Anguttara Nikaya
011. Ragapeyyalam Ý Repeats of greed
117. Bhikkhus, thoroughly knowing greed eight things should be developed. What eight?
Right view, right thoughts, right speech, right action, right livelihood,, right effort, right mindfulness and right concentration. Bhikkhus, thoroughly knowing greed these eight things should be developed.
118. Bhikkhus, thoroughly knowing greed these eight things should be developed. What eight? With internal material perception seeing a few beautiful and ugly external forms. Mastering them becoming perceptive as I know and see.
With internal material perception seeing immeasurable beautiful and ugly external forms. Mastering them becoming perceptive as I know and see.
With internal immaterial perception seeing a few beautiful and ugly external forms. Mastering them becoming perceptive as I know and see.
With internal immaterial perception seeing immeasurable beautiful and ugly external forms. Mastering them, becoming perceptive as I know and see.
With internal immaterial perception seeing blue external forms with blue marks and shine. Mastering them becoming perceptive as I know and see.
With internal immaterial perception seeing yellow external forms with yellow marks and shine. Mastering them becoming perceptive as I know and see.
With internal immaterial perception seeing red external forms with red marks and shine Mastering them becoming perceptive as I know and see.
With internal immaterial perception seeing white external forms with white marks and shine. Mastering them becoming perceptive as I know and see. Bhikkhus, thoroughly knowing greed these eight things should be developed.
119.Bhikkhus, thoroughly knowing greed eight things should be developed. What eight?
With material seeing matter.
With internal immaterial perception seeing external forms.
Being released in good only.
Overcoming all perceptions of matter and perceptions of aversion not attending to various perceptions, with space is boundless abiding in the sphere of space.
Overcoming all the sphere of space, with consciousness is boundless abiding in the sphere of consciousness.
Overcoming all the sphere of consciousness with there is nothing abiding in the sphere of no-thingness.
Overcoming all the sphere of no-thingness, abiding in the sphere of neither perception nor non-perception.
Overcoming all the sphere of neither perception nor non-perception abiding in the cessation of perceptions and feelings. Bhikkhus, thoroughly knowing greed these eight things should be developed.
120-146 ßBhikkhus, thoroughly knowing greed ... re ... to exhaust it ... re ... to dispel it, ... re ... to destroy it ... re ... for its fading, ... re ... for its disenchantment, ... re ... for its cessation, ... re ... for giving it up, ... re ... for throwing it out, these eight things should be developed.
147-626 ßBhikkhus, thoroughly knowing evil intention, ... re ... delusion, ... re ... hatred, ... re ... bearing grudge, ... re ... smearing over, ... re ... unmercifulness, ... re ... envy, ... re ... selfishness, ... re ... craftiness, ... re ... Deceptive appearance, ... re ... immobility, ... re ... impetuosity, ... re ... measuring, ... re ... conceit, ... re ... intoxication, ... re ... negligence, ... re ... to exhaust it ... re ... to dispel it, ... re ... to destroy it ... re ... for its fading, ... re ... for its disenchantment, ... re ... for its cessation, ... re ... for giving it up, ... re ... for throwing it out, these eight things should be developed.
Showing posts with label Atthaka Nipata. Show all posts
Showing posts with label Atthaka Nipata. Show all posts
Friday, April 22, 2011
Anguttara Nikaya - Atthaka Nipata - Samanna Vaggo
Anguttara Nikaya
010. Samannavaggo- The general section.
91-116 Then the female lay disciple, Bojjha, ... re ... Sirima, ... re ... Paduma, ... re ... Sutana, ... re ... Manuja,... re ... Uttara, ... re ... MHutta, .. re ... Khema, ... re ... Rucã, ... re ... Cundã, ... re ... Bimba, ... re ... Sumana, ... re ... Mallika, ... re ... Tissa, ... re ... Tissamata, ... re ... Sona, ... re ... Sonayamaata, ... re ... Kaõa, ... re ... Kaõamata, ... re ... Uttara, ... re ... Nandamata, ... re ... Visakha, Migaramata, ... re ... Khujjuttara, the female lay disciple, ... re ... Samawathie, the female lay disciple ... re ... Suppavasa the daughter of the Koliyas, ... re ... Suppiya, the female lay disciple, ... re ... and the householder's wife Nakulamata. ...
010. Samannavaggo- The general section.
91-116 Then the female lay disciple, Bojjha, ... re ... Sirima, ... re ... Paduma, ... re ... Sutana, ... re ... Manuja,... re ... Uttara, ... re ... MHutta, .. re ... Khema, ... re ... Rucã, ... re ... Cundã, ... re ... Bimba, ... re ... Sumana, ... re ... Mallika, ... re ... Tissa, ... re ... Tissamata, ... re ... Sona, ... re ... Sonayamaata, ... re ... Kaõa, ... re ... Kaõamata, ... re ... Uttara, ... re ... Nandamata, ... re ... Visakha, Migaramata, ... re ... Khujjuttara, the female lay disciple, ... re ... Samawathie, the female lay disciple ... re ... Suppavasa the daughter of the Koliyas, ... re ... Suppiya, the female lay disciple, ... re ... and the householder's wife Nakulamata. ...
Anguttara Nikaya - Atthaka Nipata - Sati Vaggo
Anguttara Nikaya
009. Sativaggo Ý Section on mindfulness
1. Satisampajannasuttam Ý Mindful awareness
009.01. Bhikkhus, when mindful awareness is not present, gone wrong in mindful awareness, the cause for shame and remorse is destroyed. When shame and remorse is not present, gone wrong in shame and remorse, the cause for control of the mental faculties is destroyed. When the control of the mental faculties is not present, gone wrong in the control of the mental faculties, the cause for virtues is destroyed. When virtues are not present, gone wrong in virtues, the cause for right consentration is destroyed. When right concentration is not present, gone wrong in right concentration, the cause for seeing it as it really is, is destroyed. When seeing it as it really is, is not present, gone wrong in seeing it as it really is, the cause for disgust and disenchantment is destroyed. When disgust and disenchantment is not present, gone wrong in disgust and disenchantment, the cause for knowledge and vision of release is destroyed. Bhikkhus, like a tree that has lost its branches and leaves, would not grow its shoots completely, ... re ... bark completely, ... re ... accessory wood completely, ... re ... heart wood completely. In the same manner when mindful awareness is not present, gone wrong in mindful awareness, the cause for shame and remorse is destroyed. When shame and remorse is not present, gone wrong in shame and remorse, the cause for control of the mental faculties is destroyed. When the control of the mental faculties is not present, gone wrong in the control of the mental faculties, the cause for virtues is destroyed. When virtues are not present, gone wrong in virtues, the cause for right consentration is destroyed. When right concentration is not present, gone wrong in right concentration, the cause for seeing it as it really is, is destroyed. When seeing it as it really is, is not present, gone wrong in seeing it as it really is, the cause for disgust and disenchantment is destroyed. When disgust and disenchantment is not present, gone wrong in disgust and disenchantment, the cause for knowledge and vision of release is destroyed.
Bhikkhus, when mindful awareness is present, endowed with the cause for mindful awareness, the cause for shame and remorse gets completed. When shame and remorse is present, endowed with the cause for shame and remorse, control of the mental faculties gets completed. When the control of the mental faculties is present, endowed with the control of the mental faculties, virtues get completed. When virtues are present, endowed with the cause for virtues, right concentration gets completed. When right concentration is present, endowed with the cause for right concentration, seeing it as it really is, gets completed. When seeing it as it really is, is present, endowed with the cause, to see it as it really is, the cause for disgust and disenchantment gets completed. When disgust and disenchantment is present, endowed with the cause for disgust and disenchantment, the cause for knowledge and vision of release gets completed. Bhikkhus, like a tree that has branches and leaves, would grow its shoots completely, ... re ... bark completely, ... re ... accessory wood completely, ... re ... heart wood completely. In the same manner when mindful awareness is present, endowed with the cause for mindful awareness, the cause for shame and remorse gets completed. When shame and remorse is present, endowed with the cause for shame and remorse, the control of the mental faculties gets completed. When the control of the mental faculties is present, endowed with the cause for the control of the mental faculties, the cause for virtues gets completed. When virtues are present, endowed with the cause for virtues, the cause for right consentration gets completed. When right concentration is present, endowed with the cause for right concentration, the cause for seeing it as it really is, gets completed. When seeing it as it really is, is present, endowed with the cause to see it as it really is, the cause for disgust and disenchantment gets completed. When disgust and disenchantment is present, endowed with the cause for disgust and disenchantment, knowledge and vision of release gets completed.
2. Punniyasuttam Ý Venerable Punniya
009.02. Then venerable Punniya approached The Blessed One, worshipped, sat on a side and said:
ßVenerable sir, what is the reason that on a certain day the teachings of The Blessed One becomes evident to me and on another day it does not become evident to me?"
ßPunniya, the bhikkhu has faith, does not approach the Thus Gone One and the Teachings do not become evident to him. Punniya, when the bhikkhu has faith and approaches the Thus Gone One, the Teachings become evident to him. Punniya, when the bhikkhu has faith and approaches does not associate, ... re ... associates, ... re ... does not question, ... re ... questions, ... re.. Does not listen attentively, ... re ... listens attentively, ... re ... Does not bear the Teaching in mind, ... re ... bears the Teaching in the mind, ... re ... Does not search the meanings in the Teaching, ... re ... searches the meanings in the Teaching, ... re ... knowing the meanings in the Teaching does live a life according to the Teaching. Then the Teachings of the Thus Gone One do not become evident.
Punniya, when the bhikkhu has faith, approaches, associates The Blessed One, questions him, listens attentively, learns the Teaching, bears it in mind, searches meanings in the Teaching he has heard, learning the meanings in the Teaching he lives according to the Teaching. In this manner the Teachings of the Thus Gone One undoubtedly becomes evident.
3. Mulakasuttam Ý The origin
009.03. "Bhikkhus, if wandering ascetics of other sects ask you-'Friends, what is the origin, the beginning, rising from what, moving to what, what is foremost, from what authority, ennobled in what and finding what as the essence are all things. How would you explain it to the wandering ascetics of other sects?"
ßVenerable sir, The Blessed One is our leader, The Blessed One is our refuge. It is suitable that the meaning is evident to The Blessed One, hearing it from The Blessed One the bhikkhus will bear it in mind."
ßThen bhikkhus, I will tell, attend carefully and listen. Bhikkhus, if wandering ascetics of other sects ask you-'Friends, what is the origin, the beginning, rising from what, moving to what, what is foremost, from what authority, ennobled in what and finding what as the essence are all things. You should reply the wandering ascetics thus: Friends, the origin of all things is interest, its beginning is attention, all things arise with a contact, they move with feelings, the foremost for all things is concentration, the authority for all things is mindfulness, all things are ennobled in wisdom and the essence for all things is release. Bhikkhus, you should reply the wandering ascetics of other sects thus."
4. Corassuttam Ý Highwaymen
009.04. Bhikkhus, the highwaymen endowed with eight things does not do it long, ends up quickly. What eight?
Attacks those who should not be attacked, takes away without leaving anything, kills women, defiles maidens, plunders the gone forth, plunders the royal treasury, steals in the vicinity and does not have a saving Bhikkhus, the highwaymen endowed with these eight things does not do it long, ends up quickly.
Bhikkhus, the highwaymen endowed with eight things does it long, does not end up quickly. What eight?
Does not attack those who should not be attacked, does not take away without leaving anything, does not kill women, does not defile maidens, does not plunder the gone forth, does not plunder the royal treasury, does not steal in the vicinity and has a saving Bhikkhus, the highwaymen endowed with these eight things does it long, does not end up quickly.
5. Samanasuttam Ý Recluse
009.05. Bhikkhus, recluse is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, Brahmin is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, one who reveals knowledge, is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, physician is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, free from impurity, is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, spotlessly clean, is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, the knowing one, is a synonym for the Thus Gone One, worthy and rightfully enlightened.
Bhikkhus, released, is a synonym for the Thus Gone One, worthy and rightfully enlightened.
That which could be achieved, by a recluse, living a Brahmin's life,
That which could be achieved, by revealing knowledge, by a noble physician,
That which could be achieved, by one free from impurity, spotlessly cleaned,
That which could be achieved, by one possessing knowledge of noble release
I have won all that and am released from bonds.
Am the Great Man tamed in the highest, gone beyond and extinguished.
6. Yasasuttam Ý Fame
009.06. At one time The Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the Brahmin hamlet Icchanagala and lived in the forest stretch of Icchanagala. The Brahmin householders of Icchanagtala heard that the good recluse Gotama, the son of the Sakyas gone forth from the Sakya clan has come to Icchanagala and lives in the forest stretch there. The good name, spread about that good Gotama- That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and Blessed. He teaches to this world together with its gods, Mara, Brahma and the community of recluses and Brahmins, the Teaching he had known and realized, good at the beginning, in the middle and the end, purely and completely explaining the holy life. It is good to see such worthy ones. Then the Brahmin householders of Icchanagala at the end of that night carrying a lot of eatables and nourishments approached the forest stretch of Icchangala, and they stood outside the entrance making a lot of noise.
At that time venerable Nagita attended on The Blessed One and The Blessed One addressed venerable Nagita: Nagita, who makes such great noise, like hauling a catch of fish. Venerable sir, they are the Brahmin householders of Icchanagala standing outside, come with a lot of eatables and nourishments for The Blessed One and the Community of bhikkhus Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fameýay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly.
Venerable sir, may The Blessed One tolerate. Well Gone One, it is the right time to give consent. Wherever The Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. Like huge drops of rain that fall would turn towards the inclines. In the same manner, wherever The Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. What is the reason? It is on account of the virtues and wisdom of The Blessed One.
Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fameýay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly. The enjoyment of gain, honour and fame is a vile and sluggish pleasure.
Nagita, certain gods too do not enjoy this emanciption from worldliness, the pleasure of seclusion, appeasement, enlightenment, this non-sensual pleasure gained for nothing and gained quickly. Nagita, to you living with a crowd, living in a company, it occurs: `If this venerable one was not a gainer of this emancipation from worldliness, the pleasure of seclusion, appeasement, enlightenment, this non-sensual pleasure gained for nothing and gained quickly, he would have lived with the crowd, enjoying the company.
Here, Nagita, I see bhikkhus pointing fingers at each other joking and playing then it occurs to me: Since these venerable ones are not the gainers of this emancipation from worldliness, the pleasure of seclusion, appeasement, enlightenment, this non-sensual pleasure gained for nothing and gained quickly, which I now enjoy, they point fingers at each other, joke and play.
Nagita, I see bhikkhus, who eat as much as they like and abide enjoying the pleasure of sleep and sluggishness- Nagita, then it occurs to me: 'Since these venerable ones are not the gainers of this emancipation from worldliness, the pleasure of seclusion, appeasement, enlightenment, this non-sensual pleasure gained for nothing and gained quickly, which I now enjoy, that they eat as much as they like and abide enjoying the pleasure of sleep and sluggishness.
Nagita, I see bhikkhus, living in the out skirts of the village, seated distracted, then it occurs to me: These venerable ones either offend forest bhikkhus or novices, therefore they fall from their concentration. Nagita, then I am not pleased with their living in the out skirts of the village.
Nagita, I see bhikkhus, living in the forest dozing away seated, then it occurs to me: These venerable ones dispelling their sleepiness should develop the perception of forest, attending to the perception of solidarity Nagita, then I am pleased with their living in the forest.
Nagita, I see bhikkhus, living in the forest seated distracted, then it occurs to me: These venerable ones either should concentrate their minds or should protect their concentrated minds Nagita, then I am not pleased with their living in the forest.
Nagita, I see bhikkhus, living in the forest, seated and concentrated, then it occurs to me: These venerable ones should either release their unreleased minds or protect their released mindsöagita, then I am not pleased with their living in the forest.
Nagita, I see bhikkhus, living in the out skirts of the village, the gainers of robes, morsel food, dwellings and requisites when ill òhey desiring that gain honour and fame give up forest dwellings and jungle paths and come to hamlets, villages and states and make their dwellings. Nagita, then I am not pleased with their living in the out skirts of the village.
Nagita, I see bhikkhus, living in the forest, the gainers of robes, morsel food, dwellings and requisites when ill They turn away that gain, honour and fame and do not give up seclusions, do not give up forest dwellings and jungle paths. Nagita, then I am pleased with their living in the forest.
Nagita, when I come to the highway, if I do not see anyone in front or behind, at that time I find it pleasant, at least for the purpose of urinating and excreting.
7. Pattanikujjanasuttam Ý Turning the bowl upside down
009.07. Bhikkhus, to the lay disciple endowed with eight things, if the Community desires could turn the bowl upside down. What eight?
Makes effort for, the non-gain of the bhikkhus, ill being of the bhikkhus, for their non-dwelling, scolds and abuses bhikkhus, disunites bhikkhus, blames the enlightened one, blames the Teaching and blames the Community of bhikkhus. Bhikkhus, to the lay disciple endowed with these eight things, if the Community desires could turn the bowl upside down.
Bhikkhus, to the lay disciple endowed with eight things, if the Community desires could turn the bowl upright What eight?
Does not make effort for, the non-gain of the bhikkhus, ill being of the bhikkhus, for their non-dwelling, does not scold and abuse bhikkhus, does not disunite bhikkhus, does not blame the enlightened one, the Teaching and the Community of bhikkhus. Bhikkhus, to the lay disciple endowed with these eight things, if the Community desires could turn the bowl upright.
8. Appasadapavedaniyasuttam Ý Showing displeasure
009.08. Bhikkhus, to the bhikkhu endowed with eight things, if the lay disciples desire could show displeasure. What eight?
Makes effort for, the non-gain of the lay disciples, ill being of the lay disciples, scolds and abuses lay disciples, causes disunity among lay disciples, blames the enlightened one, blames the Teaching, blames the Community of bhikkhus and looks at them antagonistically Bhikkhus, to the bhikkhu endowed with these eight things, if the lay disciples desire could show displeasure.
Bhikkhus, to the bhikkhu endowed with eight things, if the lay disciples desire could show pleasure What eight?
Does not make effort for, the non-gain of the lay disciples, ill being of the lay disciples, does not scold and abuse the lay disciples, does not cause disunity among the lay disciples, praises the enlightened one, the Teaching and the Community of bhikkhus. and does not antagonise the lay disciples. Bhikkhus, to the bhikkhu endowed with these eight things, if the Community desires could show pleasure.
9. Patisaraniyasuttam Ý An act of reconciliation
009.09. "Bhikkhus, to the bhikkhu endowed with eight things, if the Community desires could do an act of reconciliation. What eight?
Makes effort for the non-gain and ill being of the lay disciples, scolds and abuses lay disciples, causes disunity among lay disciples, blames the enlightened one, blames the Teaching blames the Community of bhikkhus and does not keep a rightful promise given to the lay disciple Bhikkhus, to the bhikkhu endowed with these eight things, if the Community desires could do an act of reconciliation.
Bhikkhus, to the bhikkhu endowed with eight things, if the Community desires could allay the act of reconciliation. What eight?
Does not make effort for, the non-gain of the lay disciples, ill being of the lay disciples, does not scold and abuse lay disciples, does not cause disunity among lay disciples, praises the enlightened one, the Teaching and the Community of bhikkhus and keeps a rightful promise given to the lay disciples. Bhikkhus, to the bhikkhu endowed with these eight things, if the Community desires could allay the act of reconciliation.û
10. Sammavattanasuttam Ý Rightful continuance
009.10. "Bhikkhus, the bhikkhu who has done that worst of evils should rightfully abide by these eight things - Should not give the higher ordination, a foundation should not be laid, should not attend to a novice, should not enjoy the state of being advisor to bhikkhunis, should never advise bhikkhunis, should not enjoy anything belonging to the Community, should not be left in any single place, should not be supported from money begot from such a place. Bhikkhus, the bhikkhu who has done that worst of evils should rightfully abide by these eight things.
009. Sativaggo Ý Section on mindfulness
1. Satisampajannasuttam Ý Mindful awareness
009.01. Bhikkhus, when mindful awareness is not present, gone wrong in mindful awareness, the cause for shame and remorse is destroyed. When shame and remorse is not present, gone wrong in shame and remorse, the cause for control of the mental faculties is destroyed. When the control of the mental faculties is not present, gone wrong in the control of the mental faculties, the cause for virtues is destroyed. When virtues are not present, gone wrong in virtues, the cause for right consentration is destroyed. When right concentration is not present, gone wrong in right concentration, the cause for seeing it as it really is, is destroyed. When seeing it as it really is, is not present, gone wrong in seeing it as it really is, the cause for disgust and disenchantment is destroyed. When disgust and disenchantment is not present, gone wrong in disgust and disenchantment, the cause for knowledge and vision of release is destroyed. Bhikkhus, like a tree that has lost its branches and leaves, would not grow its shoots completely, ... re ... bark completely, ... re ... accessory wood completely, ... re ... heart wood completely. In the same manner when mindful awareness is not present, gone wrong in mindful awareness, the cause for shame and remorse is destroyed. When shame and remorse is not present, gone wrong in shame and remorse, the cause for control of the mental faculties is destroyed. When the control of the mental faculties is not present, gone wrong in the control of the mental faculties, the cause for virtues is destroyed. When virtues are not present, gone wrong in virtues, the cause for right consentration is destroyed. When right concentration is not present, gone wrong in right concentration, the cause for seeing it as it really is, is destroyed. When seeing it as it really is, is not present, gone wrong in seeing it as it really is, the cause for disgust and disenchantment is destroyed. When disgust and disenchantment is not present, gone wrong in disgust and disenchantment, the cause for knowledge and vision of release is destroyed.
Bhikkhus, when mindful awareness is present, endowed with the cause for mindful awareness, the cause for shame and remorse gets completed. When shame and remorse is present, endowed with the cause for shame and remorse, control of the mental faculties gets completed. When the control of the mental faculties is present, endowed with the control of the mental faculties, virtues get completed. When virtues are present, endowed with the cause for virtues, right concentration gets completed. When right concentration is present, endowed with the cause for right concentration, seeing it as it really is, gets completed. When seeing it as it really is, is present, endowed with the cause, to see it as it really is, the cause for disgust and disenchantment gets completed. When disgust and disenchantment is present, endowed with the cause for disgust and disenchantment, the cause for knowledge and vision of release gets completed. Bhikkhus, like a tree that has branches and leaves, would grow its shoots completely, ... re ... bark completely, ... re ... accessory wood completely, ... re ... heart wood completely. In the same manner when mindful awareness is present, endowed with the cause for mindful awareness, the cause for shame and remorse gets completed. When shame and remorse is present, endowed with the cause for shame and remorse, the control of the mental faculties gets completed. When the control of the mental faculties is present, endowed with the cause for the control of the mental faculties, the cause for virtues gets completed. When virtues are present, endowed with the cause for virtues, the cause for right consentration gets completed. When right concentration is present, endowed with the cause for right concentration, the cause for seeing it as it really is, gets completed. When seeing it as it really is, is present, endowed with the cause to see it as it really is, the cause for disgust and disenchantment gets completed. When disgust and disenchantment is present, endowed with the cause for disgust and disenchantment, knowledge and vision of release gets completed.
2. Punniyasuttam Ý Venerable Punniya
009.02. Then venerable Punniya approached The Blessed One, worshipped, sat on a side and said:
ßVenerable sir, what is the reason that on a certain day the teachings of The Blessed One becomes evident to me and on another day it does not become evident to me?"
ßPunniya, the bhikkhu has faith, does not approach the Thus Gone One and the Teachings do not become evident to him. Punniya, when the bhikkhu has faith and approaches the Thus Gone One, the Teachings become evident to him. Punniya, when the bhikkhu has faith and approaches does not associate, ... re ... associates, ... re ... does not question, ... re ... questions, ... re.. Does not listen attentively, ... re ... listens attentively, ... re ... Does not bear the Teaching in mind, ... re ... bears the Teaching in the mind, ... re ... Does not search the meanings in the Teaching, ... re ... searches the meanings in the Teaching, ... re ... knowing the meanings in the Teaching does live a life according to the Teaching. Then the Teachings of the Thus Gone One do not become evident.
Punniya, when the bhikkhu has faith, approaches, associates The Blessed One, questions him, listens attentively, learns the Teaching, bears it in mind, searches meanings in the Teaching he has heard, learning the meanings in the Teaching he lives according to the Teaching. In this manner the Teachings of the Thus Gone One undoubtedly becomes evident.
3. Mulakasuttam Ý The origin
009.03. "Bhikkhus, if wandering ascetics of other sects ask you-'Friends, what is the origin, the beginning, rising from what, moving to what, what is foremost, from what authority, ennobled in what and finding what as the essence are all things. How would you explain it to the wandering ascetics of other sects?"
ßVenerable sir, The Blessed One is our leader, The Blessed One is our refuge. It is suitable that the meaning is evident to The Blessed One, hearing it from The Blessed One the bhikkhus will bear it in mind."
ßThen bhikkhus, I will tell, attend carefully and listen. Bhikkhus, if wandering ascetics of other sects ask you-'Friends, what is the origin, the beginning, rising from what, moving to what, what is foremost, from what authority, ennobled in what and finding what as the essence are all things. You should reply the wandering ascetics thus: Friends, the origin of all things is interest, its beginning is attention, all things arise with a contact, they move with feelings, the foremost for all things is concentration, the authority for all things is mindfulness, all things are ennobled in wisdom and the essence for all things is release. Bhikkhus, you should reply the wandering ascetics of other sects thus."
4. Corassuttam Ý Highwaymen
009.04. Bhikkhus, the highwaymen endowed with eight things does not do it long, ends up quickly. What eight?
Attacks those who should not be attacked, takes away without leaving anything, kills women, defiles maidens, plunders the gone forth, plunders the royal treasury, steals in the vicinity and does not have a saving Bhikkhus, the highwaymen endowed with these eight things does not do it long, ends up quickly.
Bhikkhus, the highwaymen endowed with eight things does it long, does not end up quickly. What eight?
Does not attack those who should not be attacked, does not take away without leaving anything, does not kill women, does not defile maidens, does not plunder the gone forth, does not plunder the royal treasury, does not steal in the vicinity and has a saving Bhikkhus, the highwaymen endowed with these eight things does it long, does not end up quickly.
5. Samanasuttam Ý Recluse
009.05. Bhikkhus, recluse is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, Brahmin is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, one who reveals knowledge, is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, physician is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, free from impurity, is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, spotlessly clean, is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, the knowing one, is a synonym for the Thus Gone One, worthy and rightfully enlightened.
Bhikkhus, released, is a synonym for the Thus Gone One, worthy and rightfully enlightened.
That which could be achieved, by a recluse, living a Brahmin's life,
That which could be achieved, by revealing knowledge, by a noble physician,
That which could be achieved, by one free from impurity, spotlessly cleaned,
That which could be achieved, by one possessing knowledge of noble release
I have won all that and am released from bonds.
Am the Great Man tamed in the highest, gone beyond and extinguished.
6. Yasasuttam Ý Fame
009.06. At one time The Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the Brahmin hamlet Icchanagala and lived in the forest stretch of Icchanagala. The Brahmin householders of Icchanagtala heard that the good recluse Gotama, the son of the Sakyas gone forth from the Sakya clan has come to Icchanagala and lives in the forest stretch there. The good name, spread about that good Gotama- That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and Blessed. He teaches to this world together with its gods, Mara, Brahma and the community of recluses and Brahmins, the Teaching he had known and realized, good at the beginning, in the middle and the end, purely and completely explaining the holy life. It is good to see such worthy ones. Then the Brahmin householders of Icchanagala at the end of that night carrying a lot of eatables and nourishments approached the forest stretch of Icchangala, and they stood outside the entrance making a lot of noise.
At that time venerable Nagita attended on The Blessed One and The Blessed One addressed venerable Nagita: Nagita, who makes such great noise, like hauling a catch of fish. Venerable sir, they are the Brahmin householders of Icchanagala standing outside, come with a lot of eatables and nourishments for The Blessed One and the Community of bhikkhus Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fameýay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly.
Venerable sir, may The Blessed One tolerate. Well Gone One, it is the right time to give consent. Wherever The Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. Like huge drops of rain that fall would turn towards the inclines. In the same manner, wherever The Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. What is the reason? It is on account of the virtues and wisdom of The Blessed One.
Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fameýay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly. The enjoyment of gain, honour and fame is a vile and sluggish pleasure.
Nagita, certain gods too do not enjoy this emanciption from worldliness, the pleasure of seclusion, appeasement, enlightenment, this non-sensual pleasure gained for nothing and gained quickly. Nagita, to you living with a crowd, living in a company, it occurs: `If this venerable one was not a gainer of this emancipation from worldliness, the pleasure of seclusion, appeasement, enlightenment, this non-sensual pleasure gained for nothing and gained quickly, he would have lived with the crowd, enjoying the company.
Here, Nagita, I see bhikkhus pointing fingers at each other joking and playing then it occurs to me: Since these venerable ones are not the gainers of this emancipation from worldliness, the pleasure of seclusion, appeasement, enlightenment, this non-sensual pleasure gained for nothing and gained quickly, which I now enjoy, they point fingers at each other, joke and play.
Nagita, I see bhikkhus, who eat as much as they like and abide enjoying the pleasure of sleep and sluggishness- Nagita, then it occurs to me: 'Since these venerable ones are not the gainers of this emancipation from worldliness, the pleasure of seclusion, appeasement, enlightenment, this non-sensual pleasure gained for nothing and gained quickly, which I now enjoy, that they eat as much as they like and abide enjoying the pleasure of sleep and sluggishness.
Nagita, I see bhikkhus, living in the out skirts of the village, seated distracted, then it occurs to me: These venerable ones either offend forest bhikkhus or novices, therefore they fall from their concentration. Nagita, then I am not pleased with their living in the out skirts of the village.
Nagita, I see bhikkhus, living in the forest dozing away seated, then it occurs to me: These venerable ones dispelling their sleepiness should develop the perception of forest, attending to the perception of solidarity Nagita, then I am pleased with their living in the forest.
Nagita, I see bhikkhus, living in the forest seated distracted, then it occurs to me: These venerable ones either should concentrate their minds or should protect their concentrated minds Nagita, then I am not pleased with their living in the forest.
Nagita, I see bhikkhus, living in the forest, seated and concentrated, then it occurs to me: These venerable ones should either release their unreleased minds or protect their released mindsöagita, then I am not pleased with their living in the forest.
Nagita, I see bhikkhus, living in the out skirts of the village, the gainers of robes, morsel food, dwellings and requisites when ill òhey desiring that gain honour and fame give up forest dwellings and jungle paths and come to hamlets, villages and states and make their dwellings. Nagita, then I am not pleased with their living in the out skirts of the village.
Nagita, I see bhikkhus, living in the forest, the gainers of robes, morsel food, dwellings and requisites when ill They turn away that gain, honour and fame and do not give up seclusions, do not give up forest dwellings and jungle paths. Nagita, then I am pleased with their living in the forest.
Nagita, when I come to the highway, if I do not see anyone in front or behind, at that time I find it pleasant, at least for the purpose of urinating and excreting.
7. Pattanikujjanasuttam Ý Turning the bowl upside down
009.07. Bhikkhus, to the lay disciple endowed with eight things, if the Community desires could turn the bowl upside down. What eight?
Makes effort for, the non-gain of the bhikkhus, ill being of the bhikkhus, for their non-dwelling, scolds and abuses bhikkhus, disunites bhikkhus, blames the enlightened one, blames the Teaching and blames the Community of bhikkhus. Bhikkhus, to the lay disciple endowed with these eight things, if the Community desires could turn the bowl upside down.
Bhikkhus, to the lay disciple endowed with eight things, if the Community desires could turn the bowl upright What eight?
Does not make effort for, the non-gain of the bhikkhus, ill being of the bhikkhus, for their non-dwelling, does not scold and abuse bhikkhus, does not disunite bhikkhus, does not blame the enlightened one, the Teaching and the Community of bhikkhus. Bhikkhus, to the lay disciple endowed with these eight things, if the Community desires could turn the bowl upright.
8. Appasadapavedaniyasuttam Ý Showing displeasure
009.08. Bhikkhus, to the bhikkhu endowed with eight things, if the lay disciples desire could show displeasure. What eight?
Makes effort for, the non-gain of the lay disciples, ill being of the lay disciples, scolds and abuses lay disciples, causes disunity among lay disciples, blames the enlightened one, blames the Teaching, blames the Community of bhikkhus and looks at them antagonistically Bhikkhus, to the bhikkhu endowed with these eight things, if the lay disciples desire could show displeasure.
Bhikkhus, to the bhikkhu endowed with eight things, if the lay disciples desire could show pleasure What eight?
Does not make effort for, the non-gain of the lay disciples, ill being of the lay disciples, does not scold and abuse the lay disciples, does not cause disunity among the lay disciples, praises the enlightened one, the Teaching and the Community of bhikkhus. and does not antagonise the lay disciples. Bhikkhus, to the bhikkhu endowed with these eight things, if the Community desires could show pleasure.
9. Patisaraniyasuttam Ý An act of reconciliation
009.09. "Bhikkhus, to the bhikkhu endowed with eight things, if the Community desires could do an act of reconciliation. What eight?
Makes effort for the non-gain and ill being of the lay disciples, scolds and abuses lay disciples, causes disunity among lay disciples, blames the enlightened one, blames the Teaching blames the Community of bhikkhus and does not keep a rightful promise given to the lay disciple Bhikkhus, to the bhikkhu endowed with these eight things, if the Community desires could do an act of reconciliation.
Bhikkhus, to the bhikkhu endowed with eight things, if the Community desires could allay the act of reconciliation. What eight?
Does not make effort for, the non-gain of the lay disciples, ill being of the lay disciples, does not scold and abuse lay disciples, does not cause disunity among lay disciples, praises the enlightened one, the Teaching and the Community of bhikkhus and keeps a rightful promise given to the lay disciples. Bhikkhus, to the bhikkhu endowed with these eight things, if the Community desires could allay the act of reconciliation.û
10. Sammavattanasuttam Ý Rightful continuance
009.10. "Bhikkhus, the bhikkhu who has done that worst of evils should rightfully abide by these eight things - Should not give the higher ordination, a foundation should not be laid, should not attend to a novice, should not enjoy the state of being advisor to bhikkhunis, should never advise bhikkhunis, should not enjoy anything belonging to the Community, should not be left in any single place, should not be supported from money begot from such a place. Bhikkhus, the bhikkhu who has done that worst of evils should rightfully abide by these eight things.
Anguttara Nikaya - Atthaka Nipata - Yamaka Vaggo
Anguttara Nikaya
008. Yamakavaggo The twin section
1. Pathamasaddhasuttam Ý First on faith
008.01. ßBhikkhus, the bhikkhu has faith, has no virtues by this factor he is incomplete. He should become complete in that factor- `How shall I have faith and virtues. When the bhikkhu has faith and virtues, then he becomes complete in that factor.
Bhikkhus, the bhikkhu has faith and virtues, is not learned, by this factor he is incomplete. He should become complete in that factor- `How shall I have faith, virtues and learnedness When the bhikkhu has faith, virtues and learnedness then he becomes complete.in that factor.
Bhikkhus, the bhikkhu has faith, virtues and learnedness, he is not a good teacher, ... re ... is a good teacher, does not move in the society, ... re ... moves in the society, ... re ... is not confident in teaching the gathering, ... re ... is confident in teaching the gathering, ... re ... is not the gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. ... re ... is a gainer for nothing a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. Having destroyed desires and released the mind and released through wisdom does not abide here and now. By this factor he is incomplete. He should become complete in that factor- `How shall I have faith, virtues, learnedness, become a good teacher, move in the society, become confident in teaching the gathering, a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now and destroying desires, the mind released and released through wisdom abide here and now When the bhikkhu has faith, virtues, learnednes, becomes a good teacher, moves in the society, becomes confident in teaching the gathering, a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now and destroying desires, the mind released and released through wisdom abides realizing here and now, then he becomes complete. Bhikkhus, the bhikkhu endowed with these eight things is quite serene and complete in every way.
2. Dutiyasaddhasuttam Ý Second on faith
008.02. ßBhikkhus, the bhikkhu has faith, has no virtues by this factor he is incomplete. He should become complete in that factor- `How shall I have faith and virtues. When the bhikkhu has faith and virtues, then he becomes complete in that factor.
Bhikkhus, the bhikkhu has faith and virtues, is not learned, by this factor he is incomplete. He should become complete in that factor- `How shall I have faith, virtues and learnedness When the bhikkhu has faith, virtues and learnedness then he becomes complete.in that factor.
Bhikkhus, the bhikkhu has faith, virtues and learnedness, he is not a good teacher, ... re ... is a good teacher, does not move in the society, ... re ... moves in the society, ... re ... is not confident in teaching the gathering, ... re ... is confident in teaching the gathering, ... re.. Does not abide having experienced with the body the peaceful releases that are immaterial, ... re ... abides having experienced with the body the peaceful releases that are immaterial. Having destroyed desires and released the mind and released through wisdom does not abide here and now. By this factor he is incomplete. He should become complete in that factor- `How shall I have faith, virtues, learnedness, become a good teacher, move in the society, become confident in teaching the gathering, experience with the body the peaeful releases that are immaterial and destroying desires, the mind released and released through wisdom abide here and now When the bhikkhu has faith, virtues, learnednes, becomes a good teacher, moves in the society, becomes confident in teaching the gathering, experiences with the body the peaceful releases that are immaterial and destroying desires, the mind released and released through wisdom abides realizing here and now, then he becomes complete. Bhikkhus, the bhikkhu endowed with these eight things is quite serene and complete in every way.
3. Pathamamaranassatisuttam Ý First on death
008.03. At one time The Blessed One was living in a house of bricks in Natika. The Blessed One addressed the bhikkhus from there:
ßBhikkhus, the perception of death developed and made much is of much fruit and benefit and ends in deathlessness with a dive in deathlessness. Bhikkhus, develop the perception of death."
When this was said a certain bhikkhu said: ßVenerable sir, I develop the perception of death."
ßBhikkhu, how do you develop the perception of death?"
ßVenerable sir, it occurs to me -'If I live this night and day, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."
Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."
ßBhikkhu, how do you develop the perception of death?"
ßVenerable sir, it occurs to me -'If I live this day, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."
Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."
ßBhikkhu, how do you develop the perception of death?"
ßVenerable sir, it occurs to me -'If I live half of the day, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."
Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."
ßBhikkhu, how do you develop the perception of death?"
ßVenerable sir, it occurs to me -'If I live until I partake my bowl of morsel food, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."
Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."
ßBhikkhu, how do you develop the perception of death?"
ßVenerable sir, it occurs to me -'If I live until I partake half of my bowl of morsel food I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."
Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."
ßBhikkhu, how do you develop the perception of death?"
ßVenerable sir, it occurs to me -'If I live until I chew and partake four or five mouthfuls of my morsel food, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."
Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."
ßBhikkhu, how do you develop the perception of death?"
ßVenerable sir, it occurs to me -'If I live until I chew and partake one mouthful of my morsel food I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."
Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."
ßBhikkhu, how do you develop the perception of death?"
ßVenerable sir, it occurs to me -'If I live until I breathe in and breathe out or breathe out and breathe in, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."
When this was said The Blessed One said to those bhikkhus: ßBhikkhus, those who developed the perception of death thinking to live this night and day, this day, half the day, until partaking the bowlful of morsel food, until partaking half the bowlful of morsel food and until four or five mouthfuls were chewed and swollowed, to do the dispensation of The Blessed One abode negligently developing the slow perception of death.
Those who developed the perception of death thinking to live until one mouthful was chewed and swollowed and until breathing in and breathing out or breathing out and in.
abode diligently developing the keen perception of death for the destruction of desires.
Therefore, bhikkhus, you should train: -'We will abide developing the keen perception of death for the destruction of desires.
4. Dutiyamaranassatisuttam Ý Second on the perception of death
008.04. At one time The Blessed One was living in a house of bricks in Natika. The Blessed One addressed the bhikkhus from there:
ßBhikkhus, the perception of death developed and made much is of much fruit and benefit and ends in deathlessness with a dive in deathlessness.
Bhikkhus, the perception of death developed and made much in which manner is of much fruit and benefit and ends in deathlessness with a dive in deathlessness?
Here, bhikkhus, the bhikkhu when the day is waning and the night settles reflects:
There are many ways in which I would meet death-a serpent, a scorpion, or a centipede might sting me, by that I would meet death and it would be dangerous for me. I might slip and fall, the food I have eaten would disagree, my bile or phlegm would be disturbed, or a cutting pain would disturb me, a human or non-human would attack me, by that I would meet death and it would be dangerous for me. By that bhikkhu this reflection should be done- `Are there any demeritorious things not dispelled in me, that would be dangerous if I die this night'
If the bhikkhu reflecting knows-'There are demeritorious things not dispelled in me, which would be dangerous if I die this night;' Then that bhikkhu should arouse much interest, effort, unhindered action, and mindful awareness to dispel those demeritorious things .
Bhikkhus, like someone whose clothes or head has caught fire, would arouse much interest, effort, unhindered action and mindful awareness to put out that fire, in the same manner that bhikkhu should arouse much interest, effort, unhindered action, and mindful awareness to dispel those demeritorious things.
If the bhikkhu reflecting knows-'There are no demeritorious things, not dispelled in me, which would be dangerous if I die this night;' Then that bhikkhu should abide delighted and joyful training in those meritorious things day and night.
Here, bhikkhus, the bhikkhu when the night is waning and the day is settling reflects:
There are many ways in which I would meet death-a serpent, a scorpion, or a centipede might sting me, by that I would meet death and it would be dangerous for me. I might slip and fall, the food I have eaten would disagree, my bile or phlegm would be disturbed, or a cutting pain would disturb me, a human or non-human would attack me, by that I would meet death and it would be dangerous for me. By that bhikkhu this reflection should be done- `Are there any demeritorious things not dispelled in me, that would be dangerous if I die this day'
If the bhikkhu reflecting knows-'There are demeritorious things not dispelled in me, which would be dangerous if I die this day;' Then that bhikkhu should arouse much interest, effort, unhindered action, and mindful awareness to dispel those demeritorious things .
Bhikkhus, like someone whose clothes or head has caught fire, would arouse much interest, effort, unhindered action and mindful awareness to put out that fire, in the same manner that bhikkhu should arouse much interest, effort, unhindered action, and mindful awareness to dispel those demeritorious things.
If the bhikkhu reflecting knows-'There are no demeritorious things, not dispelled in me, which would be dangerous if I die this day;' Then that bhikkhu should abide delighted and joyful training in those meritorious things day and night.Bhikkhus, the perception of death developed and made much in this manner is of much fruit and benefit and ends in deathlessness with a dive in deathlessness.
5. Pathamasampadasuttam Ý First on accomplishments
008.05. Bhikkhus, these eight are accomplishments. What eight?
Manly vigour, the bliss of protection, good friendship, balanced living, faith, virtues, benevolence and wisdom..Bhikkhus, these eight are accomplishments.
Active in the means of livelihood, is diligent,
Protecting his wealth and balancing his budget.
Develops faith, virtues and benevolence, dispelling stains of selfishness
Constantly he purifies the path to make the other world safe.
With these eight and the faith of the householder
It is truthfully said he makes both worlds pleasant
Here and the here after and grows in benevolence and merit.
6. Dutiyasampadasuttam Ý Second on accomplishments
008.06. Bhikkhus, these eight are accomplishments. What eight?
Manly vigour, the bliss of protection, good friendship, balanced living, faith, virtues, benevolence and wisdom..Bhikkhus, these eight are accomplishments.
Bhikkhus, what is the achievement of manly vigour?
Here, Bhikkhus, in whatever trade the clansman makes a living -whether farming, trading, cattle rearing, rulership, serving the king or any other skill, he becomes clever not lazy and discriminative of what, has to be done and what has to be completed. Bhikkhus, this is the achievement of manly vigour.
Bhikkhus, what is the achievement of protection?
Here, bhikkhus, whatever wealth be to the clansman achieved through manly vigour, righteously gained when toiling with his hands while sweat dripped, he protects. This my wealth should be protected so that it would not be carried away by the king, by robbers.or water or burnt by fire. It should not be carried away by unwanted inheritors. Bhikkhus, this is the achievement of protection.
Bhikkhus, what is good friendship?
Here, bhikkhus, in whatever village or hamlet the clansman lives -there may be householders or sons of householders, young, developed in virtues, or old, developed in virtues, endowed with faith, endowed with virtues, those benevolent and those endowed with wisdom. He stands with them, talks with them and discusses with them in such a manner that those with faith gain faith. The virtuous gain in virtues. The benevolent gain in benevolence and the wise gain wisdom. Bhikkhus, this is good friendship.
Bhikkhus, what is balanced living?
Here, bhikkhus, the clansman's son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Like one holding the balance would know, this side is more by this much and this side is less by this much. In this manner the clansman's son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Bhikkhus, if the clansman's son with low income was to live spending much. It is said that the clansman's son lives as though eating figs. If the clansman's son with high income was to live spending little. It is said that the clansman's son lives as though dying a junior death. Bhikkhus, when the clansman's son balances his income with the expenses and lives, it is said he is balanced in expenses.
Bhikkhus, what is the attainment of faith?
Here, the son of the clansman has faith in the enlightenment of the Thus Gone One: That Blessed One ... re ... the Teacher of gods and men. Bhikkhus, this is the attainment of faith.
Bhikkhus, what is the attainment of virtues?
Here, bhikkhus, the son of the clansman abstains from destroying living things ... re ... taking intoxicating and brewed drinks Bhikkhus, this is the attainment of virtues.
Bhikkhus, what is the attainment of benevolence?
Here, bhikkhus, the clansman's son abides in the household with a mind free from the stains of selfishness, released in benevolence, with hands ready to give to the needy and making arrangements to give gifts. Bhikkhus, to this is said the attainment of benevolence.
Bhikkhus, what is the attainment of wisdom?
Here, the clansman's son becomes wise about the rising and fading of the five holding masses for the noble penetration to rightfully end unpleasantness. Bhikkhus, to this is said the attainment of wisdom.
Bhikkhus, these four things conduce to the welfare and pleasantness of sons of clansmen here after.
Active in the means of livelihood, is diligent,
Protecting his wealth and balancing his budget.
Develops faith, virtues and benevolence, dispelling stains of selfishness
Constantly he purifies the path to make the other world safe.
With these eight and the faith of the householder
It is truthfully said he makes both worlds pleasant
Here and the here after and grows in benevolence and merit.
7. Icchasuttam Ý Desires
008.07. Venerable Sariputta addressed the bhikkhus: ßFriends, bhikkhus, these eight persons are evident in the world. What eight?
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain does not arise to him. Then he grieves, wails, beats his breast and comes to bewilderment of mind. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort, not gaining grieves and wails and shrinks from the good Teaching'
Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain arises to him. Then he becomes negligent and intoxicated. Friends to this is said-'The bhikkhu abides with desires of gain, when exerting and making effort, gains come to him. Then he becomes negligent, intoxicated and shrinks from the good Teaching'.
Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain does not arise to him. Then he grieves, wails, beats the breast and comes to bewilderment of mind. Friends to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort for gains. He does not gain and grieves, wails and shrinks from the good Teaching.'.
Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain arises to him. Then he becomes negligent and intoxicated. Friends to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort for gains Gain arises to hm and he becomes intoxicated and negligent and shrinks from the good Teaching'.
Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain does not arise to him. He does not grieve, wail, beat the breast and come to bewilderment of mind. Friends to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort, but does not gain. Not gaining he does not grieve and wail, does not shrink from the good Teaching'
Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain arises to him. He does not become negligent and intoxicated on account of gain. Friends to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort and gaining he dos not become negligent and intoxicated and does not shrink from the good Teaching.'
Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gain.Gain does not arise to him. He does not grieve, wail, beat the breast and come to bewilderment of mind. Friends to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort to gain. Not gaining he does not grieve and wail and does not shrink from the good Teaching.'
Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain arises to him. He does not become negligent and intoxicated on accout of that gain. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort. Gain comes to him, he does not become negligent and intoxicated on account of the gain. He does not shrink from the good Teaching.'" Friends, these eight persons are evident in the world.
8. Alansuttam Ý Profitable
008.08òhen venerable Sariputta addressed the bhikkhus: ßFriends, bhikkhus, the bhikkhu endowed with six things is profitable for oneself and for others. What six?
Here, friends, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Friends, the bhikkhu endowed with these six things is profitable for oneself and for others.
Friends, the bhikkhu endowed with five things is profitable for oneself and for others. What five?
Here, friends, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Friends, the bhikkhu endowed with these five things is profitable for oneself and for others.
Friends, the bhikkhu endowed with four things is profitable for oneself and not profitable for others. What four?
Here, friends, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite or make the hearts light of the co-associates in the holy life. Friends, the bhikkhu endowed with these four things is profitable for oneself and not profitable for others.
Friends, the bhikkhu endowed with four things is profitable for others not for oneself What four?
Here, friends, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Friends, the bhikkhu endowed with these four things is profitable for others, not profitable for oneself.
Friends, the bhikkhu endowed with three things is profitable for oneself and not profitable for others. What three?
Here, friends, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite and make the hearts light of the co-associates of the holy life. Friends, the bhikkhu endowed with these three things is profitable for oneself, not profitable for others.
Friends, the bhikkhu endowed with three things is profitable for others, not profitable for oneself. What three?
Here, friends, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching he does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Friends, the bhikkhu endowed with these three things is profitable for others not for oneself.
Friends, the bhikkhu endowed with two things is profitable for oneself and not profitable for others. What two?
Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Does not bear the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite and make the hearts light of the co-associates of the holy life. Friends, the bhikkhu endowed with these two things is profitable for oneself, not profitable for others.
Friendss, the bhikkhu endowed with two things is profitable for others, not profitable for oneself. What two?
Here, friends, the bhikkhu does not have quick careful attention for meritorious things. Does not bear the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching he does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates of the holy life. Friends, the bhikkhu endowed with these two things is profitable for others not for oneself.
9. Parihanasuttam Ý Decrease
008.09. Bhikkhus, these eight things conduce to the decrease of the trainee bhikkhu. What eight?
Fondness for, activity, talk, sleep and company. Lack of control of the mental faculties. Not knowing the right amount to partake food. Fondness of company and the diffusedness of the world. Bhikkhus, these eight things conduce to the decrease of the trainee bhikkhu.
Bhikkhus, these eight things conduce to the non-decrease of the trainee bhikkhu. What eight?
Non-fondness for, activity, talk, sleep and company. Control of the mental faculties Knowing the right amount to partake food. Non-fondness of company and the diffusedness of the world. Bhikkhus, these eight things conduce to the non-decrease of the trainee bhikkhu.
10. Kusãtarambhavatthusuttam Ý Instances for laziness to arise
008.10. Bhikkhus, these eight are the instances for laziness to arise. What eight?
Here, bhikkhus, to the bhikkhu, there is some activity to be done. It occurs to him: `I have some activity to do. When doing it my body will get exhausted.' Therefore I will sleep. He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the first instance for laziness to arise.
Again, bhikkhus, the bhikkhu, does some activity. It occurs to him: `When I do this activity my body gets exhausted, therefore I will sleep.' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the second instance for laziness to arise.
Again, bhikkhus, the bhikkhu, has to go somewhere. It occurs to him: `I have to go somewhere. When I go somewhere my body gets exhausted, therefore I will sleep. He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the third instance for laziness to arise.
Again, bhikkhus, the bhikkhu, comes on the road to go somewhere. It occurs to him: `When I go on the road my body gets exhausted, therefore I will sleep.' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the fourth instance for laziness to arise.
Again, bhikkhus, the bhikkhu goes the alms round in the village or hamlet and does not obtain morsel food unexalted or exalted, so much as to fill his stomach. It occurs to him: `When I went the alms round in the village or hamlet, I did not obtain morsel food unexalted or exalted, so much as to fill my stomach,therefore I will sleep' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the fifth instance for laziness to arise.
Again, bhikkhus, the bhikkhu goes the alms round in the village or hamlet and obtains morsel food unexalted or exalted, so much as to fill his stomach. It occurs to him: `When I went the alms round in the village or hamlet, I obtained morsel food unexalted or exalted, so much as to fill my stomach. Now my body is heavy,.inactive, like with an advanced womb therefore I will sleep.' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the sixth instance for laziness to arise.
Again, bhikkhus, a minor ailment arises to the bhikkhu. It occurs to him: `This minor ailment has arisen to me, it is a suitability for me to sleep therefore I will sleep.' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the seventh instance for laziness to arise.
Again, bhikkhus, the bhikkhu rises from an ailment. It occurs to him: `I have just arisen from an ailment, my body is weak and inactive, therefore I will sleep.' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the eighth instance for laziness to arise.
Bhikkhus, these eight are the instances for the arousal of effort. What eight?
Here, bhikkhus, to the bhikkhu, there is some activity to be done. It occurs to him: `I have some activity to do. When doing activity it is not easy to attend to the duties in the dispensation of enlightened ones. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the first instance for arousal of effort .
Again, bhikkhus, the bhikkhu, does some activity. It occurs to him: `When I do this activity it is not easy to attend to the duties in the dispensation of enlightened ones. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the second instance for arousal of effort.
Again, bhikkhus, the bhikkhu, has to go somewhere. It occurs to him: `I have to go somewhere. When I go somewhere it is not easy to attend to the duties in the dispensation of enlightened ones. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the third instance for arousal of effort.
Again, bhikkhus, the bhikkhu, comes on the road to go somewhere. It occurs to him: `When I go on the roadit is not easy to attend to the duties in the dispensation of enlightened ones. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the fourth instance for arousal of effort.
Again, bhikkhus, the bhikkhu goes the alms round in the village or hamlet and does not obtain morsel food unexalted or exalted, so much as to fill his stomach. It occurs to him: `When I went the alms round in the village or hamlet, I did not obtain morsel food unexalted or exalted, so much as to fill my stomach. On account of that my body is light and active and I will make effort to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the fifth instance for arousal of effort.
Again, bhikkhus, the bhikkhu goes the alms round in the village or hamlet and obtains morsel food unexalted or exalted, so much as to fill his stomach. It occurs to him: `When I went the alms round in the village or hamlet, I obtained morsel food unexalted or exalted, so much as to fill my stomach. Now my body is powerful and active. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the sixth instance for arousal of effort.
Again, bhikkhus, a minor ailment arises to the bhikkhu. It occurs to him: `This minor ailment has arisen to me, there is a possibility that it should develop. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the seventh instance for arousal of effort.
Again, bhikkhus, the bhikkhu rises from an ailment. It occurs to him: `I have just arisen from an ailment. There is a possibility that the ailment should recur. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the eighth instance for arousal of effort Bhikkhus, these eight are the instances for the arousal of effort.
008. Yamakavaggo The twin section
1. Pathamasaddhasuttam Ý First on faith
008.01. ßBhikkhus, the bhikkhu has faith, has no virtues by this factor he is incomplete. He should become complete in that factor- `How shall I have faith and virtues. When the bhikkhu has faith and virtues, then he becomes complete in that factor.
Bhikkhus, the bhikkhu has faith and virtues, is not learned, by this factor he is incomplete. He should become complete in that factor- `How shall I have faith, virtues and learnedness When the bhikkhu has faith, virtues and learnedness then he becomes complete.in that factor.
Bhikkhus, the bhikkhu has faith, virtues and learnedness, he is not a good teacher, ... re ... is a good teacher, does not move in the society, ... re ... moves in the society, ... re ... is not confident in teaching the gathering, ... re ... is confident in teaching the gathering, ... re ... is not the gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. ... re ... is a gainer for nothing a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. Having destroyed desires and released the mind and released through wisdom does not abide here and now. By this factor he is incomplete. He should become complete in that factor- `How shall I have faith, virtues, learnedness, become a good teacher, move in the society, become confident in teaching the gathering, a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now and destroying desires, the mind released and released through wisdom abide here and now When the bhikkhu has faith, virtues, learnednes, becomes a good teacher, moves in the society, becomes confident in teaching the gathering, a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now and destroying desires, the mind released and released through wisdom abides realizing here and now, then he becomes complete. Bhikkhus, the bhikkhu endowed with these eight things is quite serene and complete in every way.
2. Dutiyasaddhasuttam Ý Second on faith
008.02. ßBhikkhus, the bhikkhu has faith, has no virtues by this factor he is incomplete. He should become complete in that factor- `How shall I have faith and virtues. When the bhikkhu has faith and virtues, then he becomes complete in that factor.
Bhikkhus, the bhikkhu has faith and virtues, is not learned, by this factor he is incomplete. He should become complete in that factor- `How shall I have faith, virtues and learnedness When the bhikkhu has faith, virtues and learnedness then he becomes complete.in that factor.
Bhikkhus, the bhikkhu has faith, virtues and learnedness, he is not a good teacher, ... re ... is a good teacher, does not move in the society, ... re ... moves in the society, ... re ... is not confident in teaching the gathering, ... re ... is confident in teaching the gathering, ... re.. Does not abide having experienced with the body the peaceful releases that are immaterial, ... re ... abides having experienced with the body the peaceful releases that are immaterial. Having destroyed desires and released the mind and released through wisdom does not abide here and now. By this factor he is incomplete. He should become complete in that factor- `How shall I have faith, virtues, learnedness, become a good teacher, move in the society, become confident in teaching the gathering, experience with the body the peaeful releases that are immaterial and destroying desires, the mind released and released through wisdom abide here and now When the bhikkhu has faith, virtues, learnednes, becomes a good teacher, moves in the society, becomes confident in teaching the gathering, experiences with the body the peaceful releases that are immaterial and destroying desires, the mind released and released through wisdom abides realizing here and now, then he becomes complete. Bhikkhus, the bhikkhu endowed with these eight things is quite serene and complete in every way.
3. Pathamamaranassatisuttam Ý First on death
008.03. At one time The Blessed One was living in a house of bricks in Natika. The Blessed One addressed the bhikkhus from there:
ßBhikkhus, the perception of death developed and made much is of much fruit and benefit and ends in deathlessness with a dive in deathlessness. Bhikkhus, develop the perception of death."
When this was said a certain bhikkhu said: ßVenerable sir, I develop the perception of death."
ßBhikkhu, how do you develop the perception of death?"
ßVenerable sir, it occurs to me -'If I live this night and day, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."
Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."
ßBhikkhu, how do you develop the perception of death?"
ßVenerable sir, it occurs to me -'If I live this day, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."
Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."
ßBhikkhu, how do you develop the perception of death?"
ßVenerable sir, it occurs to me -'If I live half of the day, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."
Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."
ßBhikkhu, how do you develop the perception of death?"
ßVenerable sir, it occurs to me -'If I live until I partake my bowl of morsel food, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."
Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."
ßBhikkhu, how do you develop the perception of death?"
ßVenerable sir, it occurs to me -'If I live until I partake half of my bowl of morsel food I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."
Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."
ßBhikkhu, how do you develop the perception of death?"
ßVenerable sir, it occurs to me -'If I live until I chew and partake four or five mouthfuls of my morsel food, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."
Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."
ßBhikkhu, how do you develop the perception of death?"
ßVenerable sir, it occurs to me -'If I live until I chew and partake one mouthful of my morsel food I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."
Then another bhikkhu said: ßVenerable sir, I too develop the perception of death."
ßBhikkhu, how do you develop the perception of death?"
ßVenerable sir, it occurs to me -'If I live until I breathe in and breathe out or breathe out and breathe in, I will do the dispensation of the Teacher and much would be done by me.' Venerable sir, I develop the perception of death in this manner."
When this was said The Blessed One said to those bhikkhus: ßBhikkhus, those who developed the perception of death thinking to live this night and day, this day, half the day, until partaking the bowlful of morsel food, until partaking half the bowlful of morsel food and until four or five mouthfuls were chewed and swollowed, to do the dispensation of The Blessed One abode negligently developing the slow perception of death.
Those who developed the perception of death thinking to live until one mouthful was chewed and swollowed and until breathing in and breathing out or breathing out and in.
abode diligently developing the keen perception of death for the destruction of desires.
Therefore, bhikkhus, you should train: -'We will abide developing the keen perception of death for the destruction of desires.
4. Dutiyamaranassatisuttam Ý Second on the perception of death
008.04. At one time The Blessed One was living in a house of bricks in Natika. The Blessed One addressed the bhikkhus from there:
ßBhikkhus, the perception of death developed and made much is of much fruit and benefit and ends in deathlessness with a dive in deathlessness.
Bhikkhus, the perception of death developed and made much in which manner is of much fruit and benefit and ends in deathlessness with a dive in deathlessness?
Here, bhikkhus, the bhikkhu when the day is waning and the night settles reflects:
There are many ways in which I would meet death-a serpent, a scorpion, or a centipede might sting me, by that I would meet death and it would be dangerous for me. I might slip and fall, the food I have eaten would disagree, my bile or phlegm would be disturbed, or a cutting pain would disturb me, a human or non-human would attack me, by that I would meet death and it would be dangerous for me. By that bhikkhu this reflection should be done- `Are there any demeritorious things not dispelled in me, that would be dangerous if I die this night'
If the bhikkhu reflecting knows-'There are demeritorious things not dispelled in me, which would be dangerous if I die this night;' Then that bhikkhu should arouse much interest, effort, unhindered action, and mindful awareness to dispel those demeritorious things .
Bhikkhus, like someone whose clothes or head has caught fire, would arouse much interest, effort, unhindered action and mindful awareness to put out that fire, in the same manner that bhikkhu should arouse much interest, effort, unhindered action, and mindful awareness to dispel those demeritorious things.
If the bhikkhu reflecting knows-'There are no demeritorious things, not dispelled in me, which would be dangerous if I die this night;' Then that bhikkhu should abide delighted and joyful training in those meritorious things day and night.
Here, bhikkhus, the bhikkhu when the night is waning and the day is settling reflects:
There are many ways in which I would meet death-a serpent, a scorpion, or a centipede might sting me, by that I would meet death and it would be dangerous for me. I might slip and fall, the food I have eaten would disagree, my bile or phlegm would be disturbed, or a cutting pain would disturb me, a human or non-human would attack me, by that I would meet death and it would be dangerous for me. By that bhikkhu this reflection should be done- `Are there any demeritorious things not dispelled in me, that would be dangerous if I die this day'
If the bhikkhu reflecting knows-'There are demeritorious things not dispelled in me, which would be dangerous if I die this day;' Then that bhikkhu should arouse much interest, effort, unhindered action, and mindful awareness to dispel those demeritorious things .
Bhikkhus, like someone whose clothes or head has caught fire, would arouse much interest, effort, unhindered action and mindful awareness to put out that fire, in the same manner that bhikkhu should arouse much interest, effort, unhindered action, and mindful awareness to dispel those demeritorious things.
If the bhikkhu reflecting knows-'There are no demeritorious things, not dispelled in me, which would be dangerous if I die this day;' Then that bhikkhu should abide delighted and joyful training in those meritorious things day and night.Bhikkhus, the perception of death developed and made much in this manner is of much fruit and benefit and ends in deathlessness with a dive in deathlessness.
5. Pathamasampadasuttam Ý First on accomplishments
008.05. Bhikkhus, these eight are accomplishments. What eight?
Manly vigour, the bliss of protection, good friendship, balanced living, faith, virtues, benevolence and wisdom..Bhikkhus, these eight are accomplishments.
Active in the means of livelihood, is diligent,
Protecting his wealth and balancing his budget.
Develops faith, virtues and benevolence, dispelling stains of selfishness
Constantly he purifies the path to make the other world safe.
With these eight and the faith of the householder
It is truthfully said he makes both worlds pleasant
Here and the here after and grows in benevolence and merit.
6. Dutiyasampadasuttam Ý Second on accomplishments
008.06. Bhikkhus, these eight are accomplishments. What eight?
Manly vigour, the bliss of protection, good friendship, balanced living, faith, virtues, benevolence and wisdom..Bhikkhus, these eight are accomplishments.
Bhikkhus, what is the achievement of manly vigour?
Here, Bhikkhus, in whatever trade the clansman makes a living -whether farming, trading, cattle rearing, rulership, serving the king or any other skill, he becomes clever not lazy and discriminative of what, has to be done and what has to be completed. Bhikkhus, this is the achievement of manly vigour.
Bhikkhus, what is the achievement of protection?
Here, bhikkhus, whatever wealth be to the clansman achieved through manly vigour, righteously gained when toiling with his hands while sweat dripped, he protects. This my wealth should be protected so that it would not be carried away by the king, by robbers.or water or burnt by fire. It should not be carried away by unwanted inheritors. Bhikkhus, this is the achievement of protection.
Bhikkhus, what is good friendship?
Here, bhikkhus, in whatever village or hamlet the clansman lives -there may be householders or sons of householders, young, developed in virtues, or old, developed in virtues, endowed with faith, endowed with virtues, those benevolent and those endowed with wisdom. He stands with them, talks with them and discusses with them in such a manner that those with faith gain faith. The virtuous gain in virtues. The benevolent gain in benevolence and the wise gain wisdom. Bhikkhus, this is good friendship.
Bhikkhus, what is balanced living?
Here, bhikkhus, the clansman's son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Like one holding the balance would know, this side is more by this much and this side is less by this much. In this manner the clansman's son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Bhikkhus, if the clansman's son with low income was to live spending much. It is said that the clansman's son lives as though eating figs. If the clansman's son with high income was to live spending little. It is said that the clansman's son lives as though dying a junior death. Bhikkhus, when the clansman's son balances his income with the expenses and lives, it is said he is balanced in expenses.
Bhikkhus, what is the attainment of faith?
Here, the son of the clansman has faith in the enlightenment of the Thus Gone One: That Blessed One ... re ... the Teacher of gods and men. Bhikkhus, this is the attainment of faith.
Bhikkhus, what is the attainment of virtues?
Here, bhikkhus, the son of the clansman abstains from destroying living things ... re ... taking intoxicating and brewed drinks Bhikkhus, this is the attainment of virtues.
Bhikkhus, what is the attainment of benevolence?
Here, bhikkhus, the clansman's son abides in the household with a mind free from the stains of selfishness, released in benevolence, with hands ready to give to the needy and making arrangements to give gifts. Bhikkhus, to this is said the attainment of benevolence.
Bhikkhus, what is the attainment of wisdom?
Here, the clansman's son becomes wise about the rising and fading of the five holding masses for the noble penetration to rightfully end unpleasantness. Bhikkhus, to this is said the attainment of wisdom.
Bhikkhus, these four things conduce to the welfare and pleasantness of sons of clansmen here after.
Active in the means of livelihood, is diligent,
Protecting his wealth and balancing his budget.
Develops faith, virtues and benevolence, dispelling stains of selfishness
Constantly he purifies the path to make the other world safe.
With these eight and the faith of the householder
It is truthfully said he makes both worlds pleasant
Here and the here after and grows in benevolence and merit.
7. Icchasuttam Ý Desires
008.07. Venerable Sariputta addressed the bhikkhus: ßFriends, bhikkhus, these eight persons are evident in the world. What eight?
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain does not arise to him. Then he grieves, wails, beats his breast and comes to bewilderment of mind. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort, not gaining grieves and wails and shrinks from the good Teaching'
Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain arises to him. Then he becomes negligent and intoxicated. Friends to this is said-'The bhikkhu abides with desires of gain, when exerting and making effort, gains come to him. Then he becomes negligent, intoxicated and shrinks from the good Teaching'.
Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain does not arise to him. Then he grieves, wails, beats the breast and comes to bewilderment of mind. Friends to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort for gains. He does not gain and grieves, wails and shrinks from the good Teaching.'.
Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain arises to him. Then he becomes negligent and intoxicated. Friends to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort for gains Gain arises to hm and he becomes intoxicated and negligent and shrinks from the good Teaching'.
Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain does not arise to him. He does not grieve, wail, beat the breast and come to bewilderment of mind. Friends to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort, but does not gain. Not gaining he does not grieve and wail, does not shrink from the good Teaching'
Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain arises to him. He does not become negligent and intoxicated on account of gain. Friends to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort and gaining he dos not become negligent and intoxicated and does not shrink from the good Teaching.'
Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gain.Gain does not arise to him. He does not grieve, wail, beat the breast and come to bewilderment of mind. Friends to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort to gain. Not gaining he does not grieve and wail and does not shrink from the good Teaching.'
Here, friends, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain arises to him. He does not become negligent and intoxicated on accout of that gain. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort. Gain comes to him, he does not become negligent and intoxicated on account of the gain. He does not shrink from the good Teaching.'" Friends, these eight persons are evident in the world.
8. Alansuttam Ý Profitable
008.08òhen venerable Sariputta addressed the bhikkhus: ßFriends, bhikkhus, the bhikkhu endowed with six things is profitable for oneself and for others. What six?
Here, friends, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Friends, the bhikkhu endowed with these six things is profitable for oneself and for others.
Friends, the bhikkhu endowed with five things is profitable for oneself and for others. What five?
Here, friends, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Friends, the bhikkhu endowed with these five things is profitable for oneself and for others.
Friends, the bhikkhu endowed with four things is profitable for oneself and not profitable for others. What four?
Here, friends, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite or make the hearts light of the co-associates in the holy life. Friends, the bhikkhu endowed with these four things is profitable for oneself and not profitable for others.
Friends, the bhikkhu endowed with four things is profitable for others not for oneself What four?
Here, friends, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Friends, the bhikkhu endowed with these four things is profitable for others, not profitable for oneself.
Friends, the bhikkhu endowed with three things is profitable for oneself and not profitable for others. What three?
Here, friends, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite and make the hearts light of the co-associates of the holy life. Friends, the bhikkhu endowed with these three things is profitable for oneself, not profitable for others.
Friends, the bhikkhu endowed with three things is profitable for others, not profitable for oneself. What three?
Here, friends, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching he does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Friends, the bhikkhu endowed with these three things is profitable for others not for oneself.
Friends, the bhikkhu endowed with two things is profitable for oneself and not profitable for others. What two?
Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Does not bear the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite and make the hearts light of the co-associates of the holy life. Friends, the bhikkhu endowed with these two things is profitable for oneself, not profitable for others.
Friendss, the bhikkhu endowed with two things is profitable for others, not profitable for oneself. What two?
Here, friends, the bhikkhu does not have quick careful attention for meritorious things. Does not bear the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching he does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates of the holy life. Friends, the bhikkhu endowed with these two things is profitable for others not for oneself.
9. Parihanasuttam Ý Decrease
008.09. Bhikkhus, these eight things conduce to the decrease of the trainee bhikkhu. What eight?
Fondness for, activity, talk, sleep and company. Lack of control of the mental faculties. Not knowing the right amount to partake food. Fondness of company and the diffusedness of the world. Bhikkhus, these eight things conduce to the decrease of the trainee bhikkhu.
Bhikkhus, these eight things conduce to the non-decrease of the trainee bhikkhu. What eight?
Non-fondness for, activity, talk, sleep and company. Control of the mental faculties Knowing the right amount to partake food. Non-fondness of company and the diffusedness of the world. Bhikkhus, these eight things conduce to the non-decrease of the trainee bhikkhu.
10. Kusãtarambhavatthusuttam Ý Instances for laziness to arise
008.10. Bhikkhus, these eight are the instances for laziness to arise. What eight?
Here, bhikkhus, to the bhikkhu, there is some activity to be done. It occurs to him: `I have some activity to do. When doing it my body will get exhausted.' Therefore I will sleep. He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the first instance for laziness to arise.
Again, bhikkhus, the bhikkhu, does some activity. It occurs to him: `When I do this activity my body gets exhausted, therefore I will sleep.' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the second instance for laziness to arise.
Again, bhikkhus, the bhikkhu, has to go somewhere. It occurs to him: `I have to go somewhere. When I go somewhere my body gets exhausted, therefore I will sleep. He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the third instance for laziness to arise.
Again, bhikkhus, the bhikkhu, comes on the road to go somewhere. It occurs to him: `When I go on the road my body gets exhausted, therefore I will sleep.' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the fourth instance for laziness to arise.
Again, bhikkhus, the bhikkhu goes the alms round in the village or hamlet and does not obtain morsel food unexalted or exalted, so much as to fill his stomach. It occurs to him: `When I went the alms round in the village or hamlet, I did not obtain morsel food unexalted or exalted, so much as to fill my stomach,therefore I will sleep' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the fifth instance for laziness to arise.
Again, bhikkhus, the bhikkhu goes the alms round in the village or hamlet and obtains morsel food unexalted or exalted, so much as to fill his stomach. It occurs to him: `When I went the alms round in the village or hamlet, I obtained morsel food unexalted or exalted, so much as to fill my stomach. Now my body is heavy,.inactive, like with an advanced womb therefore I will sleep.' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the sixth instance for laziness to arise.
Again, bhikkhus, a minor ailment arises to the bhikkhu. It occurs to him: `This minor ailment has arisen to me, it is a suitability for me to sleep therefore I will sleep.' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the seventh instance for laziness to arise.
Again, bhikkhus, the bhikkhu rises from an ailment. It occurs to him: `I have just arisen from an ailment, my body is weak and inactive, therefore I will sleep.' He sleeps does not arouse effort to attain the not yet attained, to realize something not yet realized. Bhikkhus, this is the eighth instance for laziness to arise.
Bhikkhus, these eight are the instances for the arousal of effort. What eight?
Here, bhikkhus, to the bhikkhu, there is some activity to be done. It occurs to him: `I have some activity to do. When doing activity it is not easy to attend to the duties in the dispensation of enlightened ones. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the first instance for arousal of effort .
Again, bhikkhus, the bhikkhu, does some activity. It occurs to him: `When I do this activity it is not easy to attend to the duties in the dispensation of enlightened ones. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the second instance for arousal of effort.
Again, bhikkhus, the bhikkhu, has to go somewhere. It occurs to him: `I have to go somewhere. When I go somewhere it is not easy to attend to the duties in the dispensation of enlightened ones. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the third instance for arousal of effort.
Again, bhikkhus, the bhikkhu, comes on the road to go somewhere. It occurs to him: `When I go on the roadit is not easy to attend to the duties in the dispensation of enlightened ones. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the fourth instance for arousal of effort.
Again, bhikkhus, the bhikkhu goes the alms round in the village or hamlet and does not obtain morsel food unexalted or exalted, so much as to fill his stomach. It occurs to him: `When I went the alms round in the village or hamlet, I did not obtain morsel food unexalted or exalted, so much as to fill my stomach. On account of that my body is light and active and I will make effort to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the fifth instance for arousal of effort.
Again, bhikkhus, the bhikkhu goes the alms round in the village or hamlet and obtains morsel food unexalted or exalted, so much as to fill his stomach. It occurs to him: `When I went the alms round in the village or hamlet, I obtained morsel food unexalted or exalted, so much as to fill my stomach. Now my body is powerful and active. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the sixth instance for arousal of effort.
Again, bhikkhus, a minor ailment arises to the bhikkhu. It occurs to him: `This minor ailment has arisen to me, there is a possibility that it should develop. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the seventh instance for arousal of effort.
Again, bhikkhus, the bhikkhu rises from an ailment. It occurs to him: `I have just arisen from an ailment. There is a possibility that the ailment should recur. Therefore I will arouse effort cautious of the future, to attain the not yet attained, to realize something not yet realized.' He arouses effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the eighth instance for arousal of effort Bhikkhus, these eight are the instances for the arousal of effort.
Anguttara Nikaya - Atthaka Nipata - Capala Vaggo
Anguttara Nikaya
007. Bhumicalavaggo Ý Section on earthquakes
(7. Capalavaggo)
1. Icchasuttam Ý Desires
61. ßBhikkhus, these eight persons are evident in the world. What eight?
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain does not arise to him. Then he grieves, wails, beats his breast and comes to bewilderment of mind. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort, not gaining grieves and wails and shrinks from the good Teaching'
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain arises to him. Then he becomes negligent and intoxicated. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, when exerting and making effort, gains come to him. Then he becomes negligent, intoxicated and shrinks from the good Teaching'.
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain does not arise to him. Then he grieves, wails, beats the breast and comes to bewilderment of mind. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort for gains. Not gaining he grieves, wails and shrinks from the good Teaching.'.
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain arises to him. Then he becomes negligent and intoxicated. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort for gains Gain arises to hm and he becomes intoxicated and negligent and shrinks from the good Teaching'.
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain does not arise to him. He does not grieve, wail, beat the breast and come to bewilderment of mind. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort, not gaining he does not grieve and wail. He does not shrink from the good Teaching'
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain arises to him. He does not become negligent and intoxicated on account of gain. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort and gaining he dos not become negligent and intoxicated and does not shrink from the good Teaching.'
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gain. Gain does not arise to him. He does not grieve, wail, beat the breast and come to bewilderment of mind. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort to gain. Not gaining he does not grieve and wail and does not shrink from the good Teaching.'
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain arises to him. He does not become negligent and intoxicated on accout of that gain. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort. Gain comes to him, he does not become negligent and intoxicated on account of the gain. He does not shrink from the good Teaching.'" Bhikkhus, these eight persons are evident in the world.
2. Alansuttam Ý Profitable
62. Bhikkhus, the bhikkhu endowed with six things is profitable for oneself and for others. What six?
Here, bhikkhus, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Bhikkhus, the bhikkhu endowed with these six things is profitable for oneself and for others.
Bhikkhus, the bhikkhu endowed with five things is profitable for oneself and for others. What five?
Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Bhikkhus, the bhikkhu endowed with these five things is profitable for oneself and for others.
Bhikkhus, the bhikkhu endowed with four things is profitable for oneself and not profitable for others. What four?
Here, bhikkhus, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite or make the hearts light of the co-associates in the holy life. Bhikkhus, the bhikkhu endowed with these four things is profitable for oneself and not profitable for others.
Bhikkhus, the bhikkhu endowed with four things is profitable for others not for oneself What four?
Here, bhikkhus, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Bhikkhus, the bhikkhu endowed with these four things is profitable for others, not profitable for oneself.
Bhikkhus, the bhikkhu endowed with three things is profitable for oneself and not profitable for others. What three?
Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite and make the hearts light of the co-associates of the holy life. Bhikkhus, the bhikkhu endowed with these three things is profitable for oneself, not profitable for others.
Bhikkhus, the bhikkhu endowed with three things is profitable for others, not profitable for oneself. What three?
Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching he does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Gives advise, incites and makes the hearts light of the co-associates in the holy life. Bhikkhus, the bhikkhu endowed with these three things is profitable for others not for onesself.
Bhikkhus, the bhikkhu endowed with two things is profitable for oneself and not profitable for others. What two?
Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Does not bear the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite and make the hearts light of the co-associates of the holy life. Bhikkhus, the bhikkhu endowed with these two things is profitable for oneself, not profitable for others.
Bhikkhus, the bhikkhu endowed with two things is profitable for others, not profitable for oneself. What two?
Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Does not bear the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching he does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates of the holy life. Bhikkhus, the bhikkhu endowed with these two things is profitable for others not for oneself.
3. Samkhittasuttam Ý In short
63. A certain bhikkhu approached The Blessed One, worshipped, sat on side and said:
ßVenerable sir, it is suitable that The Blessed One should teach me in short, hearing which I would withdraw from the crowd, alone, abide diligent to dispel."
ßIn this manner, a certain foolish man entreats me. To teach, they think to follow me only,. Saying: `Teach me in short! Well Gone One teach me in short! The words of The Blessed One would be of much use, to become an heir of the Teaching.' Therefore, bhikkhus, you should train in this manner:
`My mind will be internally well established. My mind should not be overcome by arisen demeritorious things. When your mind is internally well established not overcome by arisen demeritorious things, then you should train thus-'The release in loving kindness to me is well-developed, made much, made a habit, thoroughly practised to carry on, undisturbed, as an undertaking.
Bhikkhu, when that concentration is well-developed and made much, it develops with thoughts and with discursive thoughts, without thoughts it develops discursively, it develops without thoughts and without discursive thoughts. The concentration develops with joy and without joy. It develops with agreeability and with equanimity.
Bhikkhu, when the concentration is thus developed and thoroughly developed, you should further train thus: 'The release in compassion, ... re ... The release in intrinsic joy, ... re ... The release in equanimity to me is well-developed, made much, made a habit, thoroughly practised to carry on, undisturbed, as an undertaking.
Bhikkhu, when that concentration is well-developed and made much, it develops with thoughts and with discursive thoughts, without thoughts it develops discursively, it develops without thoughts and without discursive thoughts. The concentration develops with joy and without joy. It develops with agreeability and with equanimity.
Bhikkhu, when the concentration is thus developed and thoroughly developed, you should further train thus: I will abide reflecting the body in the body mindful and aware to dispel covetousness and displeasure in the world.
Bhikkhu, when that concentration is well-developed and made much, it develops with thoughts and with discursive thoughts, without thoughts it develops discursively, it develops without thoughts and without discursive thoughts. The concentration develops with joy and without joy. It develops with agreeability and with equanimity.
Bhikkhu, when the concentration is thus developed and thoroughly developed, you should further train thus: I will abide reflecting feelings in feelings mindful and aware to dispel covetousness and displeasure in the world. I will abide reflecting the mental states in the mind mindful and aware to dispel covetousness and displeasure in the world. I will abide reflecting thoughts in the Teaching, mindful and aware to dispel covetousness and displeasure in the world.
Bhikkhu, when that concentration is well-developed and made much, it develops with thoughts and with discursive thoughts, without thoughts it develops discursively, it develops without thoughts and without discursive thoughts. The concentration develops with joy and without joy. It develops with agreeability and with equanimity.
Bhikkhu, when the concentration is thus developed thoroughly developed, wherever you move, you move with ease, wherever you stand, you stand with ease, wherever you sit, you sit with ease, wherever you lie, you lie with ease."
That bhikkhu thus advised by The Blessed One, got up from his seat, worshipped and circumambulated The Blessed One and went away. That bhikkhu alone and withdrawn from the crowd, abode diligent to dispel. And before long, for whatever purpose sons of clansmen rightfully leave the household and become homeless, that noble end of the holy life, he here and now by himself realizing abode. He thoroughly knew, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. He became a worthy one.
4. Gayasãsasuttam Ý At the source of river Gaya
64. At one time The Blessed One was abiding at the source of river Gaya. From there The Blessed One addressed the bhikkhus:
ßBhikkhus, when I was a seeker of enlightenment, not yet enlightened, I perceived light did not see forms.
Bhikkhus, it occured to me: `If I perceive light and see forms, my knowledge and vision should be more pure'
Bhikkhus, in the meantime I abode diligent to dispel and perceived light and saw forms. I did not stand with those gods did not talk with them and discuss with them.
Bhikkhus, it occured to me-'If I perceive light, see forms, stand with those gods, talk and discuss with them, my knowledge and vision will be still more pure.
Bhikkhus, in the meantime I abode diligent to dispel and perceived light, saw forms stood with them, talked and discussed with them. Yet did not know, to which clan of gods they belonged.
Bhikkhus, it occured to me-'If I perceive light, see forms, stand with those gods, talk and discuss with them, and know to which clan of gods they belonged my knowledge and vision will be still more pure.
Bhikkhus, in the meantime I abode diligent to dispel and perceived light, saw forms stood with them, talked and discussed with them and knew, to which and which clans of gods they belonged- Yet I did not know, these gods disappeared from here and were born there as a result of this action ... re ... I knew those gods -'These gods as a result of this action disappeared from here and were born there': ... re ... I knew those gods-'On account of this action disappearing from here were born there. I did not know, these gods on account of this action enjoyed these supports and these pleasant and unpleasant feelings ... re ... I knew those gods on account of this action enjoyed these supports and these pleasant and unpleasant feelings. I did not know on account of this action these gods enjoyed long life and a long standing - I knew on account of this action these gods enjoyed long life and this long standing. Yet I did not know whether I lived with them earlier or did not lived with them earlier.
Bhikkhus, it occured to me: If I perceive light, see forms, stand with those gods, talk and discuss with them, and know these gods belong to this clan of gods. These gods disappeared from here and were born there on account of this action. And know those gods enjoyed these supports and these pleasant and unpleasant feelings and know these gods enjoyed long life and a long standing on accout of the results of this action my knowledge and vision will be still more pure.
Bhikkhus, in the meantime I abode diligent to dispel and perceived light, saw forms stood with them, talked and discussed with them and knew, to which and which clans of gods they belonged- I knew, these gods disappeared from here and were born there as a result of this action. I knew those gods on account of this action enjoyed these supports and these pleasant and unpleasant feelings ... re ... I knew those gods on account of this action enjoyed these supports and these pleasant and unpleasant feelings. I knew on account of this action these gods enjoyed long life and this long standing. I knew whether I lived with them earlier or did not lived with them earlier.
Bhikkhus, until my knowledge and vision of higher gods in this eightfold cycle was completely pure I did not acknowledge my rightful enlightenment to the world together with its gods Mara, Brahma and to the Community of recluses and Brahmins.
Bhikkhus, when my knowledge and vision of higher gods in this eightfold cycle was completely pure I acknowledged my rightful enlightenment to the world together with its gods Mara, Brahma and the Community of recluses and Brahmins. Knowledge and vision arose to me, my release of mind was immovable. This is my last birth. Now there is no more birth.
5. Abhibhayatanasuttam Ý Stations of mastery over the senses
65. Bhikkhus, these eight are the stations of mastery over the senses. What eight?
With internal material perception a certain one sees a few beautiful and ugly external forms. Mastering them he becomes perceptive as I know and see. This is the first mastery over the senses.
With internal material perception a certain one sees immeasurable beautiful and ugly external forms. Mastering them he becomes perceptive as I know and see. This is the second mastery over the senses.
With internal immaterial perception a certain one sees a few beautiful and ugly external forms. Mastering them he becomes perceptive as I know and see. This is the third mastery over the senses.
With internal immaterial perception a certain one sees immeasurable beautiful and ugly external forms. Mastering them he becomes perceptive as I know and see. This is the fourth mastery over the senses.
With internal immaterial perception a certain one sees blue external forms with blue marks and shine. Mastering them he becomes perceptive as I know and see. This is the fifth mastery over the senses.
With internal immaterial perception a certain one sees yellow external forms with yellow marks and shine. Mastering them he becomes perceptive as I know and see. This is the sixth mastery over the senses.
With internal immaterial perception a certain one sees red external forms with red marks and shine Mastering them he becomes perceptive as I know and see. This is the seventh mastery over the senses.
With internal material perception a certain one sees white external forms with white marks and shine. Mastering them he becomes perceptive as I know and see. This is the eighth mastery over the senses.
6. Vimokkhasuttam Ý Releases
66. Bhikkhus, these eight are the releases. What eight?
With material sees matter. This is the first release.
With internal immaterial perception sees external forms. This is the second release.
Is released in good only. This is the third release.
Overcoming all perceptions of matter and perceptions of aversion not attending to various perceptions, with space is boundless abides in the sphere of space. This is the fourth release.
Overcoming all the sphere of space, with consciousness is boundless abides in the sphere of consciousness. This is the fifth release.
Overcoming all the sphere of consciousness with there is nothing abides in the sphere of no-thingness. This is the sixth release.
Overcoming all the sphere of no-thingness, abides in the sphere of neither perception nor non-perception. This is the seventh release.
Overcoming all the sphere of neither perception nor non-perception abides in the cessation of perceptions and feelings. This is the eighth release.
Bhikkhus, these eight are the releases.
7. Anariyavoharasuttam Ý Non noble mode of speech
67. Bhikkhus, these eight are the non-noble modes of speech. What eight?
The not seen is expressed as the seen, the not heard as the heard, the not experienced as the experienced, the not cognized as the cognized. The seen is expressed as the not seen, the heard as the not heard, the experienced as the not experienced, the cognized as the not cognized. Bhikkhus, these eight are the non-noble modes of speech.
8. Ariyavoharasuttam Ý Noble modes of speech
68. Bhikkhus, these eight are the noble modes of speech. What eight?
The not seen is expressed as the not seen, the not heard as the not heard, the not experienced as the not experienced, the not cognized as the not cognized. The seen is expressed as the seen, the heard as the heard, the experienced as the experienced, the cognized as the cognized. Bhikkhus, these eight are the noble modes of speech.
9. Parisasuttam Ý Gatherings
69. Bhikkhus, these eight are the gatherings. What eight?
The gatherings of, warriors, Brahmins, householders, recluses, the four guardian gods, the thirty-three gods, maras and brahmas.
Bhikkhus, I know of the approach of innumerable hundreds of warrior gatherings. Then too I sit as I was sitting earlier, talk what I was talking earlier and discuss the topic I was earlier discussing. Then whatever be their shade, my shade is that same, whatever be their intonation, that same is my intonation. I advise, incite and make their hearts light. While talking I do not know, to whom I am talking, gods or humans. After advising, inciting, and making their hearts light I send them away and I do not know, who has disappeared, gods or men.
Bhikkhus, I know of the approach of innumerable hundreds of Brahmin gatherings, ... re ... householder gatherings, ... re ... gatherings of recluses ... re ... gatherings of the four guardian gods, ... re ... gatherings of the thirty-three gods, ... re ... gatherings of mara, ... re ... gatherings of brahma. Then too I sit as I was sitting earlier, talk what I was talking earlier and discuss the topic I was discussing earlier . Then whatever be their shade, my shade is that same, whatever be their intonation, that same is my intonation. I advise, incite and make their hearts light. While talking I do not know, to whom I am talking, gods or humans. After advising, inciting, and making their hearts light I send them away and I do not know, who has disappeared, gods or men.
10. Bhumicalasuttam Ý Earthquakes
70. At one time The Blessed One was living in the gabled hall in the Great forest in Vesali. The Blessed One putting on robes in the morning, taking bowl and robes entered Vesali for alms. Wandering the alms round in Vesali, returning from the alms round after the meal was over, addressed venerable Ananda: Ananda, take a seat and let us approach the Capala monument to spend the day. Venerable Ananda consenting, took a seat and followed close behind The Blessed One.
The Blessed One approached the Capala monument, sat on the prepared seat and addressed venerable Ananda:
ßAnanda, Vesali is pleasant, the Udena monument is pleasant, the Gotamaka monument is pleasant, the Sattamba monument is pleasant, the Bahuputtaka monument is pleasant, Sarandada monument is pleasant and the Capala monument is pleasant.
Ananda, whoever has developed, made much, mastered, practised thoroughly, could carry out undisturbed the four psychic powers, could if he desired live until the end of the world cycle or even more. Ananda, the Thus Gone One has developed, made much, mastered, practised thoroughly, could carry out undisturbed the four psychic powers, and if he desired could live until the end of the world cycle or even more. Even when The Blessed One was giving this ample sign, gross appearance venerable Ananda did not realize it and did not entreat, `May The Blessed One abide through out the world cycle, for the good of many, out of compassion for the world, for the welfare and pleasantness of gods and men.' his mind being overwhelmed by Mara.
For the second time ... re ... for the third time The Blessed One said: Ananda, Vesali is pleasant, the Udena monument is pleasant, the Gotamaka monument is pleasant, the Sattamba monument is pleasant, the Bahuputtaka monument is pleasant, Sarandada monument is pleasant and the Capala monument is pleasant.
Ananda, whoever has developed, made much, mastered, practised thoroughly, could carry out undisturbed the four psychic powers, could if he desired live until the end of the world cycle or even more. Ananda, the Thus Gone One has developed, made much, mastered, practised thoroughly, could carry out undisturbed the four psychic powers, and if he desired could live until the end of the world cycle or even more. Even when The Blessed One was giving this ample sign, gross appearance venerable Ananda did not realize it and did not entreat, `May The Blessed One abide through out the world cycle, for the good of many, out of compassion for the world, for the welfare and pleasantness of gods and men.' his mind being overwhelmed by Mara.
Then The Blessed One addressed venerable Ananda: ßAnanda, you may go now." Venerable Ananda, consenting got up from his seat, worshipped and circumambulated The Blessed One and sat under a tree not far away from there. Soon after venerable Ananda had gone death the evil one said to The Blessed One:
ßVenerable sir, Blessed One, now pass into final extinction! Well Gone One, now pass into final extinction! Venerable sir, The Blessed One has said these words:
`Evil One, I will not pass into final extinction until my bhikkhus become my disciples, who are learned, trained, confident and have ended unpleasantness. Until they have heard much, bearing what they have heard lead a life of mutual understanding according to the Teaching. Until they have learned from their teacher to explain, to establish, to uncover, to classify and to make manifest, by teaching with wonders to turn out arisen wrong views. Venerable sir, there are disciples of The Blessed One at present who are learned, trained, confident, have ended unpleasantness. They have heard much, bear what they have heard, lead a life of mutual understanding living according to the Teaching. Learning from their teacher to explain, establish, uncover, classify and make manifest, they teach with wonders to turn out arisen wrong views.
Venerable sir, Blessed One, now pass into final extinction! Well Gone One, now pass into final extinction! Venerable sir, The Blessed One has said these words:
`Evil One, I will not pass into final extinction until my bhikkhunis, ... re.. my male lay disciples, ... re ... my female lay disciples are learned, trained, confident and have ended unpleasantness. Until they have heard much, bear what they have heard lead a life of mutual understanding according to the Teaching. Until they have learned from their teacher to explain, to establish, to uncover, to classify and to make manifest, by teaching with wonders to turn out arisen wrong views. Venerable sir, there are female lay disciples of The Blessed One at present who are learned, trained, confident, have ended unpleasantness. They have heard much, bear what they have heard, lead a life of mutual understanding, living according to the Teaching. Learning from their teacher to explain, establish, uncover, classify and make manifest, they teach with wonders to turn out arisen wrong views.
ßVenerable sir, Blessed One, now pass into final extinction! Well Gone One, now pass into final extinction! Venerable sir, The Blessed One has said these words:
`Evil One, I will not pass into final extinction until the holy life becomes oppulent and wide spread gone to the general populace until it is well established among gods and men. Venerable sir, at present the holy life has become oppulent, wide spread, gone to the general populace and has got well established among gods and men.
ßVenerable sir, Blessed One, now pass into final extinction! Well Gone One, now pass into final extinction!"
ßEvil One, do not worry!. Before long the final extinction of The Blessed One will take place. At the end of another three months the Thus Gone One will pass into final extinction."
Then The Blessed One with mindful awareness gave up the intention to live at the Capala monument. When The Blessed One gave up the intention to live, there was an awe inspiring earthquake, with thunder and it made the hairs to stand on end. The Blessed One knowing its meaning uttered this solemn utterance that moment.
The sage gave up the intentions small and large,
Internally concentrated he broke up the need `to be'.
As though breaking the armour.
Then it occured to venerable Ananda, what is the reason for that awe inspiring earthquake?
Venerable Ananda, approached The Blessed One, worshipped, sat on side and said:
ßVenerable sir, there was a great earthquake with thunder and it made the hairs to stand on end. Venerable sir, what is the reason for that awe inspiring earthquake?"
ßAnanda, on account of these eight reasons awe inspiring earthquakes take place. What eight?
Ananda, the great earth is settled in water, water is settled in air and air is settled in space. There is a time when a great wind blows and agitates the water. The agitated water agitates the earth Ananda, this is the first reason for the occurance of a great earthquake.
Again, Ananda, a recluse, a Brahmin or a very powerful god who has power over his mind develops a little of the perception of earth and immeasurable perception of water and causes this earth to quake, tremble and shiver. Ananda, this is the second reason for the occurance of a great earthquake.
Again, Ananda, when the one seeking enlightenment disappears from the gods of pleasantness and mindful and aware enters the mother's womb, then this earth quakes, trembles and shivers. Ananda, this is the third reason for the occurance of a great earthquake.
Again, Ananda, when the one seeking enlightenment mindful and aware leaves the mother's womb, this earth quakes, trembles and shivers. Ananda, this is the fourth reason for the occurance of a great earthquake.
Again, Ananda, when the Thus Gone One realizes rightful enlightenment, this earth quakes, trembles and shivers. Ananda, this is the fifth reason for the occurance of a great earthquake.
Again, Ananda, when the Thus Gone One, sets rolling the wheel of the Teaching, this earth quakes, trembles and shivers. Ananda, this is the sixth reason for the occurance of a great earthquake.
Again, Ananda, when the Thus Gone One, mindful and aware gives up the intentions of living, this earth quakes, trembles and shivers. Ananda, this is the seventh reason for the occurance of a great earthquake.
Again, Ananda, when the Thus Gone One extinguishes in the element of extinction this earth quakes, trembles and shivers. Ananda, this is the eighth reason for the occurance of a great earthquake.
Ananda, on account of these eight reasons awe inspiring earthquakes take place.
007. Bhumicalavaggo Ý Section on earthquakes
(7. Capalavaggo)
1. Icchasuttam Ý Desires
61. ßBhikkhus, these eight persons are evident in the world. What eight?
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain does not arise to him. Then he grieves, wails, beats his breast and comes to bewilderment of mind. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort, not gaining grieves and wails and shrinks from the good Teaching'
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain arises to him. Then he becomes negligent and intoxicated. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, when exerting and making effort, gains come to him. Then he becomes negligent, intoxicated and shrinks from the good Teaching'.
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain does not arise to him. Then he grieves, wails, beats the breast and comes to bewilderment of mind. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort for gains. Not gaining he grieves, wails and shrinks from the good Teaching.'.
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain arises to him. Then he becomes negligent and intoxicated. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort for gains Gain arises to hm and he becomes intoxicated and negligent and shrinks from the good Teaching'.
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain does not arise to him. He does not grieve, wail, beat the breast and come to bewilderment of mind. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort, not gaining he does not grieve and wail. He does not shrink from the good Teaching'
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He exerts himself and applies himself for gains. Gain arises to him. He does not become negligent and intoxicated on account of gain. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, exerts and makes effort and gaining he dos not become negligent and intoxicated and does not shrink from the good Teaching.'
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gain. Gain does not arise to him. He does not grieve, wail, beat the breast and come to bewilderment of mind. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort to gain. Not gaining he does not grieve and wail and does not shrink from the good Teaching.'
Here, bhikkhus, to the bhikkhu abiding secluded without making effort, desires arise for gain. He does not exert himself and does not apply himself for gains. Gain arises to him. He does not become negligent and intoxicated on accout of that gain. Bhikkhus to this is said-'The bhikkhu abides with desires of gain, does not exert and make effort. Gain comes to him, he does not become negligent and intoxicated on account of the gain. He does not shrink from the good Teaching.'" Bhikkhus, these eight persons are evident in the world.
2. Alansuttam Ý Profitable
62. Bhikkhus, the bhikkhu endowed with six things is profitable for oneself and for others. What six?
Here, bhikkhus, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Bhikkhus, the bhikkhu endowed with these six things is profitable for oneself and for others.
Bhikkhus, the bhikkhu endowed with five things is profitable for oneself and for others. What five?
Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Bhikkhus, the bhikkhu endowed with these five things is profitable for oneself and for others.
Bhikkhus, the bhikkhu endowed with four things is profitable for oneself and not profitable for others. What four?
Here, bhikkhus, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite or make the hearts light of the co-associates in the holy life. Bhikkhus, the bhikkhu endowed with these four things is profitable for oneself and not profitable for others.
Bhikkhus, the bhikkhu endowed with four things is profitable for others not for oneself What four?
Here, bhikkhus, the bhikkhu has quick careful attention for meritorious things. Bears the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates in the holy life. Bhikkhus, the bhikkhu endowed with these four things is profitable for others, not profitable for oneself.
Bhikkhus, the bhikkhu endowed with three things is profitable for oneself and not profitable for others. What three?
Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite and make the hearts light of the co-associates of the holy life. Bhikkhus, the bhikkhu endowed with these three things is profitable for oneself, not profitable for others.
Bhikkhus, the bhikkhu endowed with three things is profitable for others, not profitable for oneself. What three?
Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Bears the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching he does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Gives advise, incites and makes the hearts light of the co-associates in the holy life. Bhikkhus, the bhikkhu endowed with these three things is profitable for others not for onesself.
Bhikkhus, the bhikkhu endowed with two things is profitable for oneself and not profitable for others. What two?
Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Does not bear the Teaching he has heard. Searches the meanings in the Teaching he had heard. Knowing the Teaching leads a life according to the Teaching. Does not speak politely saying good words and does not explain the meanings. Does not advise, incite and make the hearts light of the co-associates of the holy life. Bhikkhus, the bhikkhu endowed with these two things is profitable for oneself, not profitable for others.
Bhikkhus, the bhikkhu endowed with two things is profitable for others, not profitable for oneself. What two?
Here, bhikkhus, the bhikkhu does not have quick careful attention for meritorious things. Does not bear the Teaching he has heard. Does not search the meanings in the Teaching he had heard. Knowing the Teaching he does not lead a life according to the Teaching. Speaks politely saying good words and explains the meanings. Advises, incites and makes the hearts light of the co-associates of the holy life. Bhikkhus, the bhikkhu endowed with these two things is profitable for others not for oneself.
3. Samkhittasuttam Ý In short
63. A certain bhikkhu approached The Blessed One, worshipped, sat on side and said:
ßVenerable sir, it is suitable that The Blessed One should teach me in short, hearing which I would withdraw from the crowd, alone, abide diligent to dispel."
ßIn this manner, a certain foolish man entreats me. To teach, they think to follow me only,. Saying: `Teach me in short! Well Gone One teach me in short! The words of The Blessed One would be of much use, to become an heir of the Teaching.' Therefore, bhikkhus, you should train in this manner:
`My mind will be internally well established. My mind should not be overcome by arisen demeritorious things. When your mind is internally well established not overcome by arisen demeritorious things, then you should train thus-'The release in loving kindness to me is well-developed, made much, made a habit, thoroughly practised to carry on, undisturbed, as an undertaking.
Bhikkhu, when that concentration is well-developed and made much, it develops with thoughts and with discursive thoughts, without thoughts it develops discursively, it develops without thoughts and without discursive thoughts. The concentration develops with joy and without joy. It develops with agreeability and with equanimity.
Bhikkhu, when the concentration is thus developed and thoroughly developed, you should further train thus: 'The release in compassion, ... re ... The release in intrinsic joy, ... re ... The release in equanimity to me is well-developed, made much, made a habit, thoroughly practised to carry on, undisturbed, as an undertaking.
Bhikkhu, when that concentration is well-developed and made much, it develops with thoughts and with discursive thoughts, without thoughts it develops discursively, it develops without thoughts and without discursive thoughts. The concentration develops with joy and without joy. It develops with agreeability and with equanimity.
Bhikkhu, when the concentration is thus developed and thoroughly developed, you should further train thus: I will abide reflecting the body in the body mindful and aware to dispel covetousness and displeasure in the world.
Bhikkhu, when that concentration is well-developed and made much, it develops with thoughts and with discursive thoughts, without thoughts it develops discursively, it develops without thoughts and without discursive thoughts. The concentration develops with joy and without joy. It develops with agreeability and with equanimity.
Bhikkhu, when the concentration is thus developed and thoroughly developed, you should further train thus: I will abide reflecting feelings in feelings mindful and aware to dispel covetousness and displeasure in the world. I will abide reflecting the mental states in the mind mindful and aware to dispel covetousness and displeasure in the world. I will abide reflecting thoughts in the Teaching, mindful and aware to dispel covetousness and displeasure in the world.
Bhikkhu, when that concentration is well-developed and made much, it develops with thoughts and with discursive thoughts, without thoughts it develops discursively, it develops without thoughts and without discursive thoughts. The concentration develops with joy and without joy. It develops with agreeability and with equanimity.
Bhikkhu, when the concentration is thus developed thoroughly developed, wherever you move, you move with ease, wherever you stand, you stand with ease, wherever you sit, you sit with ease, wherever you lie, you lie with ease."
That bhikkhu thus advised by The Blessed One, got up from his seat, worshipped and circumambulated The Blessed One and went away. That bhikkhu alone and withdrawn from the crowd, abode diligent to dispel. And before long, for whatever purpose sons of clansmen rightfully leave the household and become homeless, that noble end of the holy life, he here and now by himself realizing abode. He thoroughly knew, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. He became a worthy one.
4. Gayasãsasuttam Ý At the source of river Gaya
64. At one time The Blessed One was abiding at the source of river Gaya. From there The Blessed One addressed the bhikkhus:
ßBhikkhus, when I was a seeker of enlightenment, not yet enlightened, I perceived light did not see forms.
Bhikkhus, it occured to me: `If I perceive light and see forms, my knowledge and vision should be more pure'
Bhikkhus, in the meantime I abode diligent to dispel and perceived light and saw forms. I did not stand with those gods did not talk with them and discuss with them.
Bhikkhus, it occured to me-'If I perceive light, see forms, stand with those gods, talk and discuss with them, my knowledge and vision will be still more pure.
Bhikkhus, in the meantime I abode diligent to dispel and perceived light, saw forms stood with them, talked and discussed with them. Yet did not know, to which clan of gods they belonged.
Bhikkhus, it occured to me-'If I perceive light, see forms, stand with those gods, talk and discuss with them, and know to which clan of gods they belonged my knowledge and vision will be still more pure.
Bhikkhus, in the meantime I abode diligent to dispel and perceived light, saw forms stood with them, talked and discussed with them and knew, to which and which clans of gods they belonged- Yet I did not know, these gods disappeared from here and were born there as a result of this action ... re ... I knew those gods -'These gods as a result of this action disappeared from here and were born there': ... re ... I knew those gods-'On account of this action disappearing from here were born there. I did not know, these gods on account of this action enjoyed these supports and these pleasant and unpleasant feelings ... re ... I knew those gods on account of this action enjoyed these supports and these pleasant and unpleasant feelings. I did not know on account of this action these gods enjoyed long life and a long standing - I knew on account of this action these gods enjoyed long life and this long standing. Yet I did not know whether I lived with them earlier or did not lived with them earlier.
Bhikkhus, it occured to me: If I perceive light, see forms, stand with those gods, talk and discuss with them, and know these gods belong to this clan of gods. These gods disappeared from here and were born there on account of this action. And know those gods enjoyed these supports and these pleasant and unpleasant feelings and know these gods enjoyed long life and a long standing on accout of the results of this action my knowledge and vision will be still more pure.
Bhikkhus, in the meantime I abode diligent to dispel and perceived light, saw forms stood with them, talked and discussed with them and knew, to which and which clans of gods they belonged- I knew, these gods disappeared from here and were born there as a result of this action. I knew those gods on account of this action enjoyed these supports and these pleasant and unpleasant feelings ... re ... I knew those gods on account of this action enjoyed these supports and these pleasant and unpleasant feelings. I knew on account of this action these gods enjoyed long life and this long standing. I knew whether I lived with them earlier or did not lived with them earlier.
Bhikkhus, until my knowledge and vision of higher gods in this eightfold cycle was completely pure I did not acknowledge my rightful enlightenment to the world together with its gods Mara, Brahma and to the Community of recluses and Brahmins.
Bhikkhus, when my knowledge and vision of higher gods in this eightfold cycle was completely pure I acknowledged my rightful enlightenment to the world together with its gods Mara, Brahma and the Community of recluses and Brahmins. Knowledge and vision arose to me, my release of mind was immovable. This is my last birth. Now there is no more birth.
5. Abhibhayatanasuttam Ý Stations of mastery over the senses
65. Bhikkhus, these eight are the stations of mastery over the senses. What eight?
With internal material perception a certain one sees a few beautiful and ugly external forms. Mastering them he becomes perceptive as I know and see. This is the first mastery over the senses.
With internal material perception a certain one sees immeasurable beautiful and ugly external forms. Mastering them he becomes perceptive as I know and see. This is the second mastery over the senses.
With internal immaterial perception a certain one sees a few beautiful and ugly external forms. Mastering them he becomes perceptive as I know and see. This is the third mastery over the senses.
With internal immaterial perception a certain one sees immeasurable beautiful and ugly external forms. Mastering them he becomes perceptive as I know and see. This is the fourth mastery over the senses.
With internal immaterial perception a certain one sees blue external forms with blue marks and shine. Mastering them he becomes perceptive as I know and see. This is the fifth mastery over the senses.
With internal immaterial perception a certain one sees yellow external forms with yellow marks and shine. Mastering them he becomes perceptive as I know and see. This is the sixth mastery over the senses.
With internal immaterial perception a certain one sees red external forms with red marks and shine Mastering them he becomes perceptive as I know and see. This is the seventh mastery over the senses.
With internal material perception a certain one sees white external forms with white marks and shine. Mastering them he becomes perceptive as I know and see. This is the eighth mastery over the senses.
6. Vimokkhasuttam Ý Releases
66. Bhikkhus, these eight are the releases. What eight?
With material sees matter. This is the first release.
With internal immaterial perception sees external forms. This is the second release.
Is released in good only. This is the third release.
Overcoming all perceptions of matter and perceptions of aversion not attending to various perceptions, with space is boundless abides in the sphere of space. This is the fourth release.
Overcoming all the sphere of space, with consciousness is boundless abides in the sphere of consciousness. This is the fifth release.
Overcoming all the sphere of consciousness with there is nothing abides in the sphere of no-thingness. This is the sixth release.
Overcoming all the sphere of no-thingness, abides in the sphere of neither perception nor non-perception. This is the seventh release.
Overcoming all the sphere of neither perception nor non-perception abides in the cessation of perceptions and feelings. This is the eighth release.
Bhikkhus, these eight are the releases.
7. Anariyavoharasuttam Ý Non noble mode of speech
67. Bhikkhus, these eight are the non-noble modes of speech. What eight?
The not seen is expressed as the seen, the not heard as the heard, the not experienced as the experienced, the not cognized as the cognized. The seen is expressed as the not seen, the heard as the not heard, the experienced as the not experienced, the cognized as the not cognized. Bhikkhus, these eight are the non-noble modes of speech.
8. Ariyavoharasuttam Ý Noble modes of speech
68. Bhikkhus, these eight are the noble modes of speech. What eight?
The not seen is expressed as the not seen, the not heard as the not heard, the not experienced as the not experienced, the not cognized as the not cognized. The seen is expressed as the seen, the heard as the heard, the experienced as the experienced, the cognized as the cognized. Bhikkhus, these eight are the noble modes of speech.
9. Parisasuttam Ý Gatherings
69. Bhikkhus, these eight are the gatherings. What eight?
The gatherings of, warriors, Brahmins, householders, recluses, the four guardian gods, the thirty-three gods, maras and brahmas.
Bhikkhus, I know of the approach of innumerable hundreds of warrior gatherings. Then too I sit as I was sitting earlier, talk what I was talking earlier and discuss the topic I was earlier discussing. Then whatever be their shade, my shade is that same, whatever be their intonation, that same is my intonation. I advise, incite and make their hearts light. While talking I do not know, to whom I am talking, gods or humans. After advising, inciting, and making their hearts light I send them away and I do not know, who has disappeared, gods or men.
Bhikkhus, I know of the approach of innumerable hundreds of Brahmin gatherings, ... re ... householder gatherings, ... re ... gatherings of recluses ... re ... gatherings of the four guardian gods, ... re ... gatherings of the thirty-three gods, ... re ... gatherings of mara, ... re ... gatherings of brahma. Then too I sit as I was sitting earlier, talk what I was talking earlier and discuss the topic I was discussing earlier . Then whatever be their shade, my shade is that same, whatever be their intonation, that same is my intonation. I advise, incite and make their hearts light. While talking I do not know, to whom I am talking, gods or humans. After advising, inciting, and making their hearts light I send them away and I do not know, who has disappeared, gods or men.
10. Bhumicalasuttam Ý Earthquakes
70. At one time The Blessed One was living in the gabled hall in the Great forest in Vesali. The Blessed One putting on robes in the morning, taking bowl and robes entered Vesali for alms. Wandering the alms round in Vesali, returning from the alms round after the meal was over, addressed venerable Ananda: Ananda, take a seat and let us approach the Capala monument to spend the day. Venerable Ananda consenting, took a seat and followed close behind The Blessed One.
The Blessed One approached the Capala monument, sat on the prepared seat and addressed venerable Ananda:
ßAnanda, Vesali is pleasant, the Udena monument is pleasant, the Gotamaka monument is pleasant, the Sattamba monument is pleasant, the Bahuputtaka monument is pleasant, Sarandada monument is pleasant and the Capala monument is pleasant.
Ananda, whoever has developed, made much, mastered, practised thoroughly, could carry out undisturbed the four psychic powers, could if he desired live until the end of the world cycle or even more. Ananda, the Thus Gone One has developed, made much, mastered, practised thoroughly, could carry out undisturbed the four psychic powers, and if he desired could live until the end of the world cycle or even more. Even when The Blessed One was giving this ample sign, gross appearance venerable Ananda did not realize it and did not entreat, `May The Blessed One abide through out the world cycle, for the good of many, out of compassion for the world, for the welfare and pleasantness of gods and men.' his mind being overwhelmed by Mara.
For the second time ... re ... for the third time The Blessed One said: Ananda, Vesali is pleasant, the Udena monument is pleasant, the Gotamaka monument is pleasant, the Sattamba monument is pleasant, the Bahuputtaka monument is pleasant, Sarandada monument is pleasant and the Capala monument is pleasant.
Ananda, whoever has developed, made much, mastered, practised thoroughly, could carry out undisturbed the four psychic powers, could if he desired live until the end of the world cycle or even more. Ananda, the Thus Gone One has developed, made much, mastered, practised thoroughly, could carry out undisturbed the four psychic powers, and if he desired could live until the end of the world cycle or even more. Even when The Blessed One was giving this ample sign, gross appearance venerable Ananda did not realize it and did not entreat, `May The Blessed One abide through out the world cycle, for the good of many, out of compassion for the world, for the welfare and pleasantness of gods and men.' his mind being overwhelmed by Mara.
Then The Blessed One addressed venerable Ananda: ßAnanda, you may go now." Venerable Ananda, consenting got up from his seat, worshipped and circumambulated The Blessed One and sat under a tree not far away from there. Soon after venerable Ananda had gone death the evil one said to The Blessed One:
ßVenerable sir, Blessed One, now pass into final extinction! Well Gone One, now pass into final extinction! Venerable sir, The Blessed One has said these words:
`Evil One, I will not pass into final extinction until my bhikkhus become my disciples, who are learned, trained, confident and have ended unpleasantness. Until they have heard much, bearing what they have heard lead a life of mutual understanding according to the Teaching. Until they have learned from their teacher to explain, to establish, to uncover, to classify and to make manifest, by teaching with wonders to turn out arisen wrong views. Venerable sir, there are disciples of The Blessed One at present who are learned, trained, confident, have ended unpleasantness. They have heard much, bear what they have heard, lead a life of mutual understanding living according to the Teaching. Learning from their teacher to explain, establish, uncover, classify and make manifest, they teach with wonders to turn out arisen wrong views.
Venerable sir, Blessed One, now pass into final extinction! Well Gone One, now pass into final extinction! Venerable sir, The Blessed One has said these words:
`Evil One, I will not pass into final extinction until my bhikkhunis, ... re.. my male lay disciples, ... re ... my female lay disciples are learned, trained, confident and have ended unpleasantness. Until they have heard much, bear what they have heard lead a life of mutual understanding according to the Teaching. Until they have learned from their teacher to explain, to establish, to uncover, to classify and to make manifest, by teaching with wonders to turn out arisen wrong views. Venerable sir, there are female lay disciples of The Blessed One at present who are learned, trained, confident, have ended unpleasantness. They have heard much, bear what they have heard, lead a life of mutual understanding, living according to the Teaching. Learning from their teacher to explain, establish, uncover, classify and make manifest, they teach with wonders to turn out arisen wrong views.
ßVenerable sir, Blessed One, now pass into final extinction! Well Gone One, now pass into final extinction! Venerable sir, The Blessed One has said these words:
`Evil One, I will not pass into final extinction until the holy life becomes oppulent and wide spread gone to the general populace until it is well established among gods and men. Venerable sir, at present the holy life has become oppulent, wide spread, gone to the general populace and has got well established among gods and men.
ßVenerable sir, Blessed One, now pass into final extinction! Well Gone One, now pass into final extinction!"
ßEvil One, do not worry!. Before long the final extinction of The Blessed One will take place. At the end of another three months the Thus Gone One will pass into final extinction."
Then The Blessed One with mindful awareness gave up the intention to live at the Capala monument. When The Blessed One gave up the intention to live, there was an awe inspiring earthquake, with thunder and it made the hairs to stand on end. The Blessed One knowing its meaning uttered this solemn utterance that moment.
The sage gave up the intentions small and large,
Internally concentrated he broke up the need `to be'.
As though breaking the armour.
Then it occured to venerable Ananda, what is the reason for that awe inspiring earthquake?
Venerable Ananda, approached The Blessed One, worshipped, sat on side and said:
ßVenerable sir, there was a great earthquake with thunder and it made the hairs to stand on end. Venerable sir, what is the reason for that awe inspiring earthquake?"
ßAnanda, on account of these eight reasons awe inspiring earthquakes take place. What eight?
Ananda, the great earth is settled in water, water is settled in air and air is settled in space. There is a time when a great wind blows and agitates the water. The agitated water agitates the earth Ananda, this is the first reason for the occurance of a great earthquake.
Again, Ananda, a recluse, a Brahmin or a very powerful god who has power over his mind develops a little of the perception of earth and immeasurable perception of water and causes this earth to quake, tremble and shiver. Ananda, this is the second reason for the occurance of a great earthquake.
Again, Ananda, when the one seeking enlightenment disappears from the gods of pleasantness and mindful and aware enters the mother's womb, then this earth quakes, trembles and shivers. Ananda, this is the third reason for the occurance of a great earthquake.
Again, Ananda, when the one seeking enlightenment mindful and aware leaves the mother's womb, this earth quakes, trembles and shivers. Ananda, this is the fourth reason for the occurance of a great earthquake.
Again, Ananda, when the Thus Gone One realizes rightful enlightenment, this earth quakes, trembles and shivers. Ananda, this is the fifth reason for the occurance of a great earthquake.
Again, Ananda, when the Thus Gone One, sets rolling the wheel of the Teaching, this earth quakes, trembles and shivers. Ananda, this is the sixth reason for the occurance of a great earthquake.
Again, Ananda, when the Thus Gone One, mindful and aware gives up the intentions of living, this earth quakes, trembles and shivers. Ananda, this is the seventh reason for the occurance of a great earthquake.
Again, Ananda, when the Thus Gone One extinguishes in the element of extinction this earth quakes, trembles and shivers. Ananda, this is the eighth reason for the occurance of a great earthquake.
Ananda, on account of these eight reasons awe inspiring earthquakes take place.
Anguttara Nikaya - Atthaka Nipata - Gotami Vaggo
Anguttara Nikaya
006. Gotamivaggo Ý Section on Gotami
1. Gotamisuttam Ý To Gotami
006.01. At one time The Blessed One was living in Nigrodha's monastery in Kapilavatthu with the Sakyas. Then Mahapajapati Gotami approached The Blessed One, worshipped, stood on a side and said to The Blessed One:
ßVenerable sir, it is suitable that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One."
ßGotami, it is not suitable, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One,óo not pursue it"
For the second time Mahapajapati Gotami said: ßVenerable sir, it is suitable that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One."
For the second time The Blessed One said: ßGotami, it is not suitable, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One,óo not pursue it"
For the third time Mahapajapati Gotami said: ßVenerable sir, it is suitable that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One."
For the third time The Blessed One said: ßGotami, it is not suitable, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One,óo not pursue it"
Then Mahapajapati Gotami thinking The Blessed One does not give permission for women to gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One was displeased and crying, worshipped and circumambulated The Blessed One went away.
The Blessed One living as long as he desired in Kapilavatthu went touring to Vesali and in stages arrived there. In Vesali The Blessed One lived in the gabled hall in the Great forest.
Then Mahapajapati Gotami shaving her head and putting on yellow clothes with many daughters of the Sakyas went to Vesali and in stages arrived at the gabled hall in the Great forest. When arriving there she was with injured feet, dusty and dirty body displeased and crying.
Venerable Ananda, saw her with injured feet, dusty and dirty body displeased and crying.
standing outside and asked her: ßGotami why are you with injured feet, dusty and dirty body, displeased, crying and standing outside?"
ßVenerable sir, The Blessed One does not give permission for women to gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One."
ßThen, Gotami, wait here a moment I will beg permission for women, to gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One."
Venerable Ananda, approached The Blessed One worshipped, sat on a side and said: ßVenerable sir, Mahapajapati Gotami with injured feet, dusty and dirty body, displeased, crying is standing outside saying- The Blessed One does not give permission for women to gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One. It is suitable venerable sir, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One."
ßAnanda, it is not suitable, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One,óo not pursue it."
For the second time venerable Ananda, ... re ... for the third time venerable Ananda said: ßIt is suitable venerable sir, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One."
For the third time The Blessed One said: ßAnanda, it is not suitable, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One,óo not pursue it."
Then it occured to venerable Ananda: 'The Blessed One does not give permission for the women's going forth and becoming homeless in the dispensation declared by the Thus Gone One. What if I try some other method to beg the going forth for women in the dispensatlion declared by the Thus Gone One.' Venerable Ananda, said thus to The Blessed One: ßVenerable sir, is it possible for women gone forth and become homeless in the dispensation declared by the Thus Gone One to realize the fruits of entry into the stream of the Teaching or the fruits of returning once or the fruits of not returning, or the fruits of worthiness?"
ßAnanda, it possible for women gone forth and become homeless in the dispensation declared by the Thus Gone One to realize the fruits of entry into the stream of the Teaching, the fruits of returning once, the fruits of not returning and the fruits of worthiness."
ßVenerable sir, if it is possible for women gone forth and become homeless in the dispensation declared by the Thus Gone One to realize the fruits of entry into the stream of the Teaching, the fruits of returning once, the fruits of not returning and the fruits of worthiness. It is suitable venerable sir that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One. For Mahapajapati Gotami has done much, she is the mother's sister, fed milk, showed the world when small and breast fed The Blessed One."
ßAnanda, if Mahapajapati Gotami accepts these eight strong rules, that will be her higher ordination:
ßA bhikkhuni with one hundred rains should worship, attend willingly, revere with clasped hands and exchange friendly greetings with a bhikkhu who has just attained higher ordination. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A bhikkhuni should not observe the rains in a monastery where there are no bhikkhus. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
Every fortnight the bhikkhuni should approach the Community of bhikkhus to beg for two things. To know the day of recital of the full moon observances for confession and for advice. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A bhikkhuni should emerge from the rains observances, by seeing or hearing or clearing suspicions in the presence of both Communities, bhikkhus and bhikkhunis. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A bhikkhuni guilty of transgressing the strong rules should atone it, in the presence of both Communities, bhikkhus and bhikkhunis. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A trainee bhikkhuni should spend two rains observing the six precepts and be accomplished for the higher ordination, in the presence of both Communities, bhikkhus and bhikkhunis. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A bhikkhuni should not abuse a bhikkhu for any reason. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
From today the words of the bhikkhunis are obstructed to the bhikkhus. The words of the bhikkhus are not obstructed to the bhikkhunis.
This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
Ananda, if Mahapajapati Gotami accepts these eight strong rules, that will be her higher ordination: "
Venerable Ananda, learning these eight strong rules in the presence of The Blessed One approached Mahapajapati Gotami and said:
ßGotami, if you accept these eight strong rules, that will be your higher ordination:
ßA bhikkhuni with one hundred rains should worship, attend willingly, revere with clasped hands and exchange friendly greetings with a bhikkhu who has just attained higher ordination. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A bhikkhuni should not observe the rains in a monastery where there are no bhikkhus. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
Every fortnight the bhikkhuni should approach the Community of bhikkhus to beg for two things. To know the day of recital of the full moon observances for confession and for advice. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A bhikkhuni should emerge from the rains observances, by seeing or hearing or clearing suspicions in the presence of both Communities, bhikkhus and bhikkhunis. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A bhikkhuni guilty of transgressing the strong rules should atone it, in the presence of both Communities, bhikkhus and bhikkhunis. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A trainee bhikkhuni should spend two rains observing the six precepts and be accomplished for the higher ordination, in the presence of both Communities, bhikkhus and bhikkhunis. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A bhikkhuni should not abuse a bhikkhu for any reason. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
From today the words of the bhikkhunis are obstructed to the bhikkhus. The words of the bhikkhus are not obstructed to the bhikkhunis.
This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
Gotami if you accept these eight strong rules, that same will be your higher ordination: "
ß Venerable sir, Ananda, just as a young man, woman, or child who has washed his head was to receive a garland of flowers of blue lotuses, jasmines or a very attractive garland of flowers would accept it, with both hands and would place it on his head. In that same manner I accept the eight strong rules, not to throw out until life lasts.
Then venerable Ananda approached The Blessed One, worshipped, sat on a side and said: Venerable sir, Mahapajapati Gotami has accepted the eight strong rules, not to throw out until life lasts."
ßAnanda, if women did not obtain the going forth from the household as homeless, in the dispensation of the Thus Gone One, the dispensation would have lasted longer a thousand years Ananda, as women have obtined the going forth from the household to become homeless, it will not last long, the good Teaching will last only five hundred years.
Ananda, just as families which have more women and few men are attacked by robbers and cheaters in the same manner in a dispensation in which there is the going forth for women, the holy life does not last long.
Ananda, just as in an accomplished rice field, there falls an illness named white seeds and it does not last long. In the same manner in a dispensation in which there is the going forth for women, the holy life does not last long.
Ananda, just as in an accomplished cane field, there comes an illness named turning red and it does not last long. In the same manner in a dispensation in which there is the going forth for women, the holy life does not last long.
Ananda, just as a man was to build an embankment as a future protection for a huge reservoir, so that water would not reach over the boundary these eight strong rules are declared to the bhikkhunis not to be thrown out until life lasts, as future protection.
2. Ovadasuttam Ý Advice
006.02. At one time The Blessed One was living in the gabled hall in the Great forest in Vesali, Venerable Ananda approachd The Blessed One worshipped, sat on a side and said:
ßVenerable sir, endowed with how many things is the bhikkhu considered suitable to advice the bhikkhunis?"
ßAnanda, the bhikkhu endowed with eight things is suitable to be considered to advise the bhikkhunis. What eight?
Here, Ananda, the bhikkhu is virtuous ... re ... observes the precepts of training. Is learned ... re ... and has penetrated and come to right view. By him the higher code of rules is well attained bothwise, in detail and in execution, to judge by discourses and by words. Has polite speech, talks clearly and is able to explain without swallowing words. Is capable to give a talk full of advice, inciting and making the hearts light. Is loved by the bhikkhunis and is agreeable and pleasant. He should be someone who has no guilt of transgressing the strong rules appointed by The Blessed One, to those who have gone forth on accou t of The Blessed One and wear yellow clothes He should be twenty years old or more than that. Ananda, the bhikkhu endowed with these eight things is suitable to be considered to advise the bhikkhunis.
3. Sankhittasuttam Ý Advice in short
006.03. At one time The Blessed One was living in the gabled hall in the Great forest in Vesali, and Mahapajapati Gotami approached The Blessed One, worshipped, stood on a side and said: ßVenerable sir, The Blessed One should teach me in short, hearing which I would withdraw alone and abide diligent to dispel."
ßGotami, you know the Teaching thus- These things conduce to greed, not to disenchantment. These things conduces to binding not unbinding. These things conduce to accumulating not throwing away. These things conduce to many desires not few desires. These things conduce to dissatisfaction not satisfaction. These things conduce to attachment to company, not to seclusion. These things conduce to laziness not aroused effort These things conduce to difficult support not easy support. Gotami, with certainty know it is not the Teaching, not the Discipline and not the dispensation of the Teacher."
ßGotami, you know the Teaching thus- These things conduce to disenchantment, are not with greed. These things conduces to unbinding not binding. These things conduce to throwing away not accumulating. These things conduce to few desires not many desires. These things conduce to satisfaction not dissatisfaction. These things conduce to seclusion not attachment to company. These things conduce to aroused effort not laziness These things conduce to easy support n ot difficult support. Gotami, with certainty know this is the Teaching, the Discipline and the dispensation of the Teacher."
4. Dighajanusuttam Ý To Dighajanu
006.04. At one time The Blessed One was living in Kakkarapatta, a hamlet of the Koliyas and Dighajanu a son of the Koliyas approached The Blessed One, worshipped, sat on a side and said to The Blessed One:
ßVenerable sir, we live a household life enjoying sensual pleasures troubled by wife and children, wearing Kashmire clothes, bearing flowers, scents, ointments and earning gold and silver. Venerable sir, may The Blessed One teach me for my welfare and pleasantness here and now and here after.
ßByagghapajja, these four things conduce to the welfare and pleasantness of sons of clansmen here and now. What four?
The achievement of, manly vigour, means of protection, good friendship and a balanced living.
Byagghapajja, what is the achievement of manly vigour?
Here, Byagghapajja, in whatever trade the clansman makes a living -whether farming, trading, cattle rearing, rulership, serving the king or any other skill, he becomes clever not lazy and discriminative of what, has to be done and what has to be completed. Byagghapajja, this is the achievement of manly vigour.
Byagghapajja, what is the achievement of protection?
Here, Byagghapajja, whatever wealth be to the clansman achieved through manly vigour, righteously gained when toiling with his hands while sweat dripped, he protects. This my wealth should be protected so that it would not be carried away by the king, by robbers or water or burnt by fire. It should not be carried away by unwanted inheritors. Byaggapajja this is the achievement of protection.
Byaggapajja what is good friendship?
Here, Byagghapajja, in whatever village or hamlet the clansman lives -there may be householders or sons of householders, those young developed in virtues, or those old developed in virtues, those endowed with faith, endowed with virtues, those benevolent, those endowed with wisdom. He stands with them, talks with them and discusses with them in such a manner that those with faith gain faith. The virtuous gain in virtues. The benevolent gain in benevolence and the wise gain wisdom. Bagghapajja this is good friendship.
Byagghapajja, what is balanced living?
Here, Byagghapajja, the clansman's son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Like one holding the balance would know, this side is more by this much and this side is less by this much. In this manner the clansman's son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Byagghapajja, if the clansman's son with low income was to live spending much. It is said that the clansman's son lives as though eating figs. If the clansman's son with high income was to live spending little. It is said that the clansman's son lives as though dying a junior death. Byagghapajja, when the clansman's son balances his income with the expenses and lives, it is said he is balanced in expenses.
Byagghapajja, to thus arisen wealth there are four sources of loss. - Fondness for, women, intoxicants, gambling and associating evil friends, and close associations of evil friendships. Byagghapajja, to a great reservoir there are four inlets and four outlets. A man closes up the inlets and opens the outlets. Rain too does not fall abundantly. If this happens disaster could be expected to the reservoir, not growth. In the same manner to arisen wealth there are four sources of loss. - Fondness for, women, intoxicants, gambling and associating evil friends, and close associations of evil friendship.
Byagghapajja, to thus arisen wealth there are four sources of gain. - Non-fondness for, women, intoxicants, gambling and associating spiritual friends, and close associations of good friendships. Byagghapajja, just as to a great reservoir there are four inlets and four outlets. A man opens the inlets and closes up the outlets. Rain too falls abundantly. If this happens growth could be expected to the reservoir, not disaster. In the same manner to arisen wealth there are four sources of gain. - Non-fondness for, women, intoxicants, gambling and associating spiritual friends, and close associations of good friendships.
Byagghapajja, these four things conduce to the welfare and pleasantness of sons of clansmen here and now.
Byagghapajja, these four things conduce to the welfare and pleasantness of sons of clansmen here after What four?
The attainment of faith, virtues, benevolence and wisdom.
Byagghapajja, what is the attainment of faith?
Here, the son of the clansman has faith in the enlightenment of the Thus Gone One: That Blessed One ... re ... the Teacher of gods and men. Bygghapajja, this is the attainment of faith.
Byagghapajja what is the attainment of virtues?
Here, Byagghapajja, the son of the clansman abstains from destroying living things ... re ... taking intoxicating and brewed drinks Byagghapajja this is the attainment of virtues.
Byagghapajjs, what is the attainment of benevolence?
Here, Byagghapajja, the clansman's son abides in the household with a mind free from the stains of selfishness, released in benevolence, with hands ready to give to the needy and making arrangements to give gifts. Byagghapajja, to this is said the attainment of benevolence.
Byagghapajja, what is the atta inment of wisdom?
Here, the clansman's son becomes wise about the rising and fading of the five holding masses for the noble penetration to rightfully end unpleasantness. Byagghapajja, to this is said the attainment of wisdom.
Byagghapajja, these four things conduce to the welfare and pleasantness of sons of clansmen here after.
Active in the means of livelihood, is diligent,
Protecting his wealth and balancing his budget.
Develops faith, virtues and benevolence, dispelling stains of selfishness
Constantly he purifies the path to make the other world safe.
With these eight and the faith of the householder
It is truthfully said he makes both worlds pleasant
Here and the here after and grows in benevolence and merit.
5. Ujjayasuttam Ý Ujjaya the Brahmin
006.05. The Brahmin Ujjaya approached The Blessed One, exchanged friendly greetings, sat on a side and said: ßGood Gotama, I desire to go away from home. May I be taught so that it will be for my welfare and pleasantness here and now and here after."
ßBrahmin, these four things conduce to the welfare and pleasantness of sons of clansmen here and now. What four?
The achievement of, manly vigour, means of protection, good friendship and a balanced living
Brahmin, what is the achievement of manly vigour?
Here, Brahmin, in whatever trade the clansman makes a living -whether farming, trading, cattle rearing, rulership, serving the king or any other skill, he becomes clever not lazy and discriminative of what, has to be done and what has to be completed. Brahmin, this is the achievement of manly vigour.
Brahmin, what is the achievement of protection?
Here, Brahmin, whatever wealth be to the clansman achieved through manly vigour, righteously gained when toiling with his hands while sweat dripped, he protects. This my wealth should be protected so that it would not be carried away by the king, by robbers or water or burnt by fire. It should not be carried away by unwanted inheritors. Brahmin, this is the achievement of protection.
Brahmin, what is good friendship?
Here, Brahmin, in whatever village or hamlet the clansman lives -there may be householders or sons of householders, young, developed in virtues, or old, developed in virtues, endowed with faith, endowed with virtues, those benevolent and those endowed with wisdom. He stands with them, talks with them and discusses with them in such a manner that those with faith gain faith. The virtuous gain in virtues. The benevolent gain in benevolence and the wise gain wisdom. Brahmin, this is good friendship.
Brahmin, what is balanced living?
Here, Brahmin, the clansman's son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Like one holding the balance would know, this side is more by this much and this side is less by this much. In this manner the clansman's son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Brahmin, if the clansman's son with low income was to live spending much. It is said that the clansman's son lives as though eating figs. If the clansman's son with high income was to live spending little. It is said that the clansman's son lives as though dying a junior death. Brahmin, when the clansman's son balances his income with the expenses and lives, it is said he is balanced in expenses.
Brahmin, to thus arisen wealth there are four sources of loss. - Fondness for, women, intoxicants, gambling and associating evil friends, and close associations of evil friendships. Brahmin, to a great reservoir there are four inlets and four outlets. A man closes up the inlets and opens the outlets. Rain too does not fall abundantly. If this happens disaster could be expected to the reservoir, not growth. In the same manner to arisen wealth there are four sources of loss. - Fondness for, women, intoxicants, gambling and associating evil friends, and close associations of evil friendship.
Brahmin, to thus arisen wealth there are four sources of gain. - Non-fondness for, women, intoxicants, gambling and associating spiritual friends, and close associations of good friendships. Brahmin, just as to a great reservoir there are four inlets and four outlets. A man opens the inlets and closes up the outlets. Rain too falls abundantly. If this happens growth could be expected to the reservoir, not disaster. In the same manner to arisen wealth there are four sources of gain. - Non-fondness for, women, intoxicants, gambling and associating spiritual friends, and close associations of good friendships.
Brahmin, these four things conduce to the welfare and pleasantness of sons of clansmen here and now.
Brahmin, these four things conduce to the welfare and pleasantness of sons of clansmen here after What four?
The attainment of faith, virtues, benevolence and wisdom.
Brahmin, what is the attainment of faith?
Here, the son of the clansman has faith in the enlightenment of the Thus Gone One: That Blessed One ... re ... the Teacher of gods and men. Brahmin, this is the attainment of faith.
Brahmin, what is the attainment of virtues?
Here, Brahmin, the son of the clansman abstains from destroying living things ... re ... taking intoxicating and brewed drinks Brahmin, this is the attainment of virtues
Brahmin, what is the attainment of benevolence?
Here, Brahmin, the clansman's son abides in the household with a mind free from the stains of selfishness, released in benevolence, with hands ready to give to the needy and making arrangements to give gifts. Brahmin, to this is said the attainment of benevolence.
Brahmin, what is the attainment of wisdom?
Here, the clansman's son becomes wise about the rising and fading of the five holding masses for the noble penetration to rightfully end unpleasantness. Brahmin, to this is said the attainment of wisdom.
Brahmin, these four things conduce to the welfare and pleasantness of sons of clansmen here after.
Active in the means of livelihood, is diligent,
Protecting his wealth and balancing his budget.
Develops faith, virtues and benevolence, dispelling stains of selfishness
Constantly he purifies the path to make the other world safe.
With these eight and the faith of the householder
It is truthfully said he makes both worlds pleasant
Here and the here after and grows in benevolence and merit.
6. Bhayasuttam Ý Fear
006.06. Bhikkhus, fear is a synonym for sensuality. Unpleasant is a synonym for sensuality. Illness is a synonym for sensuality. A boil is a synonym for sensuality. The arrow is a synonym for sensuality. The bond is a synonym for sensuality. Mud is a synonym for sensuality. The womb is a synonym for sensuality.
Bhikkhus, why is fear a synonym for sensuality? Bhikkhus, one burning with sensual greed and bound by interest for sensual greed is not free from fear, here and now or here after so fear is a synonym for sensuality.
Bhikkhus, why is unpleasant, ... re ... illnes, ... re ... a boil, ... re ... an arrow, ... re ... bond, ... re ... mud, ... re ... a womb a synonym for sensuality? Bhikkhus, one burning with sensual greed and bound by interest for sensual greed is not free from a womb, here and now or here after so womb is a synonym for sensuality."
Fear, unpleasantness, illness, a boil, an arrow, a bond,
And the two mud and womb, are said to be sensuality.
Seeing agreeability in them the ordinary folk are victimised and seek a womb
If the zealous bhikkhu does not neglect awareness
He crosses over this mud, difficult to cross.
And looks at the trembling populace, overcome with birth and decay.
7. Pathama Ý ahuneyyasuttam Ý Suitable to be honoured
006.07. Bhikkhus. the bhikkhu endowed with eight things is suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world. What eight?
Here, bhikkhus, the bhikkhu is virtuous, ... re ... observes the precepts; Is learned, ... re ... has penetratingly seen and has come to right view. He is a spiritual companion, associating spiritual friends. He is endowed with right view. He is a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. Recalls the manifold earlier births. Such as one birth, two births, ... re ... with all details recalls the previous manifold births. With the purified heavenly eye, which is beyond human, ... re ... knows how beings are born according their actions. With the destruction of desires ... re ... and released through wisdom abides Bhikkhus. the bhikkhu endowed with these eight things is suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incompatable field of merit for the world.
8. Dutiya Ý ahuneyyasuttam Ý Second on suitability to be honoured
006.08. Bhikkhus. the bhikkhu endowed with eight things is suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world. What eight?
Here, bhikkhus, the bhikkhu is virtuous, ... re ... observes the precepts; Is learned, ... re ... has penetratingly seen and has come to right view. With aroused effort is firm in the realization of meritorious things, without giving up the aim. Is a forest dweller living in huts of leaves. He abides overcoming dislike and like. He abides overcoming arisen fear. He is a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. With the destruction of desires ... re ... and released through wisdom abides Bhikkhus. the bhikkhu endowed with these eight things is suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world.
9. Pathamapuggalasuttam Ý First on Great Men
006.09. Bhikkhus. these eight persons are suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world. What eight?
The one who has entered the stream of the Teaching, the one who has realized the fruits of entry into the stream of the Teaching, the once returner, the one who has realized its fruits, the non returner and the one who has realized its fruits, the worthy one, and the one who has realized its fruits. Bhikkhus. these eight persons are suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world.
Four have entered the path and four enjoy the path
These are the straightforward ones in the Community,
Endowed with wisdom and virtues.
These are sacrificial with clasped hands by those desiring merit
It is merit for good rebirth Giving to the Community is beneficial.
10. Dutiyapuggalasuttam Ý Second on Great Men
006.10. Bhikkhus. these eight persons are suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world. What eight?
The one who has entered the stream of the Teaching, the one who has realized the fruits of entry into the stream of the Teaching, the once returner, the one who has realized its fruits, the non returner and the one who has realized its fruits, the worthy one, and the one who has realized its fruits. Bhikkhus. these eight persons are suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world.
Four have entered the path and four enjoy the path
These in the Community are the essence for beings,
These are sacrificial with clasped hands by those desiring merit
It is merit for good rebirth Giving to the Community is beneficial.
006. Gotamivaggo Ý Section on Gotami
1. Gotamisuttam Ý To Gotami
006.01. At one time The Blessed One was living in Nigrodha's monastery in Kapilavatthu with the Sakyas. Then Mahapajapati Gotami approached The Blessed One, worshipped, stood on a side and said to The Blessed One:
ßVenerable sir, it is suitable that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One."
ßGotami, it is not suitable, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One,óo not pursue it"
For the second time Mahapajapati Gotami said: ßVenerable sir, it is suitable that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One."
For the second time The Blessed One said: ßGotami, it is not suitable, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One,óo not pursue it"
For the third time Mahapajapati Gotami said: ßVenerable sir, it is suitable that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One."
For the third time The Blessed One said: ßGotami, it is not suitable, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One,óo not pursue it"
Then Mahapajapati Gotami thinking The Blessed One does not give permission for women to gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One was displeased and crying, worshipped and circumambulated The Blessed One went away.
The Blessed One living as long as he desired in Kapilavatthu went touring to Vesali and in stages arrived there. In Vesali The Blessed One lived in the gabled hall in the Great forest.
Then Mahapajapati Gotami shaving her head and putting on yellow clothes with many daughters of the Sakyas went to Vesali and in stages arrived at the gabled hall in the Great forest. When arriving there she was with injured feet, dusty and dirty body displeased and crying.
Venerable Ananda, saw her with injured feet, dusty and dirty body displeased and crying.
standing outside and asked her: ßGotami why are you with injured feet, dusty and dirty body, displeased, crying and standing outside?"
ßVenerable sir, The Blessed One does not give permission for women to gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One."
ßThen, Gotami, wait here a moment I will beg permission for women, to gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One."
Venerable Ananda, approached The Blessed One worshipped, sat on a side and said: ßVenerable sir, Mahapajapati Gotami with injured feet, dusty and dirty body, displeased, crying is standing outside saying- The Blessed One does not give permission for women to gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One. It is suitable venerable sir, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One."
ßAnanda, it is not suitable, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One,óo not pursue it."
For the second time venerable Ananda, ... re ... for the third time venerable Ananda said: ßIt is suitable venerable sir, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One."
For the third time The Blessed One said: ßAnanda, it is not suitable, that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One,óo not pursue it."
Then it occured to venerable Ananda: 'The Blessed One does not give permission for the women's going forth and becoming homeless in the dispensation declared by the Thus Gone One. What if I try some other method to beg the going forth for women in the dispensatlion declared by the Thus Gone One.' Venerable Ananda, said thus to The Blessed One: ßVenerable sir, is it possible for women gone forth and become homeless in the dispensation declared by the Thus Gone One to realize the fruits of entry into the stream of the Teaching or the fruits of returning once or the fruits of not returning, or the fruits of worthiness?"
ßAnanda, it possible for women gone forth and become homeless in the dispensation declared by the Thus Gone One to realize the fruits of entry into the stream of the Teaching, the fruits of returning once, the fruits of not returning and the fruits of worthiness."
ßVenerable sir, if it is possible for women gone forth and become homeless in the dispensation declared by the Thus Gone One to realize the fruits of entry into the stream of the Teaching, the fruits of returning once, the fruits of not returning and the fruits of worthiness. It is suitable venerable sir that women gain the leaving home and becoming homeless in the dispensation declared by the Thus Gone One. For Mahapajapati Gotami has done much, she is the mother's sister, fed milk, showed the world when small and breast fed The Blessed One."
ßAnanda, if Mahapajapati Gotami accepts these eight strong rules, that will be her higher ordination:
ßA bhikkhuni with one hundred rains should worship, attend willingly, revere with clasped hands and exchange friendly greetings with a bhikkhu who has just attained higher ordination. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A bhikkhuni should not observe the rains in a monastery where there are no bhikkhus. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
Every fortnight the bhikkhuni should approach the Community of bhikkhus to beg for two things. To know the day of recital of the full moon observances for confession and for advice. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A bhikkhuni should emerge from the rains observances, by seeing or hearing or clearing suspicions in the presence of both Communities, bhikkhus and bhikkhunis. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A bhikkhuni guilty of transgressing the strong rules should atone it, in the presence of both Communities, bhikkhus and bhikkhunis. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A trainee bhikkhuni should spend two rains observing the six precepts and be accomplished for the higher ordination, in the presence of both Communities, bhikkhus and bhikkhunis. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A bhikkhuni should not abuse a bhikkhu for any reason. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
From today the words of the bhikkhunis are obstructed to the bhikkhus. The words of the bhikkhus are not obstructed to the bhikkhunis.
This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
Ananda, if Mahapajapati Gotami accepts these eight strong rules, that will be her higher ordination: "
Venerable Ananda, learning these eight strong rules in the presence of The Blessed One approached Mahapajapati Gotami and said:
ßGotami, if you accept these eight strong rules, that will be your higher ordination:
ßA bhikkhuni with one hundred rains should worship, attend willingly, revere with clasped hands and exchange friendly greetings with a bhikkhu who has just attained higher ordination. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A bhikkhuni should not observe the rains in a monastery where there are no bhikkhus. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
Every fortnight the bhikkhuni should approach the Community of bhikkhus to beg for two things. To know the day of recital of the full moon observances for confession and for advice. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A bhikkhuni should emerge from the rains observances, by seeing or hearing or clearing suspicions in the presence of both Communities, bhikkhus and bhikkhunis. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A bhikkhuni guilty of transgressing the strong rules should atone it, in the presence of both Communities, bhikkhus and bhikkhunis. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A trainee bhikkhuni should spend two rains observing the six precepts and be accomplished for the higher ordination, in the presence of both Communities, bhikkhus and bhikkhunis. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
A bhikkhuni should not abuse a bhikkhu for any reason. This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
From today the words of the bhikkhunis are obstructed to the bhikkhus. The words of the bhikkhus are not obstructed to the bhikkhunis.
This rule should be honoured, revered, esteemed and should not be thrown out until life lasts.
Gotami if you accept these eight strong rules, that same will be your higher ordination: "
ß Venerable sir, Ananda, just as a young man, woman, or child who has washed his head was to receive a garland of flowers of blue lotuses, jasmines or a very attractive garland of flowers would accept it, with both hands and would place it on his head. In that same manner I accept the eight strong rules, not to throw out until life lasts.
Then venerable Ananda approached The Blessed One, worshipped, sat on a side and said: Venerable sir, Mahapajapati Gotami has accepted the eight strong rules, not to throw out until life lasts."
ßAnanda, if women did not obtain the going forth from the household as homeless, in the dispensation of the Thus Gone One, the dispensation would have lasted longer a thousand years Ananda, as women have obtined the going forth from the household to become homeless, it will not last long, the good Teaching will last only five hundred years.
Ananda, just as families which have more women and few men are attacked by robbers and cheaters in the same manner in a dispensation in which there is the going forth for women, the holy life does not last long.
Ananda, just as in an accomplished rice field, there falls an illness named white seeds and it does not last long. In the same manner in a dispensation in which there is the going forth for women, the holy life does not last long.
Ananda, just as in an accomplished cane field, there comes an illness named turning red and it does not last long. In the same manner in a dispensation in which there is the going forth for women, the holy life does not last long.
Ananda, just as a man was to build an embankment as a future protection for a huge reservoir, so that water would not reach over the boundary these eight strong rules are declared to the bhikkhunis not to be thrown out until life lasts, as future protection.
2. Ovadasuttam Ý Advice
006.02. At one time The Blessed One was living in the gabled hall in the Great forest in Vesali, Venerable Ananda approachd The Blessed One worshipped, sat on a side and said:
ßVenerable sir, endowed with how many things is the bhikkhu considered suitable to advice the bhikkhunis?"
ßAnanda, the bhikkhu endowed with eight things is suitable to be considered to advise the bhikkhunis. What eight?
Here, Ananda, the bhikkhu is virtuous ... re ... observes the precepts of training. Is learned ... re ... and has penetrated and come to right view. By him the higher code of rules is well attained bothwise, in detail and in execution, to judge by discourses and by words. Has polite speech, talks clearly and is able to explain without swallowing words. Is capable to give a talk full of advice, inciting and making the hearts light. Is loved by the bhikkhunis and is agreeable and pleasant. He should be someone who has no guilt of transgressing the strong rules appointed by The Blessed One, to those who have gone forth on accou t of The Blessed One and wear yellow clothes He should be twenty years old or more than that. Ananda, the bhikkhu endowed with these eight things is suitable to be considered to advise the bhikkhunis.
3. Sankhittasuttam Ý Advice in short
006.03. At one time The Blessed One was living in the gabled hall in the Great forest in Vesali, and Mahapajapati Gotami approached The Blessed One, worshipped, stood on a side and said: ßVenerable sir, The Blessed One should teach me in short, hearing which I would withdraw alone and abide diligent to dispel."
ßGotami, you know the Teaching thus- These things conduce to greed, not to disenchantment. These things conduces to binding not unbinding. These things conduce to accumulating not throwing away. These things conduce to many desires not few desires. These things conduce to dissatisfaction not satisfaction. These things conduce to attachment to company, not to seclusion. These things conduce to laziness not aroused effort These things conduce to difficult support not easy support. Gotami, with certainty know it is not the Teaching, not the Discipline and not the dispensation of the Teacher."
ßGotami, you know the Teaching thus- These things conduce to disenchantment, are not with greed. These things conduces to unbinding not binding. These things conduce to throwing away not accumulating. These things conduce to few desires not many desires. These things conduce to satisfaction not dissatisfaction. These things conduce to seclusion not attachment to company. These things conduce to aroused effort not laziness These things conduce to easy support n ot difficult support. Gotami, with certainty know this is the Teaching, the Discipline and the dispensation of the Teacher."
4. Dighajanusuttam Ý To Dighajanu
006.04. At one time The Blessed One was living in Kakkarapatta, a hamlet of the Koliyas and Dighajanu a son of the Koliyas approached The Blessed One, worshipped, sat on a side and said to The Blessed One:
ßVenerable sir, we live a household life enjoying sensual pleasures troubled by wife and children, wearing Kashmire clothes, bearing flowers, scents, ointments and earning gold and silver. Venerable sir, may The Blessed One teach me for my welfare and pleasantness here and now and here after.
ßByagghapajja, these four things conduce to the welfare and pleasantness of sons of clansmen here and now. What four?
The achievement of, manly vigour, means of protection, good friendship and a balanced living.
Byagghapajja, what is the achievement of manly vigour?
Here, Byagghapajja, in whatever trade the clansman makes a living -whether farming, trading, cattle rearing, rulership, serving the king or any other skill, he becomes clever not lazy and discriminative of what, has to be done and what has to be completed. Byagghapajja, this is the achievement of manly vigour.
Byagghapajja, what is the achievement of protection?
Here, Byagghapajja, whatever wealth be to the clansman achieved through manly vigour, righteously gained when toiling with his hands while sweat dripped, he protects. This my wealth should be protected so that it would not be carried away by the king, by robbers or water or burnt by fire. It should not be carried away by unwanted inheritors. Byaggapajja this is the achievement of protection.
Byaggapajja what is good friendship?
Here, Byagghapajja, in whatever village or hamlet the clansman lives -there may be householders or sons of householders, those young developed in virtues, or those old developed in virtues, those endowed with faith, endowed with virtues, those benevolent, those endowed with wisdom. He stands with them, talks with them and discusses with them in such a manner that those with faith gain faith. The virtuous gain in virtues. The benevolent gain in benevolence and the wise gain wisdom. Bagghapajja this is good friendship.
Byagghapajja, what is balanced living?
Here, Byagghapajja, the clansman's son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Like one holding the balance would know, this side is more by this much and this side is less by this much. In this manner the clansman's son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Byagghapajja, if the clansman's son with low income was to live spending much. It is said that the clansman's son lives as though eating figs. If the clansman's son with high income was to live spending little. It is said that the clansman's son lives as though dying a junior death. Byagghapajja, when the clansman's son balances his income with the expenses and lives, it is said he is balanced in expenses.
Byagghapajja, to thus arisen wealth there are four sources of loss. - Fondness for, women, intoxicants, gambling and associating evil friends, and close associations of evil friendships. Byagghapajja, to a great reservoir there are four inlets and four outlets. A man closes up the inlets and opens the outlets. Rain too does not fall abundantly. If this happens disaster could be expected to the reservoir, not growth. In the same manner to arisen wealth there are four sources of loss. - Fondness for, women, intoxicants, gambling and associating evil friends, and close associations of evil friendship.
Byagghapajja, to thus arisen wealth there are four sources of gain. - Non-fondness for, women, intoxicants, gambling and associating spiritual friends, and close associations of good friendships. Byagghapajja, just as to a great reservoir there are four inlets and four outlets. A man opens the inlets and closes up the outlets. Rain too falls abundantly. If this happens growth could be expected to the reservoir, not disaster. In the same manner to arisen wealth there are four sources of gain. - Non-fondness for, women, intoxicants, gambling and associating spiritual friends, and close associations of good friendships.
Byagghapajja, these four things conduce to the welfare and pleasantness of sons of clansmen here and now.
Byagghapajja, these four things conduce to the welfare and pleasantness of sons of clansmen here after What four?
The attainment of faith, virtues, benevolence and wisdom.
Byagghapajja, what is the attainment of faith?
Here, the son of the clansman has faith in the enlightenment of the Thus Gone One: That Blessed One ... re ... the Teacher of gods and men. Bygghapajja, this is the attainment of faith.
Byagghapajja what is the attainment of virtues?
Here, Byagghapajja, the son of the clansman abstains from destroying living things ... re ... taking intoxicating and brewed drinks Byagghapajja this is the attainment of virtues.
Byagghapajjs, what is the attainment of benevolence?
Here, Byagghapajja, the clansman's son abides in the household with a mind free from the stains of selfishness, released in benevolence, with hands ready to give to the needy and making arrangements to give gifts. Byagghapajja, to this is said the attainment of benevolence.
Byagghapajja, what is the atta inment of wisdom?
Here, the clansman's son becomes wise about the rising and fading of the five holding masses for the noble penetration to rightfully end unpleasantness. Byagghapajja, to this is said the attainment of wisdom.
Byagghapajja, these four things conduce to the welfare and pleasantness of sons of clansmen here after.
Active in the means of livelihood, is diligent,
Protecting his wealth and balancing his budget.
Develops faith, virtues and benevolence, dispelling stains of selfishness
Constantly he purifies the path to make the other world safe.
With these eight and the faith of the householder
It is truthfully said he makes both worlds pleasant
Here and the here after and grows in benevolence and merit.
5. Ujjayasuttam Ý Ujjaya the Brahmin
006.05. The Brahmin Ujjaya approached The Blessed One, exchanged friendly greetings, sat on a side and said: ßGood Gotama, I desire to go away from home. May I be taught so that it will be for my welfare and pleasantness here and now and here after."
ßBrahmin, these four things conduce to the welfare and pleasantness of sons of clansmen here and now. What four?
The achievement of, manly vigour, means of protection, good friendship and a balanced living
Brahmin, what is the achievement of manly vigour?
Here, Brahmin, in whatever trade the clansman makes a living -whether farming, trading, cattle rearing, rulership, serving the king or any other skill, he becomes clever not lazy and discriminative of what, has to be done and what has to be completed. Brahmin, this is the achievement of manly vigour.
Brahmin, what is the achievement of protection?
Here, Brahmin, whatever wealth be to the clansman achieved through manly vigour, righteously gained when toiling with his hands while sweat dripped, he protects. This my wealth should be protected so that it would not be carried away by the king, by robbers or water or burnt by fire. It should not be carried away by unwanted inheritors. Brahmin, this is the achievement of protection.
Brahmin, what is good friendship?
Here, Brahmin, in whatever village or hamlet the clansman lives -there may be householders or sons of householders, young, developed in virtues, or old, developed in virtues, endowed with faith, endowed with virtues, those benevolent and those endowed with wisdom. He stands with them, talks with them and discusses with them in such a manner that those with faith gain faith. The virtuous gain in virtues. The benevolent gain in benevolence and the wise gain wisdom. Brahmin, this is good friendship.
Brahmin, what is balanced living?
Here, Brahmin, the clansman's son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Like one holding the balance would know, this side is more by this much and this side is less by this much. In this manner the clansman's son knowing his income and expenses balances his budget In this manner my income is above my expenses and not my expenses are above my income. Brahmin, if the clansman's son with low income was to live spending much. It is said that the clansman's son lives as though eating figs. If the clansman's son with high income was to live spending little. It is said that the clansman's son lives as though dying a junior death. Brahmin, when the clansman's son balances his income with the expenses and lives, it is said he is balanced in expenses.
Brahmin, to thus arisen wealth there are four sources of loss. - Fondness for, women, intoxicants, gambling and associating evil friends, and close associations of evil friendships. Brahmin, to a great reservoir there are four inlets and four outlets. A man closes up the inlets and opens the outlets. Rain too does not fall abundantly. If this happens disaster could be expected to the reservoir, not growth. In the same manner to arisen wealth there are four sources of loss. - Fondness for, women, intoxicants, gambling and associating evil friends, and close associations of evil friendship.
Brahmin, to thus arisen wealth there are four sources of gain. - Non-fondness for, women, intoxicants, gambling and associating spiritual friends, and close associations of good friendships. Brahmin, just as to a great reservoir there are four inlets and four outlets. A man opens the inlets and closes up the outlets. Rain too falls abundantly. If this happens growth could be expected to the reservoir, not disaster. In the same manner to arisen wealth there are four sources of gain. - Non-fondness for, women, intoxicants, gambling and associating spiritual friends, and close associations of good friendships.
Brahmin, these four things conduce to the welfare and pleasantness of sons of clansmen here and now.
Brahmin, these four things conduce to the welfare and pleasantness of sons of clansmen here after What four?
The attainment of faith, virtues, benevolence and wisdom.
Brahmin, what is the attainment of faith?
Here, the son of the clansman has faith in the enlightenment of the Thus Gone One: That Blessed One ... re ... the Teacher of gods and men. Brahmin, this is the attainment of faith.
Brahmin, what is the attainment of virtues?
Here, Brahmin, the son of the clansman abstains from destroying living things ... re ... taking intoxicating and brewed drinks Brahmin, this is the attainment of virtues
Brahmin, what is the attainment of benevolence?
Here, Brahmin, the clansman's son abides in the household with a mind free from the stains of selfishness, released in benevolence, with hands ready to give to the needy and making arrangements to give gifts. Brahmin, to this is said the attainment of benevolence.
Brahmin, what is the attainment of wisdom?
Here, the clansman's son becomes wise about the rising and fading of the five holding masses for the noble penetration to rightfully end unpleasantness. Brahmin, to this is said the attainment of wisdom.
Brahmin, these four things conduce to the welfare and pleasantness of sons of clansmen here after.
Active in the means of livelihood, is diligent,
Protecting his wealth and balancing his budget.
Develops faith, virtues and benevolence, dispelling stains of selfishness
Constantly he purifies the path to make the other world safe.
With these eight and the faith of the householder
It is truthfully said he makes both worlds pleasant
Here and the here after and grows in benevolence and merit.
6. Bhayasuttam Ý Fear
006.06. Bhikkhus, fear is a synonym for sensuality. Unpleasant is a synonym for sensuality. Illness is a synonym for sensuality. A boil is a synonym for sensuality. The arrow is a synonym for sensuality. The bond is a synonym for sensuality. Mud is a synonym for sensuality. The womb is a synonym for sensuality.
Bhikkhus, why is fear a synonym for sensuality? Bhikkhus, one burning with sensual greed and bound by interest for sensual greed is not free from fear, here and now or here after so fear is a synonym for sensuality.
Bhikkhus, why is unpleasant, ... re ... illnes, ... re ... a boil, ... re ... an arrow, ... re ... bond, ... re ... mud, ... re ... a womb a synonym for sensuality? Bhikkhus, one burning with sensual greed and bound by interest for sensual greed is not free from a womb, here and now or here after so womb is a synonym for sensuality."
Fear, unpleasantness, illness, a boil, an arrow, a bond,
And the two mud and womb, are said to be sensuality.
Seeing agreeability in them the ordinary folk are victimised and seek a womb
If the zealous bhikkhu does not neglect awareness
He crosses over this mud, difficult to cross.
And looks at the trembling populace, overcome with birth and decay.
7. Pathama Ý ahuneyyasuttam Ý Suitable to be honoured
006.07. Bhikkhus. the bhikkhu endowed with eight things is suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world. What eight?
Here, bhikkhus, the bhikkhu is virtuous, ... re ... observes the precepts; Is learned, ... re ... has penetratingly seen and has come to right view. He is a spiritual companion, associating spiritual friends. He is endowed with right view. He is a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. Recalls the manifold earlier births. Such as one birth, two births, ... re ... with all details recalls the previous manifold births. With the purified heavenly eye, which is beyond human, ... re ... knows how beings are born according their actions. With the destruction of desires ... re ... and released through wisdom abides Bhikkhus. the bhikkhu endowed with these eight things is suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incompatable field of merit for the world.
8. Dutiya Ý ahuneyyasuttam Ý Second on suitability to be honoured
006.08. Bhikkhus. the bhikkhu endowed with eight things is suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world. What eight?
Here, bhikkhus, the bhikkhu is virtuous, ... re ... observes the precepts; Is learned, ... re ... has penetratingly seen and has come to right view. With aroused effort is firm in the realization of meritorious things, without giving up the aim. Is a forest dweller living in huts of leaves. He abides overcoming dislike and like. He abides overcoming arisen fear. He is a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. With the destruction of desires ... re ... and released through wisdom abides Bhikkhus. the bhikkhu endowed with these eight things is suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world.
9. Pathamapuggalasuttam Ý First on Great Men
006.09. Bhikkhus. these eight persons are suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world. What eight?
The one who has entered the stream of the Teaching, the one who has realized the fruits of entry into the stream of the Teaching, the once returner, the one who has realized its fruits, the non returner and the one who has realized its fruits, the worthy one, and the one who has realized its fruits. Bhikkhus. these eight persons are suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world.
Four have entered the path and four enjoy the path
These are the straightforward ones in the Community,
Endowed with wisdom and virtues.
These are sacrificial with clasped hands by those desiring merit
It is merit for good rebirth Giving to the Community is beneficial.
10. Dutiyapuggalasuttam Ý Second on Great Men
006.10. Bhikkhus. these eight persons are suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world. What eight?
The one who has entered the stream of the Teaching, the one who has realized the fruits of entry into the stream of the Teaching, the once returner, the one who has realized its fruits, the non returner and the one who has realized its fruits, the worthy one, and the one who has realized its fruits. Bhikkhus. these eight persons are suitable for honour, for hospitality, for gifts and for veneration with clasped hands, the incomparable field of merit for the world.
Four have entered the path and four enjoy the path
These in the Community are the essence for beings,
These are sacrificial with clasped hands by those desiring merit
It is merit for good rebirth Giving to the Community is beneficial.
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