concentration, in which there does not arise latent tendencies of measuring as `I be' and `it is to me' in this sixfold conscious body, and externally on account of any signs. In which concentration, the mind is released and released through wisdom and in which one abides without the latent tendencies of measuring as `I be' and `it is to me'?
ânanda, there is such a concentration, in which there does not arise latent tendencies of measuring as `I be' and `it is to me' in this sixfold conscious body, and externally on account of any signs. In which concentration one abides, the mind released and released through wisdom, without the latent tendencies of measuring as `I be' and `it is to me' and one could abide in it.
Venerable sir, how is that concentration?
ânanda, here, it occurs to the bhikkhu: This is peaceful, this is exalted, such as the appeasement of all determinations, giving up of all substratum, destruction of craving, non attachment, cessation and extinction. ânanda, in this manner there is to the bhikkhu a concentration in which there does not arise latent tendencies of measuring as `I be' and `it is to me' in this sixfold conscious body, and externally on account of any signs. In this concentration, the mind is released and released through wisdom, one abides without the latent tendencies of measuring as `I be' and `it is to me' and in which one could abide.
ânanda, it was on account of this, that I had answered thus to Punnaka in the Parayanavagga:
Destroying everything high and low, if he does not tremble,
Is appeased, emancipated, without confusion and desires,
I say, he has crossed birth and decay.
3. Sàriputtasuttam. Ý To venerable Sàriputta.
33. Then venerable Sàriputta approached the Blessed One, worshipped and sat on a side. The Blessed One said to venerable Sàriputta: Sàriputta, I preach in short and in detail, I preach in short and detail too, those who understand it are rare.
O! Blessed One, O! Well gone One, this is the time to preach in short and in detail, the time to preach in short and detail too, there are those who understand it.
Therefore Sàriputta, you should train thus, in this sixfold conscious body, and externally on account of any signs, there will not be the latent tendencies of measuring as `I be' and `it is to me' That is the abiding in which the mind is released and the abiding, release through wisdom. Sàriputta, to one abiding in this, there are no latent tendencies of measuring as `I be' and `it is to me.' We will abide in that release of mind and release through wisdom. Sàriputta, you should train in this manner. Sàriputta, in this sixfold conscious body and externally on account of any signs, when there are no latent tendencies of measuring as `I be' and `it is to me,' that is the release of mind and the release through wisdom. Sàriputta, to this it is said the bhikkhu has cut up craving and removed the bonds, rightfully penetrated measuring and ended unpleasàntness.
Sàriputta, it is on account of this that I have answered to Udaya in this way.
Dispelling the interest for sensuality together with pleasure;
Pulling out sloth and putting an end to doubts,
And purifying mindfulness with equanimity preceded by logical thinking
I declare the release which is knowing,[1] by breaking up ignorance.
4. Nidànasuttam
34. Bhikkhus, these three are the origins of action. What three? Greed is an origin of action, hate is an origin of action and delusion is an origin of action.
Bhikkhus, a greedy action born of greed, originating and arising from greed, in which the real self is born, gets cooked up. When it is cooked, that is the results of action that is felt either here and now, in the next birth or in a subsequent birth.
Bhikkhus, an angry action born of anger, originating and arising from anger, in which the real self is born, gets cooked up. When it is cooked, that is the results of action that is felt either here and now, in the next birth or in a subsequent birth
Bhikkhus, a deluded action born of delusion, originating and arising from delusion, in which the real self is born, gets cooked up. When it is cooked, that is the results of action that is felt either here and now, in the next birth or in a subsequent birth. Bhikkhus, just as some unbroken, not decayed seeds, not destroyed by the heat and sun when embedded at the right time, in a well prepared field and if the rain also falls, would germinate, grow and develop. In the same manner bhikkhus, a greedy action ... re ... is felt either here and now, in the next birth or in a subsequent birth. An angry action ... re ... is felt either here and now, in the next birth or in a subsequent birth A deluded action born of delusion, originating and arising from delusion, in which the real self is born, gets cooked up. When it is cooked, that is the results of action that is felt either here and now, in the next birth or in a subsequent birth.
Bhikkhus, these three are the origins of action.
Bhikkhus, these three are the origins of action. What three? Non greed is an origin of action, non anger is an origin of action and non delusion is an origin of action.
Bhikkhus, a non greedy action born of non greed, originating and arising from non greed, when greed disappears that action fades, it is uprooted, made a palm stump and made a thing that would not rise again.
Bhikkhus, a non angry action born of non anger, originating and arising from non anger, when anger disappears that action fades, it is uprooted, made a palm stump and made a thing that would not rise again.
Bhikkhus, a non deluded action, born of non delusion, originating and arising from non delusion, when delusion disappears that action fades, it is uprooted, made a palm stump and made a thing that would not rise again.
Bhikkhus, just as some unbroken not decayed seeds, not destroyed by the heat and sun are embedded at the right time, in a well prepared field A man comes along, burns those seeds turns them to ashes and blows the ashes in the air or puts them into a fast flowing river In the same manner bhikkhus, that non greedy action ... re ... would not rise again. that non angry action ... re ... would not rise again. That non deluded action born of non delusion, originating and arising from non delusion, when delusion disappears that action fades, it is uprooted, made a palm stump and made a thing that would not rise again.
Bhikkhus, these three are origin of actions
The skilful feel here and now all actions large or small,
By nature greedy, hateful or deluded,
Do not leave them for another setting.
Therefore bhikkhus, arouse science and dispel all evil states.
5. Hatthakasuttam Ý To prince Hatthaka.
35. I heard thus. At one time the Blessed One was abiding in Alavi on a cattle track seated on a spread of leaves in the Simsapa forest. Hatthaka of Alavaka walking and wandering for exercise saw the Blessed One seated on a spread of leaves in the Simsapa forest and approached, worshipped the Blessed One, sat on a side and said:
`Sir, Blessed One did you sleep well?'
`Yes, prince, I slept well, I'm one of those who sleep well in this world'
`Sir, wintry nights are cold, it's the time of snow fall, the ground, with cattle made ruts is rough, the spread of leaves is thin, snow falls through the trees, minus their leaves, the cold wind blows through the yellow robe clinging to the body, and yet the Blessed One says Yes, prince, I slept well, I'm one of those who sleep well in this world.'
`Prince, I will question you on this and you may answer as it pleases you. To a householder or to a householder's son there is a mansion, well painted, with closed windows and doors. In that mansion there are cushions of deer skin with coverings made of wool. Overhead too there is a covering made of antelope and deer skin and on the two sides red coverings. Inside a lamp is lighted and four wives attend on him doing his likes and dislikes. Prince, what do you think, would he sleep well there or what is it?'
`Venerable sir, he would sleep well. Of those who sleep well in the world, he is one'.
`Yet wouldn't bodily or mental burnings born of greed assail this householder, or this householder's son and on account of that, sleep badly?'
`Yes, venerable sir.'
`Prince, the wailing's born of greed on account of which this householder, or this householder's son would sleep badly are dispelled in the Thus Gone One, uprooted, made a palm stump that would not grow again. Therefore I sleep well
Yet wouldn't bodily or mental burnings born of anger assail this householder, or this householder's son and on account of that sleep badly?'
`Yes, venerable sir.'
`Prince, the wailing's born of anger, on account of which this householder, or this householder's son would sleep badly are dispelled in the Thus Gone One, uprooted, made a palm stump that would not grow again. Therefore I sleep well.'
Yet wouldn't bodily or mental burnings born of delusion assail this householder, or this householder's son and on account of that sleep badly?'
`Yes, venerable sir.'
`Prince, the wailing's born of delusion on account of which this householder, or this householder's son would sleep badly are dispelled in the Thus Gone One, uprooted, made a palm stump that would not grow again. Therefore I sleep well'
The extinguished brahmin sleeps well every day,
Not soiled by sensuality, he is cooled and without substratum,
Putting an end to all troublesome states, he ends pain,
Those that have appeased their minds, sleep well.
6 Devadåtasuttam Ý Celestial messengers
36. Bhikkhus, these three are the celestial messengers. What three? Here bhikkhus, a certain one misconducts himself by body, verbally and mentally and after death is born in decrease, in a bad state in hell. The warders of hell take him by his limbs and show him to their king and tell him: Lord, this one did not care for his mother, father, recluses, ones leading the holy life or his elders, mete him punishment.
The king of the under world cross questions him, asks for reasons and converses with him: `Good man did you not see the first celestial messenger appearing among humans?'
`Sir, I did not see.' The king of the under world, then asks him thus: `Good man did you not see among humans a woman or a man, eighty, ninety or a hundred years old, bent like the framework of a roof, going supported on a stick and shivering, sick, his youthfulness gone, teeth broken and hair turned grey and most of it gone and with wrinkles on the body?'
Then he says. `I saw sir.'
Then the king of the under world asks him. `Good man, you being an intelligent man grown old, didn't it occur to you, I too have not gone beyond decay, therefore I should do good by body, words and mind?'
Then he says. `Sir, I could not do owing to my negligence.'
The king of the under world says to him: `On account of negligence you did not do the right, by body, speech and mind. That demerit was not done by mother, father, brother, sister, friends, associates, blood relations, by gods, recluses or brahmins. It was done by you and you will experience its results in return.
The king of the under world then cross questions him, asks for reasons and converses with him about the second messenger: `Good man, did you not see the second celestial messenger appearing among humans?'
`Sir, I did not see.' The king of the under world, then asks him thus: `Good man did you not see among humans a woman or man, gravely ill feeling unpleasant sunk in his own urine and excreta, raised and placed on his bed by others?'
Then he says. `I saw sir.'
Then the king of the under world asks him. `Good man, you being an intelligent man grown old, didn't it occur to you, I too have not gone beyond illness, therefore I should do good by body, words and mind?'
Then he says. `Sir, I could not do owing to my negligence.'
The king of the under world says to him: `On account of negligence you did not do the right, by body, speech and mind. That demerit was not done by mother, father, brother, sister, friends, associates, blood relations, by gods, recluses or brahmins. It was done by you and you will experience its results in return.
The king of the under world cross questions him, asks for reasons and converses with him about the third celestial messenger: `Good man did you not see the third celestial messenger appearing among humans?'
`Sir, I did not see.' The king of the under world, then asks him thus: `Good man did you not see among humans a woman or man dead, one day, two days, three days, or blue, bloated and festering?'
Then he says. `I saw sir.'
Then the king of the under world asks him. `Good man, you being an intelligent man grown old, didn't it occur to you, I too have not gone beyond death, therefore I should do good by body, words and mind?'
Then he says. `Sir, I could not do owing to my negligence.'
The king of the under world says to him: `On account of negligence you did not do the right, by body, speech and mind. That demerit was not done by mother, father, brother, sister, friends, associates, blood relations, by gods, recluses or brahmins. It was done by you and you will experience its results in return.
The king of the under world having cross questioned, asked for reasons and conversed with him about the celestial messenger becomes silent.
Then the warders of hell give him the fivefold punishment. They fix a burning iron peg to each of his hands, and two others to each of his feet and another piercing his chest. On account of it he feels sharp, rough unpleasant feelings, but does not die until the results of that evil action gets exhausted.
Then the warders of hell lead him and cut him with a knife and he feels sharp, rough unpleasant feelings, but does not die, until the results of that evil action gets exhausted.
Then the warders of hell hang him head downwards and work on him with a hatchet, he feels sharp, rough unpleasant feelings, but does not die until the results of that evil action gets exhausted.
Then the warders of hell tie him to a cart and make him run to and fro on a ground that is ablaze with fire, he feels sharp, rough unpleasant feelings, but does not die until the results of that evil action gets exhausted.
Then the warders of hell make him climb up and come down a lofty rock which is blazing with fire, he feels sharp, rough unpleasant feelings, but does not die until the results of that evil action gets exhausted.
The warders of hell then take him by his feet and throw him to a boiling molten pot. He gets boiled in its foam, while getting boiled he sometimes dives into it and comes out of it, swims across it. On account of it he feels sharp, rough unpleasant feelings, but does not die until the results of that evil action gets exhausted.
The warders of hell then put him in the great hell. It is thus:
It has four doors in the four cornered squares, divided and subdivided.
All round is an iron wall and an iron roof on top
Its iron floor is burning all the time
It spread for seven hundred miles and stands there all the time.
Bhikkhus, at one time it occurred to the king of the under world: Those who do evil actions in the world are subjected to these various punishments. O! I should gain humanity, the Thus Gone One, worthy, and rightfully enlightened should also be born
I should have a chance to associate him and hear the Teaching and I should know that Teaching.
Bhikkhus, these words are not another recluse's or brahmin's words, I myself knowing seeing and experiencing them, say them.
Young men come face to face with the celestial messengers,
If they be negligent, they decrease and fall to unpleasantness for a long time.
Great Men appeased by the celestial messengers do not become negligent
They see fear in clinging to birth, death and being
And destroying these, seek release without holding
They are the appeased and pleasant, extinguished here and now
Gone beyond animosity, fear and all unpleasàntness.
7. Catumahàràjsuttam Ý The four gardian gods.
37. Bhikkhus, on the eighth day of the waxing moon, the ministers and members of the gathering of the four guardian gods wander about to see whether many humans care for mother, father, recluses, brahmins, elders in the family or observe the eight precepts on the full moon day and keep awake doing merit.
Bhikkhus, on the fourteenth day of the waxing moon, the sons of the four guardian gods wander about to see whether many humans care for mother, father, recluses, brahmins, elders in the family or observe the eight precepts on the full moon day and keep awake doing merit
Bhikkhus, on the full moon day the fifteenth day of the waxing moon, the four guardian gods themselves wander about to see whether many humans care for mother, father, recluses, brahmins, elders in the family or observe the eight precepts on the full moon day and keep awake doing merit.
Bhikkhus, if it be only a few humans that care for mother, father, recluses, brahmins, elders in the family or observe the eight precepts on the full moon day, at the assembly of the thirty-three gods in the Suddhamma hall the four guardian gods inform Sakka: `Sirs, only a few care for mother, father, recluses, brahmins, elders in the family and a few observe the eight precepts on the full moon day and keep awake doing merit. Bhikkhus, hearing this the thirty-three gods become distressed thinking the celestial body is waning and the body of demons is waxing
Bhikkhus, if it be that many humans care for mother, father, recluses, brahmins, elders in the family or observe the eight precepts on the full moon day, at the assembly of the thirty-three gods in the Suddhamma hall, the four guardian gods inform Sakka: `Sirs, many care for mother, father, recluses, brahmins, elders in the family and many observe the eight precepts on the full moon day and keep awake doing merit. Bhikkhus, hearing this the thirty-three gods become happy thinking the celestial body is waxing and the body of demons is waning
8. Dutiyacatumahàràjasuttam
38. Bhikkhus, Sakka the king of gods, once acquainted the thirty-three gods thus:
Observe the eight precepts on the fourteenth, fifteenth and the eighth day,
On the waxing side of the moon, and look at humans like me.
Bhikkhus, this verse of the king of gods is not well worded and not thoroughly sung. What is the reason? Bhikkhus, the king of gods is with greed, hate and delusion. Bhikkhus who have destroyed desires, lived the holy life to the end, did what should be done, put the load down, have come to the highest good, have destroyed the bond `to be', and are released knowing should sing this well worded verse.
Observe the eight precepts on the fourteenth, fifteenth and the eighth day,
On the waxing side of the moon, and look at humans like me.
What is the reason? Bhikkhus, they are free from greed, hate and delusion. They are released from birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say they are released from unpleasantness.
9. Sukumàlasuttam Ý Delicately nurtured.
39. Bhikkhus, I was very delicately nurtured. In my father's home there was a pond for blue lotuses, another for red lotuses and one other for white lotuses and all of them for my sake. I never used sandle other than from Benares. My head dress, close fitting jacket, garment and the outer robe were all from Benares cloth. A white parasol was held over me day and night, with the intention, may cold, heat, dust, grass or dew drops not touch him. There were three mansions for me, one for winter, one for summer and the other for the rains. Bhikkhus, the four months of the rainy season I spent in the mansion for the rainy season, without men, attended with music not ascending from that mansion. Unlike in other households where the servants and workmen are served a second preparation, in my father's home the fine rice and the soups are served.
Bhikkhus, to me so carefully arranged and delicately nurtured it occurred: The not learned man a subject of decay seeing another decayed, loathes and feels disgust, does not think it would be the same to me. It occurred to me, I am a subject of decay I have not gone beyond it. If seeing a decayed person I feel disgust and loathe him, it is not suitable for me. When I reflected thus, all my intoxications of youth faded.
The not learned man a subject of illness seeing a another sick, loathes and feels disgust, does not think it would be the same to me. It occurred to me, I am a subject of illness I have not gone beyond it. If seeing a sick person I feel disgust and loathe him, it is not suitable for me. When I reflected thus, all my intoxications of health faded.
The not learned man a subject of death seeing another dead, loathes and feels disgust, does not think it would be the same to me. It occurred to me, I am a subject of death I have not gone beyond it. If seeing a dead person I feel disgust and loathe him, it is not suitable for me. When I reflected thus, all my intoxications of life faded.
Bhikkhus, these three are the intoxications. What three? The intoxication of youth, of health and of life. Bhikkhus, the not learned man intoxicated by youth misbehaves by body, speech and mind and on account of that misbehaviour after death goes to decrease, to an evil state, is born in hell. Bhikkhus, the not learned man intoxicated by health misbehaves by body, speech and mind and on account of that misbehaviour after death goes to decrease, to an evil state, is born in hell. Bhikkhus, the not learned man intoxicated by life misbehaves by body, speech and mind and on account of that misbehaviour after death goes to decrease, to an evil state, is born in hell.
Bhikkhus, on account of the intoxication of youth, the intoxication of health, or the intoxication of life a bhikkhu would give up the training and come to the lower level.
Illness, decay, and death the peaceful, natural things of life, the ordinary folk loathe
It is not suitable for me to loathe them, I know that they are the not clinging things
Seeing the appeasement in giving up, I destroy all intoxicants
May I pick courage to realize extinction
Now I cannot enjoy sensual pleasures. I will go to the end of the holy life.
10. Aadhipatteyyasuttam Ý Authorities
40. Bhikkhus, these three are the authorities. What three? Authority over oneself, authority over the world and authority over the Teaching.
Bhikkhus, what is authority over oneself? Here, bhikkhus, the bhikkhu goes to the forest, to the root of a tree or to an empty house and reflects: I did not put on robes and become homeless for want of robes, morsel food, dwellings or for want of this and other thing. I am beset by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. The ending of this mass of unpleasantness completely is rare. I gave up sensuality and became homeless, now if I go in search of sensuality, it is evil. It is not suitable for one like me.
Then he reflects thus: Unshaken effort will be aroused, non confused mindfulness will be established, my body is appeased without any aversion, my mind is concentrated and in one point. He makes himself the authority and dispels demerit, develops merit, dispels the faults and develops the non faulty. He purifies himself. This is authority over oneself. Bhikkhus, what is authority over the world? Here, bhikkhus, the bhikkhu goes to the forest, to the root of a tree or to an empty house and reflects: I did not put on robes and become homeless for want of robes, morsel food, dwellings or for want of this and other thing. I am beset by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. The ending of this mass of unpleasantness completely is rare. If I having become homeless, think sensual thoughts, angry thoughts or hurting thoughts, in this huge society there may be very powerful recluses and brahmins who have the divine eye, who would know the minds of others. They might see me from a distance and standing close they may not be seen. They will know me thus: Look at this clansman's son out of faith he went forth and became homeless, he lives thinking evil demeritorious thoughts. There are powerful gods too who have divine eyes and know the minds of others. They see from a distance and even in proximity I do not see them. They will know my mind They will know me thus: Look at this clansman's son out of faith he went forth and became homeless, he lives thinking evil demeritorious thoughts.
Then he reflects thus: Unshaken effort will be aroused, non confused mindfulness will be established, my body is appeased without any aversion, my mind is concentrated and in one point. He makes the world the authority and dispels demerit, develops merit, dispels the faults and develops the non faulty. He purifies himself. This is authority over the world.
Bhikkhus, what is authority over the Teaching? Here, bhikkhus, the bhikkhu goes to the forest, to the root of a tree or to an empty house and reflects: I did not put on robes and become homeless for want of robes, morsel food, dwellings or for want of this and other thing. I am beset by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. The ending of this mass of unpleasantness completely is rare. The Teaching of the Blessed One is well proclaimed, here and now, the time does not matter, it invites to inspection, leads inwards, it's to be realized by the wise by themselves. There are my co-associates who abide knowing and seeing. If I gone forth in this well proclaimed dispensation, abide lazily and negligently, it is not suitable for one like me.
Then he reflects thus: Unshaken effort will be aroused, non confused mindfulness will be established, my body is appeased without any aversion, my mind is concentrated and in one point. He makes the Teaching his authority and dispels demerit, develops merit, dispels the faults and develops the non faulty. He purifies himself. This is authority over the Teaching.
Bhikkhus, these are the three authorities.
There is no secrecy in the world, for one doing evil, you know the truth.
Friend, the good is the eyewitness, the self is slight,
When the self is appeased, evil has no place.
The Thus Gone Ones and the gods, see the foolish misbehaving.
Therefore becoming an authority to yourself be mindful.
Becoming an authority of the world, concentrate to be clever,
Be an authority of the Teaching, live according to the Teaching,
Do not give up the search, confronted by death realize,
The destruction of birth with effort
Such a knower of the worlds does not make anything his own.
Notes.
1. The release which is knowing. `annavimokkham' . This is one of the releases declared by the Blessed One. It amounts to complete control of the six doors of mental contact. Such a person does not change, the least on account of data from any of the doors of mental contact. He enjoys a pleasantness that is rare here and now.
Anguttara Nikaya - Tikanipata - Puggala Vaggo
Anguttara Nikaya
3. Tika-Nipata
3. Puggalavaggo
1. Savitthasuttam Ý Venerable Savittha
21. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi. Then venerable Savittha and venerable Mahakotthita approached venerable Sariputta, exchanged friendly greetings and sat on a side. Then venerable Sariputta said to venerable Savittha: Friend, Savittha, three kinds of persons are evident in the world. What three? The body witness, the one come to righteousness of view and the one released through faith. Of these three persons which person is excellent and more pleasing to you?
Friend, Sariputta, of these three, such as the body witness, the one come to righteousness of view and the one released through faith, that one released through faith is more pleasing to me as his faculty of faith is much developed.
Then venerable Sariputta said to venerable Mahakotthita: Friend, Kotthita, three kinds of persons are evident in the world. What three? The body witness, the one come to righteousness of view and the one released through faith. Of these three persons which person is more pleasing to you?
Friend, Sariputta, of these three, such as the body witness, the one come to righteousness of view and the one released through faith, the body witness is more pleasing to me as his faculty of concentration is much developed.
Then venerable Mahkotthita said to venerable Sariputta: Friend, Sariputta, three kinds of persons are evident in the world. What three? The body witness, the one come to righteousness of view and the one released through faith. Of these three persons which person is more pleasing to you?
Friend, Mahkotthita, of these three, such as the body witness, the one come to righteousness of view and the one released through faith, the one come to righteousness of view is more pleasing to me as his faculty of wisdom is much developed.
Then venerable Sariputta said thus to venerable Savittha and venerable Mahakotthita: Friends, we have each declared this according to our individual understandings. Now let us approach the Blessed One and ask, as to which is the excellent and most pleasing.
Venerable Sariputta, venerable Savittha and venerable Mahakotthita approached the Blessed One, worshipped and sat on a side and venerable Sariputta related all the conversation that took place between himself, venerable Savittha and venerable Mahakotthita.
The Blessed One said: Sariputta, it cannot be stated easily, of these three persons, which one is more pleasing and excellent. It can be stated that when the one released through faith has come to the path of worthiness. The body witness and the one come righteousness of view are either to return to this world or not return.
Sariputta, it cannot be stated easily, of these three persons, which one is more pleasing and excellent. It can be stated that when the body witness has come to the path of worthiness. the one released through faith and the one come to righteousness of view are either to return to this world once or not return.
Sariputta, it cannot be stated easily, of these three persons, which one is more pleasing and excellent. It can be stated that when the one come to righteousness of view, has come to the path of worthiness. The body witness and the one released through faith are either to return to this world once or not return.
2. Gilanasuttam Ý Sick persons
22. Bhikkhus, these three sick persons are evident in the world. What three? A certain sick person, whether he gains or does not gain suitable food, medicine and a suitable attendant, he does not recover from that illness.
The second sick person, whether he gains or does not gain suitable food, medicine and a suitable attendant, he recovers from that illness.
The third sick person gains not that he does not gain, suitable food, medicine and a suitable attendant and he recovers from that illness.
Bhikkhus, on account of this sick person, who gains not that he does not gain, suitable food, medicine and a suitable attendant and recovers from that illness, I grant the supplication of suitable food, medicine and a suitable attendant for the sick. Bhikkhus, on account of this sick person other sick persons should be attended to. These three sick persons are evident in the world.
Bhikkhus, in the same manner there are three persons in the world comparable to these three sick persons. Which three?
Bhikkhus, a certain person whether he gains sight of the Thus Gone One or does not gain sight of the Thus Gone One, whether he hears the Teaching and Discipline of the Thus Gone One or does not hear it, he does not enter the right path to become proficient in meritorious thoughts.
Bhikkhus, the second person whether he gains sight of the Thus Gone One or does not gain sight of the Thus Gone One, whether he hears the Teaching and Discipline of the Thus Gone One or does not hear it, he enters the right path to become proficient in meritorious thoughts.
Bhikkhus, the third person gains sight of the Thus Gone One, not that he does not gain sight of the Thus Gone One. Hears the Teaching and Discipline of the Thus Gone One, not that he does not hear it, and enters the right path to become proficient in meritorious thoughts.
Bhikkhus, it is on account of this person, who gains sight of the Thus Gone One, not that he does not gain sight of the Thus Gone One, hears the Teaching and Discipline of the Thus Gone One, not that he does not hear it, and enters the right path to become proficient in meritorious thoughts, that I grant the Teaching should be given. Bhikkhus on account of this person, others also should be taught. These three persons are evident in the world.
3. Sankhaarasuttam. Ý Cooks trouble
23. Bhikkhus, these three persons are evident in the world. What three? The person who cooks up troublesome bodily, verbal and mental dispositions and is born in a troublesome world and there, touched by troublesome feelings, feels only unpleasant, like beings born in hell.
The person who cooks up non-troublesome bodily, verbal and mental dispositions and is born in a non-troublesome world and there, touched by non-troublesome feelings, feels only pleasant, like beings born in heaven.
The person who cooks up troublesome and non-troublesome bodily, verbal and mental dispositions and is born in a troublesome and non-troublesome world and there, touched by troublesome and non-troublesome feelings, feels unpleasant and pleasant, like humans, sometimes heavenly and sometimes hellish.
Bhikkhus, these three persons are evident in the world.
4. Bahukarasuttam Ý Has done much
24. Bhikkhus, these three persons have done much to a person. Which three? Bhikkhus, the person gone to whom this person takes refuge in the Enlightenment, in the Teaching and the Community of bhikkhus. .
Bhikkhus, the person gone to whom this person knows as it really is, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path leading to the cessation of unpleasantness.
Again, bhikkhus, the person gone to whom, this person destroys desires, releases the mind and released through wisdom, here and now abides having realized. Bhikkhus, these three persons have done much to this person.
Bhikkhus, it is not possible that these three persons could be thoroughly repaid with gratitude, by this person revering him, attending on him, clasping hands towards him and honouring him with robes, morsel food, dwellings and medicinal requisites.
5. Vajråpamasuttam Ý Comparable to a diamond.
25. Bhikkhus, these three persons are evident in the world. What three? The person whose mind is comparable to a sore, the person whose mind is comparable to lightning and the person whose mind is comparable to a diamond.
Bhikkhus, who is the person with a mind comparable to a sore? Bhikkhus, a certain person is angry and has grudges. When a few words are told he becomes angry, swears and retorts angrily showing anger and displeasure, like a festered sore touched by a clod or stone would ooze much pus. Bhikkhus, in like manner a person with a mind comparable to a sore is angry, has grudges and when a few words are told he becomes angry, swears and retorts angrily showing anger and displeasure.
Bhikkhus, who is the person with a mind comparable to lightning? Bhikkhus, a certain person knows, as it really is, this is unpleasant, this is the arising of unpleasantness, this is its cessation and this is the path leading to the cessation of unpleasantness. Just as a man would see forms in pitch darkness when there is lightning. In the same manner a certain person knows as it really is, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path leading to the cessation of unpleasantness.
Bhikkhus, who is the person with a mind comparable to a diamond? Bhikkhus, a certain person having destroyed desires, the mind released and released through wisdom abides here and now by himself realizing. Bhikkhus, just as there is nothing that a diamond would not cut, a gem or a stone. In the same manner a certain person having destroyed desires, the mind released and released through wisdom, abides here and now by himself realizing. Bhikkhus, these three persons are evident in the world.
6. Sevitabbasuttam Ý Should be associated
26. Bhikkhus, these three persons are evident in the world. What three? Bhikkhus, there is a person that should not be associated, there is one that should be associated and there is another that should be honoured and revered and associated.
Bhikkhus, who is the person that should not be associated? Bhikkhus, a certain person is below par in virtues, concentration and wisdom. Such should not be associated unless out of sympathy and compassion.
Bhikkhus, who is the person that should be associated? Bhikkhus, a certain person is par in virtues, concentration and wisdom. Such should be associated. What is the reason? Those par in virtues converse on virtues, those par in concentration converse on concentration and those par in wisdom converse on wisdom. For them it becomes a pleasant abiding, therefore they should be associated.
Bhikkhus, who is the person that should be honoured, revered and associated? Bhikkhus, a certain person is much above in virtues, concentration and wisdom. Such should be honoured, revered and associated. What is the reason? I will complete virtues not yet completed, will be satisfied seeing my completed virtues, then and there. I will complete my wisdom not yet completed and I will wisely see whether it is complete Therefore, bhikkhus, such persons should be honoured, revered and associated. Bhikkhus, these three persons are evident in the world.
Associating someone low is deterioration,
Associating an equal there's no deterioration
Therefore bend down to a superior,
It is quick growth.
7. Jigucchitabbasuttam Ý Should be loathed
27. Bhikkhus, these three persons are evident in the world. Which three? A certain person should be loathed, should not be associated. The second should be looked after not associated and the third should be associated.
Bhikkhus, which person should be loathed and not associated. Here a certain person is unvirtuous, with evil thoughts like rubbish, with secret actions, with only a promise to recluseship, festering inside and filth oozing out. Bhikkhus, this kind of person should be loathed, should not be associated. What is the reason? In some way if this person is not imitated, ill fame spreads, this is an evil friend, an associate of evil. Just as a serpent with excreta on its body would not sting anyone, for he smears excreta. In the same manner an unvirtuous person with evil thoughts similar to rubbish, with secret actions, with only a promise to recluseship, festering inside and filth oozing out should be loathed, should not be associated.
Bhikkhus, what kind of person should be carefully watched, not associated? Bhikkhus, a certain person is angry and has grudges. When a few words are told he becomes angry swears and retorts angrily showing anger and displeasure, like a festered sore touched by a clod or stone would ooze much pus. Or like a heap of rotting food in a monastery when hit with a clod or stone would give a hissing sound. Or like a heap of excreta when hit with a clod or stone would give an evil smell Bhikkhus, in like manner a person with a mind comparable to a sore is angry, has grudges and when a few words are told he becomes angry, swears and retorts angrily showing anger and displeasure. Bhikkhus, this person should be carefully watched, not associated. What is the reason? He may scold me, rebuke me and do me some harm. Therefore this person should be carefully watched, not associated.
Bhikkhus, what kind of person should be closely associated? Here a certain person is virtuous, with good behaviour. Such a person should be associated closely. What is the reason? If for some reason this person is imitated, good fame spreads. He is a good friend, behaves well. Such a person should be associated. These three persons are evident in the world.
. . .
Associating someone low is deterioration,
Associating an equal there's no deterioration
Therefore bend down to a superior,
It is quick growth.
8. Gåtabhanisutam. Ý Foul speech
28. Bhikkhus, these three persons are evident in the world. What three? The person who has foul speech, the person who speaks the truth and the person who has pleasant speech.
Bhikkhus, who is the person with foul speech? A certain person gone to a gathering, in the midst of relations, associates or in the presence of an eminent person, when asked to witness, not knowing says, I know and knowing says I do not know. Not seeing, says I saw and seeing says I did not see. Aware it's a lie, he tells lies for some small gain, for another's cause or some material gain. This is a man with foul speech.
Bhikkhus, who is the person who speaks the truth? A certain person gone to a gathering, in the midst of relations, associates or in the presence of an eminent person, when asked to witness, not knowing says, I do not know and knowing says I know. Not seeing, says I did not see and seeing says I saw. Aware it's a lie, he does not tell lies for some small gain, for another's cause or some material gain. This is the person who speaks the truth.
Bhikkhus, who is the person who has pleasant speech? Here, a certain person giving up rough speech, abstains from it. He speaks words that are polite and pleasing to the ears, words that are entertained by the populace at large. This is the person with pleasant speech. These three persons are evident in the world.
9. Andhasuttam
29. Bhikkhus, these three persons are evident in the world. What three? The blind man, the man with one unimpaired eye and the man with unimpaired eyes. Bhikkhus, who is the blind man? Bhikkhus, this person is not clever to acquire wealth that is not acquired and to prosper on wealth already acquired He is blind to it. Further he hasn't the eye to know merit and demerit, the fault and non fault, the non-exalted and exalted and the counterparts of purity and impurity. This is the blind man Bhikkhus who is the man with one unimpaired eye? Bhikkhus, this person is clever to acquire wealth that is not acquired and to prosper on wealth already acquired He is not blind to it. He hasn't the eye to know merit and demerit, the fault and non fault, the non-exalted and exalted and the counterparts of purity and impurity. This is the man with one unimpaired eye.
Bhikkhus, who is the man with unimpaired eyes? Bhikkhus, this person is clever to acquire wealth that is not acquired and to prosper on wealth already acquired He is not blind to it. Further he has the eye to know merit and demerit, the fault and non fault, the non-exalted and exalted and the counterparts of purity and impurity. This is the man with unimpaired eyes. Bhikkhus, these three persons are evident in the world.
Both throws being unlucky, the blind do not have wealth and do not accrue merit,
The man with one unimpaired eye begets wealth righteously or otherwise
By theft, telling lies or cheating, the clever young man accumulates wealth
Partaking sensual pleasures comes to unpleasantness.
The man with one unimpaired eye goes to hell and wails.
The man with both eyes unimpaired is the best,
With wealth rightfully acquired, he rises with the Teaching
He gives with a pure mind and attains the non grieving state
Keep away from the blind and those with one eye unimpaired
Associate the man with unimpaired eyes. Of the three he is the best.
10. Avakujjasuttam Ý Turned upside down
30. Bhikkhus, these three persons are evident in the world. What three? One with wisdom, turned upside down, the other with wisdom on his lap and the third with wide wisdom.
Bhikkhus, who is the person with wisdom turned upside down?
Here, bhikkhus, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure.
Seated in his seat he does not attend to the beginning, the middle or the end of that talk. Getting up from his seat, he does not recall the beginning, the middle or the end of that talk. Like a vessel turned upside down would not hold any water poured to it. Bhikkhus, in the same manner, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure Seated in his seat he does not attend to the beginning, the middle or the end of that talk. Getting up from his seat, he does not recall the beginning, the middle or the end of that talk Bhikkhus, this is the person with wisdom turned upside down.
Bhikkhus, who is the person with wisdom on the lap?
Here, bhikkhus, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure.
Seated in his seat he attends to the beginning, the middle and the end of that talk. Getting up from his seat, he does not recall the beginning, the middle or the end of that talk. Like a person's lap, where various kinds of eatables are amassed, such as sesame, rice, sweet meats and jujube fruit. Getting up from that seat without mindfulness, he throws that food here and there. Bhikkhus, in the same manner, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure. Seated in his seat he attends to the beginning, the middle and the end of that talk. Getting up from his seat, he does not recall the beginning, the middle or the end of that talk Bhikkhus, this is the person with wisdom on the lap.
Bhikkhus, who is the person with wide wisdom?
Here, bhikkhus, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure.
Seated in his seat he attends to the beginning, the middle or the end of that talk. Getting up from his seat, he recalls the beginning, the middle or the end of that talk. Like a vessel turned upright would hold any water poured to it, would not miss it. Bhikkhus, in the same manner, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure. Seated in his seat he attends to the beginning, the middle and the end of that talk. Getting up from his seat, he recalls the beginning, the middle and the end of that talk Bhikkhus, this is the person with wide wisdom.
Bhikkhus, these three persons are evident in the world.
The foolish man with wisdom turned upside down,
Constantly goes to the presence of the bhikkhus,
But does not learn the beginning, the middle or the end
Lacking in wisdom, he cannot learn.
The one whose wisdom is on the lap is better
Seated he learns the beginning, the middle and the end,
Getting up from his seat, he becomes confused and forgets
The one with wide wisdom is the best
Constantly going to the bhikkhus he learns from the beginning to the end
He bears the Teaching in his mind unconfused,
Walking in the path of the Teaching, he ends unpleasantness.
3. Tika-Nipata
3. Puggalavaggo
1. Savitthasuttam Ý Venerable Savittha
21. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi. Then venerable Savittha and venerable Mahakotthita approached venerable Sariputta, exchanged friendly greetings and sat on a side. Then venerable Sariputta said to venerable Savittha: Friend, Savittha, three kinds of persons are evident in the world. What three? The body witness, the one come to righteousness of view and the one released through faith. Of these three persons which person is excellent and more pleasing to you?
Friend, Sariputta, of these three, such as the body witness, the one come to righteousness of view and the one released through faith, that one released through faith is more pleasing to me as his faculty of faith is much developed.
Then venerable Sariputta said to venerable Mahakotthita: Friend, Kotthita, three kinds of persons are evident in the world. What three? The body witness, the one come to righteousness of view and the one released through faith. Of these three persons which person is more pleasing to you?
Friend, Sariputta, of these three, such as the body witness, the one come to righteousness of view and the one released through faith, the body witness is more pleasing to me as his faculty of concentration is much developed.
Then venerable Mahkotthita said to venerable Sariputta: Friend, Sariputta, three kinds of persons are evident in the world. What three? The body witness, the one come to righteousness of view and the one released through faith. Of these three persons which person is more pleasing to you?
Friend, Mahkotthita, of these three, such as the body witness, the one come to righteousness of view and the one released through faith, the one come to righteousness of view is more pleasing to me as his faculty of wisdom is much developed.
Then venerable Sariputta said thus to venerable Savittha and venerable Mahakotthita: Friends, we have each declared this according to our individual understandings. Now let us approach the Blessed One and ask, as to which is the excellent and most pleasing.
Venerable Sariputta, venerable Savittha and venerable Mahakotthita approached the Blessed One, worshipped and sat on a side and venerable Sariputta related all the conversation that took place between himself, venerable Savittha and venerable Mahakotthita.
The Blessed One said: Sariputta, it cannot be stated easily, of these three persons, which one is more pleasing and excellent. It can be stated that when the one released through faith has come to the path of worthiness. The body witness and the one come righteousness of view are either to return to this world or not return.
Sariputta, it cannot be stated easily, of these three persons, which one is more pleasing and excellent. It can be stated that when the body witness has come to the path of worthiness. the one released through faith and the one come to righteousness of view are either to return to this world once or not return.
Sariputta, it cannot be stated easily, of these three persons, which one is more pleasing and excellent. It can be stated that when the one come to righteousness of view, has come to the path of worthiness. The body witness and the one released through faith are either to return to this world once or not return.
2. Gilanasuttam Ý Sick persons
22. Bhikkhus, these three sick persons are evident in the world. What three? A certain sick person, whether he gains or does not gain suitable food, medicine and a suitable attendant, he does not recover from that illness.
The second sick person, whether he gains or does not gain suitable food, medicine and a suitable attendant, he recovers from that illness.
The third sick person gains not that he does not gain, suitable food, medicine and a suitable attendant and he recovers from that illness.
Bhikkhus, on account of this sick person, who gains not that he does not gain, suitable food, medicine and a suitable attendant and recovers from that illness, I grant the supplication of suitable food, medicine and a suitable attendant for the sick. Bhikkhus, on account of this sick person other sick persons should be attended to. These three sick persons are evident in the world.
Bhikkhus, in the same manner there are three persons in the world comparable to these three sick persons. Which three?
Bhikkhus, a certain person whether he gains sight of the Thus Gone One or does not gain sight of the Thus Gone One, whether he hears the Teaching and Discipline of the Thus Gone One or does not hear it, he does not enter the right path to become proficient in meritorious thoughts.
Bhikkhus, the second person whether he gains sight of the Thus Gone One or does not gain sight of the Thus Gone One, whether he hears the Teaching and Discipline of the Thus Gone One or does not hear it, he enters the right path to become proficient in meritorious thoughts.
Bhikkhus, the third person gains sight of the Thus Gone One, not that he does not gain sight of the Thus Gone One. Hears the Teaching and Discipline of the Thus Gone One, not that he does not hear it, and enters the right path to become proficient in meritorious thoughts.
Bhikkhus, it is on account of this person, who gains sight of the Thus Gone One, not that he does not gain sight of the Thus Gone One, hears the Teaching and Discipline of the Thus Gone One, not that he does not hear it, and enters the right path to become proficient in meritorious thoughts, that I grant the Teaching should be given. Bhikkhus on account of this person, others also should be taught. These three persons are evident in the world.
3. Sankhaarasuttam. Ý Cooks trouble
23. Bhikkhus, these three persons are evident in the world. What three? The person who cooks up troublesome bodily, verbal and mental dispositions and is born in a troublesome world and there, touched by troublesome feelings, feels only unpleasant, like beings born in hell.
The person who cooks up non-troublesome bodily, verbal and mental dispositions and is born in a non-troublesome world and there, touched by non-troublesome feelings, feels only pleasant, like beings born in heaven.
The person who cooks up troublesome and non-troublesome bodily, verbal and mental dispositions and is born in a troublesome and non-troublesome world and there, touched by troublesome and non-troublesome feelings, feels unpleasant and pleasant, like humans, sometimes heavenly and sometimes hellish.
Bhikkhus, these three persons are evident in the world.
4. Bahukarasuttam Ý Has done much
24. Bhikkhus, these three persons have done much to a person. Which three? Bhikkhus, the person gone to whom this person takes refuge in the Enlightenment, in the Teaching and the Community of bhikkhus. .
Bhikkhus, the person gone to whom this person knows as it really is, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path leading to the cessation of unpleasantness.
Again, bhikkhus, the person gone to whom, this person destroys desires, releases the mind and released through wisdom, here and now abides having realized. Bhikkhus, these three persons have done much to this person.
Bhikkhus, it is not possible that these three persons could be thoroughly repaid with gratitude, by this person revering him, attending on him, clasping hands towards him and honouring him with robes, morsel food, dwellings and medicinal requisites.
5. Vajråpamasuttam Ý Comparable to a diamond.
25. Bhikkhus, these three persons are evident in the world. What three? The person whose mind is comparable to a sore, the person whose mind is comparable to lightning and the person whose mind is comparable to a diamond.
Bhikkhus, who is the person with a mind comparable to a sore? Bhikkhus, a certain person is angry and has grudges. When a few words are told he becomes angry, swears and retorts angrily showing anger and displeasure, like a festered sore touched by a clod or stone would ooze much pus. Bhikkhus, in like manner a person with a mind comparable to a sore is angry, has grudges and when a few words are told he becomes angry, swears and retorts angrily showing anger and displeasure.
Bhikkhus, who is the person with a mind comparable to lightning? Bhikkhus, a certain person knows, as it really is, this is unpleasant, this is the arising of unpleasantness, this is its cessation and this is the path leading to the cessation of unpleasantness. Just as a man would see forms in pitch darkness when there is lightning. In the same manner a certain person knows as it really is, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path leading to the cessation of unpleasantness.
Bhikkhus, who is the person with a mind comparable to a diamond? Bhikkhus, a certain person having destroyed desires, the mind released and released through wisdom abides here and now by himself realizing. Bhikkhus, just as there is nothing that a diamond would not cut, a gem or a stone. In the same manner a certain person having destroyed desires, the mind released and released through wisdom, abides here and now by himself realizing. Bhikkhus, these three persons are evident in the world.
6. Sevitabbasuttam Ý Should be associated
26. Bhikkhus, these three persons are evident in the world. What three? Bhikkhus, there is a person that should not be associated, there is one that should be associated and there is another that should be honoured and revered and associated.
Bhikkhus, who is the person that should not be associated? Bhikkhus, a certain person is below par in virtues, concentration and wisdom. Such should not be associated unless out of sympathy and compassion.
Bhikkhus, who is the person that should be associated? Bhikkhus, a certain person is par in virtues, concentration and wisdom. Such should be associated. What is the reason? Those par in virtues converse on virtues, those par in concentration converse on concentration and those par in wisdom converse on wisdom. For them it becomes a pleasant abiding, therefore they should be associated.
Bhikkhus, who is the person that should be honoured, revered and associated? Bhikkhus, a certain person is much above in virtues, concentration and wisdom. Such should be honoured, revered and associated. What is the reason? I will complete virtues not yet completed, will be satisfied seeing my completed virtues, then and there. I will complete my wisdom not yet completed and I will wisely see whether it is complete Therefore, bhikkhus, such persons should be honoured, revered and associated. Bhikkhus, these three persons are evident in the world.
Associating someone low is deterioration,
Associating an equal there's no deterioration
Therefore bend down to a superior,
It is quick growth.
7. Jigucchitabbasuttam Ý Should be loathed
27. Bhikkhus, these three persons are evident in the world. Which three? A certain person should be loathed, should not be associated. The second should be looked after not associated and the third should be associated.
Bhikkhus, which person should be loathed and not associated. Here a certain person is unvirtuous, with evil thoughts like rubbish, with secret actions, with only a promise to recluseship, festering inside and filth oozing out. Bhikkhus, this kind of person should be loathed, should not be associated. What is the reason? In some way if this person is not imitated, ill fame spreads, this is an evil friend, an associate of evil. Just as a serpent with excreta on its body would not sting anyone, for he smears excreta. In the same manner an unvirtuous person with evil thoughts similar to rubbish, with secret actions, with only a promise to recluseship, festering inside and filth oozing out should be loathed, should not be associated.
Bhikkhus, what kind of person should be carefully watched, not associated? Bhikkhus, a certain person is angry and has grudges. When a few words are told he becomes angry swears and retorts angrily showing anger and displeasure, like a festered sore touched by a clod or stone would ooze much pus. Or like a heap of rotting food in a monastery when hit with a clod or stone would give a hissing sound. Or like a heap of excreta when hit with a clod or stone would give an evil smell Bhikkhus, in like manner a person with a mind comparable to a sore is angry, has grudges and when a few words are told he becomes angry, swears and retorts angrily showing anger and displeasure. Bhikkhus, this person should be carefully watched, not associated. What is the reason? He may scold me, rebuke me and do me some harm. Therefore this person should be carefully watched, not associated.
Bhikkhus, what kind of person should be closely associated? Here a certain person is virtuous, with good behaviour. Such a person should be associated closely. What is the reason? If for some reason this person is imitated, good fame spreads. He is a good friend, behaves well. Such a person should be associated. These three persons are evident in the world.
. . .
Associating someone low is deterioration,
Associating an equal there's no deterioration
Therefore bend down to a superior,
It is quick growth.
8. Gåtabhanisutam. Ý Foul speech
28. Bhikkhus, these three persons are evident in the world. What three? The person who has foul speech, the person who speaks the truth and the person who has pleasant speech.
Bhikkhus, who is the person with foul speech? A certain person gone to a gathering, in the midst of relations, associates or in the presence of an eminent person, when asked to witness, not knowing says, I know and knowing says I do not know. Not seeing, says I saw and seeing says I did not see. Aware it's a lie, he tells lies for some small gain, for another's cause or some material gain. This is a man with foul speech.
Bhikkhus, who is the person who speaks the truth? A certain person gone to a gathering, in the midst of relations, associates or in the presence of an eminent person, when asked to witness, not knowing says, I do not know and knowing says I know. Not seeing, says I did not see and seeing says I saw. Aware it's a lie, he does not tell lies for some small gain, for another's cause or some material gain. This is the person who speaks the truth.
Bhikkhus, who is the person who has pleasant speech? Here, a certain person giving up rough speech, abstains from it. He speaks words that are polite and pleasing to the ears, words that are entertained by the populace at large. This is the person with pleasant speech. These three persons are evident in the world.
9. Andhasuttam
29. Bhikkhus, these three persons are evident in the world. What three? The blind man, the man with one unimpaired eye and the man with unimpaired eyes. Bhikkhus, who is the blind man? Bhikkhus, this person is not clever to acquire wealth that is not acquired and to prosper on wealth already acquired He is blind to it. Further he hasn't the eye to know merit and demerit, the fault and non fault, the non-exalted and exalted and the counterparts of purity and impurity. This is the blind man Bhikkhus who is the man with one unimpaired eye? Bhikkhus, this person is clever to acquire wealth that is not acquired and to prosper on wealth already acquired He is not blind to it. He hasn't the eye to know merit and demerit, the fault and non fault, the non-exalted and exalted and the counterparts of purity and impurity. This is the man with one unimpaired eye.
Bhikkhus, who is the man with unimpaired eyes? Bhikkhus, this person is clever to acquire wealth that is not acquired and to prosper on wealth already acquired He is not blind to it. Further he has the eye to know merit and demerit, the fault and non fault, the non-exalted and exalted and the counterparts of purity and impurity. This is the man with unimpaired eyes. Bhikkhus, these three persons are evident in the world.
Both throws being unlucky, the blind do not have wealth and do not accrue merit,
The man with one unimpaired eye begets wealth righteously or otherwise
By theft, telling lies or cheating, the clever young man accumulates wealth
Partaking sensual pleasures comes to unpleasantness.
The man with one unimpaired eye goes to hell and wails.
The man with both eyes unimpaired is the best,
With wealth rightfully acquired, he rises with the Teaching
He gives with a pure mind and attains the non grieving state
Keep away from the blind and those with one eye unimpaired
Associate the man with unimpaired eyes. Of the three he is the best.
10. Avakujjasuttam Ý Turned upside down
30. Bhikkhus, these three persons are evident in the world. What three? One with wisdom, turned upside down, the other with wisdom on his lap and the third with wide wisdom.
Bhikkhus, who is the person with wisdom turned upside down?
Here, bhikkhus, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure.
Seated in his seat he does not attend to the beginning, the middle or the end of that talk. Getting up from his seat, he does not recall the beginning, the middle or the end of that talk. Like a vessel turned upside down would not hold any water poured to it. Bhikkhus, in the same manner, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure Seated in his seat he does not attend to the beginning, the middle or the end of that talk. Getting up from his seat, he does not recall the beginning, the middle or the end of that talk Bhikkhus, this is the person with wisdom turned upside down.
Bhikkhus, who is the person with wisdom on the lap?
Here, bhikkhus, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure.
Seated in his seat he attends to the beginning, the middle and the end of that talk. Getting up from his seat, he does not recall the beginning, the middle or the end of that talk. Like a person's lap, where various kinds of eatables are amassed, such as sesame, rice, sweet meats and jujube fruit. Getting up from that seat without mindfulness, he throws that food here and there. Bhikkhus, in the same manner, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure. Seated in his seat he attends to the beginning, the middle and the end of that talk. Getting up from his seat, he does not recall the beginning, the middle or the end of that talk Bhikkhus, this is the person with wisdom on the lap.
Bhikkhus, who is the person with wide wisdom?
Here, bhikkhus, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure.
Seated in his seat he attends to the beginning, the middle or the end of that talk. Getting up from his seat, he recalls the beginning, the middle or the end of that talk. Like a vessel turned upright would hold any water poured to it, would not miss it. Bhikkhus, in the same manner, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure. Seated in his seat he attends to the beginning, the middle and the end of that talk. Getting up from his seat, he recalls the beginning, the middle and the end of that talk Bhikkhus, this is the person with wide wisdom.
Bhikkhus, these three persons are evident in the world.
The foolish man with wisdom turned upside down,
Constantly goes to the presence of the bhikkhus,
But does not learn the beginning, the middle or the end
Lacking in wisdom, he cannot learn.
The one whose wisdom is on the lap is better
Seated he learns the beginning, the middle and the end,
Getting up from his seat, he becomes confused and forgets
The one with wide wisdom is the best
Constantly going to the bhikkhus he learns from the beginning to the end
He bears the Teaching in his mind unconfused,
Walking in the path of the Teaching, he ends unpleasantness.
Anguttara Nikaya - Tikanipata - Rathakara Vaggo
Anguttara Nikaya
3. Tika-Nipata
2. Rathakaravaggo
1. natasuttam Þ well-known
11. Bhikkhus, on account of three things the well-known bhikkhu follows the method of detriment, destruction and unpleasantness of many gods and men. What three? Arousing crooked bodily and verbal actions and crooked thoughts. Bhikkhus, the well-known bhikkhu endowed with these three things follows the method for the detriment destruction and unpleasantness of many gods and men.
Bhikkhus, on account of three things the well-known bhikkhu follows the method of well being, good will and pleasantness of many gods and men. What three? Arousing straightforward bodily actions, verbal actions and straightforward thoughts. Bhikkhus, the well-known bhikkhu endowed with these three things follows the method for the well being, good will and pleasantness of many gods and men.
2. Saraniyasuttam Þ Remembers
12. Bhikkhus, the head anointed warrior king recalls these three with pleasure until he lives. What three? The first is the place where the head anointed warrior king was born, the second is the place where he was head anointed as the warrior king, the third is the place where he fought a battle and became victorious. Bhikkhus, the head anointed warrior king recalls these three with pleasure until he lives.
Bhikkhus, in the same manner these three are recalled by the bhikkhu until he lives. What three? The first is the place where the bhikkhu cut his hair, wore yellow robes and became homeless. The second is the place where the bhikkhu understood, as it really is, this is unpleasant, this is the arising of unpleasantness, this is the ceasing of unpleasantness and this is the path for the cessation of unpleasantness. The third is the place where the bhikkhu destroyed desires, released his mind, and released through wisdom, in this very life having realized abode. Bhikkhus, these are the three places that a bhikkhu recalls with pleasure until he lives.
3. Asamsasuttam-Desires
13. Bhikkhus, there are three kinds of persons in the world. What three? The one who has no desires to attain it, the one who hopes to attain it, and the one who has fulfilled his desires. Bhikkhus, which person has no desires to attain it? Bhikkhus, a certain person is born in a low clan, in the family of, an out caste, a hunter, a basket weaver, a chariot maker, a rubbish collector or in a poor family, obtaining his eatables and drinks with difficulty. He too hasn't pleasant looks, is deformed, has many ailments, is blind, paralysed, lame or crippled and obtains eatables, drinks, clothes, flowers and scents beds, lodgings, and lighting with difficulty. Then he hears, a certain person of warrior clan is made the head anointed warrior king. Hearing this it does not occur to him Þ O! when will I be the head anointed warrior king. Bhikkhus, this is the person who has no desires for it.
Bhikkhus, who is the person who hopes to attain it? Here the eldest son of the head anointed warrior king, who is not anointed and has come of age hears a certain person of warrior clan is made the head anointed warrior king. Hearing this it occurs to him Þ O! when will I be the head anointed warrior king. Bhikkhus, this is the person who has desires to attain it.
Bhikkhus, who is the person who has fulfilled his desires? Here the head anointed warrior king hears a certain person of warrior clan is made the head anointed warrior king. Hearing this it does not occur to him Þ O! when will I be the head anointed warrior king. Bhikkhus, this is the person who has fulfilled his desires.
Bhikkhus, these three persons are evident in the world and in the same manner three persons are evident among the bhikkhus. What three? The one who has no desires to attain it, the one who hopes to attain it, and the one who has fulfilled his desires.
Bhikkhus, which person has no desires to attain it? Bhikkhus, a certain person is unvirtuous, with very low thoughts, secret activity and evil conduct, having promised to lead the holy life, he abides doing the evil activities born to him. He hears: The bhikkhu of this name having destroyed desires, released his mind from desires, released through wisdom, abides here and now having realized it. It does not occur to him: O! When shall I destroy desires, attain the release of mind, the release through wisdom by myself realizing, abide here and now? Bhikkhus, this person has no desires to attain it.
Bhikkhus, which person has desires to attain it? Bhikkhus, a certain person is virtuous, with good conduct, and leads the holy life. He hears: The bhikkhu of this name having destroyed desires, released his mind from desires, released through wisdom, abides here and now having realized it. It occurs to him: O! When shall I destroy desires, attain the release of mind, the release through wisdom and by myself realizing, abide here and now? Bhikkhus, this person has hopes to attain it.
Bhikkhus, which person has fulfilled his desires? Bhikkhus, a certain person is a worthy one. He has destroyed his desires. He hears: The bhikkhu of this name having destroyed desires, released his mind from desires, released through wisdom, abides here and now having realized it. It does not occur to him: O! When shall I destroy desires, attain the release of mind, the release through wisdom by myself realizing, abide here and now? What is the reason? Earlier he was not released, now he is released and his desires are fulfilled. Bhikkhus, this person has fulfilled his desires. Bhikkhus, these three persons are evident in the world.
4. Cakkavattisuttaü-The universal wheel
14. Bhikkhus, the righteous universal monarch, he too manages the wheel without a king. Then a certain bhikkhu asked the Blessed One: Venerable sir, how is the righteous universal monarch the ruler of righteousness?
Here, bhikkhu, the righteous universal monarch who values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching and makes arrangements to protect himself together with the populace.
Again, bhikkhu the righteous universal monarch who values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching makes arrangements to protect all warriors, all brahmins, all the populace in the suburbs, all recluses and all animals.
O! bhikkhu the righteous universal monarch who values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching, makes arrangements to protect himself, all the, populace, warriors, brahmins, people in the suburbs, recluses and animals. In this manner he rolls the wheel not to be stopped by the hand of any opposing human.
O! Bhikkhu, in the same manner, the Thus Gone One worthy, rightfully enlightened and righteous, values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching, arranging the protection of bodily activity thus: This kind of bodily activity should be practised and this kind of bodily activity should not be practised.
Again, bhikkhu the Thus Gone One worthy, rightfully enlightened and righteous, values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching, arranging the protection of verbal activity thus: This kind of verbal activity should be practised and this kind of verbal activity should not be practised.
Again, bhikkhu the Thus Gone One worthy, rightfully enlightened, and righteous, values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching, arranging the protection of mental activity thus: This kind of mental activity should be practised and this kind of mental activity should not be practised.
O! bhikkhu the Thus Gone One worthy, rightfully enlightened and righteous, values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching by the protections through bodily, verbal and mental activity and he rolls the wheel of the Teaching not to be stopped by a recluse, a brahmin, a god, Màra, Brahmà, or anyone in the world.
5. Pacetano. Þ King Pacetana
15. At one time the Blessed One was living in the deer park in Isipatana in Benares and addressed the bhikkhus. Bhikkhus, in the past, there was a king by the name Pacetana. One day he called the chariot maker and asked him: Friend, chariot maker, in another six months, there will be a battle, could you make a pair of new wheels? The chariot maker replied: Possible my'lord.
The chariot maker made one wheel, six days before the completion of the six months. The king addressed the chariot maker again and told him, Friend, chariot maker in another six days, there will be a battle. Are the pair of wheels made?
My lord, six days before the completion of the six months, I have made one wheel.
Friend, chariot maker, is it possible to make the other wheel in the remaining six days. Possible. Lord.
Bhikkhus, the chariot maker completed the other wheel in the remaining six days and approached king Pacetàna and said My lord, here are the new pair of wheels.
Friend chariot maker, what is the difference in the wheel you made, in six months short of six days and the wheel you made in six days, I see no difference in them.
My lord, there is a difference, now you will see the difference.
Then the chariot maker taking the wheel done in six days, set it rolling. It rolled on as long as the intended activity prevailed, circled and fell on the ground. Then he rolled the wheel made in six months short of six days. It rolled on as long as the intended activity prevailed, and stood as though saying the work is done.
My lord, of the wheel made in six days, the outer circumference, the spokes, and the nave are crooked, faulty and with blemishes. It rolled on as long as the intended activity prevailed, then circled and fell on the ground. My lord, of the wheel made in six months short of six days, the outer circumference, the spokes, and the nave are not crooked, not faulty and without blemishes. It rolled on as long as the intended activity prevailed and then stood upright as though to say the work is done. .
Bhikkhus, did it occur to you, that the chariot maker was someone else. Bhikkhus, it should be known that I was that chariot maker at that time. Then I was clever in the crookedness, faults and blemishes of wood. Now I'm worthy, rightfully enlightened and clever in bodily crookednesses, faults and blemishes. I am clever in verbal crookednesses, faults and blemishes and mental crookednesses, faults and blemishes.
Bhikkhus, whoever bhikkhu or bhikkhuni, who has not dispelled bodily, verbal and mental crookednesses, faults and blemishes in this dispensation, will have a fall like the wheel done in six days. Bhikkhus, whoever bhikkhu or bhikkhuni, who has dispelled bodily, verbal and mental crookednesses, faults and blemishes, will stand firm in this dispensation like the wheel done in six months less by six days.
Therefore, bhikkhus, your training should be, we will dispel bodily, verbal and mental crookednesses, faults and blemishes.
6. Apaõõakasuttaü Þ A sure method.
16. Bhikkhus, the bhikkhu endowed with three things follows the sure method from the beginning with aroused effort, for the destruction of desires. What three? Here the bhikkhu is controlled in his mental faculties, knows the right amount to partake and is wakeful.
Bhikkhus, how is the bhikkhu controlled in his mental faculties? Here the bhikkhu seeing a form does not take the sign or the detailsòo someone abiding with the mental faculty of the eye uncontrolled may arise thoughts of greed and displeasure, so he controls the mental faculty of the eye. Hearing a sound, ... re ... Smelling a scent, ... re ... Tasting food, ... re ... Sensing a touch ... re ... Cognising an idea does not take the sign or the details. To someone abiding with the mental faculty of the mind uncontrolled may arise thoughts of greed and displeasure, so he controls the mental faculty of the mind. Thus the bhikkhu is controlled in his mental faculties.
How does the bhikkhu know the right amount to partake? Here the bhikkhu wisely considering partakes food, not for, fun, intoxication or to look beautiful. He partakes food thinking I partake this, for maintaining the body without attachment to tastes, as a help to lead the holy life Partaking this food I get rid of earlier feelings, do not arouse new feelings. It should be faultless, and for a pleasant abiding. In this manner the bhikkhu knows the right amount to partake. .
Bhikkhus, how is the bhikkhu wakeful? Here the bhikkhu cleans the mind of obstructing things during the day time, seated some where. During the first watch of the night too he cleans the mind of obstructing things. In the middle watch of the night he lies down turning to his right side, taking the posture in which the lion sleeps. Putting one foot over the other he becomes aware of the perception of waking. Getting up in the last watch of the night he cleans the mind of obstructing things. Thus the bhikkhu becomes wakeful. Bhikkhus, the bhikkhu endowed with these three things from the beginning with aroused effort, follows the sure method for the destruction of desires.
7. Attabyàbàdhsutta. Þ Causing trouble to oneself
17. Bhikkhus, three things are troublesome to oneself, troublesome to others, and bring trouble on both parties. What three?
Bhikkhus, bodily, verbal and mental misbehaviour is troublesome to oneself, troublesome to others and bring trouble to both parties.
Bhikkhus, three things are not troublesome to oneself, not troublesome to others and does not bring trouble on both parties. What three?
Bhikkhus, bodily, verbal and mental good behaviour is not troublesome to oneself, not troublesome to others and does not bring trouble to both parties.
8. Devalokasutaü. Þ Heaven
18. Bhikkhus, if ascetics of another faith ask you: Friends, do you lead the holy life in the dispensation of the recluse Gotama, to be born in heaven? Wouldn't you be worried, wouldn't you loathe it? Yes, venerable sir.
Bhikkhus, wouldn't you be worried and wouldn't you loathe that heavenly, life span, beauty, pleasantness, fame and authority. Isn't it better that you be worried and loathe bodily misconduct, verbal misconduct and mental misconduct.
9. Pañhamapàpanikasutaü Þ The first on a shopkeeper
19. Bhikkhus, on account of three things it is not possible that the shopkeeper could gain wealth not yet gained or increase the wealth already gained. What three? At the beginning the shopkeeper does not plan his business carefully. As he progresses the shopkeeper does not plan his business carefully. Even at a later date, the shopkeeper does not plan his business carefully. Bhikkhus, on account of these three things it is not possible that the shopkeeper could gain wealth not yet gained or increase the wealth already gained.
Bhikkhus, in the same manner, on account of three things it is not possible that the bhikkhu could arouse meritorious thoughts not yet arisen or increase meritorious thoughts already arisen. What three? At the beginning the bhikkhu does not plan his sign for concentration carefully. As he progresses the bhikkhu does not plan his sign for concentration carefully. Even at a later date, the bhikkhu does not plan his sign for concentration carefully. Bhikkhus, on account of these three things it is not possible that the bhikkhu could arouse meritorious thoughts not yet arisen or increase meritorious thoughts already arisen.
Bhikkhus, on account of three things it is possible that the shopkeeper could gain wealth not yet gained or increase the wealth already gained. What three? At the beginning the shopkeeper plans his business carefully. As he progresses the shopkeeper plans his business carefully. Even at a later date, the shopkeeper plans his business carefully. Bhikkhus, on account of these three things it is possible that the shopkeeper could gain wealth not yet gained or increase the wealth already gained.
Bhikkhus, in the same manner, on account of three things it is possible that the bhikkhu could arouse meritorious thoughts not yet arisen or increase meritorious thoughts already arisen. What three? At the beginning the bhikkhu plans his sign for concentration carefully. As he progresses the bhikkhu plans his sign for concentration carefully. Even at a later date, the bhikkhu plans his sign for concentration carefully. Bhikkhus, on account of these three things it is possible that the bhikkhu could arouse meritorious thoughts not yet arisen or increase meritorious thoughts already arisen.
10ôutiyapàpanikasuttaü Þ The second on the shopkeeper
20. Bhikkhus, endowed with three things the shopkeeper very soon comes to abundance and great wealth. What three? Here the shopkeeper becomes wise, sharp and resourceful. How does the shopkeeper become wise? Here the shopkeeper knows the articles to trade. He thinks this article if bought and sold, this much will be the money and the income will be this. Thus the shopkeeper becomes wise.
How does the shopkeeper become sharp? The shopkeeper becomes clever in buying and selling articles of trade. Thus the shopkeeper becomes sharp.
Bhikkhus, how does the shopkeeper become resourceful. Here the householders and the sons of householders who are rich and have much wealth know that the shopkeeper is wise and sharp, he has resources to look after his wife and children. We too should give him presents from time to time. Thus the shopkeeper becomes resourceful. Bhikkhus, endowed with these three things the shopkeeper very soon comes to abundance and great wealth.
Bhikkhus, in the same manner the bhikkhu endowed with three things very soon comes to abundance and development in meritorious thoughts. What three?
Here the bhikkhu becomes wise, sharp, and resourceful.
How does the bhikkhu become wise? Here the bhikkhu knows, as it really is, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path leading to the cessation of unpleasantness. Bhikkhus, thus the bhikkhu is wise.
How does the bhikkhu become sharp? Here the bhikkhu abides with aroused effort to dispel demeritorious thoughts and becomes firm with aroused effort to develop meritorious thoughts. Thus the bhikkhu becomes sharp.
Bhikkhus, how does the bhikkhu become resourceful? Here the bhikkhu from time to time approaches the learned bhikkhus, the bearers of the Teaching and the Discipline, those who know the headings and asks them: Venerable sirs, what is the meaning of this? Those venerable ones explain to him and disclose the hidden meanings. Thus he dispels his various doubts in the Teaching. Thus the bhikkhu becomes resourceful. Bhikkhus, in this manner, the bhikkhu very soon comes to abundance and development in meritorious thoughts.
3. Tika-Nipata
2. Rathakaravaggo
1. natasuttam Þ well-known
11. Bhikkhus, on account of three things the well-known bhikkhu follows the method of detriment, destruction and unpleasantness of many gods and men. What three? Arousing crooked bodily and verbal actions and crooked thoughts. Bhikkhus, the well-known bhikkhu endowed with these three things follows the method for the detriment destruction and unpleasantness of many gods and men.
Bhikkhus, on account of three things the well-known bhikkhu follows the method of well being, good will and pleasantness of many gods and men. What three? Arousing straightforward bodily actions, verbal actions and straightforward thoughts. Bhikkhus, the well-known bhikkhu endowed with these three things follows the method for the well being, good will and pleasantness of many gods and men.
2. Saraniyasuttam Þ Remembers
12. Bhikkhus, the head anointed warrior king recalls these three with pleasure until he lives. What three? The first is the place where the head anointed warrior king was born, the second is the place where he was head anointed as the warrior king, the third is the place where he fought a battle and became victorious. Bhikkhus, the head anointed warrior king recalls these three with pleasure until he lives.
Bhikkhus, in the same manner these three are recalled by the bhikkhu until he lives. What three? The first is the place where the bhikkhu cut his hair, wore yellow robes and became homeless. The second is the place where the bhikkhu understood, as it really is, this is unpleasant, this is the arising of unpleasantness, this is the ceasing of unpleasantness and this is the path for the cessation of unpleasantness. The third is the place where the bhikkhu destroyed desires, released his mind, and released through wisdom, in this very life having realized abode. Bhikkhus, these are the three places that a bhikkhu recalls with pleasure until he lives.
3. Asamsasuttam-Desires
13. Bhikkhus, there are three kinds of persons in the world. What three? The one who has no desires to attain it, the one who hopes to attain it, and the one who has fulfilled his desires. Bhikkhus, which person has no desires to attain it? Bhikkhus, a certain person is born in a low clan, in the family of, an out caste, a hunter, a basket weaver, a chariot maker, a rubbish collector or in a poor family, obtaining his eatables and drinks with difficulty. He too hasn't pleasant looks, is deformed, has many ailments, is blind, paralysed, lame or crippled and obtains eatables, drinks, clothes, flowers and scents beds, lodgings, and lighting with difficulty. Then he hears, a certain person of warrior clan is made the head anointed warrior king. Hearing this it does not occur to him Þ O! when will I be the head anointed warrior king. Bhikkhus, this is the person who has no desires for it.
Bhikkhus, who is the person who hopes to attain it? Here the eldest son of the head anointed warrior king, who is not anointed and has come of age hears a certain person of warrior clan is made the head anointed warrior king. Hearing this it occurs to him Þ O! when will I be the head anointed warrior king. Bhikkhus, this is the person who has desires to attain it.
Bhikkhus, who is the person who has fulfilled his desires? Here the head anointed warrior king hears a certain person of warrior clan is made the head anointed warrior king. Hearing this it does not occur to him Þ O! when will I be the head anointed warrior king. Bhikkhus, this is the person who has fulfilled his desires.
Bhikkhus, these three persons are evident in the world and in the same manner three persons are evident among the bhikkhus. What three? The one who has no desires to attain it, the one who hopes to attain it, and the one who has fulfilled his desires.
Bhikkhus, which person has no desires to attain it? Bhikkhus, a certain person is unvirtuous, with very low thoughts, secret activity and evil conduct, having promised to lead the holy life, he abides doing the evil activities born to him. He hears: The bhikkhu of this name having destroyed desires, released his mind from desires, released through wisdom, abides here and now having realized it. It does not occur to him: O! When shall I destroy desires, attain the release of mind, the release through wisdom by myself realizing, abide here and now? Bhikkhus, this person has no desires to attain it.
Bhikkhus, which person has desires to attain it? Bhikkhus, a certain person is virtuous, with good conduct, and leads the holy life. He hears: The bhikkhu of this name having destroyed desires, released his mind from desires, released through wisdom, abides here and now having realized it. It occurs to him: O! When shall I destroy desires, attain the release of mind, the release through wisdom and by myself realizing, abide here and now? Bhikkhus, this person has hopes to attain it.
Bhikkhus, which person has fulfilled his desires? Bhikkhus, a certain person is a worthy one. He has destroyed his desires. He hears: The bhikkhu of this name having destroyed desires, released his mind from desires, released through wisdom, abides here and now having realized it. It does not occur to him: O! When shall I destroy desires, attain the release of mind, the release through wisdom by myself realizing, abide here and now? What is the reason? Earlier he was not released, now he is released and his desires are fulfilled. Bhikkhus, this person has fulfilled his desires. Bhikkhus, these three persons are evident in the world.
4. Cakkavattisuttaü-The universal wheel
14. Bhikkhus, the righteous universal monarch, he too manages the wheel without a king. Then a certain bhikkhu asked the Blessed One: Venerable sir, how is the righteous universal monarch the ruler of righteousness?
Here, bhikkhu, the righteous universal monarch who values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching and makes arrangements to protect himself together with the populace.
Again, bhikkhu the righteous universal monarch who values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching makes arrangements to protect all warriors, all brahmins, all the populace in the suburbs, all recluses and all animals.
O! bhikkhu the righteous universal monarch who values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching, makes arrangements to protect himself, all the, populace, warriors, brahmins, people in the suburbs, recluses and animals. In this manner he rolls the wheel not to be stopped by the hand of any opposing human.
O! Bhikkhu, in the same manner, the Thus Gone One worthy, rightfully enlightened and righteous, values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching, arranging the protection of bodily activity thus: This kind of bodily activity should be practised and this kind of bodily activity should not be practised.
Again, bhikkhu the Thus Gone One worthy, rightfully enlightened and righteous, values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching, arranging the protection of verbal activity thus: This kind of verbal activity should be practised and this kind of verbal activity should not be practised.
Again, bhikkhu the Thus Gone One worthy, rightfully enlightened, and righteous, values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching, arranging the protection of mental activity thus: This kind of mental activity should be practised and this kind of mental activity should not be practised.
O! bhikkhu the Thus Gone One worthy, rightfully enlightened and righteous, values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching by the protections through bodily, verbal and mental activity and he rolls the wheel of the Teaching not to be stopped by a recluse, a brahmin, a god, Màra, Brahmà, or anyone in the world.
5. Pacetano. Þ King Pacetana
15. At one time the Blessed One was living in the deer park in Isipatana in Benares and addressed the bhikkhus. Bhikkhus, in the past, there was a king by the name Pacetana. One day he called the chariot maker and asked him: Friend, chariot maker, in another six months, there will be a battle, could you make a pair of new wheels? The chariot maker replied: Possible my'lord.
The chariot maker made one wheel, six days before the completion of the six months. The king addressed the chariot maker again and told him, Friend, chariot maker in another six days, there will be a battle. Are the pair of wheels made?
My lord, six days before the completion of the six months, I have made one wheel.
Friend, chariot maker, is it possible to make the other wheel in the remaining six days. Possible. Lord.
Bhikkhus, the chariot maker completed the other wheel in the remaining six days and approached king Pacetàna and said My lord, here are the new pair of wheels.
Friend chariot maker, what is the difference in the wheel you made, in six months short of six days and the wheel you made in six days, I see no difference in them.
My lord, there is a difference, now you will see the difference.
Then the chariot maker taking the wheel done in six days, set it rolling. It rolled on as long as the intended activity prevailed, circled and fell on the ground. Then he rolled the wheel made in six months short of six days. It rolled on as long as the intended activity prevailed, and stood as though saying the work is done.
My lord, of the wheel made in six days, the outer circumference, the spokes, and the nave are crooked, faulty and with blemishes. It rolled on as long as the intended activity prevailed, then circled and fell on the ground. My lord, of the wheel made in six months short of six days, the outer circumference, the spokes, and the nave are not crooked, not faulty and without blemishes. It rolled on as long as the intended activity prevailed and then stood upright as though to say the work is done. .
Bhikkhus, did it occur to you, that the chariot maker was someone else. Bhikkhus, it should be known that I was that chariot maker at that time. Then I was clever in the crookedness, faults and blemishes of wood. Now I'm worthy, rightfully enlightened and clever in bodily crookednesses, faults and blemishes. I am clever in verbal crookednesses, faults and blemishes and mental crookednesses, faults and blemishes.
Bhikkhus, whoever bhikkhu or bhikkhuni, who has not dispelled bodily, verbal and mental crookednesses, faults and blemishes in this dispensation, will have a fall like the wheel done in six days. Bhikkhus, whoever bhikkhu or bhikkhuni, who has dispelled bodily, verbal and mental crookednesses, faults and blemishes, will stand firm in this dispensation like the wheel done in six months less by six days.
Therefore, bhikkhus, your training should be, we will dispel bodily, verbal and mental crookednesses, faults and blemishes.
6. Apaõõakasuttaü Þ A sure method.
16. Bhikkhus, the bhikkhu endowed with three things follows the sure method from the beginning with aroused effort, for the destruction of desires. What three? Here the bhikkhu is controlled in his mental faculties, knows the right amount to partake and is wakeful.
Bhikkhus, how is the bhikkhu controlled in his mental faculties? Here the bhikkhu seeing a form does not take the sign or the detailsòo someone abiding with the mental faculty of the eye uncontrolled may arise thoughts of greed and displeasure, so he controls the mental faculty of the eye. Hearing a sound, ... re ... Smelling a scent, ... re ... Tasting food, ... re ... Sensing a touch ... re ... Cognising an idea does not take the sign or the details. To someone abiding with the mental faculty of the mind uncontrolled may arise thoughts of greed and displeasure, so he controls the mental faculty of the mind. Thus the bhikkhu is controlled in his mental faculties.
How does the bhikkhu know the right amount to partake? Here the bhikkhu wisely considering partakes food, not for, fun, intoxication or to look beautiful. He partakes food thinking I partake this, for maintaining the body without attachment to tastes, as a help to lead the holy life Partaking this food I get rid of earlier feelings, do not arouse new feelings. It should be faultless, and for a pleasant abiding. In this manner the bhikkhu knows the right amount to partake. .
Bhikkhus, how is the bhikkhu wakeful? Here the bhikkhu cleans the mind of obstructing things during the day time, seated some where. During the first watch of the night too he cleans the mind of obstructing things. In the middle watch of the night he lies down turning to his right side, taking the posture in which the lion sleeps. Putting one foot over the other he becomes aware of the perception of waking. Getting up in the last watch of the night he cleans the mind of obstructing things. Thus the bhikkhu becomes wakeful. Bhikkhus, the bhikkhu endowed with these three things from the beginning with aroused effort, follows the sure method for the destruction of desires.
7. Attabyàbàdhsutta. Þ Causing trouble to oneself
17. Bhikkhus, three things are troublesome to oneself, troublesome to others, and bring trouble on both parties. What three?
Bhikkhus, bodily, verbal and mental misbehaviour is troublesome to oneself, troublesome to others and bring trouble to both parties.
Bhikkhus, three things are not troublesome to oneself, not troublesome to others and does not bring trouble on both parties. What three?
Bhikkhus, bodily, verbal and mental good behaviour is not troublesome to oneself, not troublesome to others and does not bring trouble to both parties.
8. Devalokasutaü. Þ Heaven
18. Bhikkhus, if ascetics of another faith ask you: Friends, do you lead the holy life in the dispensation of the recluse Gotama, to be born in heaven? Wouldn't you be worried, wouldn't you loathe it? Yes, venerable sir.
Bhikkhus, wouldn't you be worried and wouldn't you loathe that heavenly, life span, beauty, pleasantness, fame and authority. Isn't it better that you be worried and loathe bodily misconduct, verbal misconduct and mental misconduct.
9. Pañhamapàpanikasutaü Þ The first on a shopkeeper
19. Bhikkhus, on account of three things it is not possible that the shopkeeper could gain wealth not yet gained or increase the wealth already gained. What three? At the beginning the shopkeeper does not plan his business carefully. As he progresses the shopkeeper does not plan his business carefully. Even at a later date, the shopkeeper does not plan his business carefully. Bhikkhus, on account of these three things it is not possible that the shopkeeper could gain wealth not yet gained or increase the wealth already gained.
Bhikkhus, in the same manner, on account of three things it is not possible that the bhikkhu could arouse meritorious thoughts not yet arisen or increase meritorious thoughts already arisen. What three? At the beginning the bhikkhu does not plan his sign for concentration carefully. As he progresses the bhikkhu does not plan his sign for concentration carefully. Even at a later date, the bhikkhu does not plan his sign for concentration carefully. Bhikkhus, on account of these three things it is not possible that the bhikkhu could arouse meritorious thoughts not yet arisen or increase meritorious thoughts already arisen.
Bhikkhus, on account of three things it is possible that the shopkeeper could gain wealth not yet gained or increase the wealth already gained. What three? At the beginning the shopkeeper plans his business carefully. As he progresses the shopkeeper plans his business carefully. Even at a later date, the shopkeeper plans his business carefully. Bhikkhus, on account of these three things it is possible that the shopkeeper could gain wealth not yet gained or increase the wealth already gained.
Bhikkhus, in the same manner, on account of three things it is possible that the bhikkhu could arouse meritorious thoughts not yet arisen or increase meritorious thoughts already arisen. What three? At the beginning the bhikkhu plans his sign for concentration carefully. As he progresses the bhikkhu plans his sign for concentration carefully. Even at a later date, the bhikkhu plans his sign for concentration carefully. Bhikkhus, on account of these three things it is possible that the bhikkhu could arouse meritorious thoughts not yet arisen or increase meritorious thoughts already arisen.
10ôutiyapàpanikasuttaü Þ The second on the shopkeeper
20. Bhikkhus, endowed with three things the shopkeeper very soon comes to abundance and great wealth. What three? Here the shopkeeper becomes wise, sharp and resourceful. How does the shopkeeper become wise? Here the shopkeeper knows the articles to trade. He thinks this article if bought and sold, this much will be the money and the income will be this. Thus the shopkeeper becomes wise.
How does the shopkeeper become sharp? The shopkeeper becomes clever in buying and selling articles of trade. Thus the shopkeeper becomes sharp.
Bhikkhus, how does the shopkeeper become resourceful. Here the householders and the sons of householders who are rich and have much wealth know that the shopkeeper is wise and sharp, he has resources to look after his wife and children. We too should give him presents from time to time. Thus the shopkeeper becomes resourceful. Bhikkhus, endowed with these three things the shopkeeper very soon comes to abundance and great wealth.
Bhikkhus, in the same manner the bhikkhu endowed with three things very soon comes to abundance and development in meritorious thoughts. What three?
Here the bhikkhu becomes wise, sharp, and resourceful.
How does the bhikkhu become wise? Here the bhikkhu knows, as it really is, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path leading to the cessation of unpleasantness. Bhikkhus, thus the bhikkhu is wise.
How does the bhikkhu become sharp? Here the bhikkhu abides with aroused effort to dispel demeritorious thoughts and becomes firm with aroused effort to develop meritorious thoughts. Thus the bhikkhu becomes sharp.
Bhikkhus, how does the bhikkhu become resourceful? Here the bhikkhu from time to time approaches the learned bhikkhus, the bearers of the Teaching and the Discipline, those who know the headings and asks them: Venerable sirs, what is the meaning of this? Those venerable ones explain to him and disclose the hidden meanings. Thus he dispels his various doubts in the Teaching. Thus the bhikkhu becomes resourceful. Bhikkhus, in this manner, the bhikkhu very soon comes to abundance and development in meritorious thoughts.
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