Anguttara Nikaya - Pancaka Nipata - Brahmana Vaggo

Anguttara Nikaya
020. Brahmanavaggo Ý Brahmins

1. Sonasuttam Ý To Sona

020.01. Bhikkhus, these five were ancient qualities of Brahmins, now evident among dogs, but not among Brahmins. What five?

Bhikkhus, in the past Brahmins went to Brahmin women only, now they go to Brahmin women and to non-Brahmin women. also. At present dogs go to bitches only and not to any others. Bhikkhus, this is the first ancient quality of the Brahmins, which is evident among dogs now, but not among Brahmins.

Bhikkhus, in the past Brahmins went to Brahmin women when it was the season, now they go to Brahmin women when it is not the season. At present dogs go to bitches when it is their season not out of season. Bhikkhus, this is the second ancient quality of the Brahmins, which is evident among dogs now, but not among Brahmins.

Bhikkhus, in the past Brahmins did not buy or sell Brahmin women with mutual understanding, they came together and lived together. At present dogs do not buy or sell bitches, with mutual understanding they come together and live together. Bhikkhus, this is the third ancient quality of the Brahmins, which is evident among dogs now, but not among Brahmins.

Bhikkhus, in the past Brahmins did not amass wealth, grains, silver or pure gold. At present dogs do not amass wealth, grains, silver or pure gold. Bhikkhus, this is the fourth ancient quality of the Brahmins, which is evident among dogs now, but not among Brahmins.

Bhikkhus, in the past Brahmins went in search of food in the evening to eat in the morning. At present they eat. whatever is given until the stomach is full and go away carrying whatever is left. At present dogs go in search of food in the evening to eat in the morning. Bhikkhus, this is the fifth ancient quality of the Brahmins, which is evident among dogs now, but not among Brahmins.

Bhikkhus, these five were ancient qualities of Brahmins, now evident among dogs, but not among Brahmins.

2. Donabrahmanasuttam Ý The Brahmin Dona

020.02. The Brahmin Dona approached The Blessed One and exchanged friendly greetings, sat on a side and said to The Blessed One:

Good Gotama, we have heard that the recluse Gotama does not honour, attend or offer a seat to decayed aged Brahmins who have come to the end of life. Good Gotama, is this so? Good Gotama is it the right conduct, to not honour, attend or offer a seat to decayed aged Brahmins who have come to the end of life?

Dona, do you recognize a Brahmin?

Good Gotama, to say it correctly -a Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and and not censured. He is a scholar of the three Vedic scriptures. and learned in the rules as an officiating priest, knows the words together with the letters with the History as the fifth. Knows the words and their grammar and is complete with the marks of a great man.

Good Gotama, saying it correctly I am that Brahmin, well born on both sides- on the mother's and father's side. I am of pure descent up to the seventh great grand father, not spoilt and and not censured. I am a scholar of the three Vedic scriptures. and am learned in the rules as an officiating priest. I know the words together with the letters with the History as the fifth. I know the words and their grammar and am complete with the marks of a great man.

Dona, those ancient sages the makers, those handing down the tradition of the scriptures, which at present are sung, handed down, collected and are re -sung and recited now, are the following. Such as Aññhaka, Vamaka, Vamadeva, Vessamitta, Yamtaggi, Angirasa, Bharadvaja, Vaseññha, Kassapa and Bhagu. They specify these five kinds of Brahmins- The one similar to Brahma, the one similar to gods, the one on the boundary, the one who has split the boundary and the Brahmin outcaste. Dona, of them to which do you belong?

Good Gotama, I do not know of five kinds of Brahmins, I know them as Brahmins only. It is good if good Gotama, teach me the five kinds of Brahmins. Then Brahmin listen and attend carefully, I will tell. The Blessed One said: .

Dona, who is the Brahmin similar to Brahma?

Here, Dona, the Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and and not censured.

He observes holy chastity for forty eight years. These forty eight years he observes holy chastity, learns the scriptures and searches the wealth of the teacher, righteously.

Dona, what is righteousness there?

Neither farming, nor trading, nor cattle rearing. Not archery, not soldiery, neither a certain skill but to lead the complete life of a bhikkhu begging with bowl in hand to dispel measuring and conceit. He taking charge of the teacher's wealth, shaves head and beard and wearing yellow clothes leave home and becomes homeless.

Having gone forth, he abides pervading one direction with thoughts of loving kindness. So also the second, third, fourth, above, below and across, in every respect, on the whole, the entire world. He abides with thoughts of loving kindness grown great and immeasurable without enmity. He abides pervading one direction with thoughts of compassion, ... re ... intrinsic joy, ... re ... with equanimity ... re ... So also the second, third, fourth, above, below and across, in every respect, on the whole, the entire world. He abides with thoughts of equanimity grown great and immeasurable without enmity. He develops these four divine abidings. After death he is born in the world of brahma. Dona, thus the Brahmin is similar to brahma. Dona, who is the Brahmin similar to a god?

Here, Dona, the Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and not censured.

He observes holy chastity for forty eight years. These forty eight years he observes holy chastity, learns the scriptures and searches the wealth of the teacher righteously.

Dona, what is righteousness there?

Neither farming, nor trading, nor cattle rearing. Not archery, not a soldier, neither a certain skill but to lead the complete life of a bhikkhu begging with bowl in hand to dispel measuring and conceit. He taking charge of the teacher's wealth then goes in search of a wife righteously. Dona, what is righteousness there?

Not buying one, nor selling one, choosing only a Brahmin woman taking charge of her with water. He goes only to Brahmin women. Not to warrior women, or to the ordinary caste women or the outcaste women, not to women of such castes as of basket weavers, chariot makers, rubbish collectors. He does not go to a woman bearing a child, or giving suck, does not go to a woman when it is not her season. Why does the Brahmin not go to a woman bearing child? Dona, if the Brahmin goes to a woman bearing child, the boy or girl that will be born will be named one born in dirty water. Therefore he does not go to one bearing child. Why does the Brahmin not go to a woman giving suck? Dona, if the Brahmin goes to a woman giving suck, the boy or girl that will be born will be named, one pressed with excreta. Therefore he does not go to one giving suck. Thus he goes to a Brahmin woman not for sensual pleasures, not for play, not for passion but for the sake of humanity. He does sexual intercourse and arousing birth, shaves head and beard and wearing yellow clothes leaves home becomes homeless.

Gone forth thus, secluding the mind from sensual desires, ... re ... abides in the fourth higher state of the mind. Developing these four higher states of the mind, after death he goes to heaven. Thus, Dona, the Brahmin is similar to a god. Dona, how is the Brahmin on the border?

Here, Dona, the Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and not censured.

He observes holy chastity for forty eight years. These forty eight years he observes holy chastity, learns the scriptures and searches the wealth of the teacher righteously.

Dona, what is righteousness there?

Neither farming, nor trading, nor cattle rearing. Not archery, not soldiery, neither a certain skill but to lead the complete life of a bhikkhu begging with bowl in hand to dispel measuring and conceit. He taking charge of the teacher's wealth then goes in search of a wife righteously. Dona, what is righteousness there?

Not buying one, nor selling one, choosing only a Brahmin woman taking charge of her with water. He goes only to Brahmin women not to warrior women, nor to the ordinary caste women nor the outcaste women, nor to women of such castes as of basket weavers, chariot makers, rubbish collectors. He does not go to a woman bearing a child, or giving suck, does not go to a woman when it is not her season. Why does the Brahmin not go to a woman bearing child? Dona, if the Brahmin goes to a woman bearing child, the boy or girl that will be born will be named one born in dirty water. Therefore he does not go to one bearing child. Why does the Brahmin not go to a woman giving suck? Dona, if the Brahmin goes to a woman giving suck, the boy or girl that will be born will be named, one pressed with excreta. Therefore he does not go to one giving suck. Thus he goes to a Brahmin woman not for sensual pleasures, not for play, not for passion but for the sake of humanity. He does sexual intercourse and arousing birth, takes delight in his wife lives as husband, does not leave home and become homeless. According to the border of the ancient Brahmins, he stands there does not go beyond. Therefore the Brahmin is said to stand on the border. Dona, thus the Brahmin stands on the border.

Dona, how does the Brahmin go beyond the border?

Here, Dona, the Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and not censured.

He observes holy chastity for forty eight years. These forty eight years he observes holy chastity, learns the scriptures and searches the wealth of the teacher righteously.

Dona, what is righteousness there?

Neither farming, nor trading, nor cattle rearing. Not archery, not soldiery, neither a certain skill but to lead the complete life of a bhikkhu begging with bowl in hand to dispel measuring and conceit. He taking charge of the teacher's wealth then goes in search of a wife righteously. or unrighteously, either buying one, or selling one, or choosing one taking charge of her with water. He goes to Brahmin women, to warrior women, to the ordinary caste women or to the outcaste women, or to women of such castes as of basket weavers, chariot makers, rubbish collectors. He goes to a woman bearing a child, or giving suck, or to a woman when it is not her season. He goes to a Brahmin woman for sensual pleasures, for play, for passion and for the sake of humanity. As told by the ancient Brahmins, he does not stand on the border. He breaks through the border and it is said he has gone beyond the border. Thus Dona, the Brahmin goes beyond the border.

Dona, how does the Brahmin become an outcaste of a Brahmin?

Here, Dona, the Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and not censured.

He observes holy chastity for forty eight years. These forty eight years he observes holy chastity, learns the scriptures and searches the wealth of the teacher righteously. and unrighteously.

Either by farming, or by trading, or by cattle rearing. Or by archery, or soldiery, or learning a certain skill, to lead the complete life of a bhikkhu begging with bowl in hand to dispel measuring and conceit.

Having taken charge of the teacher's wealth he goes in search of a wife righteously. or unrighteously, either buying one, or selling one, or choosing one taking charge of her with water. He goes to Brahmin women, to warrior women, to the ordinary caste women or to the outcaste women, or to women of such castes as of basket weavers, chariot makers, rubbish collectors. He goes to a woman bearing a child, or giving suck, or to a woman, during her season and out of her season. He goes to a Brahmin woman for sensual pleasures, for play, for passion and for the sake of humanity. He makes a living with all kinds of livelihood. The ancient Brahmins told him: How shall we make you known when you make a living doing all kinds of livelihood? He said, just as fire burns the pure and the impure and by that the fire is not soiled. In the same manner the Brahmin makes a living with all kinds of livelihood and is not soiled on account of it. On account of making a livelihood with all kinds of activity he is known as a Brahmin outcasteòhus Dona, the Brahmin becomes a Brahmin outcaste.

Dona, those ancient sages the makers, those handing down the tradition of the scriptures, which at present are sung, handed down, collected and are re -sung and recited now, are the following. Such as Aññhaka, Vamaka, Vamadeva, Vessamitta, Yamtaggi, Angirasa, Bharadvaja, Vaseññha, Kassapa and Bhagu. They specify these five kinds of Brahmins- The one similar to Brahma, the one similar to gods, the one on the boundary, the one who has split the boundary and the Brahmin outcaste. Dona, of them to which do you belong?

Good Gotama, when this is so, I do not qualify to be even the Brahmin outcaste. Good Gotama, I understand! ... re ... am a lay disciple of good Gotama. I take refuge in good Gotama, from today until life lasts.

3. Sangaravasuttam Ý The Brahmin Sangarava

020.03. òhen the Brahmin Sangarava approached The Blessed One, exchanged friendly greetings sat on a side and said: Good Gotama, for what reason do I not remember to recite scriptures I recited long ago, more so those that I did not recite? For what reason do I remember to recite scriptures I did not recite for a long time and more so those that I recited?.

Brahmin, at a time when your mind is overwhelmed with sensual desires, you do not know or see the escape from arisen sensual desires as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.

Brahmin, like a water surface mixed with lacquer and dye of colours red, yellow, blue and brown, in which a man wanting to see his face, would neither know his face or see it. In the same manner Brahmin, at a time when your mind is overwhelmed with sensual desires, you do not know or see the escape from arisen sensual desires as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.

Brahmin, at a time when your mind is overwhelmed with hate, you do not know or see the escape from arisen hate as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.

Brahmin, like a heated water surface which has expanded, in which a man wanting to see his face, would neither know his face or see it. In the same manner Brahmin, at a time when your mind is overwhelmed with hate, you do not know or see the escape from arisen hate as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.

Brahmin, at a time when your mind is overwhelmed with sloth and torpor, you do not know or see the escape from arisen sloth and torpor as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.

Brahmin, like a water surface covered up with moss and leaves, in which a man wanting to see his face, would neither know his face or see it. In the same manner Brahmin, at a time when your mind is overwhelmed with sloth and torpor, you do not know or see the escape from loth and torpor as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.

Brahmin, at a time when your mind is overwhelmed with restlessness and worry, you do not know or see the escape from arisen restlessness and worry as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.

Brahmin, like a water surface moved by the wind would be swaying and arousing waves, in which a man wanting to see his face, would neither know his face or see it. In the same manner Brahmin, at a time when your mind is overwhelmed with restlessness and worry, you do not know or see the escape from arisen restlessness and worry as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.

Brahmin, at a time when your mind is overwhelmed with doubts, you do not know or see the escape from arisen doubts, as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.

Brahmin, like a water surface disturbed stirred made muddy and with darkness setting, in which a man wanting to see his face, would neither know his face or see it. In the same manner Brahmin, at a time when your mind is overwhelmed with doubts, you do not know or see the escape from arisen doubts as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.

Brahmin, at a time when your mind is not overwhelmed with sensual desires and you know and see the escape from arisen sensual desires as it really is, you know your own good, the good of others and the good of either as it really is. At such times you remember to recite scriptures not recited, there is nothing to talk of those recited.

Brahmin, like a water surface not mixed with lacquer and dye of colours red, yellow, blue and brown, in which a man wanting to see his face, would know his face or see it. In the same manner Brahmin, at a time when your mind is not overwhelmed with sensual desires, and know or see the escape from arisen sensual desires as it really is, you know your own good, the good of others and the good of either as it really is. At such times you remember to recite scriptures not recited, there is nothing to talk of those recited.

Brahmin, at a time when your mind is not overwhelmed with hate, you know and see the escape from arisen hate as it really is, you know your own good, the good of others, or the good of either as it really is. At such times you remember to recite scriptures not recited there is nothing to speak of those recited.

Brahmin, like a not heated water surface which has not expanded, in which a man wanting to see his face, would know his face and see it. In the same manner Brahmin, at a time when your mind is not overwhelmed with hate, you know and see the escape from arisen hate as it really is, you know your own good, the good of others, and the good of either as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.

Brahmin, at a time when your mind is not overwhelmed with sloth and torpor and you know and see the escape from arisen sloth and torpor as it really is, you know your own good, the good of others and the good of either as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.

Brahmin, like a water surface not covered up with moss and leaves, in which a man wanting to see his face, would know and see his face. In the same manner Brahmin, at a time when your mind is not overwhelmed with sloth and torpor, you know and see the escape from sloth and torpor as it really is, you know your own good, the good of others, and the good of both as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.

Brahmin, at a time when your mind is not overwhelmed with restlessness and worry and know and see the escape from arisen restlessness and worry as it really is, you know your own good, the good of others and the good of both as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.

Brahmin, like a water surface not moved by the wind would not sway or arouse waves, in it a man wanting to see his face, would know and see his face. In the same manner Brahmin, at a time when your mind is not overwhelmed with restlessness and worry and you know and see the escape from arisen restlessness and worry as it really is, you know your own good, the good of others and the good of both as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.

Brahmin, at a time when your mind is not overwhelmed with doubts and you know and see the escape from arisen doubts, as it really is, you know your own good, the good of others and the good of both as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.

Brahmin, like a water surface not disturbed and with light setting, in it a man wanting to see his face, would know and see his face. In the same manner Brahmin, at a time when your mind is not overwhelmed with doubts, you know and see the escape from arisen doubts as it really is, then you know your own good, the good of others, and the good of both as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.

Good Gotama, I understand ... re ... I am a lay disiple of good Gotama who has taken refuge from today until life lasts.

4. Karanapalisuttam Ý Brahmin Karanapali

020.04. At one time The Blessed One lived in the gabled hall in the Great Forest in Vesali. At that time the Brahmin Karanapali was doing some work of the Licchavis and saw the Brahmin Pingiya coming in the distance and said thus to the Brahmin pingiya:

Where, does good Pingiya go during the day time?

Here, I am returning from the presence of the recluse Gotama.

Good Pingiya, how is the wisdom of the recluse Gotama, do you think he is wise?

Who am I to know the extent of wisdom of the recluse Gotama? Someone like him should know the extent of wisdom of the recluse Gotama.

Good Pingiya praises the recluse Gotama very highly.
Among gods and men good Gotama deserves the highest praise
Why is good Pingiya so pleased in the recluse Gotama?

Like a man who has tasted the highest taste, would not be pleased with other lesser tastes in like manner those who have heard good Gotama's Teaching - in discourses, in prose and verse sections, in explanation discourses or the wonderful things - would not be pleased with views of other recluses and Brahmins.

Like a man overwhelmed with hunger. coming across a honey comb, in whichever way he tastes it, he becomes pleased in like manner those who have heard good Gotama's Teaching - in discourses, in prose and verse sections, in explanation discourses or the wonderful things-gains a pleasure and gains an appeasement.

Like a man who has come across a sandle wood stick, whether white or red, in whatever manner he smells it, near the root in the middle or top it gives a heavenly bliss in like manner in whatever way good Gotama's Teaching is heard- in discourses, in prose and verse sections, in explanation discourses or the wonderful things-gains a pleasure and gains an appeasement.

Like a man gravely ill, in great unpleasantness is attended by a clever physician. Who attends on him at the right moment and dismisses his ailment, in like manner in whatever way good Gotama's Teaching is heard- in discourses, in prose and verse sections, in explanation discourses or the wonderful things-in that and other manner his grief, lament, unpleantness displeasure and distress vanishes.

There is a pond with pure, good, cool and transparent water in a pleasant surrounding. A man overwhelmed by thirst and fantish on account of thirst comes to it Ascends it bathes, quenches his thirst and appeases all his tired limbs. in like manner those who have heard good Gotama's Teaching - in discourses, in prose and verse sections, in explanation discourses or the wonderful things-gains a pleasure and gains an appeasement giving up all their troubles and worries.

When this was said the Brahmin Karanapali got up from his seat, arranged his shawl on one shoulder put his right knee on the ground, claspped his hands towartds the direction in which The Blessed One was, and made this solemn utterance three times.

I worship that Blessed One, worthy and rightfully enlightened!

Good Pingiya, now I understand. Good Pingiya has reinstated something that was over turned. Has made manifest something that was covered. Has told the way to someone who was lost. Has lighted an oil lamp for the darkness, so that forms could be seen in the darkness. Good Pingiya has explained the Teaching in various ways. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciple who has taken refuge from today until life lasts.

5. Pingiyanisuttam Ý The Brahmin Pingiya

020.05. At one time The Blessed One was living in the gabled hall in the Great Forest in Vesali. At that time about five hundred Licchavis were attending on The Blessed One. Some of the Licchavis were dressed and adorned in blue, some in yellow, some in red and others in white. Among them The Blessed One shone more and more brightly in fame and beauty.

Then the Brahmin Pingiya got up from his seat, arranged the shawl on one shoulder, clasped his hands towards The Blessed One and said: Blessed One I should say something.

The Blessed One said: Say it Pingiya.

Then the Brahmin Pingiya eulogized The Blessed One saying this meaningful verse.
Like the Kokanada lotus, blooming in the morning and pervading the scent,
Look at the shining Angirasa (one sweet in every limb)
Like the sun spreading radiance in the sky.

Then those five hundred Licchavis put their five hundred shawls in front of the Brahmin Pingiya. Then the Brahmin Pingiya put those five hundred shawls in front of The Blessed One.

Then The Blessed One said to those Licchavis:

Licchavis, the arising of five jewels are rare in the world. What five?

The arising of the Thus Gone One, worthy and rightfully enlightened, is rare in the world.

Those who preach the Teaching and discipline proclaimed by the Thus Gone One are rare in the world. Those who understand the Teaching and discipline of the Thus Gone One when it is taught are rare in the world. Those who understand the Teaching and discipline of the Thus Gone One and fall to that method, are rare in the world. A grateful person who shows gratitude is rare in the world. Licchavis, the arising of these five jewels are rare in the world.

6. Mahasupinasuttam Ý The wonderful dreams

020.06. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment five wonderful dreams appeared to him. What five?

When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this first wonderful dream appeared to him: The earth was his bed, the Himalaya mountains his pillow, left hand was immersed in the eastern ocean, the right hand in the western ocean and the two feet in the southern ocean. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this first wonderful dream appeared to him:

Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this second wonderful dream appeared to him: A kind of grass called Tiriya sprang from his navel and grew up high into space. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this second wonderful dream appeared to him:

Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this third wonderful dream appeared to him: Some white worms with black heads crept up from his feet and covered his feet up to the knees. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this third wonderful dream appeared to him:

Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fourth wonderful dream appeared to him: Four crows of different colours came from the four directions sat at his feet and all became white. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fourth wonderful dream appeared to him:

Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fifth wonderful dream appeared to him: On a huge mountain of excreta The Blessed One walked to and fro not touched by that excreta. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fifth wonderful dream appeared to him:

When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this first wonderful dream appeared to him: The earth was his bed, the Himalaya mountains his pillowñhe left hand was immersed in the eastern ocean, the right hand in the western ocean, the two feet in the southern ocean. Bhikkhus, by the Thus Gone One, the noble rightful enlightenment was realized, for that noble and rightful attainment of enlightenment this first wonderful dream appeared to him:

Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this second wonderful dream appeared to him: A kind of grass called Tiriya sprang from his navel and grew up high into space. Bhikkhus, by the Thus Gone One, worthy and rightfully enlightened, the Noble Eightfold path was realized and it became known among gods and men for that realization this second wonderful dream appeared to him:

Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this third wonderful dream appeared to him: Some white worms with black heads crept up from his feet and covered his feet up to the knees. Bhikkhus, many lay disciples who wear white clothes has taken refuge in the Thus Gone One until life lasts, for that realization this third wonderful dream appeared to him:

Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fourth wonderful dream appeared to him: Four crows of different colours came from the four directions sat at his feet and all became white. Bhikkhus, those from all these four castes; warrior, Brahmin, ordinary and outcaste leave home and become homeless and realize noble release. Bhikkhus, for that realization this fourth wonderful dream appeared to him:

Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fifth wonderful dream appeared to him: On a huge mountain of excreta The Blessed One walked to and fro not touched by that excreta. Bhikkhus, the Thus Gone One is a gainer of robes, morsel food, dwellings and requisites when ill . He partakes them not enslaved, not swooned and not attached, seeing the danger and knowing the escape. For that realization this fifth wonderful dream appeared to him:

When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment these five wonderful dreams appeared to him.

7. Vassasuttam Ý Rains

020.07. Bhikkhus, these five are dangerous for rains, those that forecaste rains do not know or see them. What five?

Bhikkhus, in space, high above, the fire element gets disturbed and a storm rising on account of it comes to earth. Bhikkhus, this is the first danger for rains, which those that forecaste rains do not know or see.

Again, bhikkhus, in space, high above, the air element gets disturbed and a storm rising on account of it comes to earth. Bhikkhus, this is the second danger for rains, which those that forecaste rains do not know or see.

Again, bhikkhus, the king of demons receives some water in the hand and throws it into the ocean. Bhikkhus, this is the third danger for rains, which those that forecaste rains do not know or see.

Again, bhikkhus, the clouds that bring rain get belated. Bhikkhus, this is the fourth danger for rains, which those that forecaste rains do not know or see.

Again, bhikkhus the people become unrighteous. Bhikkhus, this is the fifth danger for rains, which those that forecaste rains do not know or see.

Bhikkhus, these five are dangerous for rains, those that forecaste rains do not know or see them.

8. Vacasuttam Ý Speech

020.08. Bhikkhus, endowed with five characteristics, words are well said, not badly enunciated, not faulty and not found faulty by the wise. What five?

Words told at the right time, truthful, words said politely, the essential words and words told with loving kindness. Bhikkhus, endowed with these five characteristics, words are well said, not badly enunciated, not faulty and not found faulty by the wise.

9. Kulasuttam Ý Families

020.09. Bhikkhus, when a virtuous one, gone forth approaches a certain family, the people there accrue much merit in five instances. What five?

Bhikkhus, seeing the virtuous bhikkhu approaching the people there, gladden and reconcile their minds. At that time that family falls to the method conducive to heavenly bliss.

Bhikkhus, seeing the virtuous bhikkhu approaching the people there, attend on the bhikkhu, venerate him and offer a seat. At that time that family falls to the method conducive to a high birth.

Bhikkhus, seeing the virtuous bhikkhu approaching the people there, dispel their miserliness and averice. At that time that family falls to the method conducive to possessing high authority.

Bhikkhus, seeing the virtuous bhikkhu approaching the people there, to the best of their ability divide their wealth. At that time that family falls to the method conducive to gaining great wealth.

Bhikkhus, seeing the virtuous bhikkhu approaching the people there, listen to the Teaching and ask questions At that time that family falls to the method conducive to great wisdom. Bhikkhus, when a virtuous one, gone forth approaches a certain family, the people there accrue much merit in five instances.

10. Nissaraniyasuttam Ý Elements to be driven out

020.10. Bhikkhus, these five are elements to be driven out. What five?

Here, bhikkhus, when the bhikkhu attends to sensuality the mind does not rejoice, does not brighten up, does not get established and is not released. When the bhikkhu attends to non-sensuality the mind rejoices, brightens up, gets established and is released. To him that mind is well gone, well-developed, well established, thoroughly released and unyoked from sensuality. He is released from desires, troubles and worries that arise on account of sensuality. He has no feelings for them. This is driving out sensuality.

Again, bhikkhus, when the bhikkhu attends to hurtfulness, the mind does not rejoice, does not brighten up, does not get established and is not released. When the bhikkhu attends to non-hurtfulness the mind rejoices, brightens up, gets established and is released. To him that mind is well gone, well-developed, well established, thoroughly released and unyoked from hurtfulness He is released from desires, troubles and worries that arise on account of hurtfulness. He has no feelings for them. This is driving out hurtfulness.

Again, bhikkhus, when the bhikkhu attends to vexation, the mind does not rejoice, does not brighten up, does not get established and is not released. When the bhikkhu attends to non-vexation, the mind rejoices, brightens up, gets established and is released. To him that mind is well gone, well-developed, well established, thoroughly released and unyoked from vexation. He is released from desires, troubles and worries that arise on account of vexation. He has no feelings for them. This is driving out of vexation.

Again, bhikkhus, when the bhikkhu attends to matter, the mind does not rejoice, does not brighten up, does not get established and is not released. When the bhikkhu attends to non-matter the mind rejoices, brightens up, gets established and is released. To him that mind is well gone, well-developed, well established, thoroughly released and unyoked from matter. He is released from desires, troubles and worries that arise on account of matter. He has no feelings for them. This is driving out matter.

Again, bhikkhus, when the bhikkhu attends to self, the mind does not rejoice, does not brighten up, does not get established and is not released. When the bhikkhu attends to non-self the mind rejoices, brightens up, gets established and is released. To him that mind is well gone, well-developed, well established, thoroughly released and unyoked from self. He is released from desires, troubles and worries that arise on account of self. He has no feelings for them. This is driving out self.

His mind does not get filled up persistently with interests of sensuality, with hurting interests, with interests to annoy, with material interests and with interests of self. On account of the mind not getting persistently filled up with interests of sensuality, hurting, annoying, material interests and interests of the self, he has no persistent fillings. Has destroyed craving, diverted the bonds, rightfully overcoming measuring has put an end to unpleasantness. Bhikkhus, these five are elements to be driven out.

Anguttara Nikaya - Catukka Nipata - Brahmana Vaggo

Anguttara Nikaya
019. Brahmanavaggo

1. Yodhajivasuttam Ý The Soldier

019.01. Bhikkhus, endowed with four things the soldier becomes royal property and royal by the sign. What four?

Here, bhikkhus, the soldier becomes skilled in taking the right position, shooting from a distance, shooting at the right moment and breaking down a huge mass.

Bhikkhus, endowed with these four things the soldier becomes royal property and royal by the sign.

Bhikkhus, in the same manner the bhikkhu endowed with four things becomes reverential, ... re ... the field of merit for the world. What four?

Here, bhikkhus, the bhikkhu becomes skilled in taking the right position, shooting from a distance, shooting at the right moment and breaking down a huge mass.

Bhikkhus, how does the bhikkhu become skilled in taking the right position?

Here, bhikkhus, the bhikkhu becomes virtuous ... re ... observing the restraints. Thus the bhikkhu becomes skillled in taking the right position.

Bhikkhus, how does the bhikkhu shoot from a distance?

Here, bhikkhus, the bhikkhu sees with right insight as it really is, that all matter in the past, future or present, internal or external, rough or fine, unexalted or exalted, far or near is not mine, am not in it, it's not my self. That all feelings in the past, future or present, internal or external, rough or fine, unexalted or exalted, far or near are not mine, am not in them, they are not my self. That all perceptions in the past, future or present, internal or external, rough or fine, unexalted or exalted, far or near are not mine, am not in them, they are not my self. That all determinations in the past, future or present, internal or external, rough or fine, unexalted or exalted, far or near are not mine, am not in them, they are not my self. That all consciousness in the past, future or present, internal or external, rough or fine, unexalted or exalted, far or near are not mine, am not in them, they are not my self. Thus the bhikkhu shoots from a distance.

Bhikkhus, how does the bhikkhu shoot at the right moment?

Here, bhikkhus, the bhikkhu knows as it really is, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path leading to the cessation of unpleasantness. Thus the bhikkhu shoots at the right moment.

Bhikkhus, how does the bhikkhu break up a huge mass?

Here, bhikkhus, the bhikkhu breaks open a huge mass of ignorance. Thus the bhikkhu breaks up a huge mass.

Bhikkhus, the bhikkhu endowed with these four things becomes reverential, ... re ... the field of merit for the world.

2. Patibhogo Ý To share with another

019.02. Bhikkhus, there is no one to share these four in the world, not a recluse, a Brahmin, a god, Mara or even Brahma. What four?

Bhikkhus, there is no one to share decay in the world, not a recluse, a Brahmin, a god, Mara or even Brahma.

Bhikkhus, there is no one to share ailments in the world, not a recluse, a Brahmin, a god, Mara or even Brahma.

Bhikkhus, there is no one to share death in the world, not a recluse, a Brahmin, a god, Mara or even Brahma.

Bhikkhus, there is no one to share the results of evil demeritorious things that follow future birth decay and death, in the world, not a recluse, a Brahmin, a god, Mara or even Brahma.

Bhikkhus, there is no one to share these four things in the world, not a recluse, a Brahmin, a god, Mara or even Brahma.

3. Sutasuttam Ý The heard

019.03. At one time The Blessed One was living in the squirrels' sanctuary in the Bamboo grove in Rajagaha and Vassakara the chief minister of Magadha approached The Blessed One, exchanged friendly greetings, sat on a side and said thus to The Blessed One:

Good Gotama, am of this view and say it; if someone seeing a form, says I saw this, there is nothing wrong in it. If someone hearing some words says I heard these words, there is nothing wrong in it. If someone cognizing a smell, taste or touch says I cognized this touch, there is nothing wrong in it. If someone cognizing an idea says I cognized this idea, there is nothing wrong in it.

Brahmin, I do not say that you should talk about all that you see, nor do I say that you should not talk about all that you see. Brahmin, I do not say that you should talk about all that you hear, nor do I say that you should not talk about all that you hear. Brahmin, I do not say that you should talk about all that you smell, ... re ... taste ... re ... touch nor do I say that you should not talk about all that you smell, taste or touch. Brahmin, I do not say that you should talk about all that you think, nor do I say that you should not talk about all that you think.

Brahmin, when you talk of what you saw if demeritorious things increase and meritorious things decrease that seen, should not be told. Brahmin, when you talk of what you saw if demeritorious things decrease and meritorious things increase that seen should be told. Brahmin, when you talk of what you heard if demeritorious things increase and meritorious things decrease that heard, should not be told. Brahmin, when you talk of what you heard if demeritorious things decrease and meritorious things increase that heard, should be told. Brahmin, when you talk of what you cognized if demeritorious things increase and meritorious things decrease that cognized, should not be told. Brahmin, when you talk of what you cognized if demeritorious things decrease and meritorious things increase that cognized, should be told. Brahmin, when you talk of what you thought if demeritorious things increase and meritorious things decrease such ideas, should not be told. Brahmin, when you talk of thoughts if demeritorious things decrease and meritorious things increase such ideas should be told.

Then the Brahmin Vassakara the chief minister of Magadha pleased with those words and agreeing got up from his seat and went away.

4. Abhayasuttam Ý Freedom from fear

019.04. The Brahmin Jaõussoni approached The Blessed One, exchanged friendly greetings, sat on a side and said to The Blessed One:

Good Gotama, am of this view and say it, he who has no death has no fear and trembling for death.

Brahmin, there are those who fear and tremble death, and there are those who do not fear and tremble death.

Brahmin, which one fears and trembles death?

Here, Brahmin, a certain one with not dispelled greed, interest, love, thirst and wailing for sensuality is assailed by some grave illness and it occurs to him: I will have to give up my sensual pleasures. He grieves, worries, wails, his head droops and he becomes bewildered. Brahmin, this is fear and trembling for death.

Again, Brahmin, a certain one with not dispelled greed, interest, love, thirst and wailing for the body is assailed by some grave illness and it occurs to him: I will have to give up my bodily pleasures. He grieves, worries, wails, his head droops and he becomes bewildered. Brahmin, this is fear and trembling for death.

Again, Brahmin, a certain one who has not done good, merit, not protected the frightened, done gruesome faulty things is assailed by some grave illness and it occurs to him: I have not done good, merit, not protected the frightened, done gruesome faulty things. After death I will be with those who have not done good, merit, not protected the frightened, done gruesome faulty things. He grieves, worries, wails, his head droops and he becomes bewildered. Brahmin, this is fear and trembling for death.

Again, Brahmin, a certain one has doubts has not come to the end of doubting the good Teaching and he is assailed by some grave illness and it occurs to him: I am with unsettled doubts in the good Teaching. He grieves, worries, wails, his head droops and he becomes bewildered. Brahmin, this is fear and trembling for death.

Brahmin, these four fear and tremble at death.

Brahmin, which one does not fear and tremble at death?

Here, Brahmin, a certain one dispels greed, interest, love, thirst and wailing for sensuality, when assailed by some grave illness it does not occur to him: I will have to give up my sensual pleasures. He does not grieve, worry, wail, his head does not droop and he does not become bewildered. Brahmin, he has no fear and trembling for death.

Again, Brahmin, a certain one dispels greed, interest, love, thirst and wailing for the body assailed by some grave illness, it does not occur to him: I will have to give up my bodily pleasures. He does not grieve, worry, wail, his head does not droop and he does not become bewildered. Brahmin, he does not fear and tremble death.

Again, Brahmin, a certain one who has done good, merit, protected the frightened, not done gruesome faulty things is assailed by some grave illness, it occurs to him: I have done good, merit, protected the frightened, not done gruesome faulty things. After death I will be with those who have done good, merit, protected the frightened, not done gruesome faulty things. He does not grieve, worry, wail, his head does not droop and he does not become bewildered. Brahmin, he does not fear or tremble at death.

Again, Brahmin, a certain one has no doubts has come to the end of doubing the good Teaching and he is assailed by some grave illness and it occurs to him: I have settled my doubts in the good Teacching. He does not grieve, worry, wail, his head does not droop and he does not become bewildered. Brahmin, he does not fear and tremble at death.

Brahmin, these four do not fear and tremble at death.

Good Gotama, I understand ... re ... remember me as a lay disciple of good Gotama from today until life lasts.

5. Brahmaõasaccasuttam Ý Truths of the Brahmins

019.05. At one time The Blessed One was living among the Gijja peaks in Rajagaha. At that time many well-known wandering ascetics were living in the monastery of the wandering ascetics on the bank of river Sappinie. Some of them were Annabhara, Varadhara and Sakuludayi,

The Blessed One getting up from his seclusion in the evening, approached the monastery of the wandering ascetics. At that time the wandering ascetics were assembled and seated and discussing the truths of the Brahmins.

The Blessed One approached the wandering ascetics, sat on the prepared seat and addressed the wandering ascetics:

Wandring ascetics, with what talk were you, assembled and seated here and what were the alternate topics?

Good Gotama, we assembled and seated here, were talking about the truths of Brahmins.

Wandering ascetics, these four are the truths of Brahmins by me realized and declared. What four?

Here, wandering ascetics the Brahmins said thus: All living things are not to be destroyed These words of the Brahmins are true and real. By that one should not think, am a recluse, a Brahmin, or am superior, there is no compare to me, there is no inferior one to me. Yet realizing that truth he should fall to the method of showing loving kindness and compassion to living things.

Again, wandering ascetics the Brahmins said thus: All sensuality is impermanent, unpleasant, changing thingsòhese words of the Brahmins are true and real. By that one should not think, am a recluse, a Brahmin, or am superior, there is no compare to me, there is no one inferior to me. Yet realizing that truth he should fall to the method of turning away from, disenchantment from and cessation of sensuality.

Again,wandering ascetics the Brahmins said thus: All being is impermanent, unpleasant, changing things These words of the Brahmins are true and real. By that one should not think, am a recluse, a Brahmin, or am superior, there is no compare to me, there is no one inferior to me. Yet realizing that truth he should fall to the method of turning away from, disenchantment from and cessation of being ...

Again, wandering ascetics the Brahmins said thus: I have no bonds towards anyone, and have no attachments to anything. These words of the Brahmins are true and real. By that one should not think, am a recluse, a Brahmin, or am superior, there is no compare to me, there is no inferior to me. Yet realizing that truth he should fall to the method there is nothing.

Wandering ascetics, these four are the truths of Brahmins by me realized and declared.

6. Ummaggasuttam Ý A devious path

019.06. Then a certain bhikkhu approached The Blessed One, worshipped, sat on a side and said: Venerable sir, how is the world led on? By what is the world worried? Where is the authority born?

Bhikkhu, your devious path is good, intelligence is good the question is excellent. Bhikkhu do you ask, venerable sir, how is the world led on? By what is the world worried? And where is the authority born?

Yes, venerable sir.

Bhikkhu, the world is led on by the mind. By the mind it is worried. And the authority is born in the mind.

He appreciated and agreed with the words of The Blessed One and asked a further question. Venerable sir, it is said a learned bearer of the Teaching. Venerable sir, who is a learned bearer of the teaching?

Bhikkhu, your devious path is good, intelligence is good the question is excellent. Bhikkhu do you ask, who is a learned bearer of the Teaching?

Yes, venerable sir.

Bhikkhu, I have declared a lot of the Teaching -discourses, prose and verse sections, question and answer explanations, verses, solemn utterances, thus said sayings, birth stories, wonderful things and series of questions and answers. Bhikkhu, even a verse of four lines is enough to know the meaning and the Teaching, and living accordingly to become a learned bearer of the Teaching, quite appropriate to the words.

He appreciated and agreed with the words of The Blessed One and asked a further question. Venerable sir, it is said, the learned one with penetrating wisdom. How is one learned and with penetrating wisdom?

Bhikkhu, your devious path is good, intelligence is good the question is excellent. Bhikkhu do you ask, how is the learned one with penetrating wisdom?

Yes, venerable sir.

Here, bhikkhu, the bhikkhu has heard, this is unpleasant, he penetratingly sees its meaning with wisdom. He has heard, this is the arising of unpleasantness. He penetratingly sees its meaning with wisdom. He has heard this is the cessation of unpleasantness. He penetratingly sees its meaning with wisdom. He has heard, this is the path leading to the cessation of unpleasantness. He penetratingly sees its meaning with wisdom. Thus the bhikkhu becomes a learned one with penetrating wisdom.

He appreciated and agreed with the words of The Blessed One and asked a further question. Venerable sir, it is said, the wise one with great wisdom. How is one wise and with great wisdom?

Bhikkhu, your devious path is good, intelligence is good the question is excellent. Bhikkhu do you ask, how is the wise one with great wisdom?

Yes, venerable sir.

Here, bhikkhu, the wise one with great wisdom does not think to oppress himself, to oppress others, or oppress either. Thinks with compassion towards all the world. Bhikkhu, thus the wise one is with great wisdom.

7. Vassakarasuttam Ý The Brahmin Vassakara

019.07. At one time The Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha. Then the Brahmin Vassakara the chief minister of Magadha approached The Blessed One, exchanged friendly greetings, sat on a side and said:

Good Gotama, does a non noble man know a non noble one, as this good one is not noble?

Brahmin, it is not possible that a non noble man should know a non noble one, as this good one is not noble.

Good Gotama, does a non noble man know a noble one, as this good one is noble?

Brahmin, it is also not possible that a non noble man should know a noble one, as this good one is noble.

Good Gotama, does a noble man know a non noble one, as this good one is not noble?

Brahmin, it is possible that a noble man should know a non noble one, as this good one is not noble.

Good Gotama, does a noble man know a noble one, as this good one is noble?

Brahmin, it is possible that a noble man should know a noble one, as this good one is noble.

Good Gotama, these good words of Gotama are wonderful and surprising.

Brahmin, it is not possible that a non noble man should know a non noble one, as this good one is not noble. Brahmin, it is not possible that a non noble man should know a noble one, as this good one is noble. Brahmin, it is possible that a noble man should know a non noble one, as this good one is not noble. Brahmin, it is possible that a noble man should know a noble one, as this good one is noble.

Good Gotama, at one time the associates of the Brahmin Todeyya aroused a hostility to king Eleyya. King Eleyya is foolish that he is pleased with the recluse Ramaputta. He reveres the recluse Ramaputta in the form of worshipping, attending on, clasping the hands in veneration and maintaining a mutual understanding. The attendants of king Eleyya, Yamaka Moggalla, Ugga Navindaki, and Gandhabba Aggivessa too are foolish that they are pleased with the recluse Ramaputta. They revere the recluse Ramaputta in the form of worshipping, attending on, clasping the hands in veneration and maintaining a mutual understanding.

The Brahmin Todeyya leads the hostility thus- Good ones, do you think king Eleyya is wise in the management of his affairs, in the way he expresses himself, and in the way he attends to royal matters?

Yes, good one, king Eleyya is wise, the recluse Ramaputta advises him to manage his affairs wisely, to express himself well and attend to royal matters and king Eleyya is pleased with the recluse Ramaputta and he shows gratitude by worshipping him, attending on him, clasping the hands in veneration and maintaining a mutual understanding .

Good ones, do you think king Eleyya's associates Yamaka Moggalla, Ugga Navindaki and Gandhabba aggivessa are wise in the management of their affairs, in the way they express themselves, and in the way they attend to royal matters?

Yes, good one, king Eleyya's associates are wise, the recluse Ramaputta advises them to manage their affairs wisely, to express themselves well and to attend to royal matters and king Eleyya's associates are pleased with the recluse Ramaputta and they show gratitude by worshipping him, attending on him, clasping the hands in veneration and maintaining a mutual understanding.

Good Gotama, these good words of Gotama are wonderful and surprising.

Brahmin, it is not possible that a non noble man should know a non noble one, as this good one is not noble. Brahmin, it is not possible that a non noble man should know a noble one, as this good one is noble. Brahmin, it is possible that a noble man should know a non noble one, as this good one is not noble. Brahmin, it is possible that a noble man should know a noble one, as this good one is noble.

Good Gotama, now we have to go, there is much work to be done.

Brahmin, do as you think it is fit.

Then Vassakara the chief minsiter of Magadha pleased with the words of The Blessed One and accepting those words, got up from his seat and went away.

8. Upakasuttam Ý Upaka Maõóikaputta

019.08. At one time The Blessed One lived among the Gijja peaks in Rajagaha. Upaka Mandikaputta approached The Blessed One, worshipped, sat on a side and said to The Blessed One:

Good Gotama, am of this view and say it. Someone arousing a hostility does not produce it all and so he becomes contemptible and blameworthy.

Upaka, someone arousing a hostility does not produe it and he becomes contemptible and blameworthy. Upaka, you too arouse a hostility, do not produce it and you become contemptible and blameworthy.

Venerable sir, it is like someone even while emerging is caught in a big snare. In like manner The Blessed One has caught me in a huge snare of words.

Upaka, I have shown what is demerit, in innumerable words and letters and the teaching of the Thus Gone One showing it, is innumerable. Upaka, I have shown how demerit should be dispelled, in innumerable words and letters and the teaching of the Thus Gone One showing it, is innumerable.

Upaka, I have shown what is merit, in innumerable words and letters and the teaching of the Thus Gone One showing it, is innumerable. Upaka, I have shown how merit should be developed, in innumerable words and letters and the teaching of the Thus Gone One showing it, is innumerable.

Then Upaka Mandikaputta delighted with the words of The Blessed One and agreeing got up from his seat, woeshipped The Blessed One, circumambulated The Blessed One and approached king Ajatasattu of Magadha. He related the complete conversation with The Blessed One to king Ajatasattu of Magadha.

King Ajatasattu of Magadha was angry and displeased with Upaka Mandikaputta and said. Perish! you garrulous saltmaker's son. You have become daring to offend The Blessed One, rightfully enlightened. Upaka, vanish from my sight!

9. Sacchikaraõiyasuttam Ý That should be realized

019.09. Bhikkhus, these four are things to be realized. What four?

Bhikkhus, there is a thing, to be realized with the body, to be realized with mindfulness, to be realized with the faculty of the eye and to be realized with wisdom.

Bhikkhus, what should be realized with the body?

Bhikkhus, the eight releases should be realized with the body.

Bhikkhus, what should be realized with mindfulness?

Bhikkhus, previous births should be realized with mindfulness.

Bhikkhus, what should be realized with the faculty of the eye?

Bhikkhus, the disappearing and appearing of beings should be realized with the faculty of the eye.

Bhikkhus, what should be realized with wisdom?

Bhikkhus, the destruction of desires should be realized with wisdom.

Bhikkhus, these four are things to be realized.

10. Uposathasuttam Ý On the full moon day

019.10. At one time The Blessed One was abiding in the Pubba monastery, the palace of Migara's mother. The Blessed One was seated in that night of the full moon surrounded by the Community of bhikkhus. The Blessed One observing the silent Community of bhikkhus addressed them:

Bhikkhus, this Community of bhikkhus is not neglectful, free from prattle, established in the pure essence. Bhikkhus, a Community of this nature is rare to be seen in the world. Bhikkhus, a Community of bhikkhus of this nature are reverential, suitable for hospitality, gifts and for reverence with clasped hands, the incomparable field of merit for the world. A small gift given to such a Community of bhikkhus is of much value, and more valuable when a bigger gift is given. It is good to go a long distance with provisions for the journey to see such a Community of bhikkhus. Bhikkhus, this is such a Community of bhikkhus.

Bhikkhus, in this Community there are bhikkhus who partake, heavenly bliss, the bliss of the brahma worlds, the bliss of imperturbability and the bliss of nobility.

Bhikkhus, how does the bhikkhu partake heavenly bliss?

Here, bhikkhus, the bhikkhu secluded from sensual desires ... re ... abides in the first higher state of mind ... re ... in the second higher state of mind ... re ... in the third higher state of mind, ... re ... in the fourth higher state of mind. Bhikkhus, thus the bhikkhu abides in heavenly bliss.

Bhikkhus, how does the bhikkhu partake the bliss of the brahma world?

Here, bhikkhus, the bhikkhu pervades one direction with loving kindness ... re ... with compassion, ... re ... with intrinsic joy, ... re ... with equanimity, also the second, the third, the fourth, above, below and across in every respect, under all circumstances, entirely, he pervades with equanimity grown great and immeasurable. Thus the bhikkhu partakes the bliss of the brahma world.

Bhikkhus, how does the bhikkhu partake the bliss of imperturbability?

Here, bhikkhus, the bhikkhu overcoming all perceptions of matter, aversion and varied perceptions, with space is boundless abides in the sphere of space. Overcoming the sphere of space and with consciousness is boundless abides in the sphere of consciousness. Overcoming all the sphere of consciousness, with there is nothing abides in the sphere of no-thingness. Overcoming the sphere of no-thingness abides in the sphere of neither perception nor non-perception. Bhikkhus, thus the bhikkhu abides in imperturbability.

Bhikkhus, how does the bhikkhu abide in nobility?

Here, bhikkhus, the bhikkhu knows as it really is, this is unpleasant ... re ... knows as it really is, this is the path leading to the cessation of unpleasantness. Thus the bhikkhu abides in nobility.