Anguttara Nikaya - Catukka Nipata - Apattibhaya Vaggo

Anguttara Nikaya
025. Apattibhayavaggo Ý Fear to do faults

1. Sanghabhedasuttam Ý Split in the Community

025.01. At one time The Blessed One was abiding in Gosita's monastery in Kosambi. Venerable Ananda approached The Blessed One, worshipped and sat on a side and The Blessed One said:

So then, Ananda, is the dispute settled?

Venerable sir, how could the dispute be settled, venerable Anuruddha's co-associate Bahiya, organizes a complete split of the Community and venerable Anuruddha does not think to say a word about it.

Ananda, when will Anuruddha settle disputes in the Community? Isn't it that you should settle whatever disputes that arise together with Sariputta and Maggallana.

Ananda, the evil bhikkhu seeing four reasons for his benefit delights in a split in the Community. What four?

Here, Ananda, to the evil bhikkhu, with impure, under cover activity, with merely a promise to lead the holy life and with evil thoughts streaming, it occurs: If the bhikkhus come to know that I am with evil under cover activity, they will together decide not to associate me. When disssociated it would not be that they will never come to see me. Seeing this first reason for his benefit, the evil, impure bhikkhu rejoices in a split in the Community.

Again, Ananda, to the evil bhikkhu with wrong views, holding an extremist view it occurs- If the bhikkhus come to know that I am with wrong views holding an extremist view, they will together decide not to associate me. When dissociated it would not be that they will never come to me. Seeing this second reason for his benefit, the evil, impure bhikkhu rejoices in a split in the Community.

Again, Ananda, the evil bhikkhu leads a wrong livelihood and it occurs to him thus: If the bhikkhus come to know that I lead a wrong livelihood, they will together decide not to associate me. When dissociated it would not be that they will never come to see me. Seeing this third reason for his benefit, the evil, impure bhikkhu rejoices in a split in the Community.

Again, Ananda, the evil bhikkhu, desires gain and fame in wrong ways and it occurs to him: If the bhikkhus come to know that I desire gain and fame in wrong ways, they will not revere, honour and esteem me, separated, I will be revered, honoured and esteemed Seeing this fourth reason for his benefit, the evil, impure bhikkhu rejoices in a split in the Community.

Ananda, the evil bhikkhu seeing these four reasons for his benefit delights in a split in the Community.

2. Apattibhayasuttam Ý Fear for offences

025.02. Bhikkhus, these four are the fears for offences. What four?

Bhikkhus, a robber, a highwayman is shown to the king- Lord, this is a robber a highwayman, mete the suitable punishment to him: Good ones bind this man's hands tightly behind his back, shave him closely and with the rough sound of a cymbal take him from street to street and from junction to junction, then impressively entering the city through the southern gate, to the south of the city cut his neck. Then the king's men bind that man's hands tightly behind his back, shave him closely and with the rough sound of a cymbal take him from street to street and from junction to junction, then impressively entering the city through the southern gate, to the south of the city they cut his neck. Then to a sensible on looker it occurs: This man has done some serious offence, and death is the punishment. The king's people binding his hands tightly behind his back, shaving him closely and with the rough sound of a cymbal taking him from street to street and from junction to junction have entered the city through the southern gate impressively, to the south of the city, they cut his neck. He will not do such an evil thing in this life; the penalty is death. In the same manner, bhikkhus, if a bhikkhu or bhikkhuni has the perception of fear for grave offences, this should be expected - I will not fall to a grave offence, that I have not yet fallen and I will do the suitable remedy for the offence I have already fallen to, according to the Teaching.

Bhikkhus, like a man taking a black piece of cloth and tying the hair down and holding a mortar against his body, would approach the crowds and would tell them: Sirs, I have done some evil, blame the mortar. I will do whatever to please the venerable one. Then to a sensible on looker it occurs: This man has done some serious offence, the punishment is to the mortar. Since he takes a black piece of cloth and tying the hair down and holding a mortar against his body, approaches the populace and says: Venerable sirs, I did some demerit, blame the mortar. I will do whatever to please the venerable ones. I will not do such demeritorious actions. The blame should be to the mortar. In the same manner, bhikkhus, if a bhikkhu or bhikkhuni has the perception of fear for offences that need a chapter of bhikkhus to be redressed, this should be expected - I will not fall for offences that need a chapter of bhikkhus to be redressed, (that I have not yet fallen} and I will do the suitable remedy for the offence I have already fallen to, according to the Teaching.

Bhikkhus, like a man taking a black piece of cloth and tying the hair down and bearing a knapsack on his back, would approach the crowds and would tell them: Sirs, I have done some evil, blame the knapsack. I will do whatever to please the venerable ones. Then to a sensible on looker it occurs: This man has done some serious offence, the punishment is to the knapsack. Since he takes a black piece of cloth and tying the hair down and bearing a knapsack on his body, approaches the populace and says: Venerable sirs, I did some demerit, blame the knapsack. I will do whatever to please the venerable ones. I will not do such demeritorious actions. The blame should be to the knapsack. In the same manner, bhikkhus, if a bhikkhu or bhikkhuni has the perception of fear for offences that need recalling mindfulness for expiation, this should be expected - I will not fall for offences that need recalling mindfulness for expiation that I have not yet fallen and I will do the suitable remedy for the offence I have already fallen to, according to the Teaching.

Bhikkhus, like a man taking a black piece of cloth and tying the hair down would approach the crowds and would tell them: Sirs, I have done some evil, blame the blameworthy. I will do whatever to please the venerable ones. Then to a sensible on looker it occurs: This man has done some offence, the punishment is to the blameworthy. Since he takes a black piece of cloth and tying the hair down approaches the populace and says: Venerable sirs, I did some demerit, blame the blameworthy. I will do whatever to please the venerable ones. I will not do such demeritorious actions. The blame should be to the blameworthy. In the same manner, bhikkhus, if a bhikkhu or bhikkhuni has the perception of fear for offences that need a confession for redress, this should be expected - I will not fall for offences that need confession to be redressed, that I have not yet fallen and I will do the suitable remedy for the offence I have already fallen to, according to the Teaching.

Bhikkhus, these are the four fears for offences.

3. Sikkhanisamsasuttam Ý The benefit of the precepts

025.03. Bhikkhus, the holy life is led for the benefit of the precepts, for highest wisdom, for the essence of release and for dominating with mindfulness.

Bhikkhus, what is the benefit of the precepts?

Bhikkhus, I have pointed out the lower ethics to my disciples, to please those not pleased, and for greater pleasure of those pleased. The respective precepts should be taken upon and observed without a break, without defects, without spots and consistently.

Again, bhikkhus, I have pointed out the higher precepts for the rightful destruction of all unpleasantness to my disciples. The respective precepts should be taken upon and observed without a break, without defects without spots and consistently.

Bhikkhus, this is the benefit of the precepts.

Bhikkhus, what is the highest wisdom?

Here, bhikkhus, I have declared the Teaching for the rightful destruction of all unpleasantness to my disciples. The Teaching is declared in this and other respective instance for the rightful destruction of all unpleasantness, for wise consideration.

Bhikkhus, this is the highest in wisdom.

Bhikkhus, what is the essence of release?

Here, bhikkhus, I have declared the Teaching for the rightful destruction of all unpleasantness to my disciples. The Teaching is declared in this and other respective instance for the rightful destruction of all unpleasantness and through the Teaching release is to be realized.

Bhikkhus, this is the essence of release.

Bhikkhus, what is dominating mindfulness?

In this manner, I will complete, the incomplete lower ethics, on account of the completed lower ethics I will be wisely satisfied then and there. I will complete the incomplete higher precepts of the holy life, and on account of the completed higher precepts of the holy life, I will be wisely satisfied then and there. Mindfulness well established internally. I will wisely consider those things not yet considered and on account of those things well considered I will be wisely satisfied then and there. Mindfulness well established. I will experience those things not yet experienced and on account of the things experienced I will be satisfied then and there. Bhikkhus, this is dominating mindfulness.

If it was said, bhikkhus, the holy life is led for the benefit of the precepts, for highest wisdom, for the essence of release and for dominating with mindfulness, it was said on account of this.

4. Seyyasuttam Ý On lying

025.04. Bhikkhus, there are four lying positions. What four?

The lying position of ghosts, of one enjoying sensuality, of a lion and the lying position of the Thus Gone One.

Bhikkhus, what is the lying position of ghosts?

For most of the time, ghosts lie upside on their back. To this, is said the lying position of ghosts.

Bhikkhus, what is the lying position of one with sensual lust?

For most of the time, those enjoying sexuality lie turning to their left flank. To this, is said the lying position of those enjoying sexuality .

Bhikkhus, what is the lying position of the lion?

Bhikkhus, the king of animals lies turning to his right flank, placing one foot over the other, fixing the tail between his thights. Thoughtfully he straightens the fore part of the body and looks at the hind part of the body and if he notices any parts of the body thrown about or widened he is not happy if he notices that no parts of the body are thrown about or widened he is happy. This is the lying position of the lion.

Bhikkhus, what is the lying position of the Thus Gone One?

Here, bhikkhus, the bhikkhu secluded from sensual desires ... re ... abides in the fourth higher state of mind. To this is called the lying position of the Thus Gone One.

Bhikkhus, these four are the lying positions.

5. Thåparahasuttam Ý Those worthy of monuments

025.05. Bhikkhus, these four are worthy of monuments. What four?

The Thus Gone One, worthy and rightfully enlightened, the self enlightened one, the disciple of the Thus Gone One and the universal monarch.

Bhikkhus, these four are worthy of monuments.

6. Pa¤¤avuddhãsuttam Ý Growth in wisdom

025.06. Bhikkhus, these four things conduce to growth in wisdom, What four?

Attending on Great Men, listening to the good Teaching, wise thinking and living according the Teaching.

Bhikkhus, these four things conduce to growth in wisdom.

Bhikkhus, these four things do much to humans What four?

Attending on Great Men, listening to the good Teaching, wise thinking and living according the Teaching.

Bhikkhus, these four things do much to humans.

7. Pathamavoharasuttam Ý First on ways of expression

025.07. Bhikkhus, these four ways of expression are not noble. What four?

The not seen he says I saw, the not heard he says I heard, the not experienced he says I experienced and the not cognized he says I cognized. Bhikkhus, these four ways of expression are not noble.

8. Dutiyavoharasuttam Ý Second on ways of expression

025.08. Bhikkhus, these four ways of expression are noble. What four?

The not seen he says I did not see, the not heard he says I did not hear, the not experienced he says I did not experience and the not cognized he says I did not cognize. Bhikkhus, these four ways of expression are noble.

9. Tatiyavoharasuttam Ý Third on ways of expression

025.09. Bhikkhus, these four ways of expression are not noble. What four?

The seen he says I did not see, the heard he says I did not hear, the experienced he says I did not experience and the cognized he says I did not cognize. Bhikkhus, these four ways of expression are not noble.

10. Catuttavoharasuttam Ý Fourth on ways of expression

025.10 Bhikkhus, these four ways of expression are noble. What four?

The seen he says I saw, the heard he says I heard, the experienced he says I experienced and the cognized he says I cognized. Bhikkhus, these four ways of expression are noble.