Showing posts with label Tikanipata. Show all posts
Showing posts with label Tikanipata. Show all posts

Monday, April 18, 2011

Anguttara Nikaya - Tikanipata - Samana Vaggo

Anguttara Nikaya
3. Tika Nipata

9. Samanavagga
Recluses

1. Samanasuttam Ý Recluses

82. Bhikkhus, these three are the activities of a recluse. What three? Training in higher virtues, [1]training the mind to a higher degree and training for the higher wisdom. Bhikkhus, these three are the activities of a recluse. Therefore bhikkhus, you should train thus: Our interest will be keen, to train in higher virtues, to train the mnd to a higher degree and for a higher training in wisdom.

Notes. 1 Training in higher virtues. `adhisãla sikkha samadanam. It is the control of the mental faculties. All observed virtues aim at the control of the mental faculties and the ultimate end of the holy life is the complete control of the mental faculties. The Blessed One explains that `a¤¤avimutti' is the release that one experiences when his mental faculties are in complete control.

2. Gadrabhasuttam Ý A donkey

83. Bhikkhus, a donkey follows after the cattle, saying I'm one of you. He hasn't the colour, the calling and the feet of the cattle, yet he follows after the cattle saying I'm one of you. Bhikkhus, in like manner a certain bhikkhu follows after the Community of bhikkhus, thinking I'm also a bhikkhu. He hasn't that interest for training in higher virtues, for training the mnd to a higher degree and training in higher wisdom, as the other bhikkhus do have. He follows after the Community of bhikkhus thinking I'm also a bhikkhu.

Therefore bhikkhus, you should train thus: Our interest will be keen to train in higher virtues, for training the mnd to a higher degree and for training in higher wisdom.

3. Kassakasuttam Ý A farmer

84. Bhikkhus, these three activities should be done earlier by the farmer. What three?

Here bhikkhus, the farmer should first prepare the field, then harrow it well carefully and embed the seeds at the right time. At the right time he should lead the water in and at the right time lead it out. Bhikkhus, these three are the activities that should be done earlier by the farmer.

Bhikkhus, in the same mnner these three activities should be done earlier by the bhikkhu. What three? Training in thehigher virtues, training the mind to a higher degree and training for higher wisdom. Bhikkhus, these three are the activities of a recluse. Therefore bhikkhus, you should train thus: Our interest will be keen for training in the higher virtues, for training the mnd to a higher degree and for a higher training in wisdom.

4. Vajjiputtasuttam

85. I heard thus. At one time the Blessed One was living in the gabled hall in the Great Forest in Vesali. Then a certain bhikkhu of the Vajjiputtaka's approached the Blessed One, worshipped, sat on a side and said: Venerable sir, the two hundred and fifty rules are beyond capacity, and the coming for the recital every fortinight. Venerable sir, it is not possible for me to train in them.

Bhikkhu, is it possible for you to train in three precepts: Observing the precept for higher virtues, training the mind to a higher degree, and training for higher wisdom?

Venerable sir, it possible for me to train in three precepts: Observing the precept for higher virtues, training the mind to a higher degree and training for higher wisdom.

Then bhikkhu you train in these three precepts: Observing the precept higher virtues, training the mind to a higher degree and training for higher wisdom. Bhikkhu, when you train in these three observing the precept for higher virtues, training the mind to a higher degree and training for higher wisdom, your greed will fade, hate will fade and delusion will fade. With the fading of greed, hate and delusion, you will not do demerit and will not practise any evil.

In the meantime that bhikkhu trained in these three observing the precept for higher virtues, training the mind to a higher degree and training for higher wisdom, then his greed faded, hate faded and delusion faded. With the fading of greed, hate and delusion, he did no demerit and practised no evil.

5. Sekhasuttam Ý The Trainer.

86. Then a certain bhikkhu approached the Blessed One, worshipped, sat on a side and said: Venerable sir, it is said a trainer. How is one a trainer?

Bhikkhu, one trains, therefore he is called a trainer.

In what does he train? He trains in higher virtues, training the mind to a higher degree and training for higher wisdom.

The trainer who trains himself, going on the direct path
Sees destruction first and knowledge comes without a break
To those released knowing,[1] that becomes the knowledge
When the bond being [2] is destroyed, he knows my release is unshakeable.

Notes

1. To those released knowing `a¤¤a vimuttassa' This is one of the releases that the Blessed One tells about. It is the complete control of the six mental faculties. That is no feelings arise on account of any contacts at one or the other of the doors of mental contact. This is said to be the bliss of extinction here and now.

2. When the bond being is destroyed `bhavasa¤¤ojanakkhaye' Bhava is thinking and for unshakeable release thinking has to stop.



6. Pathamasikkhasuttam Ý The first on precepts

87. Bhikkhus, the two hundred and fifty rules are beyond capacity, and the coming for the recital every fortinight, the sons of clansmen seeking their own good, observe them.

In these three precepts all those get included. What three?

Here, bhikkhus, the bhikkhu becomes complete, observing the virtues and complete to a lesser degree in concentration and wisdom. He transgresses certain minor precepts and eventually emerges from them. What is the reason? Bhikkhus, saying it correctly it would happen. Of the main precepts dealing with the holy life and conducive to the holy life he is fixed and firm. He destroys the three bonds and enters the stream of the Teaching, becoming one who does not fall from that, directly aims extinction.

Here, bhikkhus, the bhikkhu becomes complete, observing the virtues and complete to a lesser degree in concentration and wisdom. He transgresses certain minor precepts and eventually emerges from them. What is the reason? Bhikkhus, saying it correctly it would happen. Of the main precepts dealing with the holy life and conducive to the holy life he is fixed and firm. He destroys the three bonds and reducing his greed, hate and delusion becomes one who returns to this world once more to make an end of unpleasantness.

Here, bhikkhus, the bhikkhu becomes complete, observing the virtues and complete in concentration and wisdom. He transgresses certain minor precepts and eventually emerges from them. What is the reason? Bhikkhus, saying it correctly it would happen. Of the main precepts dealing with the holy life and conducive to the holy life he is fixed and firm. Destroying the five bonds of the sensual world he takes sponteneous birth and would extinguish in that same birth, without a fall from there.

Here, bhikkhus, the bhikkhu becomes complete, observing the virtues and complete in concentration and wisdom. He transgresses certain minor precepts and eventually emerges from them. What is the reason? Bhikkhus, saying it correctly it would happen. Of the main precepts dealing with the holy life and conducive to the holy life he is fixed and firm. He will destroy desires, release the mind, and released through wisdom here and now realize and abide.

Thus bhikkhus, one becomes successful little by little, and complete little by little I declare the precepts in that manner, without making a mistake.

7. Dutiyasikkhasuttam Ý The Second on precepts

88 Bhikkhus, the two hundred and fifty rules are beyond capacity, and the coming for the recital every fortinight, the sons of clansmen seeking their own good, observe them.

In these three precepts all those get included. What three?

Here, bhikkhus, the bhikkhu becomes complete, observing the virtues and complete to a lesser degree in concentration and wisdom. He transgresses certain minor precepts and eventually emerges from them. What is the reason? Bhikkhus, saying it correctly it would happen. Of the main precepts dealing with the holy life and conducive to the holy life he is fixed and firm. He destroys the three bonds and limits his births to seven times the most, being born among gods or men makes an end of unpleasantness. Destroying three bonds, he goes from clan to clan, being born in two or three clans makes an end of unpleasantness. He destroys the three bonds and being born one more time as a human makes an end of unpleasantness. He destroys three bonds and reducing his greed, hate and delusion, returns once more to this world to make an end of unpleasantness.

Here, bhikkhus, the bhikkhu becomes complete, observing the virtues and complete in concentration and wisdom. He transgresses certain minor precepts and eventually emerges from them. What is the reason? Bhikkhus, saying it correctly it would happen. Of the main precepts dealing with the holy life and conducive to the holy life he is fixed and firm. He destroys five bonds binding him to the sensual world and becomes one going up stream, going up to the highest world of Brahma. He destroys the five bonds binding him to the sensual world and extinguishes with determinations. He destroys the five bonds binding him to the sensual world and extinguishes without determinations. He destroys the five bonds binding him to the sensual world and extinguishes destroying himself. He destroys the five bonds binding him to the sensual world and becomes one on the way to extinction.

Here, bhikkhus, the bhikkhu becomes complete, observing the virtues and complete in concentration and wisdom. He transgresses certain minor precepts and eventually emerges from them. What is the reason? Bhikkhus, saying it correctly it would happen. Of the main precepts dealing with the holy life and conducive to the holy life he is fixed and firm. He destroys desires, releases the mind, and released through wisdom here and now realizes and abides.

Thus bhikkhus, one becomes successful little by little, and complete little by little I declare the precepts in that manner, without making a mistake.

8. Tatiyasikkhasuttam Ý The Third on precepts.

89. Bhikkhus, the two hundred and fifty rules are beyond capacity, and the coming for the recital every fortinight, the sons of clansmen seeking their own good, observe them.

In these three precepts all those get included. What three?

Precept for higher virtues,[1] precept for higher development of the mind and precept for higher wisdom. In these three precepts all those get included.

Here, bhikkhus, the bhikkhu becomes complete, observing the virtues and complete in concentration and wisdom. He transgresses certain minor precepts and eventually emerges from them. What is the reason? Bhikkhus, saying it correctly it would happen. Of the main precepts dealing with the holy life and conducive to the holy life he is fixed and firm. He destroys desires, releases the mind, and released through wisdom here and now realizes and abides.

Even if he be unable to penetrate and realize it, destroying the five bonds binding him to the sensual world, he destroys himself and extinguishes ... re ... extinguishes without determinatuions, ... re ... extinguishes with determinations, ... re ... becomes one who goes up stream as far as the highest Brahma world.

Even if he be unable to penetrate and realize it, destroying the three bonds and reducing greed, hate and delusion, comes once more to this world to make an end of unpleasantness.

Even if he be unable to penetrate and realize it, destroying the three bonds becomes a human once more and makes an end of unpleasantness.

Even if he be unable to penetrate and realize it, destroying three bonds, he goes from clan to clan, being born in two or three clans makes an end of unpleasantness.

Even if he be unable to penetrate and realize it, destroying three bonds He limits his births to seven times the most, being born among gods or men makes an end of unpleasantness.

Thus bhikkhus, one becomes successful little by little, and complete little by little I declare the precepts in that manner, without making a mistake.

9. Pathamasikkhattayasuttam Ý The first explanation of the precepts.

90. Bhikkhus, these three are the precepts. What three? Observing the precept for higher virtues, training the mind to a higher degree and higher wisdom.

Bhikkhus, what is the precept for higher virtues?

Here bhikkhus, the bhikkhu becomes virtuous observing the precept for higher virtues [1] To this is called observing the precept for higher virtues.

Bhikkhus, what is training the mind for a higher degree?

Here, bhikikhus the bhikkhu secluding the 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 mindfully abiding 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. To this is called training the mind to a higher degree.

Bhikkhus, what is training for higher wisdom?.

Here bhikkhus, the bhikkhu 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. Bhikkhus, to this is called training for higher wisdom. Bhikkhus, these three are the precepts.

Notes. 1 The precept for higher virtues. `adhisãlasikkhasamadanam' It is the control of the six mental facuolties. When controlled in the six mental faculties, all other precepts get included in it.

10. Dutiyasikkhattayasuttam Ý The second explanation of the precepts.

91 Bhikkhus, these three are the precepts. What three? Observing the precept for higher virtues, training the mind to a higher degree and training for higher wisdom.

Bhikkhus, what is the precept for higher virtues?

Here bhikkhus, the bhikkhu becomes virtuous observing the precept for higher virtues To this is called observing the precept for higher virtues.

Bhikkhus, what is training the mind for a higher degree?

Here, bhikikhus the bhikkhu secluding the 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 mindfully abiding 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. To this is called training the mind to a higher degree.

Bhikkhus, what is training for higher wisdom?.

Here bhikkhus, the bhikkhu destroying desires, and releasing the mind from desires and released through wisdom, abides here and now having realized.

Bhikkhus, to this is called training for higher wisdom. These are the three precepts.

Energetic, to practise the higher virtues, to raise the mind to a higher level,
And for higher wisdom, he becomes steadfast with controlled mental faculties
To attain immeasurable concentration in the face, behind the back,
Beneath and above, as far as the directions, day and night.

This is the trainer's method, and the best method
This same was followed by the Enlightened Ones in the world.
With the cessation of consciousness, there is destruction of craving and release
With the light of emancipation is the release of mind.

Note.

1. The precept for higher virtues. `adhisãlasikkhasamadanam' It is the control of the six mental faculties which when controlled all other precepts get included in it.



11. Sankavasuttam Ý In Sankava

92. At one time the Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the hamlet Sankava in Kosala and lived there.

At that time a bhikkhu named Kassapagotta lived in Sankava, the Blessed One was advising, insighting and gladening the bhikkhus on the arrangement of precepts. The bhikkhu Kassapagotta was displeased and discontented hearing the teaching on the arrangement of precepts given to the bhikkhus, thinking I am also a recluse practising the higher austerities.

The Blessed One living in Sankava as long as he pleased, left for Rajagaha and coming to Rajagaha lived among the Gijjha peaks.

Soon after the Blessed One had gone away the bhikkhu Kassapagotta became remorseful and regretful It is no gain for me, I have lost much, for I was displeased and discontented hearing the advise, incite and gladness given to the bhikkhus in arranging precepts, thinking I was also a recluse practising the higher austerities. What if I approach the Blessed One to wherever he is and ask pardon for my offence?

The bhikkhu Kassapagotta arranged his dwelling, took his bowl and robes and went to Rajagaha and eventually came to the presence of the Blessed One among the Gijjha peaks. He worshipped the Blessed One sat on a side and said:

Venerable sir, at one time the Blessed One was living in Sankva, a hamlet of Kosala the Blessed One was advising, inciting and gladening the bhikkhus on the arrangement of precepts. Then I was displeased and discontented hearing the teaching on the arrangement of precepts given to the bhikkhus, thinking I am also a recluse practising the higher austerities.

The Blessed One lived in Sankava as long as he pleased, left for Rajagaha and coming to Rajagaha lived among the Gijjha peaks.

Soon after the Blessed One had gone away I became remorseful and regretful It is no gain for me, I have lost much, for I was displeased and discontented hearing the advise, incite and gladness given to the bhikkhus in arranging precepts, thinking I was also a recluse practising the higher austerities. Then the thought occured to me. What if I approached the Blessed One to wherever he is and ask pardon for my offence. May the Blessed One pardon my offence, it was demerit done owing foolishness and delusion, may it be for future restraint.

There Kassapa, you have done an offence, it's demerit done owing to foolishness and delusion that you were displeased and discontented hearing the teaching on the arrangement of precepts given to the bhikkhus, thinking I am also a recluse practising the higher austerities. Kassapa, since you ask for pardon seeing your fault according to the Teaching, we pardon you, it is for future restraint.

Kassapa, there may be an elder bhikkhu who does not like the training and does not talk in praise of the training and not inciting other bhikkhus to like the training and to observe it. He would not praise truthfully other bhikkhus who like the training carefully watching as time goes. Kassapa, I do not talk praise of even such an elder bhikkhu. What is the reason? Hearing the Teacher praise him other bhikkhus copy him, and imitating him fall into unpleasantness for a long time. Therefore Kassapa, I do not talk in praise of such an elder bhikkhu.

Kassapa, there may be a middling bhikkhu ... re ... a novice bhikkhu who does not like the training and does not talk in praise of the training and not inciting other bhikkhus to like the training and to observe it. He would not praise truthfully other bhikkhus who like the training carefully watching as time goes. Kassapa, I do not talk praise of even such a novice bhikkhu. What is the reason? Hearing the Teacher praise him other bhikkhus copy him, and imitating him fall into unpleasantness for a long time. Therefore Kassapa, I do not talk in praise of such a novice bhikkhu.

Kassapa, there may be an elder bhikkhu who likes the training and talks in praise of the training and inciting other bhikkhus to like the training and to observe it. He would praise truthfully other bhikkhus who like the training carefully watching as time goes. Kassapa, I talk praise of such an elder bhikkhu. What is the reason? Hearing the Teacher praise him other bhikkhus copy him, and imitating him come to welfare and pleasantness for a long time. Therefore Kassapa, I talk in praise of such an elder bhikkhu.

Kassapa, there may be a middling bhikkhu ... re ... a novice bhikkhu who likes the training and talks in praise of the training inciting other bhikkhus to like the training and to observe it. He would praise truthfully other bhikkhus who like the training carefully watching as time goes. Kassapa, I talk praise of such a novice bhikkhu. What is the reason? Hearing the Teacher praise him other bhikkhus copy him, and imitating him fall into pleasantness and welfare for a long time. Therefore Kassapa, I talk in praise of such a novice bhikkh.

Anguttara Nikaya - Tikanipata - Ananda Vaggo

Anguttara Nikaya
3. Tika Nipata

8. Anandavaggo

1. Channasuttam Ý To Channa

72. The origin is Savatthi

Then the wandering ascetic Channa approached venerable Ananda, exchanged friendly greetings, sat on a side and said: Friend, Ananda, you appoint the dispelling of greed, dispelling of hate and the dispelling of delusion. We too appoint the dispelling of greed, dispelling of hate and the dispelling of delusion. Friend, Ananda, seeing what danger in greed, do you appoint its dispelling. Seeing ... re ... in hate ... re ... and seeing what danger in delusion do you appoint its dispelling?

Friend, 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.

Friend, 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.

Friend, 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.

Friend, greed is darkness, blindness, foolishness. It ceases wisdom, it's destructive and not conducive to extinction.

Friend, 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.

Friend, 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.

Friend, 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.

Friend, anger is darkness, blindness, foolishness. It ceases wisdom, it's destructive and not conducive to extinction.

Friend, 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.

Friend, 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.

Friend, 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.

Friend, delusion is darkness, blindness, foolishness. It ceases wisdom, it's destructive and not conducive to extinction.

Friend, seeing these dangers in greed I appoint the dispelling of greed, seeing these dangers in hate I appoint the dispelling of hate, seeing these dangers in delusion, I appoint the dispelling of delusion.

Friend, is there a path and method for the dispelling of greed, hate and delusion?

Friend, there is a path and method for the dispelling of greed, hate and delusion.

Friend, what is the path and method for the dispelling of greed, hate and delusion?

Friend, it is this same noble eightfold path such as right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness and right concentration.

Friend, the path and method is good and it is suitable to be diligent.

2. Ajivakasuttam Ý A disciple who lead a peculiar livelihood

73. At one time venerable Ananda was living in Gosita's monastery in Kosambi. Then a certain householder a disciple of a sect that live a pecular livelihood approached venerable Ananda, worshipped, sat on a side and said to venerable Ananda:

Venerable sir, Ananda, how is the Teaching well declared, in the world, who are those fallen to the right method and who are the well gone?

Householder, I will cross question you on this and you may reply as it pleases you. -Householder, there is the Teaching for dispelling greed, for dispelling hatred and for dispelling delusion. Householder, is that Teaching, for the dispelling of greed, hate and delusion well declared or not or how does it occur to you?

Venerable sir, the Teaching, for the dispelling of greed, hate and delusion is well declared it occurs to me thus.

Householder, those fallen to the method of dispelling greed, hate and delusion, have they fallen to the right method, or not or how does it occur to you?

Venerable sir, those fallen to the method of dispelling greed, hate and delusion have fallen to the right method, it occurs to me thus.

Householder, if their, greed is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, hate is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, delusion is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, are they well gone in this world or not or how does it occur to you?

Venerable sir, those whose greed is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, hate is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, delusion is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, they are well gone in this world, it occurs to me thus.

Thus, you yourself has said -Venerable sir, the Teaching, for the dispelling of greed, hate and delusion is well declared. Venerable sir, those fallen to the method of dispelling greed, hate and delusion have fallen to the right method. Venerable sir, those whose greed is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, hate is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, delusion is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, are well gone in this world.

Venerable sir, it is wonderful and surprising, neither the teaching was praised nor another teaching debased, the teaching with the meaning was given in the right setting and the essential was carried across.

Venerable sir, your teaching is for dispelling greed, dispelling hatred and dispelling delusion and it is well declared. You have fallen to the method of dispelling greed, dispelling hate and dispelling delusion and have fallen to the right method. Your greed is dispelled, pulled out with the roots, made palm stumps, made things that would not grow again. Hate is dispelled ... re ... Delusion is dispelled, pulled out with the roots, made palm stumps, made things that would not grow again and you are well gone in the world.

Venerable sir, I understand. It is like something overturned is reinstated. As the path is told to someone who has lost his way. As an oil lamp is lighted for the darkness for those have sight to see forms. Venerable sir, Ananda, now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus. I am a lay disciple who has taken refuge from today until life lasts.

3. Mahanama Sakkasuttam Ý To Mahanama the Sakya

74. At one time the Blessed One lived in Nigrodha's monastery in the country of the Sakyas. At that time the Blessed One had just recovered from an illness. Mahanama the Sakya approached the Blessed One, worshipped, sat on a side and said to the Blessed One: Venerable sir, a long time ago, I remember the Blessed One saying, knowledge is to the concentrated, not to the distracted. Venerable sir, is concentration first and then knowledge, or knowledge first and then concentration?

Then it occured to venerable Ananda: The Blessed One has just recovered from an illness and the Sakya Mahanama is asking a very deep question. What if I lead the Sakya Mahanama aside and explain it to him?

Venerable Ananda, held the Sakya Mahanama by the arm and led him away and said to him: Mahanama, the Blessed One has told the virtues of a trainer and the virtues of one gone beyond the training. Has told the concentration of a trainer and the concentration of one gone beyond the training. Has told the wisdom of a trainer and the wisdom of one gone beyond the training.

Mahanama, what are the virtues of a trainer?

Here Mahanama, the bhikkhu becomes virtuous observing the higher code of rules ... re ... {II. 4&5} These are the virtues of a trainer.

Mahanama, what is the concentration of a trainer?

Here Mahanama the bhikkhu secluded from sensual thoughts ... re ... attains to the fourth jhana Mahanama, this is the concentration of a trainer.

Mahanama, what is the wisdom of a trainer?

Mahanama, the trainer knows as it really is, this is unpleasant ... re ... knows as it really is, this is the path to the cessation of unpleasantness. Mahanama, this is the wisdom of the trainer.

Mahanama, the noble disciple become virtuous in this manner, concentrated in this manner and become wise in this manner destroys desires, releasing the mind and released through wisdom, here and now realizes the deep knowledge by himself and abides. Thus Mahanama, the Blessed One has told the virtues of a trainer and the virtues of one gone beyond the training. Concentration of a trainer and the concentration of one gone beyond the training. The wisdom of a trainer and the wisdom of one gone beyond the training.

4. Nigantasuttam Ý To the Nigantas

75. At one time venerable Ananda was living in the gabled hall in the great forest in Vesali. The Licchavi Abhaya and the Licchavi Paõóitakumara approached venerable Ananda, worshipped, sat on side and the Licchavi Abhaya said: Venerable sir, Nigaõtanataputta acknowledges he is all knowing and all seeing and acknowledges his knowledge and vision is complete- and says my knowledge and vision is always arranged and established whether walking, standing, lying or awake. He appoints the finishing of earlier done actions with austerities, and the breaking down of the bridge, not doing new actions. Thus with the destruction of action, the destruction of unpleasantness. With the destruction of unpleasantness, the destruction of feelings. With the destruction of feelings the destruction of all unpleasantness. Thus the decay which is here and now is transcended by purity. Venerable sir, what does the Blessed One say about this?

Abhaya, these three are the purities through decay, rightfully announced by the Blessed One who knows and sees, is worthy and rightfully enlightened. It is for the purity of beings, for overcoming grief and lament, for going beyond unpleasantness and displeasure and for gaining knowledge and realizing extinction. What three?

Here, Abhaya, the bhikkhu becomes virtuous observing the higher code of rules. He does no new action and while feeling he finishes actions done earlier, here and now causing them to decay. [1] It is not a matter of time, inviting to inspection, leading inwards and to be realized by the wise by themselves.

Abhaya, the bhikkhu become thus virtuous secludes the 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 mindfully abiding 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. He does no new action and while feeling he finishes actions done earlier, here and now causing them to decay. [1] It is not a matter of time, inviting to inspection, leading inwards and to be realized by the wise by themselves.

Abhaya, the bhikkhu become thus virtuous and thus concentrated pursues 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 delusionóestroying desires and the mind released, and released through wisdom abides He does no new action and while feeling he finishes actions done earlier, here and now causing them to decay. [1] It is not a matter of time, inviting to inspection, leading inwards and to be realized by the wise by themselves. Abhaya, these three are the purities through decay, rightfully announced by the Blessed One who knows and sees, is worthy and rightfully enlightened. It is for the purity of beings, for overcoming grief and lament, for going beyond unpleasantness and displeasure and for gaining knowledge and realizing extinction.

When this was said the Licchavi Panditakumara said to the Licchavi Abhaya: Friend, Abhaya, do you not appreciate the good words of venerable Ananda?

Friend, how could I not appreciate the good words of venerable Ananda, if I do even my head would split.

Notes. 1. He does no new action and while feeling finishes actions done earlier, here and now causing them to decay. `so nava¤ca kammam na karoti puranam ca kammam phussa phussa vyantikaroti sanditthika nijjara' That is, with whatever circumstances he meets, he knows that they are the results of earlier done actions, whether pleasant or un-pleasant, so without making any new intentions for future action. he mindfully feels whatever circumstances he meets with and sees an end to all actions.

5Nivesakasuttam - Helping to get established

76. Venerable Ananda approached the Blessed One, worshipped and sat on a side. The Blessed One said thus to him: Ananda, have compassion towards them who think should listen, whether, friends, co-associates, relations or blood relations. Ananda, in these three, they should be made to settle and get established. What three?

They should be settled and established in unwavering faith in the Enlightened One- That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. Should be settled and established in unwavering faith in the Teaching- The Blessed One's Teaching is well declared, here and now, not a matter of time, inviting to inspection, leading inwards, is to be realized by the wise by themselves. Should be settled and established in unwavering faith in the Community of bhikkhus- The disciples of the Blessed One have come to the right method, straight method, the wise method and the method of mutual understanding. They are the four pairs of eight Great Men. These disciples of the Blessed One are worthy of hospitality, reverence, gifts and reverential saluation with clasped hands, the incomparable field of merit for the world.

Ananda, there comes a change in the four great elements of earth, water, fire and air but there is no change to the noble disciple about his unwavering faith in the Blessed One. Therefore Ananda, there is no possibility that a noble disciple who has unwavering faith in the Blessed One should be born in hell, in the animal world or with ghosts,

Ananda, there comes a change in the four great elements of earth, water, fire and air but there is no change to the noble disciple about his unwavering faith in the Teaching. Ananda, ... re ... in the Community of bhikkhus. Therefore Ananda, there is no possibility that a noble disciple who has unwavering faith in the Community of bhikkhus should be born in hell, in the animal world or with ghosts.

Ananda, have compassion towards them who think should listen, whether, friends, co-associates, relations or blood relations. Ananda, in these three, they should be made to settle and get established.

6. Pathamabhavasuttam Ý The first on thinking

77. Venerable Ananda approached the Blessed One, worshipped and sat on a side. Then venerable Ananda said to the Blessed One: Venerable sir, it is said, `being' what is its meaning?

Ananda, when the sensual element is mature if there will be no action, is `a senual being'[1] evident?

No, venerable sir.

Thus Ananda, in the field of action, the seed consciousness, moistened with craving of a sentient being shrouded by ignorance, the bond craving establishes consciousness in the lower element. Thus comes future rebirth. Ananda, this is being.

Ananda, when the material element is mature if there will be no action, is `a material being'[2] evident?

No, venerable sir.

Thus Ananda, in the field of action, the seed consciousness, moistened with craving of a sentient being shrouded by ignorance, the bond craving establishes consciousness in the middle element. Thus comes future rebirth. Ananda, this is being.

Ananda, when the immaterial element is mature if there will be no action, is `an immaterial being'[3] evident?

No, venerable sir.

Thus Ananda, in the field of action, the seed consciousness, moistened with craving of a sentient being shrouded by ignorance, the bond craving establishes consciousness in the exalted element. Thus comes future rebirth. Ananda, this is being.

Notes. 1. a sensual being `kamabhavo' Being is to be with a thought. Kamabhavo is to be with a sensual thought. The mature sensual element is a sentient being with his sensual elements matured. i.e., his sight, hearing, smell, taste, and touch are mature to experience the world around him. Perhaps a toddler is capable of it. So if a sentient being is with a thought concerned with seeing, hearing, smelling, tasting or touching it is to be with a sensual thought.

2. A material being `råpabhavo' Råpabhavo is to be with a material thought. That is whatever he experiences through his mature sensual element, [observe note 1]matters to him and he perceives in various ways A sentient being with a material thought has various, contacts, perceptions, feelings, intentions and attentions and they change his ways of thinking, speaking and acting.

3. An immaterial being `aråpabhavo' It is an immaterial thought. Observe notes 1 & 2 the sentient being finds the world around him overwhelmingly stressful and he seeks for some quietitude. May be in the jhanas which are very momentary or the four divine abidings which are also momentary. What he should seek are the paths and fruits. of the entry into the stream of the Teaching. The path and fruit, of returning once. The path and fruit of not returning, and the path and fruit of extinction.

7. Dutiyabhavasuttam Ý The second on thinking

78. Venerable Ananda approached the Blessed One, worshipped and sat on a side. Then venerable Ananda said to the Blessed One: Venerable sir, it is said, `being' what is its meaning?

Ananda, when the sensual element is mature if there will be no action, is `a senual being'evident?

No, venerable sir.

Thus Ananda, in the field of action, the seed consciousness, moistened with the craving of a sentient being shrouded by ignorance, the bond craving establishes intention and aspirations in the lower element. Thus comes future rebirth. Ananda, this is being.

Ananda, when the material element is mature if there will be no action, is `a material being' evident?

No, venerable sir.

Thus Ananda, in the field of action, the seed consciousness, moistened with craving of a sentient being shrouded by ignorance, the bond craving establishes intention and aspirations in the middle element. Thus comes future rebirth. Ananda, this is being.

Ananda, when the immaterial element is mature if there will be no action, is `an immaterial being' evident?

No, venerable sir.

Thus Ananda, in the field of action, the seed consciousness, moistened with craving of a sentient being shrouded by ignorance, the bond craving establishes intentions and aspirations in the exalted element. Thus comes future rebirth. Ananda, this is being. .

8 Silabbatasuttam- The bond in virtues.

79. The same origin ... re ... approached the Blessed One, worshipped and sat on a side. Then the Blessed One said to venerable Ananda: Ananda, is the holy life bound with all its virtues attended to, bring fruitful results?

Venerable sir, it is not so, in a certain way.

If so Ananda, explain yourself.

Venerable sir, when practising the virtues in the holy life, if demeritorious thoughts increase and meritorious thoughts decrease practising such virtues are not fruitful. Venerable sir, when practising the virtues in the holy life, if demeritorious thoughts decrease and meritorious thoughts increase practising such virtues are fruitful. Saying it, venerable Ananda waited for the approval of the Teacher.

Then venerable Ananda knowing I am approved got up from his seat worshipped the Blessed One and circumambulating the Blessed One went away.

Soon after venerable Ananda had gone away, the Blessed One addressed the bhikkhus: Bhikkhus, Ananda is a trainer. A comparison for his wisdom is rare.

9. Gandhajatasuttam -Scents.

80. Venerable Ananda approached the Blessed One, worshipped, sat on a side and said to the Blessed One: Venerable sir, these three are the scents which go with the wind and not against the wind. What three? Nasty scents, the scent of the heart of trees and the scent of flowers. Venerable sir, these scents go with the wind and not against the wind. Venerable sir, is there a scent which goes with the wind and against the wind, a scent which goes both ways with and against the wind?

Ananda, there is a scent which goes with the wind and against the wind, a scent which goes both ways with and against the wind.

Venerable sir, what is that scent which goes with the wind and against the wind, the scent which goes both ways with and against the wind?

Ananda, in a certain village or hamlet, there is a woman or man, who has taken refuge in the Enlightened One, in the Teaching and the Community of bhikkhus. He abstains from destroying living things, taking the not given, in misbehaving sexually, telling lies, and taking intoxicating drinks. He is virtuous, of good conduct, lives having put an end to the blemish of miserliness. He is benevolent, with ready hands to give to the needy, making arrangements to give gifts. Recluses and brahmins in all directions praise him: In that village or hamlet, there is a man, who has taken refuge in the Enlightened One, in the Teaching and the Community of bhikkhus. He abstains from destroying living things, taking the not given, in misbehaving sexually, telling lies, and taking intoxicating drinks. He is virtuous, of good conduct, lives having put an end to the blemish of miserliness. He is benevolent, with ready hands to give to the needy, making arrangements to give gifts. Even the gods praise him: ... re ... Even non humans praise him: In that village or hamlet, there is a man, who has taken refuge in the Enlightened One, in the Teaching and the Community of bhikkhus. He abstains from destroying living things, taking the not given, in misbehaving sexually, telling lies, and taking intoxicating drinks. He is virtuous, of good conduct, lives having put an end to the blemish of miserliness. He is benevolent, with ready hands to give to the needy, making arrangements to give gifts.

Ananda, this is the scent which goes with the wind and against the wind, the scent which goes both ways with and against the wind.

The scents of flowers do not go against the wind, not of chandana, tagara or mallika;
The scent of Great Beings go against the wind, it pervades all directions.

10. Cålanikasuttam Ý The thousandfold world system

81. Venerable Ananda approached the Blessed One, worshipped, sat on a side and said to the Blessed One: Venerable sir, these words I heard from the Blessed One and are acknowledged by the Blessed One: Ananda, Abhibhå, a disciple of the Blessed One Siki makes announcements to the thousandfold world systems at one and same time from the world of Brahma. Venerable sir, the Blessed One worthy and rightfully enlightened, making an announcement how far could you be heard?

Ananda, he is a disciple of an immeasurable number of Thus Gone Ones.

For the second time venerable Ananda said: Venerable sir, these words I heard from the Blessed One and are acknowledged by the Blessed One: Ananda, Abhibhå, a disciple of the Blessed One Siki makes announcements to the thousandfold world systems at one and same time from the world of Brahma. Venerable sir, the Blessed One worthy and rightfully enlightened, making an announcement how far could you be heard?

Ananda, he is a disciple of an immeasurable number of Thus Gone Ones.

For the third time venerable Ananda said : Venerable sir, these words I heard from the Blessed One and are acknowledged by the Blessed One: Ananda, Abhibhå, a disciple of the Blessed One Siki makes announcements to the thousandfold world systems at one and same time from the world of Brahma. Venerable sir, the Blessed One worthy and rightfully enlightened, making an announcement how far could you be heard?

Ananda, have you heard of the Cålanika thousandfold world system?

Venerable sir, Blessed One, Well Gone One, now is the time to hear it. The bhikkhus hearing it from the Blessed One will bear it .

Then Ananda, listen and attend carefully, I will tell.

The Blessed One said: Ananda, as long as the moon and sun illuminate the directions, till then the thousandfold world systems will prevail, with a thousand, moons, suns, Mahameru mountains, Indian peninsulars, Aparagoyanas, Uttarakurus, Pubhavidehas, fourfold oceans, fourfold rulers, fourfold guardian kings, heavens of the thirty-three, heavens of Titan gods, heavens of happiness, heavens of the gods of creation, heavens of the gods who create others, worlds of Brahma. Ananda, to this is called the thousandfold Cålanika world system. Ananda, as long as the thousandfold Cålanika world system prevails till then the thousandfold world system, calls this the two thousandfold middle world system. Ananda, as long as the two thousandfold middle world element prevails till then the thousandfold world system calls this the three thousandfold and the great thousandfold world system. Ananda, if the Thus Gone One desires, he announces to the three thousandfold and the great thousandfold world system.

Venerable sir, how does the Blessed One, if he desires announce to the three thousandfold and the great thousandfold world system?

Here Ananda, the Thus Gone One pervades the three thousandfold and the great thousandfold world system with an effulgent light, so that those sentient beings see it, then the Thus Gone One makes a sound. In this manner an announcement is made to the three thousandfold and the great thousandfold world system if he desires.

When this was said venerable Ananda said to venerable Udayi: It is great gain for me that my Teacher is so powerful.

When this was said venerable Udayi said: Friend Ananda, what does it matter to you, when your Teacher is so powerful?

Udayi, do not say so. If Ananda passes away without freeing his mind from greed, on account of that pleasant mind, he will be ruler of gods for a hundred times. In this same peninsular of India he will be the ruler. Yet Udayi Ananda will extinguish in this same life.

Anguttara Nikaya - Tikanipata - Maha Vaggo

Anguttara Nikaya
3. Tika-Nipata

7. Mahavaggo

1. Titthayatanadisuttam Ý Fording places

62. Bhikkhus, these three are the fording places, at which cross questioned, asked for reasons and discussed together by the wise, those of other sects cross over and become steady in non action. What three? There are some recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of actions done in the past. There are some recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of a supreme creator. There are some recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of no reason or cause.

Here bhikkhus, I approach those recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of actions done in the past. I ask them. Venerable ones, is it true that you are of the view whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of actions done in the past? When asked, they admit it.

Then I tell them: Venerable ones, do you destroy life, take what is not given, lead a life devoid of chastity, tell lies, slander, talk roughly, talk frivolously, covet, bear anger in the mind, hold wrong views on account of actions done in the past? Bhikkhus, they who fall back on the criterion it is on account of actions done in the past, do not arouse interest and effort, for what should and should not be done. They that are confused and do not know what should and should not be done, in reality are not protected and have no internal recluseship. Bhikkhus, this is the first rebuke to those recluses and brahmins with that view. .

Here bhikkhus, I approach those recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of a supreme creator. I ask them. Venerable ones, is it true that you are of the view whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of a supreme creator? When asked, they admit it.

Then I tell them: Venerable ones, do you destroy life, take what is not given, lead a life devoid of chastity, tell lies, slander, talk roughly, talk frivolously, covet, bear anger in the mind, hold wrong views on account of a supreme creation? Bhikkhus, they who fall back on the criterion it is on account of a supreme creation, do not arouse interest and effort, for what should and should not be done. They that are confused and do not know what should and should not be done, in reality are not protected and have no internal recluseship. Bhikkhus, this is the second rebuke to those recluses and brahmins with that view.

Here bhikkhus, I approach those recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of no reason and cause. I ask them. Venerable ones, is it true that you are of the view whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of no reason and cause? When asked, they admit it.

Then I tell them: Venerable ones, do you destroy life, take what is not given, lead a life devoid of chastity, tell lies, slander, talk roughly, talk frivolously, covet, bear anger in the mind, hold wrong views on account of no reason and cause? Bhikkhus, they who fall back on the criterion it is on account of no reason and cause, do not arouse interest and effort, for what should and should not be done. They that are confused and do not know what should and should not be done, in reality are not protected and have no internal recluseship. Bhikkhus, this is the third rebuke to those recluses and brahmins with that view. Bhikkhus, these three are the fording places, at which cross questioned, asked for reasons and discussed together by the wise, those of other sects cross over and become steady in non action. Bhikkhus, these three are the fording places, at which cross questioned, asked for reasons and discussed together by the wise, those of other sects cross over and become steady in non action.

Bhikkhus, my teaching is not rebuked, not soiled and not blamed by the wise. Bhikkhus, how is my teaching not rebuked, not soiled and not blamed by the wise.

Bhikkhus, I teach these are the six elements and it is not rebuked, not soiled and not blamed by the wise. I teach these are the six spheres of contact and it is not rebuked, not soiled and not blamed by the wise. I teach these are the eighteen dwellings of the mind and it is not rebuked, not soiled and not blamed by the wise. I teach these are the four noble truths and it is not rebuked, not soiled and not blamed by the wise.

Bhikkhus, it was said, these are the six elements that are not rebuked, not soiled and not blamed by the wise. Why was it said so?

Bhikkhus, the six elements, I say, are earth, water, fire, air, space and consciousness and it is not rebuked, not soiled and not blamed by the wise.

Bhikkhus, it was said, these are the six spheres of contact that are not rebuked, not soiled and not blamed by the wise. Why was it said so?

Bhikkhus, the six spheres of contact, I say are the sphere of eye contact, the sphere of ear contact, the sphere of nose contact, the sphere of tongue contact, the sphere of body contact and the sphere of mind contact and it is not rebuked, not soiled and not blamed by the wise.

Bhikkhus, it was said, these are the eighteen mental dwellings that are not rebuked, not soiled and not blamed by the wise. Why was it said so? Seeing a form, the mind dwells in pleasure, dwells in displeasure and dwells in equanimity. Hearing a sound, ... re ... Scenting a smell ... re ... Tasting something, ... re ... Cognizing a touch, ... re ... Cognizing an idea dwells in pleasure, dwells in displeasure and dwells in equanimity these are the eighteen mental dwellings that are not rebuked, not soiled and not blamed by the wise.

Bhikkhus, it was said, these are the four noble truths that are not rebuked, not soiled and not blamed by the wise. Why was it said so? Bhikkhus, on account of the six elements, there is a descent into the womb. To the entered there is name and matter. On account of name and matter, there are the six spheres. On account of the six spheres there is contact. On account of contact, there are feelings. Bhikkhus, to one who feels, I say this is unpleasant, this is the arising of unpleasantness, this the cessation of unpleasantness and this is the path leading to the cessation of unpleasantness.

Bhikkhus, what is the noble truth of unpleasantness?

Here, bhikkhus, birth, decay, illness, death, grief, lament, displeasure, distress and not to get one desires are unpleasant. In short the five the holding masses are unpleasant. Bhikkhus, this is the noble truth of unpleasantness.

Bhikkhus, what is the noble truth of the arising of unpleasantness?

On account of ignorance arise determinations. On account of determinations arise consciousness. On account of consciousness arise name and matter. On account of name and matter arise the six spheres. On account of the six spheres arise contact. On account of contact arise feelings. On account of feelings arise craving. On account of craving arise holding. On account of holding is being. On account of being is birth. On account of birth, is decay, death, grief, lament, unpleasantness, displeasure and distress. Thus the arising of the whole mass of unpleasantness. Bhikkhus, this is the noble truth of the arising of unpleasantness.

Bhikkhus, what is the noble truth of the cessation of unpleasantness?

With the complete cessation of ignorance cease determinations. With the cessation of determinations cease consciousness. With the cessation of consciousness cease name and matter. With the cessation of name and matter cease the six spheres. With the cessation of the six spheres cease contact. With the cessation of contact cease feelings. With the cessation of feelings cease craving. With the cessation of craving cease holding. With the cessation of holding cease being. With the cessation of being ceases birth. With the cessation of birth, cease decay, death, grief, lament, unpleasantness, displeasure and distress. Thus is the cessation of the whole mass of unpleasantness. Bhikkhus, this is the noble truth of the cessation of unpleasantness.

Bhikkhus, what is the path leading to the cessation of unpleasantness?

Bhikkhus, it is this same noble eightfold path, such as right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness and right concntration. Bhikkhus, this is the path leading to the cessation of unpleasantness.

Bhikkhus, I say, these are the four noble truths that are not rebuked, not soiled and not blamed by the wise. If it was said, it was said on account of this.

2. Amataputtikani

63. Bhikkhus, the ordinary folk say, these three fears do not know mother or son. What three?

Bhikkhus, there is a time, when a great fire arises, it burns villages, hamlets and towns. When it burns, villages, hamlets and towns, the mother does not gain the son and the son does not gain the mother. The ordinary folk say this is the first fear, in which the mother does not know the son.

Bhikkhus, there is a time when a great storm arises bringing a lot of rain to villages, hamlets and towns. When it submerges villages, hamlets and towns the mother does not gain the son and the son does not gain the mother. The ordinary folk say this is the second fear, in which the mother does not know the son.

Again, bhikkhus, there is a time when the forest tribes mount chariots and go round the villages, hamlets and towns. When they go through the villages, hamlets and the towns the mother does not gain the son and the son does not gain the mother. The ordinary folk say this is the third fear, in which the mother does not know the son.

Bhikkhus, the ordinary folk say, in these three fears the mother does not gain the son and the son does not gain the mother..

Bhikkhus, the ordinary folk say, in these three fears the mother gains and does not gain the son. What three?

Bhikkhus, there is a time, when a great fire arises, it burns villages, hamlets and towns. When it burns, villages, hamlets and towns, the mother gains the son and the son gains the mother. The ordinary folk say this is the first fear, in which the mother gains and does not gain the son.

Bhikkhus, there is a time when a great storm arises bringing a lot of rain to villages, hamlets and towns. When it submerges villages, hamlets and towns the mother gains the son and the son gains the mother. The ordinary folk say this is the second fear, in which the mother gains and does not gain the son.

Again, bhikkhus, there is a time when the forest tribes mount chariots and go round the villages, hamlets and towns. When they go through the villages, hamlets and the towns the mother gains the son and the son gains the mother. The ordinary folk say this is the third fear, in which the mother gains or does not gain the son.

Bhikkhus, the ordinary folk say, in these three fears the mother does not gain and gains the son.

Bhikkhus, these three are the fears which do not know the mother or the son. What three? The fears of decay, illness and death.

Bhikkhus, a mother cannot gain this for a decaying son: `I decay. May my son not decay.' Even a son cannot gain this for his decaying mother: `I decay. May my mother not decay.'

Bhikkhus, a mother cannot gain this for an ailing son: `I ail. May my son not ail.' Even a son cannot gain this for his ailing mother: `I ail. May my mother not ail.'

Bhikkhus, a mother cannot gain this for a dying son: `I die. May my son not die.' Even a son cannot gain this for his dying mother: `I die. May my mother not die.'

Bhikkhus, these three are the fears which do not know the mother or the son.

Bhikkhus, there is a path and method to dispel and overcome these fears which do not know mother or son. Bhikkhus, what is the path and method which conduces to dispel and overcome these three fears which do not know mother or son and which know mother or son?

Bhikkhus, it is this same noble eightfold path, such as right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness and right concntration. Bhikkhus, this is the path and method which conduces to dispel and overcome these three fears which do not know mother or son and which know mother or son.

3. Venagapurasuttam Ý In Venaga

64. At one time the Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the brahmin township of Venaga. Then the brahmin householders of Venaga heard that the good recluse Gotama, who had gone forth from the Sakya clan and become homeless has entered Venaga. And such good praise spread about that blessed Gotama. That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. He having realized by himself teaches in this world together with gods and men, Mara, Brahma and the community of recluses and brahmins. The Teaching which is good in the beginning, middle and end, full of meaning in words and letters and it clearly points out the complete and pure holy life. It is good to see such worthy ones.

Then the brahmin householdersof Venaga approached the Blessed One, some worshipped and sat on a side. Some exchanged friendly greetings and sat on a side. Some extended their clasped hands towards the Blessed One and sat on a side. Some announced their name and clan and sat on a side and some others silently sat on a side and said thus to the Blessed One:

It is wonderful good Gotama, your mental faculties are bright, skin colour is pure and clear, like a yellow jujube fruit in Autumn Or is pure and clear like a palm flower just released from the case. Or is like a creation done out of pure gold is placed in an orange blanket by a clever goldsmith. Good Gotama, your mental faculties are bright, skin colour is pure and clear. How good would it be, if there were high and lofty seats such as decked chairs cusioned out of wild bull hide, decorated with white woollen cloth, with layers of embroidered woollen blankets, made of only wool, made with a mixture of wool and covered with silken embroidered coverlets. The floor covered with woven woollen carpets, elephant spreads, horse spreads chariot spreads made of antelope and deer hide. With overhead canopies, and red cushions on either side. Good Gotama should be a quick gainer without difficulty, a gainer for nothing of these high and lofty seats.

Brahmin, these high and lofty seats such as decked chairs cusioned out of wild bull hide, decorated with white woollen cloth, with layers of embroidered woollen blankets, made of only wool, made with a mixture of wool and covered with silken embroidered coverlets. The floor covered with woven woollen carpets, elephant spreads, horse spreads chariot spreads made of antelope and deer hide. With overhead canopies, and red cushions on either side, are not easily gained by those gone forth. Even if gained, are not suitable for the homeless.

Brahmin, these three are the high and lofty seats for which I am a quick gainer without difficulty, a gainer for nothing. What three?

They are the high and lofty seats of divinity, of brahma and the noble ones.

Good Gotama, what are the high and lofty seats of divinity for which good gotama is a quick gainer without difficulty, a gainer for nothing now?

Here, brahmin, in the morning I put on robes and taking bowl and robes go for alms to the village or hamlet relying on which I abide. After the meal is over and returning from the alms round, I roam in that forest stretch. Finding a heap of grass or leaves, I collect them and sit on them making a cross legged position, keeping the body straight and establishing mindfulness in front. Then I seclude my mind from sensual and evil thoughts, with thoughts and thought processes and with joy and pleasantness born of seclusion I attain 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 I attain to the second jhana. With detachment to joy I abide in equanimity. Mindful and aware I experience pleasantness too with the body. This is the third jhana, to this the noble ones say mindfully abiding 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 I attain to the forth jhana.

Brahmin, in that abiding I walk, then my walking is divine. In that abiding I stand, then my standing is divine. In that abiding I sit, then my sitting is divine. In that abiding I lie, then my lying is divine on a high and lofty bed. Brahmin, these are the high and lofty seats of divinity for which I am a quick gainer without difficulty, a gainer for nothing now.

It is wonderful good Gotama, who else could be the quick gainer without difficulty, a gainer for nothing now of high and lofty beds, other than good Gotama.

Good Gotama, what are the high and lofty seats of Brahma for which good gotama is a quick gainer without difficulty, a gainer for nothing now?

Here, brahmin, in the morning I put on robes and taking bowl and robes go for alms to the village or hamlet relying on which I abide. After the meal is over and returning from the alms round, I roam in that forest stretch. Finding a heap of grass or leaves, I collect them and sit on them making a cross legged position, keeping the body straight and establishing mindfulness in front. Then I abide pervading one direction with loving kindness, so too the second, the third, the fourth, above, below and across, in every respect, on the whole, entirely grown great, immeasurable and without anger.

Then I abide pervading one direction with compassion, so too the second, ... re ... with intrinsic joy, ... re ... the third, the fourth, above, below and across, in every respect, on the whole, entirely grown great, immeasurable and without anger. Then I abide pervading one direction with equanimity, so too the second, the third, the fourth, above, below and across, in every respect, on the whole, entirely grown great, immeasurable and without anger.

Brahmin, in that abiding I walk, then my walking is of Brahma. In that abiding I stand, then my standing is of Brahma. In that abiding I sit, then my sitting is of Brahma. In that abiding I lie, then my lying is of Brahma on a high and lofty bed. Brahmin, these are the high and lofty seats of Brahma for which I am a quick gainer without difficulty, a gainer for nothing now.

It is wonderful good Gotama, who else could be the quick gainer without difficulty, a gainer for nothing now, of high and lofty beds of Brahma, other than good Gotama.

Good Gotama, what are the high and lofty seats of the Noble Ones for which good gotama is a quick gainer without difficulty, a gainer for nothing now?

Here, brahmin, in the morning I put on robes and taking bowl and robes go for alms to the village or hamlet relying on which I abide. After the meal is over and returning from the alms round, I roam in that forest stretch. Finding a heap of grass or leaves, I collect them and sit on them making a cross legged position, keeping the body straight and establishing mindfulness in front. Then I know my greed is dispelled, pulled out with the roots, made like a palm stump, made a thing that would not grow again. My hate is dispelled, pulled out with the roots, made like a palm stump, made a thing that would not grow again. My delusion is dispelled, pulled out with the roots, made like a palm stump, made a thing that would not grow again.

Brahmin, in that abiding I walk, then my walking is of the noble ones. In that abiding I stand, then my standing is of the Noble Ones. In that abiding I sit, then my sitting is of the Noble Ones. In that abiding I lie, then my lying is of the Noble Ones on a high and lofty bed. Brahmin, these are the high and lofty seats of the Noble Ones for which I am a quick gainer without difficulty, a gainer for nothing now.

It is wonderful good Gotama, who else could be the quick gainer without difficulty, a gainer for nothing now of high and lofty beds of the Noble Ones, other than good Gotama.

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 who 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.

4. Sarabhasuttam Ý To the wandering ascetic Sarabha.

65. At one time the Blessed One was living among the Gijja peaks in Rajagaha and a wandering ascetic Sarabha by name who had recently left the dispensaton, was going about in Rajagaha saying these words: I know the teaching of the recluse, the son of the sakyas and so left the dispensation.

Then many bhikkhus put on robes in the morning and taking bowls and robes entered Rajagaha for alms and heard the ascetic Sarabha saying these words to the people of Rajagaha: I know the teaching of the recluse, the son of the Sakyas and so left the dispensation.

Those bhikkhus having gone the alms round and when the meal was over, returning from the alms round approached the Blessed One, worshipped, sat on side and said: Venerable sir, a wandering ascetic Sarabha by name who had recently left the dispensaton, is going about in Rajagaha saying these words: I know the teaching of the recluse, the son of the Sakyas and so left the dispensation. It is good if the Blessed One would go to the monastery of the wandering ascetics on the bank of river Sappinie and see the wandering ascetic Sarabha. The Blessed One accepted in silence.

In the evening getting up from his seclusion the Blessed One approached the wandering ascetic sarabha in the monastery of the wandering ascetics on the bank of river Sappinie. The Blessed One sat on the prepared seat and said: Sarabha, is it true, that you have said these words I know the teaching of the recluse, the son of the Sakyas and so left the dispensation. When this was said the wandering ascetic Sarabha became silent.

For the second time the Blessed One said: to the ascetic Sarabha: Sarabha tell what you know of the Teaching of the son of the Sakyas. If you be incomplete, I will complete. If you are complete, I will appreciate. For the second time the wandering ascetic Sarabha became silent.

For the third time the Blessed One said: to the ascetic Sarabha: Sarabha I appoint the Teaching of the son of the Sakyas, tell what you know of the Teaching of the son of the Sakyas. If you be incomplete, I will complete. If you are complete, I will appreciate. For the third time the wandering ascetic Sarabha became silent.

Then the wandering ascetics of Rajagaha said to Sarabha: Friend, whatever you have to confess to the recluse Gotama do it and he will complete. Sarabha, tell what you know of the Teaching of the son of the Sakyas. If you be incomplete, he will complete. If you are complete, he will appreciate.

When this was said the wandering ascetic Sarabha became silent, confused, crestfallen, the face turned downwards, overcome with grief, sat unable to reply.

Then the Blessed One knowing that the wandering ascetic Sarabha was sitting unable to defend himself addressed the other wandering ascetics: Wandering ascetics, whoever was to tell me, to him who has acknowledged rightful enlightenment, these things are not enlightened. Then I will rightfully cross question, ask for reasons and converse together. When cross questioned, asked for reasons and conversed together, it is impossible that he should not come to one of these three states not another. He would evade the question and change the topic. Or show displeasure anger and dislike. Or sit silent confused, crestfallen, face turned downwards and overcome with grief like this wandering ascetic Sarabha.

Wandering ascetics, whoever was to tell me, to him who has acknowledged the destruction of desires, these desires are not destroyed, then I will rightfully cross question, ask for reasons and converse together. When cross questioned, asked for reasons and conversed together, it is impossible that he should not come to one of these three states not another. He would evade the question and change the topic. Or show displeasure anger and dislike. Or sit silent confused, crestfallen, face turned downwards and overcome with grief like this wandering ascetic Sarabha.

Wandering ascetics, whoever was to tell me, for whatever purpose the Teaching was preached, when logically concluded it does not lead to the rightful destruction of unpleasantness, then I will rightfully cross question, ask for reasons and converse together. When cross questioned, asked for reasons and conversed together, it is impossible that he should not come to one of these three states not another. He would evade the question and change the topic. Or show displeasure anger and dislike. Or sit silent confused, crestfallen, face turned downwards and overcome with grief like this wandering ascetic Sarabha. .

The Blessed One, roaring the lion's roar three times to the wandering ascetics at the monastery of the wandering ascetics, entered space

Soon after the Blessed One had gone the other wandering ascetics surrounded the wandering ascetic Sarabha and began to jeer and tease him. Sarabha, in the vast woodland thinking I will roar the lion's roar, you cried like a jackal. Sarabha, you tired to roar like a lion to out do the recluse Gotama. Yet cried like a jackal. Like a parrot who wanted to sing the cuckoo's song only shrieked like a parrot. Sarabha you wanted to out do the recluse Gotama. Sarabha, you yelled like a bull in an empty cattle shed, thus and thus you wanted to out do the recluse Gotama.

Thus the other wandering ascetics jeered and teased the wandering ascetic sarabha.

5. Kesamuttisuttam

66. I heard thus. At one time the Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the hamlet Kesamutta of the Kalamas. Then the Kalamas of Kesamutta heard that the good recluse Gotama, who had gone forth from the Sakya clan and become homeless has entered Kesamutta. And such good praise spread about that blessed Gotama. That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. He having realized by himself teaches in this world together with gods and men, Mara, Brahma and the community of recluses and brahmins. The Teaching which is good in the beginning, middle and end, full of meaning in words and letters and it clearly points out the complete and pure holy life. It is good to see such worthy ones.

Then the Kalamas of Kesamutta approached the Blessed One, some worshipped and sat on a side. Some exchanged friendly greetings and sat on a side. Some extended their clasped hands towards the Blessed One and sat on a side. Some announced their name and clan and sat on a side and some others silently sat on a side and said thus to the Blessed One:

Venerable sir, some recluses and brahmins who come to Kesamutta, explain their own view, they curse, scold and have spite for other's views and make them useless. Then other recluses and brahmins come to Kesamutta, they too explain their own view and curse, scold and have spite for other's views and make them useless. Venerable sir, we hesitate and doubt, as to which good recluse says the truth and which one says the untruth.

Kalamas, give up hesitating and give up doubting. When you heitate, doubts arise to you.

Come Kalamas, do not go on filling your mind persistently with what you hear, do not go by tradition, do not guess, do not go on the grounds of authority, do not turn to logical thinking, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don't go by this has to be so, don't go by the words of your teacher, the recluse. Kalamas, you, yourselves should know: these thoughts are demerit, these thoughts are faulty, these thoughts are blamed by the wise, these thoughts undertaken and accomplished are not for welfare, they conduce to unpleasantness: Kalamas, then you should dispel them.

Kalamas, is the arising of greed to a person, for his welfare or not? Venerable sir, it is not for his welfare.

Kalamas, a greedy person with a mind obsessed with greed, destroys living things, takes the not given, goes to other's wives, tells lies, and arouses others to do the same does it conduce to unpleasantness for a long time. Yes, venerable sir.

Kalamas, is the arising of anger to a person, for his welfare or not? Venerable sir, it is not for his welfare.

Kalamas, an angry person with a mind obsessed with anger, destroys living things, takes the not given, goes to other's wives, tells lies, and arouses others to do the same does it conduce to unpleasantness for a long time. Yes, venerable sir.

Kalamas, is the arising of delusion to a person, for his welfare or not? Venerable sir, it is not for his welfare.

Kalamas, a deluded person with a mind obsessed with delusion, destroys living things, takes the not given, goes to other's wives, tells lies, and arouses others to do the same does it conduce to unpleasantness for a long time. Yes, venerable sir.

Kalamas, are these thoughts meritorious or demeritorious? Demeritorious. Venerable sir. Are they faulty or non faulty? Faulty. Venerable sir. Are they blamed or praised by the wise? Venerable sir, they are blamed by the wise. Udertaken and accomplished do they conduce to evil and unpleasantness or what is it? Venerable sir, undertaken and accomplished they conduce to evil and unpleasantness, it occurs to us thus.

Kalamas, as you yourselves say, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don't go by this has to be so, don't go by the words of your teacher, the recluse. Kalamas, you, yourselves should know: these thoughts are demerit, these thoughts are faulty, these thoughts are blamed by the wise, these thoughts undertaken and accomplished are not for welfare, they conduce to unpleasantness: Kalamas, then you should dispel them. If it was said, it was said on account of this.

Come Kalamas, do not go on filling your mind persistently with what you hear, do not go by tradition, do not guess, do not go on the grounds of authority, do not turn to logical thinking, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don't go by this has to be so, don't go by the words of your teacher, the recluse. Kalamas, you, yourselves should know: these thoughts are merit, these thoughts are not faulty, these thoughts are not blamed by the wise, these thoughts undertaken and accomplished are for welfare, they conduce to pleasantness: Kalamas, then you should grow them.

Kalamas, is the arising of non greed to a person, for his welfare or not? Venerable sir, it is for his welfare.

Kalamas, a not greedy person with a mind not obsessed with greed, does not destroy living things, does not take the not given, does not go to other's wives, does not tell lies, and does not arouse others to do the same. Does this conduce to pleasantness for a long time. Yes, venerable sir.

Kalamas, is the arising of non anger to a person, for his welfare or not? Venerable sir, it is for his welfare.

Kalamas, a not angry person with a mind not obsessed with anger, does not destroy living things, does not take the not given, does not go to other's wives, does not tell lies, and does not arouse others to do the same. Does this conduce to pleasantness for a long time. Yes, venerable sir.

Kalamas, is the arising of non delusion to a person, for his welfare or not? Venerable sir, it is for his welfare.

Kalamas, a not deluded person with a mind not obsessed with delusion, does not destroy living things, does not take the not given, does not go to other's wives, does not tell lies, and does not arouse others to do the same. Does it conduce to pleasantness for a long time. Yes, venerable sir.

Kalamas, are these thoughts meritorious or demeritorious? Meritorious. Venerable sir. Are they faulty or non faulty? Not faulty. Venerable sir. Are they blamed or praised by the wise? Venerable sir, they are praised by the wise. Udertaken and accomplished do they conduce to welfare and pleasantness or what is it? Venerable sir, undertaken and accomplished they conduce to pleasantness, it occurs to us thus.

Kalamas, as you yourselves say, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don't go by this has to be so, don't go by the words of your teacher, the recluse. Kalamas, you, yourselves should know: these thoughts are merit, these thoughts are not faulty, these thoughts are praised by the wise, these thoughts undertaken and accomplished are for the welfare, they conduce to pleasantness: Kalamas, then you should grow them. If it was said, it was said on account of this.

Kalamas, the noble disciple is thus free from covetousness, free from anger, free from delusion, aware and with established mindfulness, then he pervades one direction with lovingkindness, so too the second, third, fourth, above, below and across, in every respect, on the whole, entirely. Then he pervades one direction with compassion, ... re ... with intrinsic joy, ... re ... with equanimity, so too the second, third, fourth, above, below and across, in every respect, on the whole, entirely.

Kalamas, when the noble disciple's mind is without anger, without covetousness, not soiled and is pure, he here and now gains four consolations.

If there is another world, if there are the results of good and evil actions, there is a possibility that I after death will be born in a good state in heaven. This is his first consolation. If there is not another world, if there are no results for good and evil actions, here and now I abide without enmity, without covetousness, I abide pure and pleasant. This is his second consolation. The evil doer does evil, I do not think any evil, I have not done any evil, so I will not experience any results of evil. This is his third consolation. If it is that the doer does no evil, bothwise I see myself pure. This is his fourth consolation.

Kalamas, when the noble disciple's mind is without anger, without covetousness, not soiled and is pure, he here and now gains these four consolations.

It is just so Blessed One. It is just so Well Gone One, when the noble disciple's mind is without anger, without covetousness, not soiled and is pure, he here and now gains four consolations If there is another world, if there are the results of good and evil actions, there is a possibility that after death he will be born in a good state in heaven. This is his first consolation. If there is not another world, if there are no results for good and evil actions, here and now he abides without enmity, without covetousness, abides pure and pleasant. This is his second consolation. The evil doer does evil, I do not think any evil, I have not done any evil, so I will not experience any results of evil. This is his third consolation. If it is that the doer does no evil, bothwise I see myself pure. This is his fourth consolation.

Venerable sir, the noble disciple's mind without anger, without covetousness, not soiled and pure, he here and now gains these four consolations.

I understand venerable sir, now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus. I am a lay disciple of the Blessed One who has taken refuge from today until life lasts.

6. Salhasuttam

67. I heard thus. At one time venerable Nandaka was abiding in the Pubba monastery, the mansion of Migara's mother in Savatthi.

Then Salha a grandson of Migara and Rohana a grandson of Pekhuniya approached venerable Nandaka, worshipped, sat on a side and Venerable Nandaka said:

Come Salha, do not go on filling your mind persistently with what you hear, do not go by tradition, do not guess, do not go on the grounds of authority, do not turn to logical thinking, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don't go by this has to be so, don't go by the words of your teacher, the recluse. Salha, you, yourself should know: these thoughts are demerit, these thoughts are faulty, these thoughts are blamed by the wise, these thoughts undertaken and accomplished are not for welfare, they conduce to unpleasantness: Salha, then you should dispel them.

Salha, is there greed? Yes, venerable sir.

I give its meaning as covetousness. A greedy person with a mind obsessed with greed, destroys living things, takes the not given, goes to other's wives, tells lies, and arouses others to do the same. Does it conduce to unpleasantness for a long time? Yes, venerable sir.

Salha, is there anger? Yes, venerable sir.

I give its meaning as injuring. An angry person with a mind obsessed with anger, destroys living things, takes the not given, goes to other's wives, tells lies, and arouses others to do the same. Does it conduce to unpleasantness for a long time. Yes, venerable sir.

Salha, is there delusion? Yes, venerable sir.

I give its meaning as not knowing. A deluded person with a mind obsessed with delusion, destroys living things, takes the not given, goes to other's wives, tells lies, and arouses others to do the same. Does it conduce to unpleasantness for a long time. Yes, venerable sir.

Salha, are these thoughts meritorious or demeritorious? Demeritorious. Venerable sir. Are they faulty or non faulty? Faulty. Venerable sir. Are they blamed or praised by the wise? Venerable sir, they are blamed by the wise. Udertaken and accomplished do they conduce to evil and unpleasantness or what is it? Venerable sir, undertaken and accomplished they conduce to evil and unpleasantness. It occurs to me thus.

Salha, as you yourself say, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don't go by this has to be so, don't go by the words of your teacher, the recluse. Salha, you, yourself should know: these thoughts are demerit, these thoughts are faulty, these thoughts are blamed by the wise, these thoughts undertaken and accomplished are not for welfare, they conduce to unpleasantness: Salha, then you should dispel them. If it was said, it was said on account of this.

Come Salha, do not go on filling your mind persistently with what you hear, do not go by tradition, do not guess, do not go on the grounds of authority, do not turn to logical thinking, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don't go by this has to be so, don't go by the words of your teacher, the recluse. Salha, you, yourself should know: these thoughts are merit, these thoughts are not faulty, these thoughts are not blamed by the wise, these thoughts undertaken and accomplished are for welfare, they conduce to pleasantness: Salha, then you should grow them.

Salha, is there non greed? Yes, venerable sir.

I give its meaning as not coveting. A not greedy person with a mind not obsessed with greed, does not destroy living things, does not take the not given, does not go to other's wives, does not tell lies, and does not arouse others to do the same. Does this conduce to pleasantness for a long time. Yes, venerable sir.

Salha, is there non anger? Yes, venerable sir.

I give its meaning as not injuring. A not angry person with a mind not obsessed with anger, does not destroy living things, does not take the not given, does not go to other's wives, does not tell lies, and does not arouse others to do the same. Does this conduce to pleasantness for a long time. Yes, venerable sir.

Salha, is there non delusion? Yes, venerable sir.

I give its meaning as knowing. A not deluded person with a mind not obsessed with delusion, does not destroy living things, does not take the not given, does not go to other's wives, does not tell lies, and does not arouse others to do the same. Does it conduce to pleasantness for a long time. Yes, venerable sir.

Salha, are these thoughts meritorious or demeritorious? Meritorious. Venerable sir. Are they faulty or not faulty? Not faulty. Venerable sir. Are they blamed or praised by the wise? Venerable sir, they are praised by the wise. Udertaken and accomplished do they conduce to welfare and pleasantness or what is it? Venerable sir, undertaken and accomplished they conduce to pleasantness, it occurs to me thus.

Salha, as you yourself say, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don't go by this has to be so, don't go by the words of your teacher, the recluse. Salha, you, yourself should know: these thoughts are merit, these thoughts are not faulty, these thoughts are praised by the wise, these thoughts undertaken and accomplished are for the welfare, they conduce to pleasantness: Salha, then you should grow them. If it was said, it was said on account of this.

Salha, the noble disciple is thus free from covetousness, free from anger, free from delusion, aware and with established mindfulness, then he pervades one direction with lovingkindness, so too the second, third, fourth, above, below and across, in every respect, on the whole, entirely. Then he pervades one direction with compassion, ... re ... with intrinsic joy, ... re ... with equanimity, so too the second, third, fourth, above, below and across, in every respect, on the whole, entirely. Then he knows, there is this unexalted and exalted. There is an escape beyond this perceptivity. When he knows and sees thus, his mind is released, from sensual desires, from desires `to be' and ignorant desires, then knowledge arises birth is destroyed, the holy life is lived, what should be done is done, there is nothing to wish. Earlier there was greed, it was demerit, now it is no more and it is merit Earlier there was anger, it was demerit, now it is no more and it is merit Earlier there was delusion, it was demerit, now it is no more and it is merit. Thus he is here and now satisfied, extinguished, cooled, and abides with feelings like Brahma.

7 Kathavatthusuttam Ý Conversation

68. Bhikkhus, these three are the topics of conversation. What three? Either it is a conversation about the past, such as, it was so in the past. Or it is a conversation about the future: such as, it will be so in the future. Or it is a conversation of the present: such as, it is this at present.

Bhikkhus, by the way a person converses, it should be known whether he is capable to converse or not capable to converse. Bhikkhus, this person asked a question that needs a direct answer if he fails to give the direct answer. Asked a question that needs an explanatory answer, if he fails to give the explanatory answer. Asked a question that needs a counter question, fails to counter question and if asked a question which should be put aside, fails to put it aside. It should be known this person is incapable for conversation.

Bhikkhus, this person asked a question that needs a direct answer, if he gives the direct answer. Asked a question that needs an explanatory answer, if he gives the explanatory answer. Asked a question that needs a counter question, if he counter questions and if asked a question which should be put aside, he puts it aside. It should be known this person is capable for conversation. .

Bhikkhus, by the way a person converses, it should be known whether he is capable to converse or not capable to converse.

Bhikkhus, if this person being asked a question does not adhere to possibilities and impossibilities, does not adhere to assumptions, does not allow other views and has no method, it should be known that this person is not capable to converse.

Bhikkhus, if this person being asked a question adheres to possibilities and impossibilities, adheres to assumptions, allows other views and has a method, it should be known that this person is capable to converse.

Bhikkhus, by the way a person converses, it should be known whether he is capable to converse or not capable to converse.

Bhikkhus, this person being asked a question, if he evades the question and leads the conversation aside, or shows ill temper, malice and mistrust, it should be known, this person is not capable to converse.

Bhikkhus, this person being asked a question, if he does not evade the question and does not lead the conversation aside, nor shows ill temper, malice and mistrust, it should be known this person is capable to converse.

Bhikkhus, by the way a person converses, it should be known whether he is capable to converse or not capable to converse.

Bhikkhus, this person being asked a question, if he swears, belittles, mocks and disturbs it, this should be known, the person is not capable to converse.

Bhikkhus, this person being asked a question, if he does not swear, belittle, mock or disturb it, this should be known, the person is capable to converse.

Bhikkhus, by the way a person converses, it should be known whether he has a foundation or whether he hasn't a foundation.

Without attentive listening, there is no foundation, with attentive listening, there is a foundation. The one who has a foundation knows it thoroughly, knowing certain things accurately, he dispels certain things and realizes certain things. He that knows thoroughly, accurately knows to dispel certain things and to realize certain things and to touch rightful release. Bhikkhus, it is for this, there is conversation, there is consultation, there is a foundation and lending ear for the complete release of the mind. .

If the opposing sides talk to turn out one side and be elated,
It is not noble, it opens the opposing side
The wrong words disturb and delude the defeated.
The noble should talk to please each other.

The wise one waits for the right moment to talk
Talk on the Teaching or the lives of the noble ones
By that they make no enemies and do not become elated
With not seizing minds, they become merciful and harmless

Without jealousy and knowing rightfully, talk good words,
To satisfy the good end. Does not train for reproach
Does no wrong, with words that curse or crush. Speaks little.
For giving knowledge and appeasement
This is how the Noble Ones speak, it's not for elation.

8 A¤¤atitthiyasuttam

69. Bhikkhus, if wandering ascetics of another faith ask you: Friends, these are three things. What three? Greed, hatred and delusion. Friends, what is the difference between these three things? When this is asked, how are you going to explain yourself to the wandering ascetics of other sects?

The Blessed One is the leader, we rely on the Blessed One for the teaching. It is good that the Blessed One himself explain the meaning of these words.

Then bhikkhus, listen carefully and attend to it. The Blessed One said: Bhikkhus, if wandering ascetics of another faith ask you: Friends, these are three things. What three? Greed, hatred and delusion. Friends, what is the difference between these three things? When this is asked, you should reply thus: Friends, greed is a fault of lesser weight but takes a long time to fade. Hate is a fault of greater weight and it fades quickly. Delusion is a fault of greater weight, and it takes a long time to fade.

Friends, what is the reason for not arisen greed to arise and arisen greed to develop? Friends, the reply is an agreeable sign. An agreeable sign attended unwisely arouses not arisen greed and develops arisen greed. Friends, this is the reason for non arisen greed to arise and arisen greed to develop.

Friends, what is the reason for not arisen hate to arise and arisen hate to develop? Friends, the reply is a sign of aversion. A sign of aversion attended unwisely arouses not arisen hate and develops arisen hate. Friends, this is the reason for non arisen hate to arise and arisen hate to develop.

Friends, what is the reason for non arisen delusion to arise and arisen delusion to develop? Friends, the reply is unwise attention. One thinking unwisely arouses not arisen delusion and develops arisen delusion. Friends, this is the reason for non arisen delusion to arise and arisen delusion to develop.

Friends, what is the reason for non arisen greed to not arise and arisen greed to fade? Friends, the reply is a disagreeable sign. When wise attention is given to a disagreeable sign not arisen greed does not arise and arisen greed fades. Friends, this is the reason for non arisen greed to not arise and arisen greed to fade.

Friends, what is the reason for not arisen hate to not arise and arisen hate to fade? Friends, the reply ia the release of mind in loving kindness. When the mind is released in loving kindness, not arisen hate does not arise and arisen hate fades. Friends, this is the reason for non arisen hate to not arise and arisen hate to fade.

Friends, what is the reason for non arisen delusion not to arise and arisen delusion to fade? Friends, the reply is wise attention. To one thinking wisely not arisen delusion does not arise and arisen delusion fades. Friends, this is the reason for non arisen delusion to not arise and arisen delusion to fade.

9. Akusalamålani Ý Roots of demerit

70. Bhikkhus, these three are the origins of demeãt? What three?

Greed is an origin of demerit. Hate is an origin of demerit and delusion is an origin of demerit.

When one greeds, it's demerit. With greed become cruel, if one cooks up, by body, speech and mind,[1] that is demerit. If one overcome with cruel greed, the mind exhausted, furnish others with disagreeableness and unpleasantness, by binding, killing, debasing and banishing, thinking I am powerful, that is demerit. Thus born from greed, originating from greed, for the reason of greed, evil demeritorious thoughts accure. When one is inflamed, it's demerit. With anger if one cooks up, by body, speech and mind,[1] that is demerit. If one overcome with anger, the mind exhausted, furnish others with disagreeableness and unpleasantness, by binding, killing, debasing and banishing, thinking I am powerful, that is demerit. Thus born from anger, originating from anger, for the reason of anger, evil demeritorious thoughts accure.

When one is deluded, it's demerit. With delusion if one cooks up, by body, speech and mind,[1] that is demerit. If one overcome with delusion, the mind exhausted, furnish others with disagreeableness and unpleasantness, by binding, killing, debasing and banishing, thinking I am powerful, that is demerit. Thus born from delusion, originating from delusion, for the reason of delusion, evil demeritorious thoughts accure.

Bhikkhus, it is said, this kind of person does not speak at the proper time, does not tell the truth, the essential, does not talk according to the Teaching and the Discipline. Why is it said, this kind of person does not speak at the proper time, does not tell the truth, the essential, does not talk according to the Teaching and the Discipline? Bhikkhus, this person furnishes others with disagreeableness and unpleasantness, by binding, killing, debasing and banishing, thinking I am powerful. Talking of what has happend, it should be despised not acknowledged. About telling lies, he does not arouse thought to get rid of the blemish. Thus it is not real and not the truth. Therefore such persons do not speak at the proper time, speak the truth, speak the essential, speak according to the Teaching and the Discipline. Bhikkhus, such a person with a mind obsessed with demeritorious thoughts born of greed, here and now abides in unpleasantness with worries, troubles and wailings and after death a decrease, a bad state should be expected. Bhikkhus, such a person with a mind obsessed with demeritorious thoughts born of anger, ... re ... born of delusion here and now abides in unpleasantness with worries, troubles and wailings and after death a decrease, a bad state should be expected.

Bhikkhus, like a Sala tree or a Dava tree or an aspen was entwined and smothered by three Maluva creepers that caused its destruction. In the same manner bhikkhus, such a person with a mind obsessed with demeritorious thoughts born of greed, here and now abides in unpleasantness with worries, troubles and wailings and after death a decrease, a bad state should be expected. Bhikkhus, such a person with a mind obsessed with demeritorious thoughts born of anger, ... re ... born of delusion here and now abides in unpleasantness with worries, troubles and wailings and after death a decrease, a bad state should be expected.

Bhikkhus, these three are the origins of demerit.

Bhikkhus, these three are the origins of meãt? What three?

Non-greed is an origin of merit. Non-hate is an origin of demerit and Non-delusion is an origin of demerit.

When one does not greed, it's merit. With non-greed one cooks up, by body, speech and mind,[1] that is merit. If one not overcome with greed, the mind not exhausted, does not furnish others with disagreeableness and unpleasantness, by binding, killing, debasing and banishing, thinking I am powerful, that is merit. Thus born from non greed, originating from non-greed, for the reason of non-greed, meritorious thoughts accure. When one is not inflamed, it's merit. With non-anger if one cooks up, with body, speech and mind,[1] that is merit. If one overcome with non-anger, the mind not exhausted, does not furnish others with disagreeableness and unpleasantness, by binding, killing, debasing and banishing, thinking I am powerful, that is merit. Thus born from non-anger, originating from non-anger, for the reason of non-anger, meritorious thoughts accure.

When one is not deluded, it's merit. With non-delusion if one cooks up, with body, speech and mind,[1] that is merit. If one overcome with non-delusion, the mind not exhausted, does not furnish others with disagreeableness and unpleasantness, by binding, killing, debasing and banishing, thinking I am powerful, that is merit. Thus born from non-delusion, originating from non-delusion, for the reason of non-delusion, meritorious thoughts accure.

Bhikkhus, it is said, this kind of person speaks at the proper time, tells the truth, the essential, talks according to the Teaching and the Discipline. Why is it said, this kind of person speaks at the proper time, tells the truth, the essential, talks according to the Teaching and the Discipline? Bhikkhus, this person does not furnish others with disagreeableness and unpleasantness, by binding, killing, debasing and banishing, thinking I am powerful. Talking of what has happend, it should be acknowledged not despised. About not telling lies, he arouses thought to get rid of the blemish. Thus it is real and the truth. Therefore such persons speak at the proper time, speak the truth, speak the essential, speak according to the Teaching and the Discipline. Bhikkhus, such a person with a mind obsessed with meritorious thoughts born of non-greed, here and now abides in unpleasantness without worries, troubles and wailings and after death an increase, a good state should be expected. Bhikkhus, such a person with a mind obsessed with meritorious thoughts born of non anger, ... re ... born of non-delusion here and now abides in pleasantness without worries, troubles and wailings and after death an increase, a good state should be expected.

Bhikkhus, like a Sala tree or a Dava tree or an aspen was entwined and smothered by three Maluva creepers that caused its destruction. Then a man came with a hoe and basket and cut the the roots of the Maluva creepers and dug out all the fine roots. Then he axed the maluva creepers into small bits and dried them in the wind and air burned them and turned them into ashes and blew them with the air or put them into a fast flowing river. In the same manner bhikkhus, such a person with a mind obsessed with meritorious thoughts born of non-greed, here and now abides in pleasantness without worries, troubles and wailings and after death an increase, a good state should be expected. Bhikkhus, such a person with a mind obsessed with meritorious thoughts born of non-anger, ... re ... born of non-delusion here and now abides in pleasantness without worries, troubles and wailings and after death an increase, a good state should be expected.

Bhikkhus, these three are the origins of merit.

10. Uposathasuttam Ý Observance for the full moon day

71. I heard thus. At one time the Blessed One was living in the Pubba monastery, the palace of Migara's mother in Savatthi. The mother of Migara on that full moon day approached the Blessed One worshipped and sat on a side. The Blessed One said thus to her: Visakha, why have you come during day time?

Venerable sir, today is the full moon day and I observe the eight precepts.

Visakha, these three are the full moon observances. What three?

The observance of the cattleherd, the observance of the Niganñas and the observance of the Noble Ones.

Visakha, what is the observance of the cattleherd? Visakha, just like the cattleherd that returns the cattle to their owner in the evening and reflects, today the cattle grazed in these and these places and drank water in these and these places and tomorrow the cattle will graze in these places and drink water in these places. Visakha in the same manner a certain one having observed the eight precepts reflects: Today I ate these and these eatables and drank these and these nourishing drinks. Tomorrow I will eat these and these eatables and drink these and these nourishing drinks. Thus he spends the day with a mind overcome with greed and covetousness. Visakha this is the observance of the cattleherd, it is not of great fruit, good results great splendour and a vast spread out.

Visakha, what is the observance of the Niganñas? Visakha, there are a kind of recluses called Niganñas, they instruct their disciples thus: Come! Good man, do not punish living things in the eastern direction close up to, seven hundred miles do not punish living things in the western direction close up to, seven hundred miles do not punish living things in the northern direction close up to, seven hundred miles and do not punish living things in the southern direction close up to, seven hundred miles. Thus the observance is with kindness and compassion to some and without kindness and compassion to some. A certain one on the full moon day gives his disciples this observance: Come! Good man. Pull out all your clothes and tell. By this I have no desires for any place or anything and I have no clingings to any place or thing. His mother and father know this is our son and he too knows, this is my mother and father. His wife and children know, this is my husband and this is our father and he too knows, this is my wife and children. His slaves and workmen know, this is our master and he too knows, these are my slaves and workmen. Thus at the time he observes all precepts he observes the refrain from telling lies. This is his refrain from lies. At the end of that night he partakes his wealth even before it is offered to him. This is the refrain not to take the not given. Visakha this is the observance of the Niganñas, it is not of great fruit, good results great splendour and a vast spread out.

Visakha, what is the observance of the Noble Ones?

Visakha, it is the methodical cleaning of the defiled mind.

Visakha, how is the methodical cleaning of the defiled mind?

Here Visakha, the noble disciple recollects the Thus Gone One: `That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the teacher of gods and men, enlightened and blessed.' When recollecting the Thus Gone One his mind brightens up and joy arises and defilements in the mind fade. Visakha, it is like the dirty head which gets a methodical cleaning.

Visakha, how does the dirty head get a methodical cleaning? With paste, clay, water and the suitable efforts of a man, the dirty head gets a methodical cleaning. In the same manner the defiled mind gets a methodical cleaning.

Visakha, how is the methodical cleaning of the defiled mind?

Here Visakha, the noble disciple recollects the Thus Gone One: `That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed.' When recollecting the Thus Gone One the mind brightens up and joy arises and defilements in the mind fade. Visakha, to this is called the noble disciple observes Brahma's observance, and lives with Brahma. On account of it his mind brightens up and joy arising defilements in his mind fade. In the same manner the defiled mind gets a methodical cleaning.

Visakha, the defiled mind gets a methodical cleaning.

Visakha, how is the methodical cleaning of the defiled mind?

Here Visakha, the noble disciple recollects the Teaching: `The Teaching of the Blessed One is well proclaimed, is here and now, not a matter of time, inviting to inspection, leading inwards, is to be realized by the wise by themselves.' When recollecting the Teaching the mind brightens up and joy arises and defilements in the mind fade like a dirty body that is methodically cleaned.

Visakha, how is the dirty body methodically cleaned? With a brush, lime, water and the suitable efforts of a man, the dirty body gets a methodical cleaning. In the same manner the defiled mind gets a methodical cleaning.

Visakha, how is the methodical cleaning of the defiled mind?

Here Visakha, the noble disciple recollects the Teaching: `The Teaching of the Blessed One is well proclaimed, is here and now, not a matter of time, inviting to inspection, leading inwards, is to be realized by the wise by themselves.' When recollecting the Teaching the mind brightens up and joy arises and defilements in the mind fade to this it is said the noble disciple observes the observance of the Teaching and lives in the presence of the Teaching. On account of it, his mind brightens and joy arises and defilements of the mind fade. In this manner the defiled mind gets a methodical cleaning.

Visakha, how does the defiled mind get a methodical cleaning?

Here Visakha, the noble disciple recollects the Community of bhikkhus: `The disciples of the Blessed One have come to the right method, the direct method, the wise method, the method of mutual understanding They are the four pairs of disciples of the Blessed One who are worthy of hospitality, reverence, offerings and worshipful with clasped hands, the incomparable field of merit for the world.' When recollecting the Community of bhikkhus the mind brightens up and joy arises and defilements in the mind fade. Visakha, it is like the dirty cloth which gets a methodical cleaning.

Visakha, how does the dirty cloth get a methodical cleaning? With alkaline, cow dung, water and the suitable efforts of a man, the dirty cloth gets a methodical cleaning. In the same manner the defiled mind gets a methodical cleaning.

Visakha, how does the defiled mind get a methodical cleaning?

Here Visakha, the noble disciple recollects the Community of bhikkhus: `The disciples of the Blessed One have come to the right method, the direct method, the wise method, the method of mutual understanding They are the four pairs of disciples of the Blessed One who are worthy of hospitality, reverence, offerings and worshipful with clasped hands, the incomparable field of merit to the world.' When recollecting the Community of bhikkhus the mind brightens up and joy arises and defilements in the mind fade Visakha, this is called the noble disciple observes the observance of the Community and lives in the company of the Community On account of it, his mind brightens and joy arises and defilements of the mind fade. In this manner the defiled mind gets a methodical cleaning.

Visakha, how does the defiled mind get a methodical cleaning?

Here Visakha, the noble disciple recollects his own virtues, which are not broken, fissured or spotted. Freed from the slavery to virtues, they are praised by the wise as conducive to concentration When recollecting his virtues the mind brightens up and joy arises and defilements in the mind fade. Visakha, it is like the dirty mirror which gets a methodical cleaning.

Visakha, how does the dirty mirror get a methodical cleaning? With oil, chalk, a tail brush and the suitable efforts of a man, the dirty mirror gets a methodical cleaning. In the same manner the defiled mind gets a methodical cleaning.

Visakha, how does the defiled mind get a methodical cleaning?

Here Visakha, the noble disciple recollects his own virtues, which are not broken, fissured or spotted. Freed from the slavery to virtues, they are praised by the wise as conducive to concentration When recollecting his virtues the mind brightens up and joy arises and defilements in the mind fade. Visakha, to this is called the noble disciple observes the observance of his virtues and lives in the company of his virtues On account of it his mind brightens and joy arises and defilements of the mind fade. In this manner the defiled mind gets a methodical cleaning.

Visakha, how does the defiled mind get a methodical cleaning?

Here Visakha, the noble disciple recollects the gods: There are the four gardian gods, the gods of the company of thirty-three, the Titan gods, the gods of happiness, those attached to creation, those attached to the creation of others, gods of the Brahma company and there are gods above that. With whatever faith, virtues, learnedness, benevolence and wisdom, that they disappeared from here and appeared there, that same faith, virtues, learnedness, benevolence and wisdom I too have. Thus when he recollects the faith, virtues learnedness, benevolence and wisdom of the gods and his own, his mind brightens up and joy arises and defilements fade It is like born gold and silver getting a methodical cleaning.

Visakha, how does born gold and silver get a methodical cleaning?

With a furnace, salt, a coating of red colour, a tube or pipe and pincers and the suitable efforts of a man, the born gold and silver get a methodical cleaning. In the same manner the defiled mind gets a methodical cleaning.

Visakha, how does the defiled mind get a methodical cleaning?

Here Visakha, the noble disciple recollects the gods: There are the four gardian gods, the gods of the company of thirty-three, the Titan gods, the gods of happiness, those attached to creation, those attached to the creation of others, gods of the Brahma company and there are gods above that. With whatever faith, virtues, learnedness, benevolence and wisdom, that they disappeared from here and appeared there, that same faith, virtues, learnedness, benevolence and wisdom I too have. Thus when he recollects the faith, virtues learnedness, benevolence and wisdom of the gods and his own, his mind brightens up and joy arises and defilements fade Visakha, this is called the noble disciple observes the observance of the gods and lives in the company of the gods On account of it, his mind brightens and joy arises and defilements fade. In this manner the defiled mind gets a methodical cleaning.

Visakha, the noble disciple reflects thus: As long as life lasts the noble ones refrain from taking the life of living things and throwing away stick and weapon ashamed and with compassion for all living things abide. This night and day I too will refrain from taking the life of living things and throwing away stick and weapon ashamed and with compassion for all living things will abide. By this characteristic I imitate the noble ones and may my observance be complete.

As long as life lasts the noble ones refrain from taking the not given, taking the given and satisfied with a not thieving mind abide. This night and day I too will refrain from taking the not given, taking the given and satisfied with a not thieving mind will abide. By this characteristic I imitate the noble ones and may my observance be complete.

As long as life lasts the noble one refrains from unholy life, living the holy life gives up low sexuality By this characteristic I imitate the noble ones and may my observance be complete.

As long as life lasts the noble ones refrain from telling lies, telling the truth become trustworthy, do not tell lies in the world. This night and day, I too will refrain from telling lies, telling the truth will become trustworthy and will not tell lies in the world.

By this characteristic I imitate the noble ones and may my observance be complete.

As long as life lasts, the noble ones do not take intoxicating drinks. This night and day I too will refrain from taking intoxicating drinks By this characteristic I imitate the noble ones and may my observance be complete.

As long as life lasts, the noble ones partake one meal a day abstaining from food at night. This night and day I too will partake one meal a day abstaining from food at night. By this characteristic I imitate the noble ones and may my observance be complete.

As long as life lasts the noble ones abstain from dancing, singing, music, sight seeing, decorating the self with flowers, scents anointments and bearing flowers and decorating the self. This night and day I too will abstain from dancing, singing, music, sight seeing, decorating the self with flowers, scents anointments and bearing flowers and decorating the self. By this characteristic I imitate the noble ones and may my observance be complete.

As long as life lasts the noble ones give up high and lofty seats and take a low seat or make a bed of grass. This night and day I too will put away high and lofty seats and take a low seat or make a bed of grass. By this characteristic I imitate the noble ones and may my observance be complete.

Visakha, this is the noble observance of the full moon day, when observed it is of much fruit, good results, is of great splendour and a vast spreading.

Visakha, how are its fruits, results, the splendour and the spread out for the noble observance?

Visakha, soneone ruling over these sixteen states, such as Anga, Magadha, Kasi, Kosala, Vajji, Malla, Ceti, Vanga, Kuru, Pancala, Maccha, Surasena, Assaka, Avanti, Gandhara, and Kamboja with all their resourses of wealth is not one fourth, not even one sixteenth in comparison to observing the eight precepts. What is the reason? Visakha, human pleasure is vile, when compared to celestial pleasure.

Visakha, fifty years of a human's life is one night and day for the four guardian gods. Thirty of those is a month and twelve of those months a year. Five hundred of those years is the life span of the guardian gods. It may happen that a woman or man having observed the eight precepts on a full moon day, after death is born in the company of the four guardian gods Visakha, it was on account of this that it was said, human pleasure is vile, when compared to celestial pleasure.

Visakha, a hundred years of a human's life is one night and day for the company of the thirty-three gods. Thirty of those is a month and twelve of those months a year. A thousand of those celestial years is the life span for the company of the thirty-three gods. It may happen that a woman or man having observed the eight precepts on a full moon day, after death is born in the company of the thirty-three gods Visakha, it was on account of this that it was said, human pleasure is vile, when compared to celestial pleasure.

Visakha, two hundred years of a human's life is one night and day for the Titan gods. Thirty of those is a month and twelve of those months a year. Two thousand of those celestial years is the life span of the Titan gods. It may happen that a woman or man having observed the eight precepts on a full moon day, after death is born in the company of the Titan gods Visakha, it was on account of this that it was said, human pleasure is vile, when compared to celestial pleasure.

Visakha, four hundred years of a human's life is one night and day for the gods of happiness. Thirty of those is a month and twelve of those months a year. Four thousand of those celestial years is the life span of the gods of happiness. It may happen that a woman or man having observed the eight precepts on a full moon day, after death is born in the company of the gods of happiness Visakha, it was on account of this that it was said, human pleasure is vile, when compared to celestial pleasure.

Visakha, eight hundred years of a human's life is one night and day for the gods attached to creation. Thirty of those is a month and twelve of those months a year. Eight thousand of those celestial years is the life span of the gods attached to creation. It may happen that a woman or man having observed the eight precepts on a full moon day, after death is born in the company of the gods attached to creation Visakha, it was on account of this that it was said Visakha, human pleasure is vile, when compared to celestial pleasure.

Visakha, sixteen hundred years of a human's life is one night and day for the gods attached to creating others. Thirty of those is a month and twelve of those months a year. Sixteen thousand of those celestial years is the life span of the gods attached to the creation of others.. It may happen that a woman or man having observed the eight precepts on a full moon day, after death is born in the company of the gods attached to the creation of others Visakha, it was on account of this that it was said Visakha, human pleasure is vile, when compared to celestial pleasure.

Do not,destroy life, take the not given, tell lies or take intoxicants.
Lead the holy life, abstain from sexual relations.
Do not eat at night or at untimely hours
Do not bear flowers or scents. The bed is the floor, cover it as you like.

These are the eight precepts for the full moon day
The Blessed One declared them to end unpleasantness.
The moon and sun shine unhinded dispelling the darkness in the sky.
If any wealth is seen within, such as pearls, gems, lapis gold and metal

They are not worth one fourth or even one sixteenth part
To observing the eight precepts on the full moon day
Therefore doing merit that give pleasantness, win a place in heaven.