Anguttara Nikaya
028. Ragapeyyalam Ý Repeats in craving
028.01- Bhikkhus, thoroughly knowing craving four things should be developed. What four?
Here, bhikkhus, the bhikkhu mindfull and aware to dispel covetousness and displeasure for the world should abide reflecting the body in the body, ... re ... should abide reflecting feelings in feelings, ... re ... should abide reflecting mental states in the mind and ... re ... should abide reflecting thoughts in thoughts.
Bhikkhus, thoroughly knowing craving these four things should be developed.
Bhikkhus, thoroughly knowing craving four things should be developed. What four?
Here, bhikkhus, the bhikkhu arouses interest and effort and pursues the mind for the non arising of demeritorious thoughts, ... re ... for the dispelling of arisen demeritorious thoughts, ... re ... for the arising of not arisen meritorious thoughts ... re ... and for the unconfused establishment and completion of arisen meritorious thoughts. Bhikkhus, thoroughly knowing craving these four things should be developed.
Bhikkhus, thoroughly knowing craving four things should be developed.
Here, bhikkhus, the bhikkhu develops the determining factor endowed with interest, concentration and effort ... re ... the determining factor endowed with effort for concentration, ... re ... the determining factor endowed with mind concentration and ... re ... ñhe determining factor endowed with investigating the Teaching.
Bhikkhus, thoroughly knowing craving these four things should be developed.
Bhikkhus, thoroughly knowing craving, for its exhaustion, destruction, disenchantment, cessation giving up and extinction these four things should be developed.
Bhikkhus, thoroughly knowing anger, ... re ... delusion, ... re ... hatred, ... re ... finding fault, ... re ... smearing over, ... re ... unmercifulness, ... re ... jealousy, ... re ... selfishness, ... re ... deceitfulness, ... re ... craftiness, ... re ... hardness, ... re ... violent nature, ... re ... measuring, ... re ... and conceit for its exhaustion, destruction, disenchantment, cessation giving up and extinction these four things should be developed.
Showing posts with label Catukka Nipata. Show all posts
Showing posts with label Catukka Nipata. Show all posts
Wednesday, April 20, 2011
Anguttara Nikaya - Catukka Nipata - Kammapatha Vaggo
Anguttara Nikaya
027. Kammapathavaggo
1 Panatipatisuttam Ý Destroying living things
027.01. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
One destroying living things, incites others to destroy living things, approves the destruction of living things and praises the destroyer of life.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from destroying living things, not inciting others to destroy living things, disapproving the destruction of living things and not praising the destroyer of life.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
2. Adinnadanasuttam Ý Taking the not given
027.02. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
Taking the not given, inciting others to take the not given, approving, taking the not given and praising the taker, of the not given.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from taking the not given, not inciting others to take the not given, disapproving taking things not given and not praising the taker of the not given.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
3. Micchacarisuttam Ý Sexual misbehaviour
027.03. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
Misbehaving in sexual conduct, inciting others to misbehave in sexual conduct, approving sexual misconduct and praising sexual misconduct.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from sexual misconduct, not inciting others to sexual misconduct, disapproving sexual misconduct and not praising those misbehaving in sexual conduct.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
4. Musavadisuttam Ý Telling lies
027.04. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
Telling lies, inciting others to tell lies, approving the habit of telling lies and praising the lier.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from telling lies, not inciting others to tell lies, disapproving the habit of telling lies and not praising the lier.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
5. Pisunavaca Ý Slandering
027.05. Bhikkhus, endowed with four things as though led and lain is in hell. What four? Slandering, inciting others to slander, approving the habit of slandering and praising the slanderer.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from slandering, not inciting others to slander, disapproving the habit of slandering and not praising the slanderer.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
6. Pharusavacasuttam Ý Rough talk
027.06. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
Rough talk, inciting others to talk roughly, approving the habit of talking roughly and praising the rough talker.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from rough talk, not inciting others to talk roughly, disapproving the habit of talking roughly and not praising rough talk.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
7. Samphappalapasuttam Ý Frivolous talk
027.07. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
Talking frivolously, inciting others to talk frivolously, approving the habit of talking frivolously and praising frivolous talk.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from frivolous talk, not inciting others to talk frivolously, disapproving the habit of talking frivolously and not praising frivolous talk.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
8. Abhijjhalusuttam Ý Coveting
027.08. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
Coveting, inciting others to covet, approving the habit of coveting and praising the one who covets.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from coveting, not inciting others to covet, disapproving the habit of coveting and not praising the one who covets.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
9. Byapannacittasuttam Ý Angry mind
027.09. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
Bearing an angry mind, inciting others to anger, approving the angry mind and praising one with anger.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from bearing anger in the mind, not inciting others to anger, disapproving the habit of bearing an angry mind not praising the angry person.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
10. Micchaditthisuttam Ý Wrong view
027.10. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
Oneself bearing wrong view, incites others to wrong view, approves wrong view and praises wrong view.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Oneself with right view, incites others to right view, approves right view and praises one with right view.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
027. Kammapathavaggo
1 Panatipatisuttam Ý Destroying living things
027.01. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
One destroying living things, incites others to destroy living things, approves the destruction of living things and praises the destroyer of life.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from destroying living things, not inciting others to destroy living things, disapproving the destruction of living things and not praising the destroyer of life.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
2. Adinnadanasuttam Ý Taking the not given
027.02. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
Taking the not given, inciting others to take the not given, approving, taking the not given and praising the taker, of the not given.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from taking the not given, not inciting others to take the not given, disapproving taking things not given and not praising the taker of the not given.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
3. Micchacarisuttam Ý Sexual misbehaviour
027.03. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
Misbehaving in sexual conduct, inciting others to misbehave in sexual conduct, approving sexual misconduct and praising sexual misconduct.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from sexual misconduct, not inciting others to sexual misconduct, disapproving sexual misconduct and not praising those misbehaving in sexual conduct.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
4. Musavadisuttam Ý Telling lies
027.04. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
Telling lies, inciting others to tell lies, approving the habit of telling lies and praising the lier.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from telling lies, not inciting others to tell lies, disapproving the habit of telling lies and not praising the lier.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
5. Pisunavaca Ý Slandering
027.05. Bhikkhus, endowed with four things as though led and lain is in hell. What four? Slandering, inciting others to slander, approving the habit of slandering and praising the slanderer.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from slandering, not inciting others to slander, disapproving the habit of slandering and not praising the slanderer.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
6. Pharusavacasuttam Ý Rough talk
027.06. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
Rough talk, inciting others to talk roughly, approving the habit of talking roughly and praising the rough talker.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from rough talk, not inciting others to talk roughly, disapproving the habit of talking roughly and not praising rough talk.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
7. Samphappalapasuttam Ý Frivolous talk
027.07. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
Talking frivolously, inciting others to talk frivolously, approving the habit of talking frivolously and praising frivolous talk.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from frivolous talk, not inciting others to talk frivolously, disapproving the habit of talking frivolously and not praising frivolous talk.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
8. Abhijjhalusuttam Ý Coveting
027.08. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
Coveting, inciting others to covet, approving the habit of coveting and praising the one who covets.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from coveting, not inciting others to covet, disapproving the habit of coveting and not praising the one who covets.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
9. Byapannacittasuttam Ý Angry mind
027.09. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
Bearing an angry mind, inciting others to anger, approving the angry mind and praising one with anger.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Abstaining from bearing anger in the mind, not inciting others to anger, disapproving the habit of bearing an angry mind not praising the angry person.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
10. Micchaditthisuttam Ý Wrong view
027.10. Bhikkhus, endowed with four things as though led and lain is in hell. What four?
Oneself bearing wrong view, incites others to wrong view, approves wrong view and praises wrong view.
Bhikkhus, endowed with these four things as though led and lain is in hell.
Bhikkhus, endowed with four things as though led and lain is in heaven. What four?
Oneself with right view, incites others to right view, approves right view and praises one with right view.
Bhikkhus, endowed with these four things as though led and lain is in heaven.
Anguttara Nikaya - Catukka Nipata - Abhinna Vaggo
Anguttara Nikaya
026. Abhinnavaggo Ý Thorough knowing
1. Abhinnasuttam Ý Thorough knowing
026.01. Bhikkhus, these four are things. What four?
Bhikkhus, there are things to be thoroughly known and accurately perceived, there are things to be thoroughly known and dispelled, there are things to be thoroughly known and developed and there are things to be thoroughly known and realized.
Bhikkhus, what things should be thoroughly known and accurately perceived?
Bhikkhus, the five holding masses should be thoroughly known and accurately perceived.
Bhikkhus, what things should be thoroughly known and dispelled?
Bhikkhus, ignorance and the craving `to be' should be thoroughly known and dispelled.
Bhikkhus, what things should be thoroughly known and developed?
Bhikkhus, calm and insight should be thoroughly known and developed.
Bhikkhus, what things should be thoroughly known and realized?
Bhikkhus, knowledge and release should be thoroughly known and realized.
Bhikkhus, these are the four things.
2. Pariyesanaasuttam Ý Searchings
026.02. Bhikkhus, these four are not noble searchings. What four?
Here, bhikkhus, a certain one himself a subject of decay searches for decaying things. himself a subject of ailments searches for ailing things. himself a subject of death searches for dying things, himself subject to defiling searches defiling things.
Bhikkhus, these four are not noble searches.
Bhikkhus, these four are noble searchings. What four?
Here, bhikkhus, a certain one himself a subject of decay searches the not decaying extinction, the noble end of unpleasantness. Himself a subject of ailments searches the not ailing extinction, the noble end of unpleasantness. Himself a subject of death searches the not dying extinction, the noble end of unpleasantness. Himself subject to defile searches the not defiling noble end of unpleasantness.
Bhikkhus, these are the four noble searches.
3. Saõgahavatthusuttam Ý Characteristics of sympathy
026.03. Bhikkhus, these four are characteristics of sympathy. What four?
Liberality, kind speech, leading an useful life and showing understanding and wisdom.
Bhikkhus, these four are characteristics of sympathy.
4. Malukyaputtasuttam Ý To venerable Malukyaputta
026.04. Venerable Malukyaputta approached The Blessed One, worshipped, sat on a side and said thus to The Blessed One.
Venerable sir, it is good, if The Blessed One would teach me in short, hearing it I would alienate from the crowd and abide diligent to dispel.
Malukyaputta, you an elderly decayed monk, this is childish talk for a bhikkhu to ask the Thus Gone One for advice in short.
Venerable sir, teach me in short, it will be of great benefit for me, hearing those words I will become the heir of the words of The Blessed One.
Malukyaputta, there are four ways in which craving arises to the bhikkhu. What four?
Malukyaputta, on account of robes craving arises to the bhikkhu. On account of morsel food, dwellings and on account of this and other desire, craving arises to the bhikkhu. Malukyaputta, these are the four ways in which craving arises to the bhikkhu.
Malukyaputta when the bhikkhu has dispelled craving, pulled it out with the roots, made it a palm stump that would not grow again, it is said that he has destroyed craving, rolled back the bonds and rightfully overcoming measuring has made an end of unpleasantness.
Venerable Malukyaputta advised thus by The Blessed One getting up from his seat worshipped The Blessed One, circumambulated The Blessed One and went away.
Then venerable Malukyaputta alienated from the crowd and abiding diligently to dispel, before long, here and now, realized the noble end of the holy life, for which sons of clansmen rightfully leave the household and become homeless. He knew, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. Venerable Malukyaputta became one of the arahants.
5. Kulasuttam Ý In clans
026.05. Bhikkhus, some clans prosper in wealth but do not continue to prosper long, owing to one or the other of these four reasons. What four?
Does not strive after when perishing, does not repair the decaying parts, does not limit the expenses for eatables and drinks and an unvirtuous woman or man is placed at the head.
Bhikkhus, some clans prosper in wealth but do not continue to prosper long, owing to one or the other of these four reasons.
Bhikkhus, some clans prosper in wealth and continue to prosper long, owing to one or the other of these four reasons. What four?
Strives after when perishing, repairs the decaying parts, limits the expenses for eatables and drinks and a virtuous woman or man is placed at the head.
Bhikkhus, soome clans prosper in wealth and continue to prosper long, owing to one or the other of these four reasons.
6. Pañhamajanãyasuttam Ý First on thoroughbreds
026.06. Bhikkhus, endowed with four things the king's thoroughbred horse becomes royal property and royal by the sign. What four?
Here, bhikkhus the king's thoroughbred horse is endowed with beauty, power, speed and length and circumference. Bhikkhus, endowed with these four things the king's thoroughbred horse becomes royal property and royal by the sign.
In the same manner bhikkhus the bhikkhu endowed with these four things becomes worthy of offerings, hospitality, gifts and veneration with clasped hands ... re ... ñhe incomparable field of merit for the world. What four?
Here, bhikkhus, the bhikkhu is endowed with beauty, power, speed and length and circumference.
Bhikkhus, how is the bhikkhu endowed with beauty?
Here, bhikkhus the bhikkhu abides with aroused effort cutting off demerit he abides observing the precepts. Thus the bhikkhu is endowed with beauty.
Bhikkhus, how is the bhikkhu endowed with power?
Here, bhikkhus the bhikkhu abides with aroused effort to dispel thoughts of demerit and for amassing thoughts of merit and becomes firm without giving up the main aim in meritorious things. Thus the bhikkhhu is endowed with power.
Bhikkhus, how is the bhikkhu endowed with speed?
Here, bhikkhus, the bhikkhu knows as it really is, this is unpleasant, ... re ... and this is the path leading to the end of unpleasantness. Thus the bhikkhu is endowed with speed.
Bhikkhus, how is the bhikkhu endowed with length and circumference?
Here, bhikkhus, the bhikkhu is a gainer of robes, morsel food, dwellings and requisites when ill. Thus the bhikkhu is endowed with length and circumference.
The bhikkhu endowed with these four things becomes worthy of offerings, hospitality, gifts and veneration with clasped hands ... re ... ñhe incomparable field of merit for the world.
7. Dutitya Ý ajanãyasuttam Ý Second on thoroughbreds
026.07. Bhikkhus, endowed with four things the king's thoroughbred horse becomes royal property and royal by the sign. What four?
Here, bhikkhus the king's thoroughbred horse is endowed with beauty, power, speed and length and circumference. Bhikkhus, endowed with these four things the king's thoroughbred horse becomes royal property and royal by the sign.
In the same manner bhikkhus the bhikkhu endowed with these four things becomes worthy of offerings, hospitality, gifts and veneration with clasped hands ... re ... ñhe incomparable field of merit for the world. What four?
Here, bhikkhus, the bhikkhu is endowed with beauty, power, speed and length and circumference.
Bhikkhus, how is the bhikkhu endowed with beauty?
Here, bhikkhus the bhikkhu abides virtuous ... re ... observing the precepts. Thus the bhikkhu is endowed with beauty.
Bhikkhus, how is the bhikkhu endowed with power?
Here, bhikkhus the bhikkhu abides with aroused effort to dispel thoughts of demerit and for amassing thoughts of merit and becomes firm without giving up the main aim in meritorious things. Thus the bhikkhhu is endowed with power.
Bhikkhus, how is the bhikkhu endowed with speed?
Here, bhikkhus, the bhikkhu destroying desires, ... re ... and abides having realized. Thus the bhikkhu is endowed with speed.
Bhikkhus, how is the bhikkhu endowed with length and circumference?
Here, bhikkhus, the bhikkhu is a gainer of robes, morsel food, dwellings and requisites when ill. Thus the bhikkhu is endowed with length and circumference.
The bhikkhu endowed with these four things becomes worthy of offerings, hospitality, gifts and veneration with clasped hands ... re ... ñhe incomparable field of merit for the world.
8. Balasuttam Ý Powers
026.08. Bhikkhus, these four are powers. What four?
The power of effort, the power of mindfulness, the power of concentration and the power of wisdom. Bhikkhus, these four are powers.
9. Arannasuttam Ý In the jungle
026.09. Bhikkhus, endowed with four things it is not proper that the bhikkhu should abound dwellings in jungles and jungle paths. What four?
Sensual thoughts, angry thoughts, hurting thoughts and with foolishness, saliva dripping, deaf and dumb.
Bhikkhus, endowed with these four things it is not proper that the bhikkhu should abound dwellings in jungles and jungle paths.
Bhikkhus, endowed with four things it is proper that the bhikkhu should abound dwellings in jungles and jungle paths. What four?
Non sensual thoughts, non angry thoughts, non hurting thoughts and not foolish without saliva dripping not deaf and not dumb.
Bhikkhus, endowed with these four things it is proper that the bhikkhu should abound dwellings in jungles and jungle paths.
10. Kammasuttam Ý Action
026.10. Bhikkhus, endowed with four things the foolish, not learned, not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
Faulty bodily action, faulty verbal action, faulty mental action and wrong view.
Bhikkhus, endowed with these four things the foolish, not learned, not Great Man becomes faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with four things the wise learned, Great Man is not destroyed does not become faulty and praised by the wise accrues much merit. What four?
Faultless bodily action, faultless verbal action, faultless mental action and right view.
Bhikkhus, endowed with these four things the wise, learned, Great Man becomes faultless and praised by the wise accrues much merit.
026. Abhinnavaggo Ý Thorough knowing
1. Abhinnasuttam Ý Thorough knowing
026.01. Bhikkhus, these four are things. What four?
Bhikkhus, there are things to be thoroughly known and accurately perceived, there are things to be thoroughly known and dispelled, there are things to be thoroughly known and developed and there are things to be thoroughly known and realized.
Bhikkhus, what things should be thoroughly known and accurately perceived?
Bhikkhus, the five holding masses should be thoroughly known and accurately perceived.
Bhikkhus, what things should be thoroughly known and dispelled?
Bhikkhus, ignorance and the craving `to be' should be thoroughly known and dispelled.
Bhikkhus, what things should be thoroughly known and developed?
Bhikkhus, calm and insight should be thoroughly known and developed.
Bhikkhus, what things should be thoroughly known and realized?
Bhikkhus, knowledge and release should be thoroughly known and realized.
Bhikkhus, these are the four things.
2. Pariyesanaasuttam Ý Searchings
026.02. Bhikkhus, these four are not noble searchings. What four?
Here, bhikkhus, a certain one himself a subject of decay searches for decaying things. himself a subject of ailments searches for ailing things. himself a subject of death searches for dying things, himself subject to defiling searches defiling things.
Bhikkhus, these four are not noble searches.
Bhikkhus, these four are noble searchings. What four?
Here, bhikkhus, a certain one himself a subject of decay searches the not decaying extinction, the noble end of unpleasantness. Himself a subject of ailments searches the not ailing extinction, the noble end of unpleasantness. Himself a subject of death searches the not dying extinction, the noble end of unpleasantness. Himself subject to defile searches the not defiling noble end of unpleasantness.
Bhikkhus, these are the four noble searches.
3. Saõgahavatthusuttam Ý Characteristics of sympathy
026.03. Bhikkhus, these four are characteristics of sympathy. What four?
Liberality, kind speech, leading an useful life and showing understanding and wisdom.
Bhikkhus, these four are characteristics of sympathy.
4. Malukyaputtasuttam Ý To venerable Malukyaputta
026.04. Venerable Malukyaputta approached The Blessed One, worshipped, sat on a side and said thus to The Blessed One.
Venerable sir, it is good, if The Blessed One would teach me in short, hearing it I would alienate from the crowd and abide diligent to dispel.
Malukyaputta, you an elderly decayed monk, this is childish talk for a bhikkhu to ask the Thus Gone One for advice in short.
Venerable sir, teach me in short, it will be of great benefit for me, hearing those words I will become the heir of the words of The Blessed One.
Malukyaputta, there are four ways in which craving arises to the bhikkhu. What four?
Malukyaputta, on account of robes craving arises to the bhikkhu. On account of morsel food, dwellings and on account of this and other desire, craving arises to the bhikkhu. Malukyaputta, these are the four ways in which craving arises to the bhikkhu.
Malukyaputta when the bhikkhu has dispelled craving, pulled it out with the roots, made it a palm stump that would not grow again, it is said that he has destroyed craving, rolled back the bonds and rightfully overcoming measuring has made an end of unpleasantness.
Venerable Malukyaputta advised thus by The Blessed One getting up from his seat worshipped The Blessed One, circumambulated The Blessed One and went away.
Then venerable Malukyaputta alienated from the crowd and abiding diligently to dispel, before long, here and now, realized the noble end of the holy life, for which sons of clansmen rightfully leave the household and become homeless. He knew, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. Venerable Malukyaputta became one of the arahants.
5. Kulasuttam Ý In clans
026.05. Bhikkhus, some clans prosper in wealth but do not continue to prosper long, owing to one or the other of these four reasons. What four?
Does not strive after when perishing, does not repair the decaying parts, does not limit the expenses for eatables and drinks and an unvirtuous woman or man is placed at the head.
Bhikkhus, some clans prosper in wealth but do not continue to prosper long, owing to one or the other of these four reasons.
Bhikkhus, some clans prosper in wealth and continue to prosper long, owing to one or the other of these four reasons. What four?
Strives after when perishing, repairs the decaying parts, limits the expenses for eatables and drinks and a virtuous woman or man is placed at the head.
Bhikkhus, soome clans prosper in wealth and continue to prosper long, owing to one or the other of these four reasons.
6. Pañhamajanãyasuttam Ý First on thoroughbreds
026.06. Bhikkhus, endowed with four things the king's thoroughbred horse becomes royal property and royal by the sign. What four?
Here, bhikkhus the king's thoroughbred horse is endowed with beauty, power, speed and length and circumference. Bhikkhus, endowed with these four things the king's thoroughbred horse becomes royal property and royal by the sign.
In the same manner bhikkhus the bhikkhu endowed with these four things becomes worthy of offerings, hospitality, gifts and veneration with clasped hands ... re ... ñhe incomparable field of merit for the world. What four?
Here, bhikkhus, the bhikkhu is endowed with beauty, power, speed and length and circumference.
Bhikkhus, how is the bhikkhu endowed with beauty?
Here, bhikkhus the bhikkhu abides with aroused effort cutting off demerit he abides observing the precepts. Thus the bhikkhu is endowed with beauty.
Bhikkhus, how is the bhikkhu endowed with power?
Here, bhikkhus the bhikkhu abides with aroused effort to dispel thoughts of demerit and for amassing thoughts of merit and becomes firm without giving up the main aim in meritorious things. Thus the bhikkhhu is endowed with power.
Bhikkhus, how is the bhikkhu endowed with speed?
Here, bhikkhus, the bhikkhu knows as it really is, this is unpleasant, ... re ... and this is the path leading to the end of unpleasantness. Thus the bhikkhu is endowed with speed.
Bhikkhus, how is the bhikkhu endowed with length and circumference?
Here, bhikkhus, the bhikkhu is a gainer of robes, morsel food, dwellings and requisites when ill. Thus the bhikkhu is endowed with length and circumference.
The bhikkhu endowed with these four things becomes worthy of offerings, hospitality, gifts and veneration with clasped hands ... re ... ñhe incomparable field of merit for the world.
7. Dutitya Ý ajanãyasuttam Ý Second on thoroughbreds
026.07. Bhikkhus, endowed with four things the king's thoroughbred horse becomes royal property and royal by the sign. What four?
Here, bhikkhus the king's thoroughbred horse is endowed with beauty, power, speed and length and circumference. Bhikkhus, endowed with these four things the king's thoroughbred horse becomes royal property and royal by the sign.
In the same manner bhikkhus the bhikkhu endowed with these four things becomes worthy of offerings, hospitality, gifts and veneration with clasped hands ... re ... ñhe incomparable field of merit for the world. What four?
Here, bhikkhus, the bhikkhu is endowed with beauty, power, speed and length and circumference.
Bhikkhus, how is the bhikkhu endowed with beauty?
Here, bhikkhus the bhikkhu abides virtuous ... re ... observing the precepts. Thus the bhikkhu is endowed with beauty.
Bhikkhus, how is the bhikkhu endowed with power?
Here, bhikkhus the bhikkhu abides with aroused effort to dispel thoughts of demerit and for amassing thoughts of merit and becomes firm without giving up the main aim in meritorious things. Thus the bhikkhhu is endowed with power.
Bhikkhus, how is the bhikkhu endowed with speed?
Here, bhikkhus, the bhikkhu destroying desires, ... re ... and abides having realized. Thus the bhikkhu is endowed with speed.
Bhikkhus, how is the bhikkhu endowed with length and circumference?
Here, bhikkhus, the bhikkhu is a gainer of robes, morsel food, dwellings and requisites when ill. Thus the bhikkhu is endowed with length and circumference.
The bhikkhu endowed with these four things becomes worthy of offerings, hospitality, gifts and veneration with clasped hands ... re ... ñhe incomparable field of merit for the world.
8. Balasuttam Ý Powers
026.08. Bhikkhus, these four are powers. What four?
The power of effort, the power of mindfulness, the power of concentration and the power of wisdom. Bhikkhus, these four are powers.
9. Arannasuttam Ý In the jungle
026.09. Bhikkhus, endowed with four things it is not proper that the bhikkhu should abound dwellings in jungles and jungle paths. What four?
Sensual thoughts, angry thoughts, hurting thoughts and with foolishness, saliva dripping, deaf and dumb.
Bhikkhus, endowed with these four things it is not proper that the bhikkhu should abound dwellings in jungles and jungle paths.
Bhikkhus, endowed with four things it is proper that the bhikkhu should abound dwellings in jungles and jungle paths. What four?
Non sensual thoughts, non angry thoughts, non hurting thoughts and not foolish without saliva dripping not deaf and not dumb.
Bhikkhus, endowed with these four things it is proper that the bhikkhu should abound dwellings in jungles and jungle paths.
10. Kammasuttam Ý Action
026.10. Bhikkhus, endowed with four things the foolish, not learned, not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
Faulty bodily action, faulty verbal action, faulty mental action and wrong view.
Bhikkhus, endowed with these four things the foolish, not learned, not Great Man becomes faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with four things the wise learned, Great Man is not destroyed does not become faulty and praised by the wise accrues much merit. What four?
Faultless bodily action, faultless verbal action, faultless mental action and right view.
Bhikkhus, endowed with these four things the wise, learned, Great Man becomes faultless and praised by the wise accrues much merit.
Anguttara Nikaya - Catukka Nipata - Apattibhaya Vaggo
Anguttara Nikaya
025. Apattibhayavaggo Ý Fear to do faults
1. Sanghabhedasuttam Ý Split in the Community
025.01. At one time The Blessed One was abiding in Gosita's monastery in Kosambi. Venerable Ananda approached The Blessed One, worshipped and sat on a side and The Blessed One said:
So then, Ananda, is the dispute settled?
Venerable sir, how could the dispute be settled, venerable Anuruddha's co-associate Bahiya, organizes a complete split of the Community and venerable Anuruddha does not think to say a word about it.
Ananda, when will Anuruddha settle disputes in the Community? Isn't it that you should settle whatever disputes that arise together with Sariputta and Maggallana.
Ananda, the evil bhikkhu seeing four reasons for his benefit delights in a split in the Community. What four?
Here, Ananda, to the evil bhikkhu, with impure, under cover activity, with merely a promise to lead the holy life and with evil thoughts streaming, it occurs: If the bhikkhus come to know that I am with evil under cover activity, they will together decide not to associate me. When disssociated it would not be that they will never come to see me. Seeing this first reason for his benefit, the evil, impure bhikkhu rejoices in a split in the Community.
Again, Ananda, to the evil bhikkhu with wrong views, holding an extremist view it occurs- If the bhikkhus come to know that I am with wrong views holding an extremist view, they will together decide not to associate me. When dissociated it would not be that they will never come to me. Seeing this second reason for his benefit, the evil, impure bhikkhu rejoices in a split in the Community.
Again, Ananda, the evil bhikkhu leads a wrong livelihood and it occurs to him thus: If the bhikkhus come to know that I lead a wrong livelihood, they will together decide not to associate me. When dissociated it would not be that they will never come to see me. Seeing this third reason for his benefit, the evil, impure bhikkhu rejoices in a split in the Community.
Again, Ananda, the evil bhikkhu, desires gain and fame in wrong ways and it occurs to him: If the bhikkhus come to know that I desire gain and fame in wrong ways, they will not revere, honour and esteem me, separated, I will be revered, honoured and esteemed Seeing this fourth reason for his benefit, the evil, impure bhikkhu rejoices in a split in the Community.
Ananda, the evil bhikkhu seeing these four reasons for his benefit delights in a split in the Community.
2. Apattibhayasuttam Ý Fear for offences
025.02. Bhikkhus, these four are the fears for offences. What four?
Bhikkhus, a robber, a highwayman is shown to the king- Lord, this is a robber a highwayman, mete the suitable punishment to him: Good ones bind this man's hands tightly behind his back, shave him closely and with the rough sound of a cymbal take him from street to street and from junction to junction, then impressively entering the city through the southern gate, to the south of the city cut his neck. Then the king's men bind that man's hands tightly behind his back, shave him closely and with the rough sound of a cymbal take him from street to street and from junction to junction, then impressively entering the city through the southern gate, to the south of the city they cut his neck. Then to a sensible on looker it occurs: This man has done some serious offence, and death is the punishment. The king's people binding his hands tightly behind his back, shaving him closely and with the rough sound of a cymbal taking him from street to street and from junction to junction have entered the city through the southern gate impressively, to the south of the city, they cut his neck. He will not do such an evil thing in this life; the penalty is death. In the same manner, bhikkhus, if a bhikkhu or bhikkhuni has the perception of fear for grave offences, this should be expected - I will not fall to a grave offence, that I have not yet fallen and I will do the suitable remedy for the offence I have already fallen to, according to the Teaching.
Bhikkhus, like a man taking a black piece of cloth and tying the hair down and holding a mortar against his body, would approach the crowds and would tell them: Sirs, I have done some evil, blame the mortar. I will do whatever to please the venerable one. Then to a sensible on looker it occurs: This man has done some serious offence, the punishment is to the mortar. Since he takes a black piece of cloth and tying the hair down and holding a mortar against his body, approaches the populace and says: Venerable sirs, I did some demerit, blame the mortar. I will do whatever to please the venerable ones. I will not do such demeritorious actions. The blame should be to the mortar. In the same manner, bhikkhus, if a bhikkhu or bhikkhuni has the perception of fear for offences that need a chapter of bhikkhus to be redressed, this should be expected - I will not fall for offences that need a chapter of bhikkhus to be redressed, (that I have not yet fallen} and I will do the suitable remedy for the offence I have already fallen to, according to the Teaching.
Bhikkhus, like a man taking a black piece of cloth and tying the hair down and bearing a knapsack on his back, would approach the crowds and would tell them: Sirs, I have done some evil, blame the knapsack. I will do whatever to please the venerable ones. Then to a sensible on looker it occurs: This man has done some serious offence, the punishment is to the knapsack. Since he takes a black piece of cloth and tying the hair down and bearing a knapsack on his body, approaches the populace and says: Venerable sirs, I did some demerit, blame the knapsack. I will do whatever to please the venerable ones. I will not do such demeritorious actions. The blame should be to the knapsack. In the same manner, bhikkhus, if a bhikkhu or bhikkhuni has the perception of fear for offences that need recalling mindfulness for expiation, this should be expected - I will not fall for offences that need recalling mindfulness for expiation that I have not yet fallen and I will do the suitable remedy for the offence I have already fallen to, according to the Teaching.
Bhikkhus, like a man taking a black piece of cloth and tying the hair down would approach the crowds and would tell them: Sirs, I have done some evil, blame the blameworthy. I will do whatever to please the venerable ones. Then to a sensible on looker it occurs: This man has done some offence, the punishment is to the blameworthy. Since he takes a black piece of cloth and tying the hair down approaches the populace and says: Venerable sirs, I did some demerit, blame the blameworthy. I will do whatever to please the venerable ones. I will not do such demeritorious actions. The blame should be to the blameworthy. In the same manner, bhikkhus, if a bhikkhu or bhikkhuni has the perception of fear for offences that need a confession for redress, this should be expected - I will not fall for offences that need confession to be redressed, that I have not yet fallen and I will do the suitable remedy for the offence I have already fallen to, according to the Teaching.
Bhikkhus, these are the four fears for offences.
3. Sikkhanisamsasuttam Ý The benefit of the precepts
025.03. Bhikkhus, the holy life is led for the benefit of the precepts, for highest wisdom, for the essence of release and for dominating with mindfulness.
Bhikkhus, what is the benefit of the precepts?
Bhikkhus, I have pointed out the lower ethics to my disciples, to please those not pleased, and for greater pleasure of those pleased. The respective precepts should be taken upon and observed without a break, without defects, without spots and consistently.
Again, bhikkhus, I have pointed out the higher precepts for the rightful destruction of all unpleasantness to my disciples. The respective precepts should be taken upon and observed without a break, without defects without spots and consistently.
Bhikkhus, this is the benefit of the precepts.
Bhikkhus, what is the highest wisdom?
Here, bhikkhus, I have declared the Teaching for the rightful destruction of all unpleasantness to my disciples. The Teaching is declared in this and other respective instance for the rightful destruction of all unpleasantness, for wise consideration.
Bhikkhus, this is the highest in wisdom.
Bhikkhus, what is the essence of release?
Here, bhikkhus, I have declared the Teaching for the rightful destruction of all unpleasantness to my disciples. The Teaching is declared in this and other respective instance for the rightful destruction of all unpleasantness and through the Teaching release is to be realized.
Bhikkhus, this is the essence of release.
Bhikkhus, what is dominating mindfulness?
In this manner, I will complete, the incomplete lower ethics, on account of the completed lower ethics I will be wisely satisfied then and there. I will complete the incomplete higher precepts of the holy life, and on account of the completed higher precepts of the holy life, I will be wisely satisfied then and there. Mindfulness well established internally. I will wisely consider those things not yet considered and on account of those things well considered I will be wisely satisfied then and there. Mindfulness well established. I will experience those things not yet experienced and on account of the things experienced I will be satisfied then and there. Bhikkhus, this is dominating mindfulness.
If it was said, bhikkhus, the holy life is led for the benefit of the precepts, for highest wisdom, for the essence of release and for dominating with mindfulness, it was said on account of this.
4. Seyyasuttam Ý On lying
025.04. Bhikkhus, there are four lying positions. What four?
The lying position of ghosts, of one enjoying sensuality, of a lion and the lying position of the Thus Gone One.
Bhikkhus, what is the lying position of ghosts?
For most of the time, ghosts lie upside on their back. To this, is said the lying position of ghosts.
Bhikkhus, what is the lying position of one with sensual lust?
For most of the time, those enjoying sexuality lie turning to their left flank. To this, is said the lying position of those enjoying sexuality .
Bhikkhus, what is the lying position of the lion?
Bhikkhus, the king of animals lies turning to his right flank, placing one foot over the other, fixing the tail between his thights. Thoughtfully he straightens the fore part of the body and looks at the hind part of the body and if he notices any parts of the body thrown about or widened he is not happy if he notices that no parts of the body are thrown about or widened he is happy. This is the lying position of the lion.
Bhikkhus, what is the lying position of the Thus Gone One?
Here, bhikkhus, the bhikkhu secluded from sensual desires ... re ... abides in the fourth higher state of mind. To this is called the lying position of the Thus Gone One.
Bhikkhus, these four are the lying positions.
5. Thåparahasuttam Ý Those worthy of monuments
025.05. Bhikkhus, these four are worthy of monuments. What four?
The Thus Gone One, worthy and rightfully enlightened, the self enlightened one, the disciple of the Thus Gone One and the universal monarch.
Bhikkhus, these four are worthy of monuments.
6. Pa¤¤avuddhãsuttam Ý Growth in wisdom
025.06. Bhikkhus, these four things conduce to growth in wisdom, What four?
Attending on Great Men, listening to the good Teaching, wise thinking and living according the Teaching.
Bhikkhus, these four things conduce to growth in wisdom.
Bhikkhus, these four things do much to humans What four?
Attending on Great Men, listening to the good Teaching, wise thinking and living according the Teaching.
Bhikkhus, these four things do much to humans.
7. Pathamavoharasuttam Ý First on ways of expression
025.07. Bhikkhus, these four ways of expression are not noble. What four?
The not seen he says I saw, the not heard he says I heard, the not experienced he says I experienced and the not cognized he says I cognized. Bhikkhus, these four ways of expression are not noble.
8. Dutiyavoharasuttam Ý Second on ways of expression
025.08. Bhikkhus, these four ways of expression are noble. What four?
The not seen he says I did not see, the not heard he says I did not hear, the not experienced he says I did not experience and the not cognized he says I did not cognize. Bhikkhus, these four ways of expression are noble.
9. Tatiyavoharasuttam Ý Third on ways of expression
025.09. Bhikkhus, these four ways of expression are not noble. What four?
The seen he says I did not see, the heard he says I did not hear, the experienced he says I did not experience and the cognized he says I did not cognize. Bhikkhus, these four ways of expression are not noble.
10. Catuttavoharasuttam Ý Fourth on ways of expression
025.10 Bhikkhus, these four ways of expression are noble. What four?
The seen he says I saw, the heard he says I heard, the experienced he says I experienced and the cognized he says I cognized. Bhikkhus, these four ways of expression are noble.
025. Apattibhayavaggo Ý Fear to do faults
1. Sanghabhedasuttam Ý Split in the Community
025.01. At one time The Blessed One was abiding in Gosita's monastery in Kosambi. Venerable Ananda approached The Blessed One, worshipped and sat on a side and The Blessed One said:
So then, Ananda, is the dispute settled?
Venerable sir, how could the dispute be settled, venerable Anuruddha's co-associate Bahiya, organizes a complete split of the Community and venerable Anuruddha does not think to say a word about it.
Ananda, when will Anuruddha settle disputes in the Community? Isn't it that you should settle whatever disputes that arise together with Sariputta and Maggallana.
Ananda, the evil bhikkhu seeing four reasons for his benefit delights in a split in the Community. What four?
Here, Ananda, to the evil bhikkhu, with impure, under cover activity, with merely a promise to lead the holy life and with evil thoughts streaming, it occurs: If the bhikkhus come to know that I am with evil under cover activity, they will together decide not to associate me. When disssociated it would not be that they will never come to see me. Seeing this first reason for his benefit, the evil, impure bhikkhu rejoices in a split in the Community.
Again, Ananda, to the evil bhikkhu with wrong views, holding an extremist view it occurs- If the bhikkhus come to know that I am with wrong views holding an extremist view, they will together decide not to associate me. When dissociated it would not be that they will never come to me. Seeing this second reason for his benefit, the evil, impure bhikkhu rejoices in a split in the Community.
Again, Ananda, the evil bhikkhu leads a wrong livelihood and it occurs to him thus: If the bhikkhus come to know that I lead a wrong livelihood, they will together decide not to associate me. When dissociated it would not be that they will never come to see me. Seeing this third reason for his benefit, the evil, impure bhikkhu rejoices in a split in the Community.
Again, Ananda, the evil bhikkhu, desires gain and fame in wrong ways and it occurs to him: If the bhikkhus come to know that I desire gain and fame in wrong ways, they will not revere, honour and esteem me, separated, I will be revered, honoured and esteemed Seeing this fourth reason for his benefit, the evil, impure bhikkhu rejoices in a split in the Community.
Ananda, the evil bhikkhu seeing these four reasons for his benefit delights in a split in the Community.
2. Apattibhayasuttam Ý Fear for offences
025.02. Bhikkhus, these four are the fears for offences. What four?
Bhikkhus, a robber, a highwayman is shown to the king- Lord, this is a robber a highwayman, mete the suitable punishment to him: Good ones bind this man's hands tightly behind his back, shave him closely and with the rough sound of a cymbal take him from street to street and from junction to junction, then impressively entering the city through the southern gate, to the south of the city cut his neck. Then the king's men bind that man's hands tightly behind his back, shave him closely and with the rough sound of a cymbal take him from street to street and from junction to junction, then impressively entering the city through the southern gate, to the south of the city they cut his neck. Then to a sensible on looker it occurs: This man has done some serious offence, and death is the punishment. The king's people binding his hands tightly behind his back, shaving him closely and with the rough sound of a cymbal taking him from street to street and from junction to junction have entered the city through the southern gate impressively, to the south of the city, they cut his neck. He will not do such an evil thing in this life; the penalty is death. In the same manner, bhikkhus, if a bhikkhu or bhikkhuni has the perception of fear for grave offences, this should be expected - I will not fall to a grave offence, that I have not yet fallen and I will do the suitable remedy for the offence I have already fallen to, according to the Teaching.
Bhikkhus, like a man taking a black piece of cloth and tying the hair down and holding a mortar against his body, would approach the crowds and would tell them: Sirs, I have done some evil, blame the mortar. I will do whatever to please the venerable one. Then to a sensible on looker it occurs: This man has done some serious offence, the punishment is to the mortar. Since he takes a black piece of cloth and tying the hair down and holding a mortar against his body, approaches the populace and says: Venerable sirs, I did some demerit, blame the mortar. I will do whatever to please the venerable ones. I will not do such demeritorious actions. The blame should be to the mortar. In the same manner, bhikkhus, if a bhikkhu or bhikkhuni has the perception of fear for offences that need a chapter of bhikkhus to be redressed, this should be expected - I will not fall for offences that need a chapter of bhikkhus to be redressed, (that I have not yet fallen} and I will do the suitable remedy for the offence I have already fallen to, according to the Teaching.
Bhikkhus, like a man taking a black piece of cloth and tying the hair down and bearing a knapsack on his back, would approach the crowds and would tell them: Sirs, I have done some evil, blame the knapsack. I will do whatever to please the venerable ones. Then to a sensible on looker it occurs: This man has done some serious offence, the punishment is to the knapsack. Since he takes a black piece of cloth and tying the hair down and bearing a knapsack on his body, approaches the populace and says: Venerable sirs, I did some demerit, blame the knapsack. I will do whatever to please the venerable ones. I will not do such demeritorious actions. The blame should be to the knapsack. In the same manner, bhikkhus, if a bhikkhu or bhikkhuni has the perception of fear for offences that need recalling mindfulness for expiation, this should be expected - I will not fall for offences that need recalling mindfulness for expiation that I have not yet fallen and I will do the suitable remedy for the offence I have already fallen to, according to the Teaching.
Bhikkhus, like a man taking a black piece of cloth and tying the hair down would approach the crowds and would tell them: Sirs, I have done some evil, blame the blameworthy. I will do whatever to please the venerable ones. Then to a sensible on looker it occurs: This man has done some offence, the punishment is to the blameworthy. Since he takes a black piece of cloth and tying the hair down approaches the populace and says: Venerable sirs, I did some demerit, blame the blameworthy. I will do whatever to please the venerable ones. I will not do such demeritorious actions. The blame should be to the blameworthy. In the same manner, bhikkhus, if a bhikkhu or bhikkhuni has the perception of fear for offences that need a confession for redress, this should be expected - I will not fall for offences that need confession to be redressed, that I have not yet fallen and I will do the suitable remedy for the offence I have already fallen to, according to the Teaching.
Bhikkhus, these are the four fears for offences.
3. Sikkhanisamsasuttam Ý The benefit of the precepts
025.03. Bhikkhus, the holy life is led for the benefit of the precepts, for highest wisdom, for the essence of release and for dominating with mindfulness.
Bhikkhus, what is the benefit of the precepts?
Bhikkhus, I have pointed out the lower ethics to my disciples, to please those not pleased, and for greater pleasure of those pleased. The respective precepts should be taken upon and observed without a break, without defects, without spots and consistently.
Again, bhikkhus, I have pointed out the higher precepts for the rightful destruction of all unpleasantness to my disciples. The respective precepts should be taken upon and observed without a break, without defects without spots and consistently.
Bhikkhus, this is the benefit of the precepts.
Bhikkhus, what is the highest wisdom?
Here, bhikkhus, I have declared the Teaching for the rightful destruction of all unpleasantness to my disciples. The Teaching is declared in this and other respective instance for the rightful destruction of all unpleasantness, for wise consideration.
Bhikkhus, this is the highest in wisdom.
Bhikkhus, what is the essence of release?
Here, bhikkhus, I have declared the Teaching for the rightful destruction of all unpleasantness to my disciples. The Teaching is declared in this and other respective instance for the rightful destruction of all unpleasantness and through the Teaching release is to be realized.
Bhikkhus, this is the essence of release.
Bhikkhus, what is dominating mindfulness?
In this manner, I will complete, the incomplete lower ethics, on account of the completed lower ethics I will be wisely satisfied then and there. I will complete the incomplete higher precepts of the holy life, and on account of the completed higher precepts of the holy life, I will be wisely satisfied then and there. Mindfulness well established internally. I will wisely consider those things not yet considered and on account of those things well considered I will be wisely satisfied then and there. Mindfulness well established. I will experience those things not yet experienced and on account of the things experienced I will be satisfied then and there. Bhikkhus, this is dominating mindfulness.
If it was said, bhikkhus, the holy life is led for the benefit of the precepts, for highest wisdom, for the essence of release and for dominating with mindfulness, it was said on account of this.
4. Seyyasuttam Ý On lying
025.04. Bhikkhus, there are four lying positions. What four?
The lying position of ghosts, of one enjoying sensuality, of a lion and the lying position of the Thus Gone One.
Bhikkhus, what is the lying position of ghosts?
For most of the time, ghosts lie upside on their back. To this, is said the lying position of ghosts.
Bhikkhus, what is the lying position of one with sensual lust?
For most of the time, those enjoying sexuality lie turning to their left flank. To this, is said the lying position of those enjoying sexuality .
Bhikkhus, what is the lying position of the lion?
Bhikkhus, the king of animals lies turning to his right flank, placing one foot over the other, fixing the tail between his thights. Thoughtfully he straightens the fore part of the body and looks at the hind part of the body and if he notices any parts of the body thrown about or widened he is not happy if he notices that no parts of the body are thrown about or widened he is happy. This is the lying position of the lion.
Bhikkhus, what is the lying position of the Thus Gone One?
Here, bhikkhus, the bhikkhu secluded from sensual desires ... re ... abides in the fourth higher state of mind. To this is called the lying position of the Thus Gone One.
Bhikkhus, these four are the lying positions.
5. Thåparahasuttam Ý Those worthy of monuments
025.05. Bhikkhus, these four are worthy of monuments. What four?
The Thus Gone One, worthy and rightfully enlightened, the self enlightened one, the disciple of the Thus Gone One and the universal monarch.
Bhikkhus, these four are worthy of monuments.
6. Pa¤¤avuddhãsuttam Ý Growth in wisdom
025.06. Bhikkhus, these four things conduce to growth in wisdom, What four?
Attending on Great Men, listening to the good Teaching, wise thinking and living according the Teaching.
Bhikkhus, these four things conduce to growth in wisdom.
Bhikkhus, these four things do much to humans What four?
Attending on Great Men, listening to the good Teaching, wise thinking and living according the Teaching.
Bhikkhus, these four things do much to humans.
7. Pathamavoharasuttam Ý First on ways of expression
025.07. Bhikkhus, these four ways of expression are not noble. What four?
The not seen he says I saw, the not heard he says I heard, the not experienced he says I experienced and the not cognized he says I cognized. Bhikkhus, these four ways of expression are not noble.
8. Dutiyavoharasuttam Ý Second on ways of expression
025.08. Bhikkhus, these four ways of expression are noble. What four?
The not seen he says I did not see, the not heard he says I did not hear, the not experienced he says I did not experience and the not cognized he says I did not cognize. Bhikkhus, these four ways of expression are noble.
9. Tatiyavoharasuttam Ý Third on ways of expression
025.09. Bhikkhus, these four ways of expression are not noble. What four?
The seen he says I did not see, the heard he says I did not hear, the experienced he says I did not experience and the cognized he says I did not cognize. Bhikkhus, these four ways of expression are not noble.
10. Catuttavoharasuttam Ý Fourth on ways of expression
025.10 Bhikkhus, these four ways of expression are noble. What four?
The seen he says I saw, the heard he says I heard, the experienced he says I experienced and the cognized he says I cognized. Bhikkhus, these four ways of expression are noble.
Anguttara Nikaya - Catukka Nipata - Kamma Vagga
Anguttara Nikaya
024. Kammavagga Ý On results of action
1. Sankhittasuttam Ý In short
024.01. Bhikkhus, there are four actions by me known, realized and declared. What four?
Bhikkhus, there are dark actions with dark results, bright actions with bright results, there are dark and bright actions with dark and bright results and there are neither dark nor bright actions with neither dark nor bright results, which conduces to the destruction of actions Bhikkhus, these are the four actions by me known, realized and declared.
2. Vittarasuttam Ý In detail
024.02. Bhikkhus, there are four actions by me known, realized and declared. What four?
Bhikkhus, there are dark actions with dark results, bright actions with bright results, there are dark and bright actions with dark and bright results and there are neither dark nor bright actions with neither dark nor bright results, which conduce to the destrution of actions.
Bhikkhus, what are dark actions with dark results?
Here, bhikkhus, a certain one puts forth internal troubled bodily activity, internal troubled verbal activity and internal troubled mental activity and is born in a world of troubles, and feels troubled feelings which are only unpleasant like what beings in the hell feel. Bhikkhus, these are dark actions with dark results.
Bhikkhus, what are bright actions with bright results?
Here, bhikkhus, a certain one puts forth internal untroubled bodily activity, internal untroubled verbal activity and internal untroubled mental activity and is born in a world without troubles, and feels untroubled feelings which are only pleasant like what the beings in the heaven of happiness feel. Bhikkhus, these are bright actions with bright results.
Bhikkhus, what are dark and bright actions with dark and bright results?
Here, bhikkhus, a certain one puts forth internal troubled and untroubled bodily activity, internal troubled and untroubled verbal activity and internal troubled and untroubled mental activity and is born to a world of troubles and non troubles, and feels troubled and untroubled feelings. And he feels a mixture of feelings unpleasant and pleasant, like beings born in the human world, sometimes godly and sometimes hellish. Bhikkhus, these are dark and bright actions with dark and bright results.
Bhikkhus, what are neither dark nor bright actions with neither dark nor bright results which conduces to the destruction of actions?
Here, bhikkhus, a certain one makes an intention to put an end to dark actions with dark results. Makes an intention to put an end to bright actions with bright results. Makes an intention to put an end to dark and biright actions with dark and bright results, which conduces to the destruction of actions Bhikkhus, these are the four actions by me known, realized and declared.
3. Sonakayanasuttam Ý To Sonakayana
024.03. The Brahmin Sikha Moggallana approached The Blessed One exchanged friendly greetings, sat on a side and said to The Blessed One:
Good Gotama, a long time ago the young man Sonakaya approached me and said: The recluse Gotama appoints the non doing of any actions. He that appoints the non doing of any actions tells of the annihilation of the world. Action is the truth in the world and the world rests on action. Brahmin, I have not even seen the young man Sonakaya, how could such a conversation have taken place?
Bhikkhus, there are four actions by me known, realized and declared. What four?
Bhikkhus, there are dark actions with dark results, bright actions with bright results, there are dark and bright actions with dark and bright results and there are neither dark nor bright actions with neither dark nor bright results, which conduce to the destrution of actions.
Bhikkhus, what are dark actions with dark results?
Here, bhikkhus, a certain one puts forth internal troubled bodily activity, internal troubled verbal activity and internal troubled mental activity and is born in a world of troubles, and feels troubled feelings which are only unpleasant like what beings in hell feel.
Bhikkhus, these are dark actions with dark results.
Bhikkhus, what are bright actions with bright results?
Here, bhikkhus, a certain one puts forth internal untroubled bodily activity, internal untroubled verbal activity and internal untroubled mental activity and is born in a world without troubles, and feels untroubled feelings which is only pleasant like what beings in the heaven of happiness feel. Bhikkhus, these are bright actions with bright results.
Bhikkhus, what are dark and bright actions with dark and bright results?
Here, bhikkhus, a certain one puts forth internal troubled and untroubled bodily activity, internal troubled and untroubled verbal activity and internal troubled and untroubled mental activity and is born to a world of troubles and non troubles, and feels troubled and untroubled feelings. And he feels a mixture of feelings unpleasant and pleasant, like what the beings born in the human world feel, sometimes godly and sometimes hellish. Bhikkhus, these are dark and bright actions with dark and bright results.
Bhikkhus, what are neither dark nor bright actions with neither dark nor bright results which conduces to the destruction of actions?
Here, bhikkhus, a certain one makes an intention to put an end to dark actions with dark results. Makes an intention to put an end to bright actions with bright results. Makes an intention to put an end to dark and bright actions with dark and bright results, which conduces to the destruction of actions Bhikkhus, these are the four actions by me known, realized and declared.
4. Pañhamasikkhapadasuttam Ý The first on precepts
024.04. Bhikkhus, there are four actions by me known, realized and declared. What four?
Bhikkhus, there are dark actions with dark results, bright actions with bright results, there are dark and bright actions with dark and bright results and there are neither dark nor bright actions with neither dark nor bright results, which conduce to the destruction of actions.
Bhikkhus, what are dark actions with dark results?
Here, bhikkhus, a certain one destroys the life of living things, takes the not given, misbehaves in sexual conduct, tells lies and takes intoxicating and brewd drinks.
Bhikkhus, these are dark actions with dark results.
Bhikkhus, what are bright actions with bright results?
Here, bhikkhus, a certain one abstains from destroying the life of living things, taking the not given, misbehaving in sexual conduct, telling lies and taking intoxicating and brewd drinks.
Bhikkhus, these are bright actions with bright results.
Bhikkhus, what are dark and bright actions with dark and bright results?
Here, bhikkhus, a certain one puts forth internal troubled and untroubled bodily activity, internal troubled and untroubled verbal activity and internal troubled and untroubled mental activity and is born to a world of troubles and non troubles. There he feels troubled and untroubled feelings, a mixture of unpleasant and pleasant feelings, like beings born in the human world, sometimes godly and sometimes hellish. Bhikkhus, these are dark and bright actions with dark and bright results.
Bhikkhus, what are neither dark nor bright actions with neither dark nor bright results which conduces to the destruction of actions?
Here, bhikkhus, a certain one makes an intention to put an end to dark actions with dark results. Makes an intention to put an end to bright actions with bright results. Makes an intention to put an end to dark and biright actions with dark and bright results, which conduces to the destruction of actions Bhikkhus, these are the four actions by me known, realized and declared.
5. Dutiyasikkhapadasuttam Ý The second on precepts
024.05. Bhikkhus, there are four actions by me known, realized and declared. What four?
Bhikkhus, there are dark actions with dark results, bright actions with bright results, there are dark and bright actions with dark and bright results and there are neither dark nor bright actions with neither dark nor bright results, which conduce to the destruction of actions.
Bhikkhus, what are dark actions with dark results?
Here, bhikkhus, a certain one destroys the life of his mother, destroys the life of his father, destroys the life of a noble one, with an angry mind causes the blood of the Thus Gone to spill and causes a split in the Community.
Bhikkhus, these are dark actions with dark results.
Bhikkhus, what are bright actions with bright results?
Here, bhikkhus, a certain one abstains from destroying the life of living things, taking the not given, misbehaving in sexual conduct, telling lies, slandering, rough speech, frivolous speech, coveting, bearing an angry mind and maintains right view.
Bhikkhus, these are bright actions with bright results.
Bhikkhus, what are dark and bright actions with dark and bright results?
Here, bhikkhus, a certain one puts forth internal troubled and untroubled bodily activity, internal troubled and untroubled verbal activity and internal troubled and untroubled mental activity and is born to a world of troubles and non troubles, and feels troubled and untroubled feelings. There he feels a mixture of unpleasant and pleasant feelings, like what beings born in the human world feel, sometimes godly and sometimes hellish. Bhikkhus, these are dark and bright actions with dark and bright results.
Bhikkhus, what are neither dark nor bright actions with neither dark nor bright results which conduces to the destruction of actions?
Here, bhikkhus, a certain one makes an intention to put an end to dark actions with dark results. Makes an intention to put an end to bright actions with bright results. Makes an intention to put an end to dark and biright actions with dark and bright results, which conduces to the destruction of actions Bhikkhus, these are the four actions by me known, realized and declared.
6. Ariyamaggasuttam Ý The noble path
024.06. Bhikkhus, there are four actions by me known, realized and declared. What four?
Bhikkhus, there are dark actions with dark results, bright actions with bright results, there are dark and bright actions with dark and bright results and there are neither dark nor bright actions with neither dark nor bright results, which conduce to the destrution of actions.
Bhikkhus, what are dark actions with dark results?
Here, bhikkhus, a certain one puts forth internal troubled bodily activity, internal troubled verbal activity and internal troubled mental activity and is born in a world of troubles, and feels troubled feelings which are only unpleasant like what beings in the hell feel. Bhikkhus, these are dark actions with dark results.
Bhikkhus, what are bright actions with bright results?
Here, bhikkhus, a certain one puts forth internal untroubled bodily activity, internal untroubled verbal activity and internal untroubled mental activity and is born in a world without troubles, and feels untroubled feelings which is only pleasant like what beings in the heaven of happiness feel. Bhikkhus, these are bright actions with bright results.
Bhikkhus, what are dark and bright actions with dark and bright results?
Here, bhikkhus, a certain one puts forth internal troubled and untroubled bodily activity, internal troubled and untroubled verbal activity and internal troubled and untroubled mental activity and is born to a world of troubles and non troubles. There he feels troubled and untroubled feelings a mixture of unpleasant and pleasant feelings, like what beings born in the human world feel, sometimes godly and sometimes hellish. Bhikkhus, these are dark and bright actions with dark and bright results.
Bhikkhus, what are neither dark nor bright actions with neither dark nor bright results which conduces to the destruction of actions?
Here, bhikkhus, a certain one is with right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness and right concentration. Bhikkhus, these are the four actions by me known, realized and declared.
7. Bojjhangasuttam Ý Enlightenment factors
024.07. Bhikkhus, there are four actions by me known, realized and declared. What four?
Bhikkhus, there are dark actions with dark results, bright actions with bright results, there are dark and bright actions with dark and bright results and there are neither dark nor bright actions with neither dark nor bright results, which conduces to the destruction of actions.
Bhikkhus, what are dark actions with dark results?
Here, bhikkhus, a certain one puts forth internal troubled bodily activity, internal troubled verbal activity and internal troubled mental activity and is born in a world of troubles, and feels troubled feelings which are only unpleasant like what beings in hell feel. Bhikkhus, these are dark actions with dark results.
Bhikkhus, what are bright actions with bright results?
Here, bhikkhus, a certain one puts forth internal untroubled bodily activity, internal untroubled verbal activity and internal untroubled mental activity and is born in a world without troubles, and feels untroubled feelings which are only pleasant like what beings in the heaven of happiness feel. Bhikkhus, these are bright actions with bright results.
Bhikkhus, what are dark and bright actions with dark and bright results?
Here, bhikkhus, a certain one puts forth internal troubled and untroubled bodily activity, internal troubled and untroubled verbal activity and internal troubled and untroubled mental activity and is born to a world of troubles and non troubles. There he feels troubled and untroubled feelings, a mixture of unpleasant and pleasant feelings, like what beings born in the human world feel, sometimes godly and sometimes hellish. Bhikkhus, these are dark and bright actions with dark and bright results.
Bhikkhus, what are neither dark nor bright actions with neither dark nor bright results which conduces to the destruction of actions?
Here, bhikkhus, a certain one develops the enlightnment factors mindfulness, investigation of the Teaching, effort, joy, delight, concentration and equanimity.
Bhikkhus, these are the four actions by me known, realized and declared.
8. Savajjasuttam Ý Faulty
024.08. Bhikkhus endowed with four things as though led and lain is in hell. What four? Faulty bodily activity, faulty verbal activity, faulty mental activity and wrong view.
Bhikkhus endowed with these four things as though led and lain is in hell.
Bhikkhus endowed with four things as though led and lain is in heaven. What four? Faultless bodily activity, faultless verbal activity, faultless mental activity and right view.
Bhikkhus endowed with these four things as though led and lain is in heaven.
9. Samanasuttam Ý Recluses
024.09. Bhikkhus, the recluse is here only, so too the scond recluse, the third recluse and the fourth recluse. Other faiths are devoid of recluses who have realized. Therefore bhikkhus, rightfully roar the lion's roar.
Bhikkhus, who is a recluse?
Here, bhikkhus, the bhikkhu destroying three bonds enters the stream of the Teaching and becomes one, aiming extinction not falling from that. Bhikkhus, this is a recluse.
Bhikkhus, who is a second recluse?
Here, bhikkhus, the bhikkhu destroying the three bonds and making less of greed, hate and delusion, returns to this world, once only to make an end of unpleasantness. Bhikkhus, this is the second recluse.
Bhikkhus, who is the third recluse?
Here, bhikkhus, the bhikkhu destroying the five lower bonds binding him to the sensual world, becomes one spontaneously arisen and extinguishes there itself without proceeding further. Bhikkhus, this is the third recluse.
Bhikkhus, who is the fourth recluse?
Here, bhikkhus, the bhikkhu destroying desires and releasing the mind from desires and released through wisdom, here and now abides by himself knowing and realizing. Bhikkhus, this is the fourth recluse.
Bhikkhus, the recluse is here only, so too the scond recluse, the third recluse and the fourth recluse. Other faiths are devoid of recluses who have realized. Therefore bhikkhus, rightfully the lion's roar is roared.
10. Sappurisanisamsasuttam Ý Benefits accuring from a Great Man
024.10. Bhikkhus, relying on a Great man four benefits could be expected. What four? One grows in the noble one's virtues, in the noble one's concentration, in the noble one's wisdom and in th noble one's release. Bhikkhus, relying on a Great man these four benefits could be expected.
024. Kammavagga Ý On results of action
1. Sankhittasuttam Ý In short
024.01. Bhikkhus, there are four actions by me known, realized and declared. What four?
Bhikkhus, there are dark actions with dark results, bright actions with bright results, there are dark and bright actions with dark and bright results and there are neither dark nor bright actions with neither dark nor bright results, which conduces to the destruction of actions Bhikkhus, these are the four actions by me known, realized and declared.
2. Vittarasuttam Ý In detail
024.02. Bhikkhus, there are four actions by me known, realized and declared. What four?
Bhikkhus, there are dark actions with dark results, bright actions with bright results, there are dark and bright actions with dark and bright results and there are neither dark nor bright actions with neither dark nor bright results, which conduce to the destrution of actions.
Bhikkhus, what are dark actions with dark results?
Here, bhikkhus, a certain one puts forth internal troubled bodily activity, internal troubled verbal activity and internal troubled mental activity and is born in a world of troubles, and feels troubled feelings which are only unpleasant like what beings in the hell feel. Bhikkhus, these are dark actions with dark results.
Bhikkhus, what are bright actions with bright results?
Here, bhikkhus, a certain one puts forth internal untroubled bodily activity, internal untroubled verbal activity and internal untroubled mental activity and is born in a world without troubles, and feels untroubled feelings which are only pleasant like what the beings in the heaven of happiness feel. Bhikkhus, these are bright actions with bright results.
Bhikkhus, what are dark and bright actions with dark and bright results?
Here, bhikkhus, a certain one puts forth internal troubled and untroubled bodily activity, internal troubled and untroubled verbal activity and internal troubled and untroubled mental activity and is born to a world of troubles and non troubles, and feels troubled and untroubled feelings. And he feels a mixture of feelings unpleasant and pleasant, like beings born in the human world, sometimes godly and sometimes hellish. Bhikkhus, these are dark and bright actions with dark and bright results.
Bhikkhus, what are neither dark nor bright actions with neither dark nor bright results which conduces to the destruction of actions?
Here, bhikkhus, a certain one makes an intention to put an end to dark actions with dark results. Makes an intention to put an end to bright actions with bright results. Makes an intention to put an end to dark and biright actions with dark and bright results, which conduces to the destruction of actions Bhikkhus, these are the four actions by me known, realized and declared.
3. Sonakayanasuttam Ý To Sonakayana
024.03. The Brahmin Sikha Moggallana approached The Blessed One exchanged friendly greetings, sat on a side and said to The Blessed One:
Good Gotama, a long time ago the young man Sonakaya approached me and said: The recluse Gotama appoints the non doing of any actions. He that appoints the non doing of any actions tells of the annihilation of the world. Action is the truth in the world and the world rests on action. Brahmin, I have not even seen the young man Sonakaya, how could such a conversation have taken place?
Bhikkhus, there are four actions by me known, realized and declared. What four?
Bhikkhus, there are dark actions with dark results, bright actions with bright results, there are dark and bright actions with dark and bright results and there are neither dark nor bright actions with neither dark nor bright results, which conduce to the destrution of actions.
Bhikkhus, what are dark actions with dark results?
Here, bhikkhus, a certain one puts forth internal troubled bodily activity, internal troubled verbal activity and internal troubled mental activity and is born in a world of troubles, and feels troubled feelings which are only unpleasant like what beings in hell feel.
Bhikkhus, these are dark actions with dark results.
Bhikkhus, what are bright actions with bright results?
Here, bhikkhus, a certain one puts forth internal untroubled bodily activity, internal untroubled verbal activity and internal untroubled mental activity and is born in a world without troubles, and feels untroubled feelings which is only pleasant like what beings in the heaven of happiness feel. Bhikkhus, these are bright actions with bright results.
Bhikkhus, what are dark and bright actions with dark and bright results?
Here, bhikkhus, a certain one puts forth internal troubled and untroubled bodily activity, internal troubled and untroubled verbal activity and internal troubled and untroubled mental activity and is born to a world of troubles and non troubles, and feels troubled and untroubled feelings. And he feels a mixture of feelings unpleasant and pleasant, like what the beings born in the human world feel, sometimes godly and sometimes hellish. Bhikkhus, these are dark and bright actions with dark and bright results.
Bhikkhus, what are neither dark nor bright actions with neither dark nor bright results which conduces to the destruction of actions?
Here, bhikkhus, a certain one makes an intention to put an end to dark actions with dark results. Makes an intention to put an end to bright actions with bright results. Makes an intention to put an end to dark and bright actions with dark and bright results, which conduces to the destruction of actions Bhikkhus, these are the four actions by me known, realized and declared.
4. Pañhamasikkhapadasuttam Ý The first on precepts
024.04. Bhikkhus, there are four actions by me known, realized and declared. What four?
Bhikkhus, there are dark actions with dark results, bright actions with bright results, there are dark and bright actions with dark and bright results and there are neither dark nor bright actions with neither dark nor bright results, which conduce to the destruction of actions.
Bhikkhus, what are dark actions with dark results?
Here, bhikkhus, a certain one destroys the life of living things, takes the not given, misbehaves in sexual conduct, tells lies and takes intoxicating and brewd drinks.
Bhikkhus, these are dark actions with dark results.
Bhikkhus, what are bright actions with bright results?
Here, bhikkhus, a certain one abstains from destroying the life of living things, taking the not given, misbehaving in sexual conduct, telling lies and taking intoxicating and brewd drinks.
Bhikkhus, these are bright actions with bright results.
Bhikkhus, what are dark and bright actions with dark and bright results?
Here, bhikkhus, a certain one puts forth internal troubled and untroubled bodily activity, internal troubled and untroubled verbal activity and internal troubled and untroubled mental activity and is born to a world of troubles and non troubles. There he feels troubled and untroubled feelings, a mixture of unpleasant and pleasant feelings, like beings born in the human world, sometimes godly and sometimes hellish. Bhikkhus, these are dark and bright actions with dark and bright results.
Bhikkhus, what are neither dark nor bright actions with neither dark nor bright results which conduces to the destruction of actions?
Here, bhikkhus, a certain one makes an intention to put an end to dark actions with dark results. Makes an intention to put an end to bright actions with bright results. Makes an intention to put an end to dark and biright actions with dark and bright results, which conduces to the destruction of actions Bhikkhus, these are the four actions by me known, realized and declared.
5. Dutiyasikkhapadasuttam Ý The second on precepts
024.05. Bhikkhus, there are four actions by me known, realized and declared. What four?
Bhikkhus, there are dark actions with dark results, bright actions with bright results, there are dark and bright actions with dark and bright results and there are neither dark nor bright actions with neither dark nor bright results, which conduce to the destruction of actions.
Bhikkhus, what are dark actions with dark results?
Here, bhikkhus, a certain one destroys the life of his mother, destroys the life of his father, destroys the life of a noble one, with an angry mind causes the blood of the Thus Gone to spill and causes a split in the Community.
Bhikkhus, these are dark actions with dark results.
Bhikkhus, what are bright actions with bright results?
Here, bhikkhus, a certain one abstains from destroying the life of living things, taking the not given, misbehaving in sexual conduct, telling lies, slandering, rough speech, frivolous speech, coveting, bearing an angry mind and maintains right view.
Bhikkhus, these are bright actions with bright results.
Bhikkhus, what are dark and bright actions with dark and bright results?
Here, bhikkhus, a certain one puts forth internal troubled and untroubled bodily activity, internal troubled and untroubled verbal activity and internal troubled and untroubled mental activity and is born to a world of troubles and non troubles, and feels troubled and untroubled feelings. There he feels a mixture of unpleasant and pleasant feelings, like what beings born in the human world feel, sometimes godly and sometimes hellish. Bhikkhus, these are dark and bright actions with dark and bright results.
Bhikkhus, what are neither dark nor bright actions with neither dark nor bright results which conduces to the destruction of actions?
Here, bhikkhus, a certain one makes an intention to put an end to dark actions with dark results. Makes an intention to put an end to bright actions with bright results. Makes an intention to put an end to dark and biright actions with dark and bright results, which conduces to the destruction of actions Bhikkhus, these are the four actions by me known, realized and declared.
6. Ariyamaggasuttam Ý The noble path
024.06. Bhikkhus, there are four actions by me known, realized and declared. What four?
Bhikkhus, there are dark actions with dark results, bright actions with bright results, there are dark and bright actions with dark and bright results and there are neither dark nor bright actions with neither dark nor bright results, which conduce to the destrution of actions.
Bhikkhus, what are dark actions with dark results?
Here, bhikkhus, a certain one puts forth internal troubled bodily activity, internal troubled verbal activity and internal troubled mental activity and is born in a world of troubles, and feels troubled feelings which are only unpleasant like what beings in the hell feel. Bhikkhus, these are dark actions with dark results.
Bhikkhus, what are bright actions with bright results?
Here, bhikkhus, a certain one puts forth internal untroubled bodily activity, internal untroubled verbal activity and internal untroubled mental activity and is born in a world without troubles, and feels untroubled feelings which is only pleasant like what beings in the heaven of happiness feel. Bhikkhus, these are bright actions with bright results.
Bhikkhus, what are dark and bright actions with dark and bright results?
Here, bhikkhus, a certain one puts forth internal troubled and untroubled bodily activity, internal troubled and untroubled verbal activity and internal troubled and untroubled mental activity and is born to a world of troubles and non troubles. There he feels troubled and untroubled feelings a mixture of unpleasant and pleasant feelings, like what beings born in the human world feel, sometimes godly and sometimes hellish. Bhikkhus, these are dark and bright actions with dark and bright results.
Bhikkhus, what are neither dark nor bright actions with neither dark nor bright results which conduces to the destruction of actions?
Here, bhikkhus, a certain one is with right view, right thoughts, right speech, right actions, right livelihood, right endeavour, right mindfulness and right concentration. Bhikkhus, these are the four actions by me known, realized and declared.
7. Bojjhangasuttam Ý Enlightenment factors
024.07. Bhikkhus, there are four actions by me known, realized and declared. What four?
Bhikkhus, there are dark actions with dark results, bright actions with bright results, there are dark and bright actions with dark and bright results and there are neither dark nor bright actions with neither dark nor bright results, which conduces to the destruction of actions.
Bhikkhus, what are dark actions with dark results?
Here, bhikkhus, a certain one puts forth internal troubled bodily activity, internal troubled verbal activity and internal troubled mental activity and is born in a world of troubles, and feels troubled feelings which are only unpleasant like what beings in hell feel. Bhikkhus, these are dark actions with dark results.
Bhikkhus, what are bright actions with bright results?
Here, bhikkhus, a certain one puts forth internal untroubled bodily activity, internal untroubled verbal activity and internal untroubled mental activity and is born in a world without troubles, and feels untroubled feelings which are only pleasant like what beings in the heaven of happiness feel. Bhikkhus, these are bright actions with bright results.
Bhikkhus, what are dark and bright actions with dark and bright results?
Here, bhikkhus, a certain one puts forth internal troubled and untroubled bodily activity, internal troubled and untroubled verbal activity and internal troubled and untroubled mental activity and is born to a world of troubles and non troubles. There he feels troubled and untroubled feelings, a mixture of unpleasant and pleasant feelings, like what beings born in the human world feel, sometimes godly and sometimes hellish. Bhikkhus, these are dark and bright actions with dark and bright results.
Bhikkhus, what are neither dark nor bright actions with neither dark nor bright results which conduces to the destruction of actions?
Here, bhikkhus, a certain one develops the enlightnment factors mindfulness, investigation of the Teaching, effort, joy, delight, concentration and equanimity.
Bhikkhus, these are the four actions by me known, realized and declared.
8. Savajjasuttam Ý Faulty
024.08. Bhikkhus endowed with four things as though led and lain is in hell. What four? Faulty bodily activity, faulty verbal activity, faulty mental activity and wrong view.
Bhikkhus endowed with these four things as though led and lain is in hell.
Bhikkhus endowed with four things as though led and lain is in heaven. What four? Faultless bodily activity, faultless verbal activity, faultless mental activity and right view.
Bhikkhus endowed with these four things as though led and lain is in heaven.
9. Samanasuttam Ý Recluses
024.09. Bhikkhus, the recluse is here only, so too the scond recluse, the third recluse and the fourth recluse. Other faiths are devoid of recluses who have realized. Therefore bhikkhus, rightfully roar the lion's roar.
Bhikkhus, who is a recluse?
Here, bhikkhus, the bhikkhu destroying three bonds enters the stream of the Teaching and becomes one, aiming extinction not falling from that. Bhikkhus, this is a recluse.
Bhikkhus, who is a second recluse?
Here, bhikkhus, the bhikkhu destroying the three bonds and making less of greed, hate and delusion, returns to this world, once only to make an end of unpleasantness. Bhikkhus, this is the second recluse.
Bhikkhus, who is the third recluse?
Here, bhikkhus, the bhikkhu destroying the five lower bonds binding him to the sensual world, becomes one spontaneously arisen and extinguishes there itself without proceeding further. Bhikkhus, this is the third recluse.
Bhikkhus, who is the fourth recluse?
Here, bhikkhus, the bhikkhu destroying desires and releasing the mind from desires and released through wisdom, here and now abides by himself knowing and realizing. Bhikkhus, this is the fourth recluse.
Bhikkhus, the recluse is here only, so too the scond recluse, the third recluse and the fourth recluse. Other faiths are devoid of recluses who have realized. Therefore bhikkhus, rightfully the lion's roar is roared.
10. Sappurisanisamsasuttam Ý Benefits accuring from a Great Man
024.10. Bhikkhus, relying on a Great man four benefits could be expected. What four? One grows in the noble one's virtues, in the noble one's concentration, in the noble one's wisdom and in th noble one's release. Bhikkhus, relying on a Great man these four benefits could be expected.
Anguttara Nikaya - Catukka Nipata - Ducarita Vaggo
Anguttara Nikaya
23. Duccaritavaggo Ý Misconduct
1. Duccaritasuttam Ý Misconduct
221. Bhikkhus, these four go as verbal misbehaviour. What four?
Telling lies, slandering, rough talk and frivolous talk.
Bhikkhus, these four go as verbal misbehaviour.
Bhikkhus, these four go as verbal good behaviour. What four?
Telling the truth, not slandering, not talking roughly and not talking frivolously.
Bhikkhus, these four are verbal good behaviour.
2. Ditthisuttam Ý Wrong view
222. Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
Bodily misconduct, verbal misconduct, mental misconduct and wrong view.
Bhikkhus, endowed with these four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
Bodily good conduct, verbal good conduct, mental good conduct and right view.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit.
3. Akatannutasuttam Ý Ungratefulness
223. Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
Bodily misconduct, verbal misconduct, mental misconduct and ungratefulness.
Bhikkhus, endowed with these four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
Bodily good conduct, verbal good conduct, mental good conduct and gratefulness.
Bhikkhus, endowed with these four things the learned Great Man does not destroy himself, not becomeing faulty and praised by the wise accrues much merit.
4. Panatipatisuttam Ý Destroying living things
224. Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
Destroying the life of living things, taking the not given, misbehaving in sexual conduct and telling lies.
Bhikkhus, endowed with these four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
Abstaining from destroying the life of living things, abstaining from taking the not given, abstaining from sexual misconduct and not telling lies.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit.
5. Pathamamaggasuttam- First on the path.
225. Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
Wrong view, wrong thoughts, wrong words and wrong actions.
Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becoming faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
Right view, right thoughts, right speech and right actions.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit.
6. Dutiyamaggasuttam Ý Second on the path
Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
Wrong livelihood, wrong effort, wrong mindfulness and wrong concentration.
Bhikkhus, endowed with these four things the foolish not Great Man destroys himself, becoming faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
Right livelihood, right endeavour, right mindfulness and right concentration.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit.
7. Pathamavoharapathasuttam Ý First on ways of expression
227. Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
The not seen he says I saw, the not heard he says I heard, the not experienced he says I experienced, the not cognized he says I cognized.
Bhikkhus, endowed with these four things, the foolish not Great Man destroys himself, becoming faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
The not seen he says I did not see, the not heard he says I did not hear, the not experienced he says I did not experience, the not cognized he says I did not cognize.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, becoming not faulty and praised by the wise accrues much merit.
7. Dutiyavoharapathasuttam Ý Second on ways of expression
227. Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
The seen he says I did not see, the heard he says I did not hear, the experienced he says I did not experience, the cognized he says I did not cognize.
Bhikkhus, endowed with these four things, the foolish not Great Man destroys himself, becoming faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
The seen he says I saw, the heard he says I heard, the experienced he says I experienced, the cognized he says I cognized.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, becoming not faulty and praised by the wise accrues much merit.
8. Ahirikasuttam Ý Without shame
228. Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
Without faith, is unvirtuous, shameless and has no fear to do evil.
Bhikkhus, endowed with these four things, the foolish not Great Man destroys himself, becoming faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
Has faith, is virtuous, shameful and fears to do evil.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, becoming not faulty and praised by the wise accrues much merit.
9 Dupannasuttam Ý The Foolish
229. Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
Without faith, is unvirtuous, lazy and without wisdom.
Bhikkhus, endowed with these four things, the foolish not Great Man destroys himself, becoming faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
With faith, is virtuous, with aroused effort is wise.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, becoming not faulty and praised by the wise accrues much merit.
10. Kavisuttam Ý Poets
230. Bhikkhus, these four are poets. What four?
One thinking becomes a poet, one hearing becomes a poet, one seeing meanings becomes a poet and one understanding becomes a poet.
Bhikkhus, these four are poets.
23. Duccaritavaggo Ý Misconduct
1. Duccaritasuttam Ý Misconduct
221. Bhikkhus, these four go as verbal misbehaviour. What four?
Telling lies, slandering, rough talk and frivolous talk.
Bhikkhus, these four go as verbal misbehaviour.
Bhikkhus, these four go as verbal good behaviour. What four?
Telling the truth, not slandering, not talking roughly and not talking frivolously.
Bhikkhus, these four are verbal good behaviour.
2. Ditthisuttam Ý Wrong view
222. Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
Bodily misconduct, verbal misconduct, mental misconduct and wrong view.
Bhikkhus, endowed with these four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
Bodily good conduct, verbal good conduct, mental good conduct and right view.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit.
3. Akatannutasuttam Ý Ungratefulness
223. Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
Bodily misconduct, verbal misconduct, mental misconduct and ungratefulness.
Bhikkhus, endowed with these four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
Bodily good conduct, verbal good conduct, mental good conduct and gratefulness.
Bhikkhus, endowed with these four things the learned Great Man does not destroy himself, not becomeing faulty and praised by the wise accrues much merit.
4. Panatipatisuttam Ý Destroying living things
224. Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
Destroying the life of living things, taking the not given, misbehaving in sexual conduct and telling lies.
Bhikkhus, endowed with these four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
Abstaining from destroying the life of living things, abstaining from taking the not given, abstaining from sexual misconduct and not telling lies.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit.
5. Pathamamaggasuttam- First on the path.
225. Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
Wrong view, wrong thoughts, wrong words and wrong actions.
Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becoming faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
Right view, right thoughts, right speech and right actions.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit.
6. Dutiyamaggasuttam Ý Second on the path
Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
Wrong livelihood, wrong effort, wrong mindfulness and wrong concentration.
Bhikkhus, endowed with these four things the foolish not Great Man destroys himself, becoming faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
Right livelihood, right endeavour, right mindfulness and right concentration.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit.
7. Pathamavoharapathasuttam Ý First on ways of expression
227. Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
The not seen he says I saw, the not heard he says I heard, the not experienced he says I experienced, the not cognized he says I cognized.
Bhikkhus, endowed with these four things, the foolish not Great Man destroys himself, becoming faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
The not seen he says I did not see, the not heard he says I did not hear, the not experienced he says I did not experience, the not cognized he says I did not cognize.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, becoming not faulty and praised by the wise accrues much merit.
7. Dutiyavoharapathasuttam Ý Second on ways of expression
227. Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
The seen he says I did not see, the heard he says I did not hear, the experienced he says I did not experience, the cognized he says I did not cognize.
Bhikkhus, endowed with these four things, the foolish not Great Man destroys himself, becoming faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
The seen he says I saw, the heard he says I heard, the experienced he says I experienced, the cognized he says I cognized.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, becoming not faulty and praised by the wise accrues much merit.
8. Ahirikasuttam Ý Without shame
228. Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
Without faith, is unvirtuous, shameless and has no fear to do evil.
Bhikkhus, endowed with these four things, the foolish not Great Man destroys himself, becoming faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
Has faith, is virtuous, shameful and fears to do evil.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, becoming not faulty and praised by the wise accrues much merit.
9 Dupannasuttam Ý The Foolish
229. Bhikkhus, endowed with four things the foolish not Great Man destroys himself, becomes faulty and blamed by the wise accrues much demerit. What four?
Without faith, is unvirtuous, lazy and without wisdom.
Bhikkhus, endowed with these four things, the foolish not Great Man destroys himself, becoming faulty and blamed by the wise accrues much demerit.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, not becoming faulty and praised by the wise accrues much merit. What four?
With faith, is virtuous, with aroused effort is wise.
Bhikkhus, endowed with these four things the learned, Great Man does not destroy himself, becoming not faulty and praised by the wise accrues much merit.
10. Kavisuttam Ý Poets
230. Bhikkhus, these four are poets. What four?
One thinking becomes a poet, one hearing becomes a poet, one seeing meanings becomes a poet and one understanding becomes a poet.
Bhikkhus, these four are poets.
Anguttara Nikaya - Catukka Nipata - Parisa Vaggo
Anguttara Nikaya
22. Parisavaggo Ý Gatherings
1. Parisasuttam Ý Gatherings
022.01. Bhikkhus, these four are corruptions of gatherings. What four?
Here, bhikkhus an unvirtuous bhikkhu is a corruption for a gathering, an unvirtuous bhikkhuni is a corruption for a gathering, an unvirtuous male lay disciple is a corruption for a gathering and an unvirtuous female lay disciple is a corruption for a gathering.
Bhikkhus, these four are the corruptions of gatherings.
Bhikkhus, these four are adornments of gatherings. What four?
Here, bhikkhus a virtuous bhikkhu is an adornment for a gathering, a virtuous bhikkhuni is an adornment for a gathering, a virtuous male lay disciple is an adornment for a gathering and a virtuous female lay disciple is an adornment for a gathering.
Bhikkhus, these four are the adornments of gatherings.
2. Ditthisuttam Ý Wrong view
022.02. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
Bodily misconduct, verbal misconduct, mental misconduct and wrong view.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
Bodily right conduct, verbal right conduct, mental right conduct and right view.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
3. Akata¤¤usuttam Ý Ungratefulness
022.03. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
Bodily misconduct, verbal misconduct, mental misconduct and ungratefulness.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
Bodily right conduct, verbal right conduct, mental right conduct and gratefulness.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
4. Panatipatisuttam Ý Destroying living things
022.04. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
Destroying the life of living things, taking the not given, misbehaving in sexual conduct and telling lies.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
Abstaining from, destroying the life of living things, taking the not given, misbehaving in sexual conduct and telling lies.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
5. Pathamamaggasuttam Ý First on the path
022.05. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
Wrong view, wrong thoughts, wrong speech and wrong actions.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
Right view, right thoughts, right speech and right actions.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
6. ôutiyamaggasuttam Ý Second on the path
022.06. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
Wrong livelihood, wrong effort, wrong mindfulness and wrong concentration.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
Right livelihood, right effort, right mindfulness and right concentration.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
7. Pathamavoharapathasuttam Ý First on ways of expressing
022.07. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
The not seen he says I saw, the not heard he says I heard, the not experienced he says I experienced and the not cognized he says I cognized.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
The not seen he says I did not see, the not heard he says I did not hear, the not experienced he says I did not experience and the not cognized he says I did not cognize.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
8. ôutiyavoharapathasuttam Ý Second on ways of expressing
022.08. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
The seen he says I did not see, the heard he says I did not hear, the experienced he says I did not experience and the cognized he says I did not cognize.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
The seen he says I saw, the heard he says I heard, the experienced he says I experienced and the cognized he says I cognized.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
9. Ahirikasuttam Ý Shamelessness
022.09. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
One is without faith, unvirtuous, shameless and without fear to do evil.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
One has faith, is virtuous, is shameful and fears to do evil.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
10. Dussilasuttam Ý Unvirtuous
022.10. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
One is without faith, unvirtuous, lazy and without wisdom.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
Has faith, is virtuous, is with aroused effort and wise.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
22. Parisavaggo Ý Gatherings
1. Parisasuttam Ý Gatherings
022.01. Bhikkhus, these four are corruptions of gatherings. What four?
Here, bhikkhus an unvirtuous bhikkhu is a corruption for a gathering, an unvirtuous bhikkhuni is a corruption for a gathering, an unvirtuous male lay disciple is a corruption for a gathering and an unvirtuous female lay disciple is a corruption for a gathering.
Bhikkhus, these four are the corruptions of gatherings.
Bhikkhus, these four are adornments of gatherings. What four?
Here, bhikkhus a virtuous bhikkhu is an adornment for a gathering, a virtuous bhikkhuni is an adornment for a gathering, a virtuous male lay disciple is an adornment for a gathering and a virtuous female lay disciple is an adornment for a gathering.
Bhikkhus, these four are the adornments of gatherings.
2. Ditthisuttam Ý Wrong view
022.02. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
Bodily misconduct, verbal misconduct, mental misconduct and wrong view.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
Bodily right conduct, verbal right conduct, mental right conduct and right view.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
3. Akata¤¤usuttam Ý Ungratefulness
022.03. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
Bodily misconduct, verbal misconduct, mental misconduct and ungratefulness.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
Bodily right conduct, verbal right conduct, mental right conduct and gratefulness.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
4. Panatipatisuttam Ý Destroying living things
022.04. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
Destroying the life of living things, taking the not given, misbehaving in sexual conduct and telling lies.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
Abstaining from, destroying the life of living things, taking the not given, misbehaving in sexual conduct and telling lies.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
5. Pathamamaggasuttam Ý First on the path
022.05. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
Wrong view, wrong thoughts, wrong speech and wrong actions.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
Right view, right thoughts, right speech and right actions.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
6. ôutiyamaggasuttam Ý Second on the path
022.06. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
Wrong livelihood, wrong effort, wrong mindfulness and wrong concentration.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
Right livelihood, right effort, right mindfulness and right concentration.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
7. Pathamavoharapathasuttam Ý First on ways of expressing
022.07. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
The not seen he says I saw, the not heard he says I heard, the not experienced he says I experienced and the not cognized he says I cognized.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
The not seen he says I did not see, the not heard he says I did not hear, the not experienced he says I did not experience and the not cognized he says I did not cognize.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
8. ôutiyavoharapathasuttam Ý Second on ways of expressing
022.08. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
The seen he says I did not see, the heard he says I did not hear, the experienced he says I did not experience and the cognized he says I did not cognize.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
The seen he says I saw, the heard he says I heard, the experienced he says I experienced and the cognized he says I cognized.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
9. Ahirikasuttam Ý Shamelessness
022.09. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
One is without faith, unvirtuous, shameless and without fear to do evil.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
One has faith, is virtuous, is shameful and fears to do evil.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
10. Dussilasuttam Ý Unvirtuous
022.10. Bhikkhus, endowed with four things one is in hell as though led and lain there. What four?
One is without faith, unvirtuous, lazy and without wisdom.
Bhikkhus, endowed with these four things one is in hell as though led and lain there.
Bhikkhus, endowed with four things one is in heaven as though led and lain there. What four?
Has faith, is virtuous, is with aroused effort and wise.
Bhikkhus, endowed with these four things one is in heaven as though led and lain there.
Anguttara Nikaya - Catukka Nipata - Sappurisa Vaggo
Anguttara Nikaya
021. Sappurisavaggo Ý Great Men
1. Sikkhapadasuttam Ý The precepts
021.01. Bhikkhus, I will tell you about the not Great Man, the worst of not Great Men, the Great Man and the best of Great Men. Listen and attend carefully, I will tell.
Bhikkhus, who is the not Great Man?
Here, bhikkhus, a certain person destroys living things, takes the not given, misbehaves in sexual conduct, tells lies, takes intoxicating and brewed drinks.
Bhikkhus, this is the not Great Man.
Bhikkhus, who is the worst of not Great Men?
Here, bhikkhus, a certain person destroys living things and incites others to destroy living things, takes of the not given and incites others to take the not given, misbehaves in sexual conduct and incites others to misbehave in sexual conduct, tells lies and incites others to tell lies, takes intoxicating and brewed drinks and incites others to take intoxicating and brewed drinks.
Bhikkhus, this is the worst of not Great Men.
Bhikkhus, who is the Great Man?
Here, bhikkhus, a certain person does not destroy the life of living things, does not take the not given, does not misbehave in sexual conduct, does not tell lies and does not take intoxicating and brewd drinks.
Bhikkhus, this is the Great Man.
Bhikkhus, who is the best of Great Men?
Here, bhikkhus, a certain person does not destroy the life of living things and does not incite others to destroy the life of living things, does not take the not given and does not incite others to take the not given, does not misbehave in sexual conduct and does not incite others to misbahave in sexual conduct, does not tell lies and does not incite others to tell lies, does not take intoxicating and brewd drinks and does not incite others to take intoxicating and brewd drinks.
Bhikkhus, this is the best of Great Men.
2. Assaddhasuttam Ý Without faith
021.02. . Bhikkhus, I will tell you about the not Great Man, the worst of not Great Men, the Great Man and the best of Great Men. Listen and attend carefully, I will tell.
Bhikkhus, who is the not Great Man?
Here, bhikkhus, a certain person is not established in faith, has no shame, is not afraid of doing wrong, has not learnt much, is lazy, confused and without wisdom.
Bhikkhus, this is a not Great Man.
Bhikkhus, who is the worst of not Great Men?
Here, bhikkhus, a certain person is not established in faith and incites others to be not established in faith, has no shame and incites others to be without shame, is not afraid of doing wrong and incites others to be not afraid of doing wrong, has not learnt much and incites others to not learn much, is lazy and incites others to be lazy, confused, incites others to be confused and without wisdom, incites others to be without wisdom.
Bhikkhus, this is the worst of not Great Men.
Bhikkhus, who is the Great Man?
Here, bhikkhus, a certain person is established in faith, has shame, is afraid of doing wrong, has learnt much, is with aroused effort, mindfull and wise.
Bhikkhus, this is a Great Man.
Bhikkhus, who is the best of Great Men?
Here, bhikkhus, a certain person established in faith incites others to be established in faith, shameful incites others to be shameful, afraid of doing wrong incites others to be afraid of doing wrong, learnt much, incites others to learn much, with aroused effort incites others to be with aroused effort, mindfull incites others to be mindfull, wise, incites others to be wise.
Bhikkhus, this is the best of Great Men.
3. Sattakammasuttam Ý Seven activities
021.03. Bhikkhus, I will tell you about the not Great Man, the worst of not Great Men, the Great Man and the best of Great Men. Listen and attend carefully, I will tell.
Bhikkhus, who is the not Great Man?
Here, bhikkhus, a certain person destroys living things, takes the not given, misbehaves in sexual conduct, tells lies, slanders, talks roughly and talks frivolously.
Bhikkhus, this is the not Great Man.
Bhikkhus, who is the worst of not Great Men?
Here, bhikkhus, a certain person destroys living things and incites others to destroy living things, takes of the not given and incites others to take the not given, misbehaves in sexual conduct and incites others to misbahave in sexual conduct, tells lies and incites others to tell lies, slanders and incites others to slander, talks roughly and incites others to talk roughly, talks frivolously and incites others to talk frivolously.
Bhikkhus, this is the worst of not Great Men.
Bhikkhus, who is the Great Man?
Here, bhikkhus, a certain person does not destroy the life of living things, does not take the not given, does not misbehave in sexual conduct, does not tell lies, does slander, does not talk roughly and does not talk frivolously.
Bhikkhus, this is the Great Man.
Bhikkhus, who is the best of Great Men?
Here, bhikkhus, a certain person does not destroy the life of living things and does not incite others to destroy the life of living things, does not take the not given and does not incite others to take the not given, does not misbehave in sexual conduct and does not incite others to misbehave in sexual conduct, does not tell lies and does not incite others to tell lies, does not slander and does not incite others to slander, does not talk roughly and does not incite others to talk roughly, does not talk frivolously and does not incite others to talk frivolously.
Bhikkhus, this is the best of Great Men.
4. Dasakammasuttam Ý Ten activities
021.04. Bhikkhus, I will tell you about the not Great Man, the worst of not Great Men, the Great Man and the best of Great Men. Listen and attend carefully, I will tell.
Bhikkhus, who is the not Great Man?
Here, bhikkhus, a certain person destroys the life of living things, takes the not given, misbehaves in sexual conduct, tells lies, slanders, talks roughly and talks frivolously, covets, is angry and with wrong view.
Bhikkhus, this is the not Great Man.
Bhikkhus, who is the worst of not Great Men?
Here, bhikkhus, a certain person destroys the life of living things and incites others to destroy living things, takes the not given and incites others to take the not given, misbehaves in sexual conduct and incites others to misbahave in sexual conduct, tells lies and incites others to tell lies, slanders and incites others to slander, talks roughly and incites others to talk roughly, talks frivolously and incites others to talk frivolously, covets and incites others to covet, with angry mind incites others to be angry with wrong view, incites others to be with wrong view.
Bhikkhus, this is the worst of not Great Men.
Bhikkhus, who is the Great Man?
Here, bhikkhus, a certain person does not destroy the life of living things, does not take the not given, does not misbehave in sexual conduct, does not tell lies, does notslander, does not talk roughly and does not talk frivolously, does not covet, is not with an angry mind and is with right view.
Bhikkhus, this is the Great Man.
Bhikkhus, who is the best of Great Men?
Here, bhikkhus, a certain person does not destroy the life of living things and does not incite others to destroy the life of living things, does not take the not given and does not incite others to take the not given, does not misbehave in sexual conduct and does not incite others to misbehave in sexual conduct, does not tell lies and does not incite others to tell lies, does not slander and does not incite others to slander, does not talk roughly and does not incite others to talk roughly, does not talk frivolously and does not incite others to talk frivolously, does not covet and does not incite others to covet, is not with angry mind and does not incite others to be with angry mind, with right view, incites others to straighten their view.
Bhikkhus, this is the best of Great Men.
5. Aññhangikasuttam Ý Eight factors
021.05. Bhikkhus, I will tell you about the not Great Man, the worst of not Great Men, the Great Man and the best of Great Men. Listen and attend carefully, I will tell.
Bhikkhus, who is the not Great Man?
Here, bhikkhus, a certain person is with wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness and wrong concentration.
Bhikkhus, this is a not Great Man.
Bhikkhus, who is the worst of not Great Men?
Here, bhikkhus, a certain person with wrong view incites others to wrong view, with wrong thoughts incites others to wrong thoughts, with wrong speech incites others to wrong speech, with wrong actions incites others to wrong actions, with wrong livelihood incites others to wrong livelihood, with wrong effort incites others to wrong effort, with wrong mindfulness incites others to wrong mindfulness and with wrong concentration incites others to wrong concentration.
Bhikkhus, this is the worst of not Great Men.
Bhikkhus, who is the Great Man?
Here, bhikkhus, a certain person is with right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.
Bhikkhus, this is a Great Man.
Bhikkhus, who is the best of Great Men?
Here, bhikkhus, a certain person with right view incites others to right view, with right thoughts incites others to right thoughts, with right speech incites others to right speech, with right actions incites others to right actions, with right livelihood incites others to right livelihood, with right effort incites others to right effort, with right mindfulness incites others to right mindfulness and with right concentration incites others to right concentration.
Bhikkhus, this is the best of Great Men.
6. Dasaõgasuttam Ý Ten factors
206. Bhikkhus, I will tell you about the not Great Man, the worst of not Great Men, the Great Man and the best of Great Men. Listen and attend carefully, I will tell.
Bhikkhus, who is the not Great Man?
Here, bhikkhus, a certain person is with wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge and wrong release.
Bhikkhus, this is the not Great Man.
Bhikkhus, who is the worst of not Great Men?
Here, bhikkhus, a certain person with wrong view incites others to wrong view, with wrong thoughts incites others to wrong thoughts, with wrong speech incites others to wrong speech, with wrong actions incites others to wrong actions, with wrong livelihood incites others to wrong livelihood, with wrong effort incites others to wrong effort, with wrong mindfulness incites others to wrong mindfulness and with wrong concentration incites others to wrong concentration, with wrong knowledge incites others to wrong knowledge and with wrong release incites others to wrong release.
Bhikkhus, this is the worst of not Great Men.
Bhikkhus, who is the Great Man?
Here, bhikkhus, a certain person is with right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness, right concentration, right knowledge and right release.
Bhikkhus, this is the Great Man.
Bhikkhus, who is the best of Great Men?
Here, bhikkhus, a certain person with right view incites others to right view, with right thoughts incites others to right thoughts, with right speech incites others to right speech, with right actions incites others to right actions, with right livelihood incites others to right livelihood, with right effort incites others to right effort, with right mindfulness incites others to right mindfulness, with right concentration incites others to right concentration, with right knowledge incites others to right knowledge and with right release incites others to right release.
Bhikkhus, this is the best of Great Men.
7. Pañhamapapadhammasuttam Ý The first on evil things
021.07 Bhikkhus, I will tell you about the evil, the worst of evils, the moral good and the best of moral good. Listen and attend carefully, I will tell.
Bhikkhus, what is evil?
Here, bhikkhus, a certain person destroys the life of living things, takes the not given, misbehaves in sexual conduct, tells lies, slanders, talks roughly and talks frivolously, covets, is angry and with wrong view.
Bhikkhus, this is evil.
Bhikkhus, what is the worst of evils?
Here, bhikkhus, a certain person destroys living things and incites others to destroy living things, takes of the not given and incites others to take the not given, misbehaves in sexual conduct and incites others to misbahave in sexual conduct, tells lies and incites others to tell lies, slanders and incites others to slander, talks roughly and incites others to talk roughly, talks frivolously and incites others to talk frivolously, covets and incites others to covet, angry, incites others to be angry with wrong view, incites others to be with wrong view.
Bhikkhus, this is the worst of evils.
Bhikkhus, what is moral good?
Here, bhikkhus, a certain person does not destroy the life of living things, does not take the not given, does not misbehave in sexual conduct, does not tell lies, does not slander, does not talk roughly and does not talk frivolously, does not covet, is not angry and is with right view.
Bhikkhus, this is moral good.
Bhikkhus, what is the best of moral good?
Here, bhikkhus, a certain person does not destroy the life of living things and incites others, to not destroy the life of living things, does not take the not given and incites others, to not take the not given, does not misbehave in sexual conduct and incites others, to not misbehave in sexual conduct, does not tell lies and incites others, not to tell lies, does not slander and incites others, to not slander, does not talk roughly and incites others, to not talk roughly, does not talk frivolously and incites others, to not talk frivolously, does not covet and does not incite others to covet, is not angry and does not incite others to be angry, is with right view, incites others to straighten their view.
Bhikkhus, this is the best of moral good.
8. Dutiyapapadhammasuttam Ý Second on evil things
021.08. Bhikkhus, I will tell you about the evil, the worst of evils, the moral good and the best of moral good. Listen and attend carefully, I will tell.
Bhikkhus, what is evil?
Here, bhikkhus, a certain person is with wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge and wrong release.
Bhikkhus, this is evil.
Bhikkhus, what is the worst of evils?
Here, bhikkhus, a certain person with wrong view incites others to wrong view, with wrong thoughts incites others to wrong thoughts, with wrong speech incites others to wrong speech, with wrong actions incites others to wrong actions, with wrong livelihood incites others to wrong livelihood, with wrong effort incites others to wrong effort, with wrong mindfulness incites others to wrong mindfulness and with wrong concentration incites others to wrong concentration, with wrong knowledge incites others to wrong knowledge and with wrong release incites others to wrong release.
Bhikkhus, this is the worst of evils. .
Bhikkhus, what is moral good?
Here, bhikkhus, a certain person is with right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness, right concentration, right knowledge and right release.
Bhikkhus, this is moral good. .
Bhikkhus, what is the best of moral good?
Here, bhikkhus, a certain person with right view incites others to right view, with right thoughts incites others to right thoughts, with right speech incites others to right speech, with right actions incites others to right actions, with right livelihood incites others to right livelihood, with right effort incites others to right effort, with right mindfulness incites others to right mindfulness, with right concentration incites others to right concentration, with right knowledge incites others to right knowledge and with right release incites others to right release.
Bhikkhus, this is the best of moral good. .
9. Tatiyapapadhammasuttam Ý Third on evil
021.09. Bhikkhus, I will tell you about the evil, the worst of evils, the moral good and the best of moral good. Listen and attend carefully, I will tell.
Bhikkhus, what is evil?
Here, bhikkhus, a certain person destroys the life of living things, takes the not given, misbehaves in sexual conduct, tells lies, slanders, talks roughly and talks frivolously, covets, is angry and is with wrong view.
Bhikkhus, this is evil.
Bhikkhus, what is the worst of evils?
Here, bhikkhus, a certain person destroys living things and incites others to destroy living things, takes of the not given and incites others to take the not given, misbehaves in sexual conduct and incites others to misbahave in sexual conduct, tells lies and incites others to tell lies, slanders and incites others to slander, talks roughly and incites others to talk roughly, talks frivolously and incites others to talk frivolously, covets and incites others to covet, angry, incites others to anger, with wrong view, incites others to be with wrong view.
Bhikkhus, this is the worst of evils.
Bhikkhus, what is moral good?
Here, bhikkhus, a certain person does not destroy the life of living things, does not take the not given, does not misbehave in sexual conduct, does not tell lies, does slander, does not talk roughly and does not talk frivolously, does not covet, is not with an angry mind and is with right view.
Bhikkhus, this is moral good.
Bhikkhus, what is the best of moral good?
Here, bhikkhus, a certain person does not destroy the life of living things and does not incite others to destroy the life of living things, does not take the not given and does not incite others to take the not given, does not misbehave in sexual conduct and does not incite others to misbehave in sexual conduct, does not tell lies and does not incite others to tell lies, does not slander and does not incite others to slander, does not talk roughly and does not incite others to talk roughly, does not talk frivolously and does not incite others to talk frivolously, does not covet and does not incite others to covet, is not with angry mind and does not incite others to be with angry mind, with right view, incites others to straighten their view.
Bhikkhus, this is the best of moral good.
10. Catuttapapadhammasuttam Ý Fourth on evil
021.10. Bhikkhus, I will tell you about the evil, the worst of evils, the moral good and the best of moral good. Listen and attend carefully, I will tell.
Bhikkhus, what is evil?
Here, bhikkhus, a certain person is with wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge and wrong release.
Bhikkhus, this is evil.
Bhikkhus, what is the worst of evils?
Here, bhikkhus, a certain person with wrong view incites others to wrong view, with wrong thoughts incites others to wrong thoughts, with wrong speech incites others to wrong speech, with wrong actions incites others to wrong actions, with wrong livelihood incites others to wrong livelihood, with wrong effort incites others to wrong effort, with wrong mindfulness incites others to wrong mindfulness and with wrong concentration incites others to wrong concentration, with wrong knowledge incites others to wrong knowledge and with wrong release incites others to wrong release.
Bhikkhus, this is the worst of evils.
Bhikkhus, what is moral good?
Here, bhikkhus, a certain person is with right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness, right concentration, right knowledge and right release.
Bhikkhus, this is moral good.
Bhikkhus, what is the best of moral good?
Here, bhikkhus, a certain person with right view incites others to right view, with right thoughts incites others to right thoughts, with right speech incites others to right speech, with right actions incites others to right actions, with right livelihood incites others to right livelihood, with right effort incites others to right effort, with right mindfulness incites others to right mindfulness, with right concentration incites others to right concentration, with right knowledge incites others to right knowledge and with right release incites others to right release.
Bhikkhus, this is the best of moral good.
021. Sappurisavaggo Ý Great Men
1. Sikkhapadasuttam Ý The precepts
021.01. Bhikkhus, I will tell you about the not Great Man, the worst of not Great Men, the Great Man and the best of Great Men. Listen and attend carefully, I will tell.
Bhikkhus, who is the not Great Man?
Here, bhikkhus, a certain person destroys living things, takes the not given, misbehaves in sexual conduct, tells lies, takes intoxicating and brewed drinks.
Bhikkhus, this is the not Great Man.
Bhikkhus, who is the worst of not Great Men?
Here, bhikkhus, a certain person destroys living things and incites others to destroy living things, takes of the not given and incites others to take the not given, misbehaves in sexual conduct and incites others to misbehave in sexual conduct, tells lies and incites others to tell lies, takes intoxicating and brewed drinks and incites others to take intoxicating and brewed drinks.
Bhikkhus, this is the worst of not Great Men.
Bhikkhus, who is the Great Man?
Here, bhikkhus, a certain person does not destroy the life of living things, does not take the not given, does not misbehave in sexual conduct, does not tell lies and does not take intoxicating and brewd drinks.
Bhikkhus, this is the Great Man.
Bhikkhus, who is the best of Great Men?
Here, bhikkhus, a certain person does not destroy the life of living things and does not incite others to destroy the life of living things, does not take the not given and does not incite others to take the not given, does not misbehave in sexual conduct and does not incite others to misbahave in sexual conduct, does not tell lies and does not incite others to tell lies, does not take intoxicating and brewd drinks and does not incite others to take intoxicating and brewd drinks.
Bhikkhus, this is the best of Great Men.
2. Assaddhasuttam Ý Without faith
021.02. . Bhikkhus, I will tell you about the not Great Man, the worst of not Great Men, the Great Man and the best of Great Men. Listen and attend carefully, I will tell.
Bhikkhus, who is the not Great Man?
Here, bhikkhus, a certain person is not established in faith, has no shame, is not afraid of doing wrong, has not learnt much, is lazy, confused and without wisdom.
Bhikkhus, this is a not Great Man.
Bhikkhus, who is the worst of not Great Men?
Here, bhikkhus, a certain person is not established in faith and incites others to be not established in faith, has no shame and incites others to be without shame, is not afraid of doing wrong and incites others to be not afraid of doing wrong, has not learnt much and incites others to not learn much, is lazy and incites others to be lazy, confused, incites others to be confused and without wisdom, incites others to be without wisdom.
Bhikkhus, this is the worst of not Great Men.
Bhikkhus, who is the Great Man?
Here, bhikkhus, a certain person is established in faith, has shame, is afraid of doing wrong, has learnt much, is with aroused effort, mindfull and wise.
Bhikkhus, this is a Great Man.
Bhikkhus, who is the best of Great Men?
Here, bhikkhus, a certain person established in faith incites others to be established in faith, shameful incites others to be shameful, afraid of doing wrong incites others to be afraid of doing wrong, learnt much, incites others to learn much, with aroused effort incites others to be with aroused effort, mindfull incites others to be mindfull, wise, incites others to be wise.
Bhikkhus, this is the best of Great Men.
3. Sattakammasuttam Ý Seven activities
021.03. Bhikkhus, I will tell you about the not Great Man, the worst of not Great Men, the Great Man and the best of Great Men. Listen and attend carefully, I will tell.
Bhikkhus, who is the not Great Man?
Here, bhikkhus, a certain person destroys living things, takes the not given, misbehaves in sexual conduct, tells lies, slanders, talks roughly and talks frivolously.
Bhikkhus, this is the not Great Man.
Bhikkhus, who is the worst of not Great Men?
Here, bhikkhus, a certain person destroys living things and incites others to destroy living things, takes of the not given and incites others to take the not given, misbehaves in sexual conduct and incites others to misbahave in sexual conduct, tells lies and incites others to tell lies, slanders and incites others to slander, talks roughly and incites others to talk roughly, talks frivolously and incites others to talk frivolously.
Bhikkhus, this is the worst of not Great Men.
Bhikkhus, who is the Great Man?
Here, bhikkhus, a certain person does not destroy the life of living things, does not take the not given, does not misbehave in sexual conduct, does not tell lies, does slander, does not talk roughly and does not talk frivolously.
Bhikkhus, this is the Great Man.
Bhikkhus, who is the best of Great Men?
Here, bhikkhus, a certain person does not destroy the life of living things and does not incite others to destroy the life of living things, does not take the not given and does not incite others to take the not given, does not misbehave in sexual conduct and does not incite others to misbehave in sexual conduct, does not tell lies and does not incite others to tell lies, does not slander and does not incite others to slander, does not talk roughly and does not incite others to talk roughly, does not talk frivolously and does not incite others to talk frivolously.
Bhikkhus, this is the best of Great Men.
4. Dasakammasuttam Ý Ten activities
021.04. Bhikkhus, I will tell you about the not Great Man, the worst of not Great Men, the Great Man and the best of Great Men. Listen and attend carefully, I will tell.
Bhikkhus, who is the not Great Man?
Here, bhikkhus, a certain person destroys the life of living things, takes the not given, misbehaves in sexual conduct, tells lies, slanders, talks roughly and talks frivolously, covets, is angry and with wrong view.
Bhikkhus, this is the not Great Man.
Bhikkhus, who is the worst of not Great Men?
Here, bhikkhus, a certain person destroys the life of living things and incites others to destroy living things, takes the not given and incites others to take the not given, misbehaves in sexual conduct and incites others to misbahave in sexual conduct, tells lies and incites others to tell lies, slanders and incites others to slander, talks roughly and incites others to talk roughly, talks frivolously and incites others to talk frivolously, covets and incites others to covet, with angry mind incites others to be angry with wrong view, incites others to be with wrong view.
Bhikkhus, this is the worst of not Great Men.
Bhikkhus, who is the Great Man?
Here, bhikkhus, a certain person does not destroy the life of living things, does not take the not given, does not misbehave in sexual conduct, does not tell lies, does notslander, does not talk roughly and does not talk frivolously, does not covet, is not with an angry mind and is with right view.
Bhikkhus, this is the Great Man.
Bhikkhus, who is the best of Great Men?
Here, bhikkhus, a certain person does not destroy the life of living things and does not incite others to destroy the life of living things, does not take the not given and does not incite others to take the not given, does not misbehave in sexual conduct and does not incite others to misbehave in sexual conduct, does not tell lies and does not incite others to tell lies, does not slander and does not incite others to slander, does not talk roughly and does not incite others to talk roughly, does not talk frivolously and does not incite others to talk frivolously, does not covet and does not incite others to covet, is not with angry mind and does not incite others to be with angry mind, with right view, incites others to straighten their view.
Bhikkhus, this is the best of Great Men.
5. Aññhangikasuttam Ý Eight factors
021.05. Bhikkhus, I will tell you about the not Great Man, the worst of not Great Men, the Great Man and the best of Great Men. Listen and attend carefully, I will tell.
Bhikkhus, who is the not Great Man?
Here, bhikkhus, a certain person is with wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness and wrong concentration.
Bhikkhus, this is a not Great Man.
Bhikkhus, who is the worst of not Great Men?
Here, bhikkhus, a certain person with wrong view incites others to wrong view, with wrong thoughts incites others to wrong thoughts, with wrong speech incites others to wrong speech, with wrong actions incites others to wrong actions, with wrong livelihood incites others to wrong livelihood, with wrong effort incites others to wrong effort, with wrong mindfulness incites others to wrong mindfulness and with wrong concentration incites others to wrong concentration.
Bhikkhus, this is the worst of not Great Men.
Bhikkhus, who is the Great Man?
Here, bhikkhus, a certain person is with right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.
Bhikkhus, this is a Great Man.
Bhikkhus, who is the best of Great Men?
Here, bhikkhus, a certain person with right view incites others to right view, with right thoughts incites others to right thoughts, with right speech incites others to right speech, with right actions incites others to right actions, with right livelihood incites others to right livelihood, with right effort incites others to right effort, with right mindfulness incites others to right mindfulness and with right concentration incites others to right concentration.
Bhikkhus, this is the best of Great Men.
6. Dasaõgasuttam Ý Ten factors
206. Bhikkhus, I will tell you about the not Great Man, the worst of not Great Men, the Great Man and the best of Great Men. Listen and attend carefully, I will tell.
Bhikkhus, who is the not Great Man?
Here, bhikkhus, a certain person is with wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge and wrong release.
Bhikkhus, this is the not Great Man.
Bhikkhus, who is the worst of not Great Men?
Here, bhikkhus, a certain person with wrong view incites others to wrong view, with wrong thoughts incites others to wrong thoughts, with wrong speech incites others to wrong speech, with wrong actions incites others to wrong actions, with wrong livelihood incites others to wrong livelihood, with wrong effort incites others to wrong effort, with wrong mindfulness incites others to wrong mindfulness and with wrong concentration incites others to wrong concentration, with wrong knowledge incites others to wrong knowledge and with wrong release incites others to wrong release.
Bhikkhus, this is the worst of not Great Men.
Bhikkhus, who is the Great Man?
Here, bhikkhus, a certain person is with right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness, right concentration, right knowledge and right release.
Bhikkhus, this is the Great Man.
Bhikkhus, who is the best of Great Men?
Here, bhikkhus, a certain person with right view incites others to right view, with right thoughts incites others to right thoughts, with right speech incites others to right speech, with right actions incites others to right actions, with right livelihood incites others to right livelihood, with right effort incites others to right effort, with right mindfulness incites others to right mindfulness, with right concentration incites others to right concentration, with right knowledge incites others to right knowledge and with right release incites others to right release.
Bhikkhus, this is the best of Great Men.
7. Pañhamapapadhammasuttam Ý The first on evil things
021.07 Bhikkhus, I will tell you about the evil, the worst of evils, the moral good and the best of moral good. Listen and attend carefully, I will tell.
Bhikkhus, what is evil?
Here, bhikkhus, a certain person destroys the life of living things, takes the not given, misbehaves in sexual conduct, tells lies, slanders, talks roughly and talks frivolously, covets, is angry and with wrong view.
Bhikkhus, this is evil.
Bhikkhus, what is the worst of evils?
Here, bhikkhus, a certain person destroys living things and incites others to destroy living things, takes of the not given and incites others to take the not given, misbehaves in sexual conduct and incites others to misbahave in sexual conduct, tells lies and incites others to tell lies, slanders and incites others to slander, talks roughly and incites others to talk roughly, talks frivolously and incites others to talk frivolously, covets and incites others to covet, angry, incites others to be angry with wrong view, incites others to be with wrong view.
Bhikkhus, this is the worst of evils.
Bhikkhus, what is moral good?
Here, bhikkhus, a certain person does not destroy the life of living things, does not take the not given, does not misbehave in sexual conduct, does not tell lies, does not slander, does not talk roughly and does not talk frivolously, does not covet, is not angry and is with right view.
Bhikkhus, this is moral good.
Bhikkhus, what is the best of moral good?
Here, bhikkhus, a certain person does not destroy the life of living things and incites others, to not destroy the life of living things, does not take the not given and incites others, to not take the not given, does not misbehave in sexual conduct and incites others, to not misbehave in sexual conduct, does not tell lies and incites others, not to tell lies, does not slander and incites others, to not slander, does not talk roughly and incites others, to not talk roughly, does not talk frivolously and incites others, to not talk frivolously, does not covet and does not incite others to covet, is not angry and does not incite others to be angry, is with right view, incites others to straighten their view.
Bhikkhus, this is the best of moral good.
8. Dutiyapapadhammasuttam Ý Second on evil things
021.08. Bhikkhus, I will tell you about the evil, the worst of evils, the moral good and the best of moral good. Listen and attend carefully, I will tell.
Bhikkhus, what is evil?
Here, bhikkhus, a certain person is with wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge and wrong release.
Bhikkhus, this is evil.
Bhikkhus, what is the worst of evils?
Here, bhikkhus, a certain person with wrong view incites others to wrong view, with wrong thoughts incites others to wrong thoughts, with wrong speech incites others to wrong speech, with wrong actions incites others to wrong actions, with wrong livelihood incites others to wrong livelihood, with wrong effort incites others to wrong effort, with wrong mindfulness incites others to wrong mindfulness and with wrong concentration incites others to wrong concentration, with wrong knowledge incites others to wrong knowledge and with wrong release incites others to wrong release.
Bhikkhus, this is the worst of evils. .
Bhikkhus, what is moral good?
Here, bhikkhus, a certain person is with right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness, right concentration, right knowledge and right release.
Bhikkhus, this is moral good. .
Bhikkhus, what is the best of moral good?
Here, bhikkhus, a certain person with right view incites others to right view, with right thoughts incites others to right thoughts, with right speech incites others to right speech, with right actions incites others to right actions, with right livelihood incites others to right livelihood, with right effort incites others to right effort, with right mindfulness incites others to right mindfulness, with right concentration incites others to right concentration, with right knowledge incites others to right knowledge and with right release incites others to right release.
Bhikkhus, this is the best of moral good. .
9. Tatiyapapadhammasuttam Ý Third on evil
021.09. Bhikkhus, I will tell you about the evil, the worst of evils, the moral good and the best of moral good. Listen and attend carefully, I will tell.
Bhikkhus, what is evil?
Here, bhikkhus, a certain person destroys the life of living things, takes the not given, misbehaves in sexual conduct, tells lies, slanders, talks roughly and talks frivolously, covets, is angry and is with wrong view.
Bhikkhus, this is evil.
Bhikkhus, what is the worst of evils?
Here, bhikkhus, a certain person destroys living things and incites others to destroy living things, takes of the not given and incites others to take the not given, misbehaves in sexual conduct and incites others to misbahave in sexual conduct, tells lies and incites others to tell lies, slanders and incites others to slander, talks roughly and incites others to talk roughly, talks frivolously and incites others to talk frivolously, covets and incites others to covet, angry, incites others to anger, with wrong view, incites others to be with wrong view.
Bhikkhus, this is the worst of evils.
Bhikkhus, what is moral good?
Here, bhikkhus, a certain person does not destroy the life of living things, does not take the not given, does not misbehave in sexual conduct, does not tell lies, does slander, does not talk roughly and does not talk frivolously, does not covet, is not with an angry mind and is with right view.
Bhikkhus, this is moral good.
Bhikkhus, what is the best of moral good?
Here, bhikkhus, a certain person does not destroy the life of living things and does not incite others to destroy the life of living things, does not take the not given and does not incite others to take the not given, does not misbehave in sexual conduct and does not incite others to misbehave in sexual conduct, does not tell lies and does not incite others to tell lies, does not slander and does not incite others to slander, does not talk roughly and does not incite others to talk roughly, does not talk frivolously and does not incite others to talk frivolously, does not covet and does not incite others to covet, is not with angry mind and does not incite others to be with angry mind, with right view, incites others to straighten their view.
Bhikkhus, this is the best of moral good.
10. Catuttapapadhammasuttam Ý Fourth on evil
021.10. Bhikkhus, I will tell you about the evil, the worst of evils, the moral good and the best of moral good. Listen and attend carefully, I will tell.
Bhikkhus, what is evil?
Here, bhikkhus, a certain person is with wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge and wrong release.
Bhikkhus, this is evil.
Bhikkhus, what is the worst of evils?
Here, bhikkhus, a certain person with wrong view incites others to wrong view, with wrong thoughts incites others to wrong thoughts, with wrong speech incites others to wrong speech, with wrong actions incites others to wrong actions, with wrong livelihood incites others to wrong livelihood, with wrong effort incites others to wrong effort, with wrong mindfulness incites others to wrong mindfulness and with wrong concentration incites others to wrong concentration, with wrong knowledge incites others to wrong knowledge and with wrong release incites others to wrong release.
Bhikkhus, this is the worst of evils.
Bhikkhus, what is moral good?
Here, bhikkhus, a certain person is with right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness, right concentration, right knowledge and right release.
Bhikkhus, this is moral good.
Bhikkhus, what is the best of moral good?
Here, bhikkhus, a certain person with right view incites others to right view, with right thoughts incites others to right thoughts, with right speech incites others to right speech, with right actions incites others to right actions, with right livelihood incites others to right livelihood, with right effort incites others to right effort, with right mindfulness incites others to right mindfulness, with right concentration incites others to right concentration, with right knowledge incites others to right knowledge and with right release incites others to right release.
Bhikkhus, this is the best of moral good.
Anguttara Nikaya - Catukka Nipata - Maha Vaggo
Anguttara Nikaya
020. Mahavaggo
1. Sotanugatasuttam Ý Learning the Teaching
020.01. Bhikkhus, if those hearing the Teaching were to practice it verbally, gather the meaning mentally and straighten the view they could expect four benefits. What four?
Here, bhikkhus, the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he skillfully voices the Teaching, too. Mindfulness arises to him slowly and he quickly rises to the next higher state.
Bhikkhus, this is the first benefit for hearing the Teaching, practicing it verbally and mentally gathering the meaning and straightening the view.
Again, bhikkhus, the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he does not voice the Teaching skillfully, becomes successful in teaching the heavenly gathering. Then he recalls isn't it in this Teaching and Discipline that I earlier led the holy life. Mindfulness arises to him slowly and he quickly rises to the next higher state.
Like a man clever in knowing the sound of drums, gone to the highway hears the sound of a drum and he does not doubt, whether it is the sound of a drum or not, but concludes it is the sound of a drum. In the same manner the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he does not voice the Teaching skillfully, becomes successful in teaching the heavenly gathering. Then he recalls isn't it in this Teaching and Discipline that I earlier led the holy life. Mindfulness arises to him slowly and he quickly rises to the next higher state.
Bhikkhus, this is the second benefit for hearing the Teaching, practicing it verbally and mentally gathering the meaning and straightening the view.
Again, bhikkhus, the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he voices the Teaching skillfully, but is not successful in teaching the heavenly gathering. Then he recalls isn't this the Discipline that I earlier led the holy life. Mindfulness arises to him slowly and he quickly rises to the next higher state.
Like a man clever in knowing the sound of conches, gone to the highway hears the sound of a conch and he does not doubt, whether it is the sound of a conch or not, but concludes it is the sound of a conch. In the same manner the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he voices the Teaching skillfully, but is not successful in teaching the heavenly gathering. Then he recalls isn't this the Discipline that I earlier led the holy life. Mindfulness arises to him slowly and he quickly rises to the next higher state.
Bhikkhus, this is the third benefit for hearing the Teaching, practicing it verbally and mentally gathering the meaning and straightening the view.
Again, bhikkhus, the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he voices the Teaching skillfully, is not successful in teaching the heavenly gathering. Yet a spontaneously arisen one recognizes another spontaneously arisen and asks sir, do you remember me? He says I remember you Mindfulness arises to him slowly and he quickly rises to the next higher state.
Like two friends who had played together in their childhood were to meet each other some day. Then he would ask, friend, do you remember meòhen he would ask, do you remember this and this, and he would say, yes friend I remember. In the same manner the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he voices the Teaching skillfully, is not successful in teaching the heavenly gathering. Yet a spontaneously arisen one recognizes another spontaneously arisen and asks sir, do you remember me? He says I remember you Mindfulness arises to him slowly and he quickly rises to the next higher state.
Bhikkhus, this is the fourth benefit for hearing the Teaching, practicing it verbally and mentally gathering the meaning and straightening the view.
Bhikkhus, these are the four benefits for hearing the Teaching, practicing it verbally and mentally gathering the meaning and straightening the view.
2. òhanasuttam Ý The four instances to observe
020.02. Bhikkhus, these four, should be known in four instances. What four?
Bhikkhus, virtues should be known living together, for a long time, with wise consideration, not with a careless glance now and then.
Bhikkhus, purity should be known observing verbal activities, for a long time, with wise consideration, not with a careless glance now and then.
Bhikkhus, stability at difficult times should be tested, for a long time, with wise consideration, not with a careless glance now and then.
Bhikkhus, wisdom should be tested by conversing, that too for a long time, with wise consideration, not with a careless glance now and then.
Bhikkhus, why was it said, virtues should be known living together, for a long time, with wise consideration, not with a careless glance now and then?
Here, bhikkhus, a person living with another person, would know this person for a long time was with broken, defective, spotted and inconsistent virtues. He would know this venerable one is not virtuous.
Here, bhikkhus, a person living with another person, would know this person for a long time with unbroken, non defective, not spotted and consistent virtues. He would know this venerable one is virtuous.
Bhikkhus, if it was said, virtues should be known living together, for a long time, with wise consideration, not with a careless glance now and then, it was said on account of this.
Bhikkhus, why was it said, purity should be known observing verbal activities, for a long time, with wise consideration, not with a careless glance now and then?
Here, bhikkhus, a certain person talking to another should be known thus. The venerable one says something to one person, to another he says something different, to the third something quite different and to many he says quite a different thing. This venerable one is with impure verbal activity.
Here, bhikkhus, a certain person talking to another should be known thus. The venerable one says something to one person, to another he says the same thing, to the third he says the same thing and to many he says that same thing. This venerable one is with pure verbal activity.
Bhikkhus, if it was said, purity should be known observing verbal activities, for a long time, with wise consideration, not with a careless glance now and then, it was said on account of this.
Bhikkhus, why was it said stability in difficult times should be tested, for a long time, with wise consideration, not with a careless glance now and then?
Here, bhikkhus, a certain person touched by the destruction of relations, destruction of wealth or assailed by an illness does not reflect:
For those living in the world with a gain of self, the eight visicitudes of the world roll on and the world rolls on the eight visicitudes of the world, such as gain and loss, defame and fame, blame and praise, pleasantness and unpleasantness. Touched by the loss of relations, wealth or by illness he grieves, wails, the heads droops and he comes to bewilderment of mind.
Here, bhikkhus, a certain person touched by the destruction of relations, destruction of wealth or assailed by an illness reflects:
For those living in the world with a gain of self, the eight visicitudes of the world roll on and the world rolls on the eight visicitudes of the world, such as gain and loss, defame and fame, blame and praise, pleasantness and unpleasantness. Touched by the loss of relations, wealth or by illness he does not grieve, does not wail, the head does not droop and he does not come to bewilderment of mind.
Bhikkhus, if it was said, stability in difficult times should be tested, for a long time, with wise consideration, not with a careless glance now and then, it was said on account of this.
Bhikkhus, why was it said, wisdom should be tested by conversing, that too for a long time, with wise consideration, not with a careless glance now and then?
Here, bhikkhus, a certain person conversing with a person would know: According to the manner this venerable one takes a devious path, expresses himself, deals with the current topic, this venerable one is not wise. What is the reason? The venerable one does not explain the deep meanings that are appeasing, exalted, clever, beyond logic and should be understood by the wise. It is not possible for him to express, point out, explain, and establish himself in short or in detail, the Teaching that he explains. This venerable one is not wise. Like a man standing on the bank of a pond, seeing a few fish in the water would think, according the manner the fish are moving and according to the waves that have arisen and the force of the waves there are only a few fish. In the same manner, according to the manner this venerable one takes a devious path, expresses himself, deals with the current topic, this venerable one is not wise. What is the reason? The venerable one does not explain the deep meanings that are appeasing, exalted, clever, beyond logic and should be understood by the wise. It is not possible for him to express, point out, explain, and establish himself in short or in detail, the Teaching that he explains. This venerable one is not wise.
Here, bhikkhus, a certain person conversing with a person would know: According to the manner this venerable one takes a devious path, expresses himself, deals with the current topic, this venerable one is wise. What is the reason? The venerable one explains the deep meanings that are appeasing, exalted, clever, beyond logic and should be understood by the wise. It is possible for him to express, point out, explain, and establish himself in short or in detail, the Teaching that he explains. This venerable one is wise. Like a man standing on the bank of a pond, seeing a lot of fish jumping in the water would think, according the manner the fish are moving and according to the waves that have arisen and the force of the waves there are a lot of fish. In the same manner, according to the manner this venerable one takes a devious path, expresses himself, deals with the current topic, this venerable one is wise. What is the reason? The venerable one explains the deep meanings that are appeasing, exalted, clever, beyond logic and should be understood by the wise. It is possible for him to express, point out, explain, and establish himself in short or in detail, the Teaching that he explains. This venerable one is wise.
Bhikkhus, if it was said, wisdom should be tested by conversing, that too for a long time, with wise consideration, not with a careless glance now and then, it was said on account of this.
Bhikkhus, these four, should be known in these four instances.
3. Bhaddiyasuttam Ý To Bhaddiya
020.03. At one time The Blessed One was living in the gabled hall in the great forest in Vesali. The Licchavi Bhaddiya approached The Blessed One, worshipped, sat on a side and said:
Venerable sir, I heard these words. The recluse Gotama is deceptive; he entices the disciples of other faiths. He knows the method to entice them Venerable sir those who say these words are they talking the fact rightfully or are they blaming The Blessed One without a reason?
Come Bhaddiya, do not go on filling your mind persistently with what you hear, do not go by tradition, do not guess, do not go on the grounds of authority, do not turn to logical thinking, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don't go by this has to be so, don't go by the words of your teacher, the recluse. Bhaddiya, you, yourself should know- these thoughts are demerit, these thoughts are faulty, these thoughts are blamed by the wise, these thoughts undertaken and accomplished are not for welfare, they conduce to unpleasantness- Bhaddiya, then you should dispel them.
Bhaddiya, is the arising of greed to a person, for his welfare or not? Venerable sir, it is not for his welfare.
Bhaddiya, a greedy person with a mind obsessed with greed, destroys living things, takes the not given, goes to other's wives, tells lies, and arouses others to do the same does it conduce to unpleasantness for a long time. Yes, venerable sir.
Bhaddiya, is the arising of anger to a person, for his welfare or not? Venerable sir, it is not for his welfare.
Bhaddiya, an angry person with a mind obsessed with anger, destroys living things, takes the not given, goes to other's wives, tells lies, and arouses others to do the same does it conduce to unpleasantness for a long time. Yes, venerable sir.
Bhaddiya, is the arising of delusion to a person, for his welfare or not? Venerable sir, it is not for his welfare.
Bhaddiya, a deluded person with a mind obsessed with delusion, destroys living things, takes the not given, goes to other's wives, tells lies, and arouses others to do the same does it conduce to unpleasantness for a long time. Yes, venerable sir.
Bhaddiya, are these thoughts meritorious or demeritorious? Demeritorious. Venerable sir. Are they faulty or non faulty? Faulty. Venerable sir. Are they blamed or praised by the wise? Venerable sir, they are blamed by the wise. Udertaken and accomplished do they conduce to evil and unpleasantness or what is it? Venerable sir, undertaken and accomplished they conduce to evil and unpleasantness, it occurs to us thus.
Bhaddiya, as you yourself say, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don't go by this has to be so, don't go by the words of your teacher, the recluse. Bhaddiya, you, yourself should know- these thoughts are demerit, these thoughts are faulty, these thoughts are blamed by the wise, these thoughts undertaken and accomplished are not for welfare, they conduce to unpleasantness- Bhaddiya, then you should dispel them. If it was said, it was said on account of this.
Come Bhaddiya, do not go on filling your mind persistently with what you hear, do not go by tradition, do not guess, do not go on the grounds of authority, do not turn to logical thinking, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don't go by this has to be so, don't go by the words of your teacher, the recluse. Bhaddiya, you, yourself should know- these thoughts are merit, these thoughts are not faulty, these thoughts are not blamed by the wise, these thoughts undertaken and accomplished are for welfare, they conduce to pleasantness- Bhaddiya, then you should grow them.
Bhaddiya, is the arising of non greed to a person, for his welfare or not? Venerable sir, it is for his welfare.
Bhaddiya, a not greedy person with a mind not obsessed with greed, does not destroy living things, does not take the not given, does not go to other's wives, does not tell lies, and does not arouse others to do the same. Does this conduce to pleasantness for a long time. Yes, venerable sir.
Bhaddiya, is the arising of non anger to a person, for his welfare or not? Venerable sir, it is for his welfare.
Bhaddiya, a not angry person with a mind not obsessed with anger, does not destroy living things, does not take the not given, does not go to other's wives, does not tell lies, and does not arouse others to do the same. Does this conduce to pleasantness for a long time. Yes, venerable sir.
Bhaddiya, is the arising of non delusion to a person, for his welfare or not? Venerable sir, it is for his welfare.
Bhaddiya, a not deluded person with a mind not obsessed with delusion, does not destroy living things, does not take the not given, does not go to other's wives, does not tell lies, and does not arouse others to do the same. Does it conduce to pleasantness for a long time. Yes, venerable sir.
Bhaddiya, are these thoughts meritorious or demeritorious? Meritorious. Venerable sir. Are they faulty or non faulty? Not faulty. Venerable sir. Are they blamed or praised by the wise? Venerable sir, they are praised by the wise. Udertaken and accomplished do they conduce to welfare and pleasantness or what is it? Venerable sir, undertaken and accomplished they conduce to pleasantness, it occurs to us thus.
Bhaddiya, as you yourself say, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don't go by this has to be so, don't go by the words of your teacher, the recluse. Bhaddiya, you, yourself should know- these thoughts are merit, these thoughts are not faulty, these thoughts are praised by the wise, these thoughts undertaken and accomplished are for the welfare, they conduce to pleasantness- Bhaddiya, then you should grow them. If it was said, it was said on account of this.
Bhaddiya, the Great Men in the world discipline their disciples thus: Come good man dispel greed and abide. When you do so, activities by body, words and mind born of greed do not arise to you. Dispel anger and abide. When you do so, activities by body, words and mind born of anger do not arise to you. Dispel delusion and abide. When you do so, activities by body, words and mind born of delusion do not arise to you. Dispel imperiousness and abide. When you do so, activities by body, words and mind born of imperiousness do not arise to you.
Then the Licchavi Bhaddiya said thus to The Blessed One:
Venerable sir, I understand ... re ... remember me as a lay disciple who has taken refuge from today until life lasts.
Yet, Bhaddiya I would not say: Come Bhaddiya, be my disciple, I will be your Teacher.
Not so venerable sir.
Bhaddiya, if I said so, a certain recluse or Brahmin would untruthfully blame me. The recluse Gotama is deceptive, knows enticements and entices the disciples of other faiths.
Venerable sir, the enticement is good, the deception is good. Good if my loved ones, and blood relations be enticed and deceived by this enticement. It will be for their welfare and pleasantness for a long time. Good if all warriors be enticed and deceived by this enticement, it will be for their welfare and happiness for a long time. Good if all Brahmins be enticed and deceived by this enticement, it will be for their welfare and happiness for a long time. Good if all ordinary folk be enticed and deceived by this enticement, it will be for their welfare and happiness for a long time.
Bhaddiya, that is so. If all warriors be enticed and deceived by this enticement, it will be the dispelling of demerit and amassing of merit, for their welfare and happiness for a long time. If all Brahmins be enticed and deceived by this enticement, it will be the dispelling of demerit and amassing of merit, for their welfare and happiness for a long time. If all ordinary folk be enticed and deceived by this enticement, it will be the dispelling of demerit and amassing of merit, for their welfare and happiness for a long time. If all in the world together with gods, Mara, Brahma and the community of recluses and Brahmins be enticed and deceived by this enticement, it will be the dispelling of their demerit and amassing of merit, for their welfare and happiness for a long time.
Bhaddiya, evem if all these rich householders be enticed and deceived by this enticement, it will be the dispelling of demerit and amassing of merit, for their welfare and happiness for a long time even if thought. How much good will it do to humanity.
4. Sapugãyasuttam Ý In Sapugana
020.04 At one time venerable ânanda was living in a hamlet named Sapugana in the country of the Koliyas. Then many sons of the Koliyas approached venerable ânanda, worshipped and sat on a side. Venerable Anada said to them:
Vyaggapajjas, these four are factors for making effort for the purity of sentient beings, for overcoming grief and lament, unpleasantness and displeasure and for realization of extinction, this is declared by The Blessed One, who knows and sees, is worthy and rightfully enlightened. What four?
Making effort for the purity of virtues. Making effort for the purity of mind. Making effort for the purity of view, and Making effort for the purity of release.
Vyaggapajjas, what is making effort for purity of virtues?
Here, Vyaggapajjas, the bhikkhu becomes virtuous observing the restraints, this is the purity of virtuesòhis purity of virtues, if incomplete or if complete, it will be seen with satisfaction in that and other situation. Vyaggapajja, the interest, effort, unhindered exertion and mindfull awareness for it, is called the making effort for the purity of virtues.
Vyaggapajjas, what is making effort for purity of mind?
Here, Vyaggapajjas, the bhikkhu secluded from sensual desires, ... re ... abides in the fourth higher state of mind, this is the purity of mind. This purity of mind, if incomplete or if complete, it will be seen with satisfaction in that and other situation. Vyaggapajja, the interest, effort, unhindered exertion and mindfull awareness for it, is called the making effort for the purity of mind.
Vyaggapajjas, what is making effort for purity of view?
Here, Vyaggapajjas, the bhikkhu knows as it really is this is unpleasant, ... re ... this is the path to the cessation of unpleasantness, this is the purity of view. This purity of view, if incomplete or if complete, it will be seen with satisfaction in that and other situation. Vyaggapajja, the interest, effort, unhindered exertion and mindfull awareness for it, is called the making effort for the purity of view.
Vyaggapajjas, what is making effort for purity of release?
Here, Vyaggapajjas, the noble disciple endowed with making effort for the purity of virtues, making effort for the purity of mind, making effort for the purity of view disenchants the mind from enchanting thoughts and releases the mind from thoughts that has to be released and experiences the right release. Viggapajjas to this is said the making effort for the purity of release. If the purity of release is incomplete or if complete, it will be seen with satisfaction in that and other situation. Vyaggapajjas, the interest, effort, unhindered exertion and mindfull awareness for it, is called the making effort for the purity of release.
Vyaggapajjas, these four are the factors of making pure effort for the purity of sentient beings, for overcoming grief and lament, unpleasantness and displeasure and for realization of extinction, this is declared, by The Blessed One, who knows and sees, is worthy and rightfully enlightened.
5. Vappasuttam Ý To Vappa the Sakyan
020.05. At one time The Blessed One was living in Nigrodha's monastery in Kapilavatthu in the country of the Sakyas. Then Vappa the Sakya, the disciple of Niganta approached venerable Mahamoggallana, worshipped and sat on a side. Venerable Mahamoggallana said to him:
Vappa, there is some one bodily, verbally and mentally restrained, ignorance dispelled, knowledge arisen. Vappa, do you see in that attainment, unpleasant feelings from desires streaming, there after? Venerable sir, I see that attainment on account of which unpleasant feelings for desires stream here after, when there are results for earlier done demerit not yet finished. .
When this conversation was going on between venerable Mahamoggallana and Vappa the Sakyan, The Blessed One got up from his seclusion in the evening and approached the attendance hall and sat on the prepared seat and asked venerable Mahamoggallana:
Moggallana, with what talk were you seated and what was the other talk?
Here, venerable sir, I said to Vappa the Sakyan. Vappa, there is some one bodily, verbally and mentally restrained, ignorance dispelled, knowledge arisen. Vappa, do you see in that attainment, unpleasant feelings from desires streaming there after?
Venerable sir, when this was said Vappa the Sakyan said to me. Venerable sir,I see that attainment on account of which unpleasant feelings for desires stream here after, when there are results for earlier done demerit not yet finished. .
When this conversation was going on between me and Vappa the Sakyan, The Blessed One arrived.
Then The Blessed One addressed Vappa the Sakyan the disciple of Niganta: Vappa, if you permit me to blame you, when blame is necessary and when you do not know the meaning of what I say, if you ask me further questions -Venerable sir, what is the meaning of these words, there will be a conversation on this.
Venerable sir, I give permission to blame me, when blame is necessary and I will ask The Blessed One what is the meaning of these words when I do not know its meaning. There should be a conversation on this.
Vappa, on account of some bodily activity, may arise desires, troubles and distress, to one abstaining from them desires, troubles and distress would not arise, he would not do new actions, earlier actions done, while feeling would be destroyed, here and now, causing to decay, not a matter of time, leading inwards, to be experienced by the wise.
Vappa, do you see that attainment on account of which unpleasant feelings for desires stream here after?
No, venerable sir.
Vappa, on account of some verbal activity may arise desires, troubles and distress, to one abstaining from them desires, troubles and distress would not arise, he would not do new actions, earlier actions done, while feeling would be destroyed, here and now, causing to decay, not a matter of time, leading inwards, to be experienced by the wise.
Vappa, do you see that attainment on account of which unpleasant feelings for desires stream here after?
No, venerable sir.
Vappa, on account of some mental activity may arise desires, troubles and distress, to one abstaining from them desires, troubles and distress would not arise, he would not do new actions, earlier actions done, while feeling would be destroyed, here and now, causing to decay, not a matter of time, leading inwards, to be experienced by the wise.
Vappa, do you see that attainment on account of which unpleasant feelings for desires stream here after?
No, venerable sir.
Vappa, on account of ignorance may arise desires, troubles and distress, when ignorance is dispelled, desires, troubles and distress would not arise, he would not do new actions, earlier actions done, while feeling would be destroyed, here and now, causing to decay, not a matter of time, leading inwards, to be experienced by the wise.
Vappa, do you see that attainment on account of which unpleasant feelings for desires stream here after?
No, venerable sir.
Vappa, a bhikkhu with a mind rightfully released is constantly in six abidings. Seeing a form he is not pleased nor displeased, abides with equanimity mindfull and aware ... re ... Hearing a sound ... re ... With a touch on the body, ... re ... and cognizing an idea he is not pleased nor displeased, abides with equanimity mindfull and aware. Feeling something that ends the body, he knows, this feeling ends my body. Feeling something that ends life, he knows, this feeling ends life. He knows before death all these feelings that are not pleasant, should be felt and cooled.
Vappa, on account of a stump there is a shadow, then a man comes with a hoe and basket, cuts the roots of the stump, pulls out all the roots small and large. He axes the stump, makes it into small pieces dries them in the sun and air and burns them and puts them into a fast flowing river or winnows them in the air. Vappa in the same manner the bhikkhu with a mind rightfully released is constantly in six abidings. Seeing a form he is not pleased nor displeased, abides with equanimity mindfull and aware ... re ... Hearing a sound ... re ... With a touch on the body, ... re ... and cognizing an idea he is not pleased nor displeased, abides with equanimity mindfull and aware. Feeling something that ends the body, he knows, this feeling ends my body. Feeling something that ends life, he knows, this feeling ends my life. He knows before death all these feelings that are not pleasant, should be felt and cooled.
Then Vappa the Sakyan the disciple of Niganta said to The Blessed One:
Venerable sir, like a man who wanted to prosper was to supply articles of trade and not prospering any more was only troubled. In the same manner, venerable sir, I expecting prosperity associated the Nigantas and got into trouble. Venerable sir, from today I give up this association with the Nigantas as putting it into a fast flowing river or blowing it with the wind.
I understand venerable sir, ... re ... remember me as a lay disciple who has taken refuge from today until life lasts.
6. Salhasuttam Ý To Salha
020.06. At one time The Blessed One was living in the gabled hall in the Great Forest in Vesali. The Licchavis, Salha and Abhaya approached The Blessed One, worshipped, sat on a side and said thus to The Blessed One:
Venerable sir, there are recluses and Brahmins who show the crossing of the flood with the two, the purity of virtues and disgust for asceticism. Venerable sir, what has The Blessed One to say about this?
Salha, I say that purity of virtues is a certain factor of recluseship. It is not possible for the recluses and Brahmins who talk of disgust for asceticism, see essence in disgust for asceticism, attached to disgust of asceticism, to cross the flood and it is not possible for recluses and Brahmins with impure bodily, verbal and mental activity to realize noble knowledge, vision and enlightnment.
Like a man desirous of crossing a river would take a sharp knife and enter the forest. In the forest seeing a huge, straight, young Sala shoot, he cuts the root and the top. Then he cleans the branches and twigs completely with a knife, chips it with a hatchet, marking it with a stencil and cleaning it with a stone ball puts it into the river. Salha, could he cross the river in it?
No, venerable sir.
What is the reason?
Venerable sir, that Sala shoot is externally well prepared, internally not prepared This should be expected from the Sala shoot, it will sink and that person will come to destruction. .
In the same manner Salha, it is not possible for the recluses and Brahmins who talk of disgust for asceticism, see essence in disgust for asceticism, attached to disgust of asceticism, to cross the flood and it is not possible for recluses and Brahmins with impure bodily, verbal and mental activity to realize noble knowledge, vision and enlightnment.
It is possible for the recluses and Brahmins who do not talk of disgust for asceticism, do not see essence in disgust for asceticism, not attached to disgust of asceticism, to cross the flood and it is possible for recluses and Brahmins with pure bodily, verbal and mental activity to realize noble knowledge, vision and enlightnment.
Like a man desirous of crossing a river would take a sharp knife and enter the forest. In the forest seeing a huge, straight, young Sala shoot, he would cut the root and the top. Then would clean the branches and twigs completely with a knife, chip it with a hatchet, marking it with a stencil, cleans it, with a stone ball and carving with a chisel would make a boat out of it. Then making an oar and rudder would put it into the river. Salha, could he cross the river in it?
Yes, venerable sir.
What is the reason?
Venerable sir, that Sala shoot is externally well prepared, internally well prepared A boat is made, an oar and rudder is built. This should be expected, it will not sink and that person will safely cross the flood ...
In the same manner Salha, it is possible for the recluses and Brahmins who do not talk of disgust for asceticism, do not see essence in disgust for asceticism, are not attached to disgust of asceticism, to cross the flood and it is possible for recluses and Brahmins with pure bodily, verbal and mental activity to realize noble knowledge, vision and enlightnment.
Like a soldier skilled at shooting in three instances, becomes royal property and royal by the sign. What three?
Shooting from a distance, shooting at the right moment and breaking down a huge mass.
Salha, like the soldier shooting from a distance, the noble disciple becomes rightfully concentrated. Salha this is right concentration. He 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.
Salha, just as the soldier shoots at the right moment the noble disciple develops right view. This is his right view. he 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.
Salha, like a soldier that breaks up a huge mass in the same manner the noble disciple gets his rightful release breaking up a huge mass of ignorance.
7. Mallikadevisuttam Ý To queen Mallika
020.07. At one time The Blessed One was living in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. Then queen Mallika approached The Blessed One, worshipped, sat on side and said to The Blessed One.
Venerable sir, on account of what are some women ugly not well formed, evil to the sight, poor, with hardly any possessions impotent with no resources?
Venerable sir, on account of what are some women ugly not well formed, evil to the sight, rich with many possessions, potent with many resources?
Venerable sir, on account of what are some women beautiful, well formed, pleasant to the sight, poor with hardly any possessions and impotent with no resources?
Venerable sir, on account of what are some women beautiful, well formed, pleasant to the sight, rich with many possessions, potent with many resources?
Here, Mallika, a certain woman is angry, in an unsettled condition even when a little is said shows anger, aversion and displeasure. She does not give eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights to recluses and Brahmins. She lives with jealousy measuring the gain, honour, reverence and fame gained by others. Disappearing from there she comes here and wherever she is born, she is ugly not well formed, evil to the sight, poor with hardly any possessions impotent with no resources.
Here, Mallika, a certain woman is angry, in an unsettled condition even when a little is said shows anger, aversion and displeasure. She gives eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights to recluses and Brahmins. She lives without jealousy and measuring about the gain, honour, reverence and fame gained by others. Disappearing from there she comes here and wherever she is born, she is ugly not well formed, evil to the sight, very rich with many possessions potent and with resources.
Here, Mallika, a certain woman is not angry, is in a settled condition even when much is said does not show anger, aversion and displeasure. She does not give eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights to recluses and Brahmins. She lives with jealousy measuring the gain, honour, reverence and fame gained by others. Disappearing from there she comes here and wherever she is born, she is beautiful, well formed, pleasant to the sight, poor with hardly any possessions impotent with no resources.
Here, Mallika, a certain woman is not angry, is in a settled condition even when much is said does not show anger, aversion and displeasure. She gives eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights to recluses and Brahmins. She lives without jealousy not measuring the gain, honour, reverence and fame gained by others. Disappearing from there she comes here and wherever she is born, she is pleasant to the sight well formed, rich with many possessions potent with many resources.
Mallika this is the reason for some women to be ugly, not well formed, evil to the sight, poor, with hardly any possessions impotent with no resources.
For some women to be ugly not well formed, evil to the sight, rich with many possessions and potent with many resources.
For some women to be beautiful, well formed, pleasant to the sight, poor with hardly any possessions and impotent with no resources.
For some women to be beautiful, well formed, pleasant to the sight, rich with many possessions, potent with many resources.
When this was said queen Mallika said to The Blessed One:
Venerable sir, in a previous birth if I had been angry, in an unsettled condition even when a little was said had shown anger, aversion and displeasure, now I would have been ugly, and not well formed, evil to the sight. In a previous birth as I have given eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights to recluses and Brahmins, now I am very rich and have many resources As I was without jealousy and measuring for the gain, honour, reverence and fame gained by others, now am very powerful and potent.
Venerable sir, in the palace there are ladies of warrior clan, Brahmin clan and householder clan I will give them the superior place. From today I will not be angry, in an unsettled condition even when a lot is said I will not show anger, aversion and displeasure. I will give eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights to recluses and Brahmins. I will not be jealous and measuring the gain, honour, reverence and fame gained by others.
Venerable sir, now I understand. Remember me as a female lay disciple who has taken refuge from today until life lasts.
8. Attaõtapasuttam Ý Torturing the self
020.08. Bhikkhus, these four persons are evident in the world. What four?
Here, bhikkhus, a certain person falls to the method of torturing the self. Another falls to the method of torturing others. Another person falls to the method of torturing the self and others And yet another person falls to the method of neither torturing the self nor others. He is here and now satisfied, extinguished, cooled, experiences a pleasantness like Brahma and abides,
Bhikkhus, who is the person that falls to the method of torturing the self? .
Here, bhikkhus, a certain person goes without clothes, licks the hand without manners, does not enter a house, does not wait, does not accept, what is brought, what is specially prepared or an invitation. Does not accept from the mouth of a pot, a vessel, over a goat, over a stick, over a broom, from where two are eating, from a woman bearing child, from woman giving suck, from a woman gone with a man, from a soiled woman, from a place where she is supported. or from a place where flies abound. Does not accept fish, meat, intoxicating and brewed drinks. Is supported with one morsel in one house, two morsels in two houses, ... re ... with seven morsels in seven houses. Is supported on what is given by one, by two, ... re ... by seven. Is supportd on what is brought by one, by two ... re ... by seven. He abides on these arranged meals for two weeks. Then he is supported on vegetables, millets, raw rice, dark rice, broken rice, red rice powder, foam of boiling rice, flour of oil seeds, grass, cow dung, forest roots, leaves and fruits or whatever is picked.
He wears clothes made of hemp, garments of coarse cloth interwoven with hemp, miserable garments, garments made of the bark of trees, antelope hide, strips of antelope hide, strips of wood and owls' wings, garments made of grass, blankets made of head hair and blankets made of horses' tail. He engages in pulling out hair of head and beard, keeps standing rejecting seats, spends the time squatting, pricks the body with thorns and sleeps on a bed of thorns. Ascends into water up to three times by the evening. Thus he gives the body various kinds of torture. Bhikkhus, this person falls to the method of torturing the self.
Bhikkhus, which person tortures others?
Here, bhikkhus, a certain person is cruel, a slaughterer of lambs, pigs, birds, animals,and destroyer of fish, a robber, a highwayman, a keeper of a prison or he does some other kind of cruel activity. Bhikkhus, this person tortures others.
Bhikkhus, which person tortures himself and others?
Here, bhikkhus, a certain person is either a head anointed warrior king or a Brahmin householder. He builds a new hall to the east of the city, shaves head and beard and wearing a rough skin garment anoints ghee on himself and pricking the horn of a deer on his back` enters the new hall with the queen consort and the advisory Brahmin. In the enclosure he lies down on a prepared greenery. Then the king drinks the milk out of one of the nipples of a young healthy cow. The queen drinks from another nipple and from the third the advisory Brahmin drinks. Milk from the fourth nipple is burnt in the sacrificial fire. The rest is left for the calf. Then he says, kill this amount of bulls, this amount of young calves, this amount of young cows, this amount of goats, this amount of lambs, this amount of horses, for the sacrifice. Cut this amount of trees for the sacrificial posts, clean this amount of shrubs for easy movement. The servants, messengers and workmen do their activities crying with tearful faces. Bhikkhus, such a person tortures himself and others.
Bhikkhus, which person falls to the method of neither torturing the self nor others, is here and now satisfied, extinguished, cooled, experiences a plesantness like Brahma and abides?
Here, bhikkhus, the Thus Gone One worthy and rightfully enlightened endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed is born in the world. He declares the Teaching to the world together with gods, Mara, Brahma and the community of recluses and Brahmins by himself known and realized. That Teaching is good at the beginning, in the middle and at the end, full of meaning even in the letters and words and declaring the complete and pure holy life. A householder or the son of a householder, born to a certain family hears that Teaching and gains faith.
Then he reflects, life in the household is troublesome, it is full of impurities, going forth is like open space. It is not easy to lead the holy life complete and pure, while living in a household. What if I shave head and beard wear yellow clothes and go forth. In the meantime he gives up a small mass of wealth or a great mass of wealth, a small circle of relations or a large circle of relations and shaving head and beard and wearing yellow clothes he goes forth and becomes homeless.
Gone forth thus he trains in the precepts, abstains from destroying living things, gives up punishing, throwing away weapons, ashamed and with aroused compassion, he abides with compassion for all living things. Giving up taking the not given, likes the given and becomes pure not stealing. Giving up the unholy life, he leads a holy life abstaining from low sexual intercourse. Giving up telling lies, he tells the real and the truth and becomes trustworthy in the world. Giving up slandering, does not tell there, what he has heard here, to split these. Does not tell here, what he had heard there, to split those. Thus speaks to join the broken and make firm those joined. Fond of unity, talks words for unity. Giving up rough words talks politely and pleasantly, words that go straight into the heart. Words accepted by all the populace. Giving up frivolous talk, he talks at the right time, the truth, the meaningful, the Teaching and the Discipline, limited, appropriate words that could be treasured.
He refrains from destroying seed plants and vegetable plants. Refraining from food at night takes one meal a day. Refrains from dancing, music and musical shows. Refrains from decorating the self with flowers, scents, ointments. Gives up high and stately beds. Refrains from accepting gold, silver and money. Does not accept raw grains, raw flesh, women, girls, slaves women or men, goats and sheep, cocks and pigs, elephants, cattle, horses and mares. Does not accept fields or lands. Abstains from conveying messages, buying and selling, dealing matters unfairly in measuring and weighing. Does not take bribes, cheat or do insincere things. Does not cut kill or bind and does not collect morsel food violently and in roguish ways.
Satisfied with robes for the body and morsel food for the stomach, wherever he goes, he goes with all his things. Like a bird that flies away, in the same manner satisfied with robes and morsel food he goes with all his things. Endowd with these virtues of the noble ones he experiences internal happiness without faults.
Seeing a form does not take the sign or detail, to one abiding with the faculty of the eye uncontrolled, covetous unpleasant demeritorious thoughts would stream, he falls to the method of controlling the faculty of the eye. Hearing a sound, ... re ... Smelling a scent, ... re ... Tasting, ... re ... Experiencing a touch, ... re ... Cognizing an idea, does not take the sign or detail, to one abiding with the faculty of the mind uncontrolled, covetous unpleasant demeritorious thoughts would stream, he falls to the method of controlling the faculty of the mind. Endowed with this control of the mental faculties, not touched by them he experiences an internal pleasantness.
Approaching and receding, looking on and about, he becomes mindfull and aware. Bending and stretching limbs, wearing the three robes and taking the bowl he becomes mindfull and aware. Enjoying, drinking, eating and tasting he becomes mindfull and aware. Urinating and excreting he becomes mindfull and aware.
Endowed with this mass of virtues of noble ones, control of the mental faculties of noble ones, this mindfull awareness of the noble ones he abides in a secluded dwelling. A forest, the root of a tree, a mountain grotto, a cemetery, a forest jungle, open space or a heap of straw. After the meal is over, returning from the alms round he sits in a cross legged position, keeping the body straight and mindfulness established in front of him. He abides dispelling covetoussness in the mind and cleans it from stains of coveting. Dispelling anger he abides with a mind free of anger. developing compassion to all living things he purifies the mind of anger. Mindfull and aware to dispel sloth and torpor he abides with the perception of light and cleans the mind from sloth and torpor. Dispelling restlessness and worry he abides with a mind internally appeased. Dispelling doubts abides putting an end to doubts about meritorious things that should be done and not done.
Dispelling these five hindrances and mindfullly making the finner defilements weak, secluded from sensual thoughts, ... re ... abides in the fourth higher state of mind.
The mind thus concentrated, made pure, freed from blemish, made workable and immoveable he directs for the destruction of desires. He knows as it really is, this is unpleasant, ... re ... this is the path leading to the cessation of unpleasantness. He knows as it really is, these are desires, this is the arising of desires, ... re ... this is the path leading to the cessation of desires. Knowing and seeing thus his mind seeks release from sensual desires, desires to be and desires on account of ignorance and knowledge arises of his release. He knows birth is destroyed, the holy life is lived to the end, what should be done is done, there is nothing more to wish.
Bhikkhus, this person falls to the method of neither torturing the self nor others, is here and now satisfied, extinguished, cooled, and abides experiencing a plesantness like Brahma.
Bhikkhus, these four persons are evident in the world.
9. Taõhasuttam Ý Craving
020.09. Bhikkhus, I will tell you about craving, the ensnarer. who moves, envelops and diffuses the world clinging, smothering, over growing, entangling and swelling like an entangled ball of thread or like course grass grown thick, not turning away from decrease, evil states, hell and round of existences. Listen to it and attend carefully.
Bhikkhus, how does craving, the ensnarer move, envelop, diffuse the world, cling, smother, over grow like an entangled ball of thread or like course grass grown thick?
Bhikkhus, there are eighteen haunts of craving on account of the internal and eighteen haunts of craving on account of the external.
Bhikkhus. what are the eighteen haunts of craving on account of the internal?
Bhikkhus, when conscious I be, it occurs, am here, am thus, am another, am good, am eternal, am tranquil, am tranquil here, am tranquil thus, am tranquil in another way, further am tranquil, further am tranquil here, further am tranquil thus, further am tranquil in another way, I will be, I will be here, I will be thus, I will be another.
Bhikkhus, these are the eighteen haunts of craving on account of the internal. .
Bhikkhus. what are the eighteen haunts of craving on account of the external?
Bhikkhus, when conscious by this I be, it occurs by this am here, by this am thus, by this am another, by this am good, by this am eternal, by this am tranquil, by this am tranquil here, by this am tranquil thus, by this am tranquil in another way, by this am further tranquil, by this am further tranquil here, by this am further tranquil thus, by this am further tranquil in another way, by this I will be, by this I will be here, by this I will be thus, by this I will be another.
Bhikkhus, these are the eighteen haunts of craving on account of the external.
Bhikkhus, these are the eighteen haunts of craving on account of the internal and eighteen haunts of craving on account of the external. These are the thirty six haunts of craving. Thirty six haunts of craving of the past, of the future and the present. There are one hundred eight haunts of craving altogether.
Bhikkhus, this is craving, the ensnarer who moves, envelops, diffuses the world, clings, smothers, over grows like an entangled ball of thread or like course grass grown thick not turning away from decrease, evil states, hell and round of existences.
10. Pemasuttam Ý On love
020.10. Bhikkhus, these four are arisings. What four?
The arising of love from love, the arising of hate from love, the arising of love from hate and the arising of hate from hate.
Bhikkhus, how is the arising of love from love?
Here, bhikkhus, a certain person is pleasant, appealing to the senses and loveable to another. Others too behave towards that object in the same manner It occurs to him: This person pleasant, appealing to the senses and loved by me, is also loved by others. He arouses love for them. Bhikkhus, thus love arises from love.
Bhikkhus, how is the arising of hate from love?
Here, bhikkhus, a certain person is pleasant, appealing to the senses and loveable to another. Others do not behave towards that object in the same manner It occurs to him: This person pleasant, appealing to the senses and loved by me, is not loved by others. He arouses hate for them. Bhikkhus, thus hate arises from love.
Bhikkhus, how is the arising of love from hate?
Here, bhikkhus, a certain person is not pleasant, not appealing to the senses and not loveable to another. Others too behave towards that object in the same manner It occurs to him: This person unpleasant, not appealing to the senses and not loved by me, is also not loved by others. He arouses love for them. Bhikkhus, thus love arises from hate.
Bhikkhus, how is the arising of hate from hate?
Here, bhikkhus, a certain person is not pleasant, not appealing to the senses and not loveable to another. Others do not behave towards that object in the same manner It occurs to him: This person unpleasant, not appealing to the senses and not loved by me, is loved by others. He arouses hate for them. Bhikkhus, thus hate arises from hate.
Bhikkhus, these are the four arisings from love.
Bhikkhus, at a time the bhikkhu is secluded from sensual thoughts, ... re ... abides in the first higher state of mind the arising of love from love, the arising of hate from love, the arising of love from hate and the arising of hate from hate, is not to him.
Bhikkhus, at a time the bhikkhu overcoming thoughts and discursive thoughts, ... re ... abides in the second higher state of mind the arising of love from love, the arising of hate from love, the arising of love from hate and the arising of hate from hate, is not to him.
Bhikkhus, at a time the bhikkhu destroying desires, releases the mind from desires, and released through wisdom having realized abides here and now, the arising of love from love, is pulled out from the roots, made a palm stump, made a thing that would not rise again. The arising of hate from love, is pulled out from the roots, made a palm stump, made a thing that would not rise again. The arising of love from hate is pulled out from the roots, made a palm stump, made a thing that would not rise again. The arising of hate from hate, is pulled out from the roots, made a palm stump, made a thing that would not rise again.
Bhikkhus, to this is said the bhikkhu neither draws towards him, nor pushes away, does not make fragrant perfumes does not go up in flames, and does not get consumed completely.
Bhikkhus, how does the bhikkhu draw towards him?
Here, bhikkhus, the bhikkhu sees matter as self, or a material self, or in self matter, or in matter self. Sees feelings as self, or a feeling self, or in self feelings, or in a feeling self. Sees perceptions as self, or a perceiving self, or in self perceptions, or in a perception self Sees determinations as self, or a determining self, or in self determinations, or in determinations a self. Sees consciousness as self, or a conscious self, or in self consciousness, or in consciousness self.
Bhikkhus, thus the bhikkhu draws towards him. .
Bhikkhus, how does the bhikkhu not draw towards him?
Here, bhikkhus, the bhikkhu does not see matter as self, or a material self, or in self matter, or in matter self. Does not see feelings as self, or a feeling self, or in self feelings, or in a feeling self. Does not see perceptions as self, or a perceiving self, or in self perceptions, or in a perception self Does not see determinations as self, or a determining self, or in self determinations, or in determinations a self. Does not see consciousness as self, or a conscious self, or in self, consciousness, or in consciousness a self.
Bhikkhus, thus the bhikkhu does not draw towards him. .
Bhikkhus, how does the bhikkhu push away?
Here, bhikkhus, the bhikkhu reviles when reviled, makes somebody angry when aroused to anger, quarrels with those who quarrel.
Bhikkhus, thus the bhikkhu pushes away.
Bhikkhus, how does the bhikkhu not push away?
Here, bhikkhus, the bhikkhu does not revile when reviled, does not make somebody angry when aroused to anger, does not quarrel with those who quarrel.
Bhikkhus, thus the bhikkhu does not push away.
Bhikkhus, how does the bhikkhu make fragrance?
Bhikkhus, when conscious I be, it occurs, am here, am thus, am another, am good, am eternal, am tranquil, am tranquil here, am tranquil thus, am tranquil in another way, further am tranquil, further am tranquil here, further am tranquil thus, further am tranquil in another way, I will be, I will be here, I will be thus, I will be another.
Bhikkhus, thus the bhikkhu makes fragrance.
Bhikkhus, how does the bhikkhu not make fragrance?
Bhikkhus, when not conscious I be, it does not occur, am here, am thus, am another, am good, am eternal, am tranquil, am tranquil here, am tranquil thus, am tranquil in another way, further am tranquil, further am tranquil here, further am tranquil thus, further am tranquil in another way, I will be, I will be here, I will be thus, I will be another.
Bhikkhus, thus the bhikkhu does not make fragrance.
Bhikkhus, how does the bhikkhu get consumed in flames?
Bhikkhus, when conscious by this I be, it occurs by this am here, by this am thus, by this am another, by this am good, by this am eternal, by this am tranquil, by this am tranquil here, by this am tranquil thus, by this am tranquil in another way, by this am further tranquil, by this am further tranquil here, by this am further tranquil thus, by this am further tranquil in another way, by this I will be, by this I will be here, by this I will be thus, by this I will be another.
Thus the bhikkhu gets consumed in flames.
Bhikkhus, how does the bhikkhu not get consumed in flames?
Bhikkhus, when not conscious by this I be, it does not occur by this am here, by this am thus, by this am another, by this am good, by this am eternal, by this am tranquil, by this am tranquil here, by this am tranquil thus, by this am tranquil in another way, by this am further tranquil, by this am further tranquil here, by this am further tranquil thus, by this am further tranquil in another way, by this I will be, by this I w ill be here, by this I will be thus, by this I will be another.
Thus the bhikkhu does not get consumed in flames.
Bhikkhus, how does the bhikkhu not get completely consumed in flames?
Here, bhikkhus, the bhikkhu's conceit `I be' is not dispelled, not pulled out with the roots, not made a palm stump, not made a thing that would not rise again.
Thus the bhikkhu does not get completely consumed in flames.
Bhikkhus, how does the bhikkhu get completely consumed in flames?
Here, bhikkhus, the bhikkhu's conceit `I be' is dispelled, pulled out with the roots, made a palm stump, made a thing that would not rise again.
Thus the bhikkhu gets completely consumed in flames.
020. Mahavaggo
1. Sotanugatasuttam Ý Learning the Teaching
020.01. Bhikkhus, if those hearing the Teaching were to practice it verbally, gather the meaning mentally and straighten the view they could expect four benefits. What four?
Here, bhikkhus, the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he skillfully voices the Teaching, too. Mindfulness arises to him slowly and he quickly rises to the next higher state.
Bhikkhus, this is the first benefit for hearing the Teaching, practicing it verbally and mentally gathering the meaning and straightening the view.
Again, bhikkhus, the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he does not voice the Teaching skillfully, becomes successful in teaching the heavenly gathering. Then he recalls isn't it in this Teaching and Discipline that I earlier led the holy life. Mindfulness arises to him slowly and he quickly rises to the next higher state.
Like a man clever in knowing the sound of drums, gone to the highway hears the sound of a drum and he does not doubt, whether it is the sound of a drum or not, but concludes it is the sound of a drum. In the same manner the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he does not voice the Teaching skillfully, becomes successful in teaching the heavenly gathering. Then he recalls isn't it in this Teaching and Discipline that I earlier led the holy life. Mindfulness arises to him slowly and he quickly rises to the next higher state.
Bhikkhus, this is the second benefit for hearing the Teaching, practicing it verbally and mentally gathering the meaning and straightening the view.
Again, bhikkhus, the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he voices the Teaching skillfully, but is not successful in teaching the heavenly gathering. Then he recalls isn't this the Discipline that I earlier led the holy life. Mindfulness arises to him slowly and he quickly rises to the next higher state.
Like a man clever in knowing the sound of conches, gone to the highway hears the sound of a conch and he does not doubt, whether it is the sound of a conch or not, but concludes it is the sound of a conch. In the same manner the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he voices the Teaching skillfully, but is not successful in teaching the heavenly gathering. Then he recalls isn't this the Discipline that I earlier led the holy life. Mindfulness arises to him slowly and he quickly rises to the next higher state.
Bhikkhus, this is the third benefit for hearing the Teaching, practicing it verbally and mentally gathering the meaning and straightening the view.
Again, bhikkhus, the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he voices the Teaching skillfully, is not successful in teaching the heavenly gathering. Yet a spontaneously arisen one recognizes another spontaneously arisen and asks sir, do you remember me? He says I remember you Mindfulness arises to him slowly and he quickly rises to the next higher state.
Like two friends who had played together in their childhood were to meet each other some day. Then he would ask, friend, do you remember meòhen he would ask, do you remember this and this, and he would say, yes friend I remember. In the same manner the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he voices the Teaching skillfully, is not successful in teaching the heavenly gathering. Yet a spontaneously arisen one recognizes another spontaneously arisen and asks sir, do you remember me? He says I remember you Mindfulness arises to him slowly and he quickly rises to the next higher state.
Bhikkhus, this is the fourth benefit for hearing the Teaching, practicing it verbally and mentally gathering the meaning and straightening the view.
Bhikkhus, these are the four benefits for hearing the Teaching, practicing it verbally and mentally gathering the meaning and straightening the view.
2. òhanasuttam Ý The four instances to observe
020.02. Bhikkhus, these four, should be known in four instances. What four?
Bhikkhus, virtues should be known living together, for a long time, with wise consideration, not with a careless glance now and then.
Bhikkhus, purity should be known observing verbal activities, for a long time, with wise consideration, not with a careless glance now and then.
Bhikkhus, stability at difficult times should be tested, for a long time, with wise consideration, not with a careless glance now and then.
Bhikkhus, wisdom should be tested by conversing, that too for a long time, with wise consideration, not with a careless glance now and then.
Bhikkhus, why was it said, virtues should be known living together, for a long time, with wise consideration, not with a careless glance now and then?
Here, bhikkhus, a person living with another person, would know this person for a long time was with broken, defective, spotted and inconsistent virtues. He would know this venerable one is not virtuous.
Here, bhikkhus, a person living with another person, would know this person for a long time with unbroken, non defective, not spotted and consistent virtues. He would know this venerable one is virtuous.
Bhikkhus, if it was said, virtues should be known living together, for a long time, with wise consideration, not with a careless glance now and then, it was said on account of this.
Bhikkhus, why was it said, purity should be known observing verbal activities, for a long time, with wise consideration, not with a careless glance now and then?
Here, bhikkhus, a certain person talking to another should be known thus. The venerable one says something to one person, to another he says something different, to the third something quite different and to many he says quite a different thing. This venerable one is with impure verbal activity.
Here, bhikkhus, a certain person talking to another should be known thus. The venerable one says something to one person, to another he says the same thing, to the third he says the same thing and to many he says that same thing. This venerable one is with pure verbal activity.
Bhikkhus, if it was said, purity should be known observing verbal activities, for a long time, with wise consideration, not with a careless glance now and then, it was said on account of this.
Bhikkhus, why was it said stability in difficult times should be tested, for a long time, with wise consideration, not with a careless glance now and then?
Here, bhikkhus, a certain person touched by the destruction of relations, destruction of wealth or assailed by an illness does not reflect:
For those living in the world with a gain of self, the eight visicitudes of the world roll on and the world rolls on the eight visicitudes of the world, such as gain and loss, defame and fame, blame and praise, pleasantness and unpleasantness. Touched by the loss of relations, wealth or by illness he grieves, wails, the heads droops and he comes to bewilderment of mind.
Here, bhikkhus, a certain person touched by the destruction of relations, destruction of wealth or assailed by an illness reflects:
For those living in the world with a gain of self, the eight visicitudes of the world roll on and the world rolls on the eight visicitudes of the world, such as gain and loss, defame and fame, blame and praise, pleasantness and unpleasantness. Touched by the loss of relations, wealth or by illness he does not grieve, does not wail, the head does not droop and he does not come to bewilderment of mind.
Bhikkhus, if it was said, stability in difficult times should be tested, for a long time, with wise consideration, not with a careless glance now and then, it was said on account of this.
Bhikkhus, why was it said, wisdom should be tested by conversing, that too for a long time, with wise consideration, not with a careless glance now and then?
Here, bhikkhus, a certain person conversing with a person would know: According to the manner this venerable one takes a devious path, expresses himself, deals with the current topic, this venerable one is not wise. What is the reason? The venerable one does not explain the deep meanings that are appeasing, exalted, clever, beyond logic and should be understood by the wise. It is not possible for him to express, point out, explain, and establish himself in short or in detail, the Teaching that he explains. This venerable one is not wise. Like a man standing on the bank of a pond, seeing a few fish in the water would think, according the manner the fish are moving and according to the waves that have arisen and the force of the waves there are only a few fish. In the same manner, according to the manner this venerable one takes a devious path, expresses himself, deals with the current topic, this venerable one is not wise. What is the reason? The venerable one does not explain the deep meanings that are appeasing, exalted, clever, beyond logic and should be understood by the wise. It is not possible for him to express, point out, explain, and establish himself in short or in detail, the Teaching that he explains. This venerable one is not wise.
Here, bhikkhus, a certain person conversing with a person would know: According to the manner this venerable one takes a devious path, expresses himself, deals with the current topic, this venerable one is wise. What is the reason? The venerable one explains the deep meanings that are appeasing, exalted, clever, beyond logic and should be understood by the wise. It is possible for him to express, point out, explain, and establish himself in short or in detail, the Teaching that he explains. This venerable one is wise. Like a man standing on the bank of a pond, seeing a lot of fish jumping in the water would think, according the manner the fish are moving and according to the waves that have arisen and the force of the waves there are a lot of fish. In the same manner, according to the manner this venerable one takes a devious path, expresses himself, deals with the current topic, this venerable one is wise. What is the reason? The venerable one explains the deep meanings that are appeasing, exalted, clever, beyond logic and should be understood by the wise. It is possible for him to express, point out, explain, and establish himself in short or in detail, the Teaching that he explains. This venerable one is wise.
Bhikkhus, if it was said, wisdom should be tested by conversing, that too for a long time, with wise consideration, not with a careless glance now and then, it was said on account of this.
Bhikkhus, these four, should be known in these four instances.
3. Bhaddiyasuttam Ý To Bhaddiya
020.03. At one time The Blessed One was living in the gabled hall in the great forest in Vesali. The Licchavi Bhaddiya approached The Blessed One, worshipped, sat on a side and said:
Venerable sir, I heard these words. The recluse Gotama is deceptive; he entices the disciples of other faiths. He knows the method to entice them Venerable sir those who say these words are they talking the fact rightfully or are they blaming The Blessed One without a reason?
Come Bhaddiya, do not go on filling your mind persistently with what you hear, do not go by tradition, do not guess, do not go on the grounds of authority, do not turn to logical thinking, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don't go by this has to be so, don't go by the words of your teacher, the recluse. Bhaddiya, you, yourself should know- these thoughts are demerit, these thoughts are faulty, these thoughts are blamed by the wise, these thoughts undertaken and accomplished are not for welfare, they conduce to unpleasantness- Bhaddiya, then you should dispel them.
Bhaddiya, is the arising of greed to a person, for his welfare or not? Venerable sir, it is not for his welfare.
Bhaddiya, a greedy person with a mind obsessed with greed, destroys living things, takes the not given, goes to other's wives, tells lies, and arouses others to do the same does it conduce to unpleasantness for a long time. Yes, venerable sir.
Bhaddiya, is the arising of anger to a person, for his welfare or not? Venerable sir, it is not for his welfare.
Bhaddiya, an angry person with a mind obsessed with anger, destroys living things, takes the not given, goes to other's wives, tells lies, and arouses others to do the same does it conduce to unpleasantness for a long time. Yes, venerable sir.
Bhaddiya, is the arising of delusion to a person, for his welfare or not? Venerable sir, it is not for his welfare.
Bhaddiya, a deluded person with a mind obsessed with delusion, destroys living things, takes the not given, goes to other's wives, tells lies, and arouses others to do the same does it conduce to unpleasantness for a long time. Yes, venerable sir.
Bhaddiya, are these thoughts meritorious or demeritorious? Demeritorious. Venerable sir. Are they faulty or non faulty? Faulty. Venerable sir. Are they blamed or praised by the wise? Venerable sir, they are blamed by the wise. Udertaken and accomplished do they conduce to evil and unpleasantness or what is it? Venerable sir, undertaken and accomplished they conduce to evil and unpleasantness, it occurs to us thus.
Bhaddiya, as you yourself say, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don't go by this has to be so, don't go by the words of your teacher, the recluse. Bhaddiya, you, yourself should know- these thoughts are demerit, these thoughts are faulty, these thoughts are blamed by the wise, these thoughts undertaken and accomplished are not for welfare, they conduce to unpleasantness- Bhaddiya, then you should dispel them. If it was said, it was said on account of this.
Come Bhaddiya, do not go on filling your mind persistently with what you hear, do not go by tradition, do not guess, do not go on the grounds of authority, do not turn to logical thinking, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don't go by this has to be so, don't go by the words of your teacher, the recluse. Bhaddiya, you, yourself should know- these thoughts are merit, these thoughts are not faulty, these thoughts are not blamed by the wise, these thoughts undertaken and accomplished are for welfare, they conduce to pleasantness- Bhaddiya, then you should grow them.
Bhaddiya, is the arising of non greed to a person, for his welfare or not? Venerable sir, it is for his welfare.
Bhaddiya, a not greedy person with a mind not obsessed with greed, does not destroy living things, does not take the not given, does not go to other's wives, does not tell lies, and does not arouse others to do the same. Does this conduce to pleasantness for a long time. Yes, venerable sir.
Bhaddiya, is the arising of non anger to a person, for his welfare or not? Venerable sir, it is for his welfare.
Bhaddiya, a not angry person with a mind not obsessed with anger, does not destroy living things, does not take the not given, does not go to other's wives, does not tell lies, and does not arouse others to do the same. Does this conduce to pleasantness for a long time. Yes, venerable sir.
Bhaddiya, is the arising of non delusion to a person, for his welfare or not? Venerable sir, it is for his welfare.
Bhaddiya, a not deluded person with a mind not obsessed with delusion, does not destroy living things, does not take the not given, does not go to other's wives, does not tell lies, and does not arouse others to do the same. Does it conduce to pleasantness for a long time. Yes, venerable sir.
Bhaddiya, are these thoughts meritorious or demeritorious? Meritorious. Venerable sir. Are they faulty or non faulty? Not faulty. Venerable sir. Are they blamed or praised by the wise? Venerable sir, they are praised by the wise. Udertaken and accomplished do they conduce to welfare and pleasantness or what is it? Venerable sir, undertaken and accomplished they conduce to pleasantness, it occurs to us thus.
Bhaddiya, as you yourself say, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don't go by this has to be so, don't go by the words of your teacher, the recluse. Bhaddiya, you, yourself should know- these thoughts are merit, these thoughts are not faulty, these thoughts are praised by the wise, these thoughts undertaken and accomplished are for the welfare, they conduce to pleasantness- Bhaddiya, then you should grow them. If it was said, it was said on account of this.
Bhaddiya, the Great Men in the world discipline their disciples thus: Come good man dispel greed and abide. When you do so, activities by body, words and mind born of greed do not arise to you. Dispel anger and abide. When you do so, activities by body, words and mind born of anger do not arise to you. Dispel delusion and abide. When you do so, activities by body, words and mind born of delusion do not arise to you. Dispel imperiousness and abide. When you do so, activities by body, words and mind born of imperiousness do not arise to you.
Then the Licchavi Bhaddiya said thus to The Blessed One:
Venerable sir, I understand ... re ... remember me as a lay disciple who has taken refuge from today until life lasts.
Yet, Bhaddiya I would not say: Come Bhaddiya, be my disciple, I will be your Teacher.
Not so venerable sir.
Bhaddiya, if I said so, a certain recluse or Brahmin would untruthfully blame me. The recluse Gotama is deceptive, knows enticements and entices the disciples of other faiths.
Venerable sir, the enticement is good, the deception is good. Good if my loved ones, and blood relations be enticed and deceived by this enticement. It will be for their welfare and pleasantness for a long time. Good if all warriors be enticed and deceived by this enticement, it will be for their welfare and happiness for a long time. Good if all Brahmins be enticed and deceived by this enticement, it will be for their welfare and happiness for a long time. Good if all ordinary folk be enticed and deceived by this enticement, it will be for their welfare and happiness for a long time.
Bhaddiya, that is so. If all warriors be enticed and deceived by this enticement, it will be the dispelling of demerit and amassing of merit, for their welfare and happiness for a long time. If all Brahmins be enticed and deceived by this enticement, it will be the dispelling of demerit and amassing of merit, for their welfare and happiness for a long time. If all ordinary folk be enticed and deceived by this enticement, it will be the dispelling of demerit and amassing of merit, for their welfare and happiness for a long time. If all in the world together with gods, Mara, Brahma and the community of recluses and Brahmins be enticed and deceived by this enticement, it will be the dispelling of their demerit and amassing of merit, for their welfare and happiness for a long time.
Bhaddiya, evem if all these rich householders be enticed and deceived by this enticement, it will be the dispelling of demerit and amassing of merit, for their welfare and happiness for a long time even if thought. How much good will it do to humanity.
4. Sapugãyasuttam Ý In Sapugana
020.04 At one time venerable ânanda was living in a hamlet named Sapugana in the country of the Koliyas. Then many sons of the Koliyas approached venerable ânanda, worshipped and sat on a side. Venerable Anada said to them:
Vyaggapajjas, these four are factors for making effort for the purity of sentient beings, for overcoming grief and lament, unpleasantness and displeasure and for realization of extinction, this is declared by The Blessed One, who knows and sees, is worthy and rightfully enlightened. What four?
Making effort for the purity of virtues. Making effort for the purity of mind. Making effort for the purity of view, and Making effort for the purity of release.
Vyaggapajjas, what is making effort for purity of virtues?
Here, Vyaggapajjas, the bhikkhu becomes virtuous observing the restraints, this is the purity of virtuesòhis purity of virtues, if incomplete or if complete, it will be seen with satisfaction in that and other situation. Vyaggapajja, the interest, effort, unhindered exertion and mindfull awareness for it, is called the making effort for the purity of virtues.
Vyaggapajjas, what is making effort for purity of mind?
Here, Vyaggapajjas, the bhikkhu secluded from sensual desires, ... re ... abides in the fourth higher state of mind, this is the purity of mind. This purity of mind, if incomplete or if complete, it will be seen with satisfaction in that and other situation. Vyaggapajja, the interest, effort, unhindered exertion and mindfull awareness for it, is called the making effort for the purity of mind.
Vyaggapajjas, what is making effort for purity of view?
Here, Vyaggapajjas, the bhikkhu knows as it really is this is unpleasant, ... re ... this is the path to the cessation of unpleasantness, this is the purity of view. This purity of view, if incomplete or if complete, it will be seen with satisfaction in that and other situation. Vyaggapajja, the interest, effort, unhindered exertion and mindfull awareness for it, is called the making effort for the purity of view.
Vyaggapajjas, what is making effort for purity of release?
Here, Vyaggapajjas, the noble disciple endowed with making effort for the purity of virtues, making effort for the purity of mind, making effort for the purity of view disenchants the mind from enchanting thoughts and releases the mind from thoughts that has to be released and experiences the right release. Viggapajjas to this is said the making effort for the purity of release. If the purity of release is incomplete or if complete, it will be seen with satisfaction in that and other situation. Vyaggapajjas, the interest, effort, unhindered exertion and mindfull awareness for it, is called the making effort for the purity of release.
Vyaggapajjas, these four are the factors of making pure effort for the purity of sentient beings, for overcoming grief and lament, unpleasantness and displeasure and for realization of extinction, this is declared, by The Blessed One, who knows and sees, is worthy and rightfully enlightened.
5. Vappasuttam Ý To Vappa the Sakyan
020.05. At one time The Blessed One was living in Nigrodha's monastery in Kapilavatthu in the country of the Sakyas. Then Vappa the Sakya, the disciple of Niganta approached venerable Mahamoggallana, worshipped and sat on a side. Venerable Mahamoggallana said to him:
Vappa, there is some one bodily, verbally and mentally restrained, ignorance dispelled, knowledge arisen. Vappa, do you see in that attainment, unpleasant feelings from desires streaming, there after? Venerable sir, I see that attainment on account of which unpleasant feelings for desires stream here after, when there are results for earlier done demerit not yet finished. .
When this conversation was going on between venerable Mahamoggallana and Vappa the Sakyan, The Blessed One got up from his seclusion in the evening and approached the attendance hall and sat on the prepared seat and asked venerable Mahamoggallana:
Moggallana, with what talk were you seated and what was the other talk?
Here, venerable sir, I said to Vappa the Sakyan. Vappa, there is some one bodily, verbally and mentally restrained, ignorance dispelled, knowledge arisen. Vappa, do you see in that attainment, unpleasant feelings from desires streaming there after?
Venerable sir, when this was said Vappa the Sakyan said to me. Venerable sir,I see that attainment on account of which unpleasant feelings for desires stream here after, when there are results for earlier done demerit not yet finished. .
When this conversation was going on between me and Vappa the Sakyan, The Blessed One arrived.
Then The Blessed One addressed Vappa the Sakyan the disciple of Niganta: Vappa, if you permit me to blame you, when blame is necessary and when you do not know the meaning of what I say, if you ask me further questions -Venerable sir, what is the meaning of these words, there will be a conversation on this.
Venerable sir, I give permission to blame me, when blame is necessary and I will ask The Blessed One what is the meaning of these words when I do not know its meaning. There should be a conversation on this.
Vappa, on account of some bodily activity, may arise desires, troubles and distress, to one abstaining from them desires, troubles and distress would not arise, he would not do new actions, earlier actions done, while feeling would be destroyed, here and now, causing to decay, not a matter of time, leading inwards, to be experienced by the wise.
Vappa, do you see that attainment on account of which unpleasant feelings for desires stream here after?
No, venerable sir.
Vappa, on account of some verbal activity may arise desires, troubles and distress, to one abstaining from them desires, troubles and distress would not arise, he would not do new actions, earlier actions done, while feeling would be destroyed, here and now, causing to decay, not a matter of time, leading inwards, to be experienced by the wise.
Vappa, do you see that attainment on account of which unpleasant feelings for desires stream here after?
No, venerable sir.
Vappa, on account of some mental activity may arise desires, troubles and distress, to one abstaining from them desires, troubles and distress would not arise, he would not do new actions, earlier actions done, while feeling would be destroyed, here and now, causing to decay, not a matter of time, leading inwards, to be experienced by the wise.
Vappa, do you see that attainment on account of which unpleasant feelings for desires stream here after?
No, venerable sir.
Vappa, on account of ignorance may arise desires, troubles and distress, when ignorance is dispelled, desires, troubles and distress would not arise, he would not do new actions, earlier actions done, while feeling would be destroyed, here and now, causing to decay, not a matter of time, leading inwards, to be experienced by the wise.
Vappa, do you see that attainment on account of which unpleasant feelings for desires stream here after?
No, venerable sir.
Vappa, a bhikkhu with a mind rightfully released is constantly in six abidings. Seeing a form he is not pleased nor displeased, abides with equanimity mindfull and aware ... re ... Hearing a sound ... re ... With a touch on the body, ... re ... and cognizing an idea he is not pleased nor displeased, abides with equanimity mindfull and aware. Feeling something that ends the body, he knows, this feeling ends my body. Feeling something that ends life, he knows, this feeling ends life. He knows before death all these feelings that are not pleasant, should be felt and cooled.
Vappa, on account of a stump there is a shadow, then a man comes with a hoe and basket, cuts the roots of the stump, pulls out all the roots small and large. He axes the stump, makes it into small pieces dries them in the sun and air and burns them and puts them into a fast flowing river or winnows them in the air. Vappa in the same manner the bhikkhu with a mind rightfully released is constantly in six abidings. Seeing a form he is not pleased nor displeased, abides with equanimity mindfull and aware ... re ... Hearing a sound ... re ... With a touch on the body, ... re ... and cognizing an idea he is not pleased nor displeased, abides with equanimity mindfull and aware. Feeling something that ends the body, he knows, this feeling ends my body. Feeling something that ends life, he knows, this feeling ends my life. He knows before death all these feelings that are not pleasant, should be felt and cooled.
Then Vappa the Sakyan the disciple of Niganta said to The Blessed One:
Venerable sir, like a man who wanted to prosper was to supply articles of trade and not prospering any more was only troubled. In the same manner, venerable sir, I expecting prosperity associated the Nigantas and got into trouble. Venerable sir, from today I give up this association with the Nigantas as putting it into a fast flowing river or blowing it with the wind.
I understand venerable sir, ... re ... remember me as a lay disciple who has taken refuge from today until life lasts.
6. Salhasuttam Ý To Salha
020.06. At one time The Blessed One was living in the gabled hall in the Great Forest in Vesali. The Licchavis, Salha and Abhaya approached The Blessed One, worshipped, sat on a side and said thus to The Blessed One:
Venerable sir, there are recluses and Brahmins who show the crossing of the flood with the two, the purity of virtues and disgust for asceticism. Venerable sir, what has The Blessed One to say about this?
Salha, I say that purity of virtues is a certain factor of recluseship. It is not possible for the recluses and Brahmins who talk of disgust for asceticism, see essence in disgust for asceticism, attached to disgust of asceticism, to cross the flood and it is not possible for recluses and Brahmins with impure bodily, verbal and mental activity to realize noble knowledge, vision and enlightnment.
Like a man desirous of crossing a river would take a sharp knife and enter the forest. In the forest seeing a huge, straight, young Sala shoot, he cuts the root and the top. Then he cleans the branches and twigs completely with a knife, chips it with a hatchet, marking it with a stencil and cleaning it with a stone ball puts it into the river. Salha, could he cross the river in it?
No, venerable sir.
What is the reason?
Venerable sir, that Sala shoot is externally well prepared, internally not prepared This should be expected from the Sala shoot, it will sink and that person will come to destruction. .
In the same manner Salha, it is not possible for the recluses and Brahmins who talk of disgust for asceticism, see essence in disgust for asceticism, attached to disgust of asceticism, to cross the flood and it is not possible for recluses and Brahmins with impure bodily, verbal and mental activity to realize noble knowledge, vision and enlightnment.
It is possible for the recluses and Brahmins who do not talk of disgust for asceticism, do not see essence in disgust for asceticism, not attached to disgust of asceticism, to cross the flood and it is possible for recluses and Brahmins with pure bodily, verbal and mental activity to realize noble knowledge, vision and enlightnment.
Like a man desirous of crossing a river would take a sharp knife and enter the forest. In the forest seeing a huge, straight, young Sala shoot, he would cut the root and the top. Then would clean the branches and twigs completely with a knife, chip it with a hatchet, marking it with a stencil, cleans it, with a stone ball and carving with a chisel would make a boat out of it. Then making an oar and rudder would put it into the river. Salha, could he cross the river in it?
Yes, venerable sir.
What is the reason?
Venerable sir, that Sala shoot is externally well prepared, internally well prepared A boat is made, an oar and rudder is built. This should be expected, it will not sink and that person will safely cross the flood ...
In the same manner Salha, it is possible for the recluses and Brahmins who do not talk of disgust for asceticism, do not see essence in disgust for asceticism, are not attached to disgust of asceticism, to cross the flood and it is possible for recluses and Brahmins with pure bodily, verbal and mental activity to realize noble knowledge, vision and enlightnment.
Like a soldier skilled at shooting in three instances, becomes royal property and royal by the sign. What three?
Shooting from a distance, shooting at the right moment and breaking down a huge mass.
Salha, like the soldier shooting from a distance, the noble disciple becomes rightfully concentrated. Salha this is right concentration. He 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.
Salha, just as the soldier shoots at the right moment the noble disciple develops right view. This is his right view. he 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.
Salha, like a soldier that breaks up a huge mass in the same manner the noble disciple gets his rightful release breaking up a huge mass of ignorance.
7. Mallikadevisuttam Ý To queen Mallika
020.07. At one time The Blessed One was living in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. Then queen Mallika approached The Blessed One, worshipped, sat on side and said to The Blessed One.
Venerable sir, on account of what are some women ugly not well formed, evil to the sight, poor, with hardly any possessions impotent with no resources?
Venerable sir, on account of what are some women ugly not well formed, evil to the sight, rich with many possessions, potent with many resources?
Venerable sir, on account of what are some women beautiful, well formed, pleasant to the sight, poor with hardly any possessions and impotent with no resources?
Venerable sir, on account of what are some women beautiful, well formed, pleasant to the sight, rich with many possessions, potent with many resources?
Here, Mallika, a certain woman is angry, in an unsettled condition even when a little is said shows anger, aversion and displeasure. She does not give eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights to recluses and Brahmins. She lives with jealousy measuring the gain, honour, reverence and fame gained by others. Disappearing from there she comes here and wherever she is born, she is ugly not well formed, evil to the sight, poor with hardly any possessions impotent with no resources.
Here, Mallika, a certain woman is angry, in an unsettled condition even when a little is said shows anger, aversion and displeasure. She gives eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights to recluses and Brahmins. She lives without jealousy and measuring about the gain, honour, reverence and fame gained by others. Disappearing from there she comes here and wherever she is born, she is ugly not well formed, evil to the sight, very rich with many possessions potent and with resources.
Here, Mallika, a certain woman is not angry, is in a settled condition even when much is said does not show anger, aversion and displeasure. She does not give eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights to recluses and Brahmins. She lives with jealousy measuring the gain, honour, reverence and fame gained by others. Disappearing from there she comes here and wherever she is born, she is beautiful, well formed, pleasant to the sight, poor with hardly any possessions impotent with no resources.
Here, Mallika, a certain woman is not angry, is in a settled condition even when much is said does not show anger, aversion and displeasure. She gives eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights to recluses and Brahmins. She lives without jealousy not measuring the gain, honour, reverence and fame gained by others. Disappearing from there she comes here and wherever she is born, she is pleasant to the sight well formed, rich with many possessions potent with many resources.
Mallika this is the reason for some women to be ugly, not well formed, evil to the sight, poor, with hardly any possessions impotent with no resources.
For some women to be ugly not well formed, evil to the sight, rich with many possessions and potent with many resources.
For some women to be beautiful, well formed, pleasant to the sight, poor with hardly any possessions and impotent with no resources.
For some women to be beautiful, well formed, pleasant to the sight, rich with many possessions, potent with many resources.
When this was said queen Mallika said to The Blessed One:
Venerable sir, in a previous birth if I had been angry, in an unsettled condition even when a little was said had shown anger, aversion and displeasure, now I would have been ugly, and not well formed, evil to the sight. In a previous birth as I have given eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights to recluses and Brahmins, now I am very rich and have many resources As I was without jealousy and measuring for the gain, honour, reverence and fame gained by others, now am very powerful and potent.
Venerable sir, in the palace there are ladies of warrior clan, Brahmin clan and householder clan I will give them the superior place. From today I will not be angry, in an unsettled condition even when a lot is said I will not show anger, aversion and displeasure. I will give eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights to recluses and Brahmins. I will not be jealous and measuring the gain, honour, reverence and fame gained by others.
Venerable sir, now I understand. Remember me as a female lay disciple who has taken refuge from today until life lasts.
8. Attaõtapasuttam Ý Torturing the self
020.08. Bhikkhus, these four persons are evident in the world. What four?
Here, bhikkhus, a certain person falls to the method of torturing the self. Another falls to the method of torturing others. Another person falls to the method of torturing the self and others And yet another person falls to the method of neither torturing the self nor others. He is here and now satisfied, extinguished, cooled, experiences a pleasantness like Brahma and abides,
Bhikkhus, who is the person that falls to the method of torturing the self? .
Here, bhikkhus, a certain person goes without clothes, licks the hand without manners, does not enter a house, does not wait, does not accept, what is brought, what is specially prepared or an invitation. Does not accept from the mouth of a pot, a vessel, over a goat, over a stick, over a broom, from where two are eating, from a woman bearing child, from woman giving suck, from a woman gone with a man, from a soiled woman, from a place where she is supported. or from a place where flies abound. Does not accept fish, meat, intoxicating and brewed drinks. Is supported with one morsel in one house, two morsels in two houses, ... re ... with seven morsels in seven houses. Is supported on what is given by one, by two, ... re ... by seven. Is supportd on what is brought by one, by two ... re ... by seven. He abides on these arranged meals for two weeks. Then he is supported on vegetables, millets, raw rice, dark rice, broken rice, red rice powder, foam of boiling rice, flour of oil seeds, grass, cow dung, forest roots, leaves and fruits or whatever is picked.
He wears clothes made of hemp, garments of coarse cloth interwoven with hemp, miserable garments, garments made of the bark of trees, antelope hide, strips of antelope hide, strips of wood and owls' wings, garments made of grass, blankets made of head hair and blankets made of horses' tail. He engages in pulling out hair of head and beard, keeps standing rejecting seats, spends the time squatting, pricks the body with thorns and sleeps on a bed of thorns. Ascends into water up to three times by the evening. Thus he gives the body various kinds of torture. Bhikkhus, this person falls to the method of torturing the self.
Bhikkhus, which person tortures others?
Here, bhikkhus, a certain person is cruel, a slaughterer of lambs, pigs, birds, animals,and destroyer of fish, a robber, a highwayman, a keeper of a prison or he does some other kind of cruel activity. Bhikkhus, this person tortures others.
Bhikkhus, which person tortures himself and others?
Here, bhikkhus, a certain person is either a head anointed warrior king or a Brahmin householder. He builds a new hall to the east of the city, shaves head and beard and wearing a rough skin garment anoints ghee on himself and pricking the horn of a deer on his back` enters the new hall with the queen consort and the advisory Brahmin. In the enclosure he lies down on a prepared greenery. Then the king drinks the milk out of one of the nipples of a young healthy cow. The queen drinks from another nipple and from the third the advisory Brahmin drinks. Milk from the fourth nipple is burnt in the sacrificial fire. The rest is left for the calf. Then he says, kill this amount of bulls, this amount of young calves, this amount of young cows, this amount of goats, this amount of lambs, this amount of horses, for the sacrifice. Cut this amount of trees for the sacrificial posts, clean this amount of shrubs for easy movement. The servants, messengers and workmen do their activities crying with tearful faces. Bhikkhus, such a person tortures himself and others.
Bhikkhus, which person falls to the method of neither torturing the self nor others, is here and now satisfied, extinguished, cooled, experiences a plesantness like Brahma and abides?
Here, bhikkhus, the Thus Gone One worthy and rightfully enlightened endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed is born in the world. He declares the Teaching to the world together with gods, Mara, Brahma and the community of recluses and Brahmins by himself known and realized. That Teaching is good at the beginning, in the middle and at the end, full of meaning even in the letters and words and declaring the complete and pure holy life. A householder or the son of a householder, born to a certain family hears that Teaching and gains faith.
Then he reflects, life in the household is troublesome, it is full of impurities, going forth is like open space. It is not easy to lead the holy life complete and pure, while living in a household. What if I shave head and beard wear yellow clothes and go forth. In the meantime he gives up a small mass of wealth or a great mass of wealth, a small circle of relations or a large circle of relations and shaving head and beard and wearing yellow clothes he goes forth and becomes homeless.
Gone forth thus he trains in the precepts, abstains from destroying living things, gives up punishing, throwing away weapons, ashamed and with aroused compassion, he abides with compassion for all living things. Giving up taking the not given, likes the given and becomes pure not stealing. Giving up the unholy life, he leads a holy life abstaining from low sexual intercourse. Giving up telling lies, he tells the real and the truth and becomes trustworthy in the world. Giving up slandering, does not tell there, what he has heard here, to split these. Does not tell here, what he had heard there, to split those. Thus speaks to join the broken and make firm those joined. Fond of unity, talks words for unity. Giving up rough words talks politely and pleasantly, words that go straight into the heart. Words accepted by all the populace. Giving up frivolous talk, he talks at the right time, the truth, the meaningful, the Teaching and the Discipline, limited, appropriate words that could be treasured.
He refrains from destroying seed plants and vegetable plants. Refraining from food at night takes one meal a day. Refrains from dancing, music and musical shows. Refrains from decorating the self with flowers, scents, ointments. Gives up high and stately beds. Refrains from accepting gold, silver and money. Does not accept raw grains, raw flesh, women, girls, slaves women or men, goats and sheep, cocks and pigs, elephants, cattle, horses and mares. Does not accept fields or lands. Abstains from conveying messages, buying and selling, dealing matters unfairly in measuring and weighing. Does not take bribes, cheat or do insincere things. Does not cut kill or bind and does not collect morsel food violently and in roguish ways.
Satisfied with robes for the body and morsel food for the stomach, wherever he goes, he goes with all his things. Like a bird that flies away, in the same manner satisfied with robes and morsel food he goes with all his things. Endowd with these virtues of the noble ones he experiences internal happiness without faults.
Seeing a form does not take the sign or detail, to one abiding with the faculty of the eye uncontrolled, covetous unpleasant demeritorious thoughts would stream, he falls to the method of controlling the faculty of the eye. Hearing a sound, ... re ... Smelling a scent, ... re ... Tasting, ... re ... Experiencing a touch, ... re ... Cognizing an idea, does not take the sign or detail, to one abiding with the faculty of the mind uncontrolled, covetous unpleasant demeritorious thoughts would stream, he falls to the method of controlling the faculty of the mind. Endowed with this control of the mental faculties, not touched by them he experiences an internal pleasantness.
Approaching and receding, looking on and about, he becomes mindfull and aware. Bending and stretching limbs, wearing the three robes and taking the bowl he becomes mindfull and aware. Enjoying, drinking, eating and tasting he becomes mindfull and aware. Urinating and excreting he becomes mindfull and aware.
Endowed with this mass of virtues of noble ones, control of the mental faculties of noble ones, this mindfull awareness of the noble ones he abides in a secluded dwelling. A forest, the root of a tree, a mountain grotto, a cemetery, a forest jungle, open space or a heap of straw. After the meal is over, returning from the alms round he sits in a cross legged position, keeping the body straight and mindfulness established in front of him. He abides dispelling covetoussness in the mind and cleans it from stains of coveting. Dispelling anger he abides with a mind free of anger. developing compassion to all living things he purifies the mind of anger. Mindfull and aware to dispel sloth and torpor he abides with the perception of light and cleans the mind from sloth and torpor. Dispelling restlessness and worry he abides with a mind internally appeased. Dispelling doubts abides putting an end to doubts about meritorious things that should be done and not done.
Dispelling these five hindrances and mindfullly making the finner defilements weak, secluded from sensual thoughts, ... re ... abides in the fourth higher state of mind.
The mind thus concentrated, made pure, freed from blemish, made workable and immoveable he directs for the destruction of desires. He knows as it really is, this is unpleasant, ... re ... this is the path leading to the cessation of unpleasantness. He knows as it really is, these are desires, this is the arising of desires, ... re ... this is the path leading to the cessation of desires. Knowing and seeing thus his mind seeks release from sensual desires, desires to be and desires on account of ignorance and knowledge arises of his release. He knows birth is destroyed, the holy life is lived to the end, what should be done is done, there is nothing more to wish.
Bhikkhus, this person falls to the method of neither torturing the self nor others, is here and now satisfied, extinguished, cooled, and abides experiencing a plesantness like Brahma.
Bhikkhus, these four persons are evident in the world.
9. Taõhasuttam Ý Craving
020.09. Bhikkhus, I will tell you about craving, the ensnarer. who moves, envelops and diffuses the world clinging, smothering, over growing, entangling and swelling like an entangled ball of thread or like course grass grown thick, not turning away from decrease, evil states, hell and round of existences. Listen to it and attend carefully.
Bhikkhus, how does craving, the ensnarer move, envelop, diffuse the world, cling, smother, over grow like an entangled ball of thread or like course grass grown thick?
Bhikkhus, there are eighteen haunts of craving on account of the internal and eighteen haunts of craving on account of the external.
Bhikkhus. what are the eighteen haunts of craving on account of the internal?
Bhikkhus, when conscious I be, it occurs, am here, am thus, am another, am good, am eternal, am tranquil, am tranquil here, am tranquil thus, am tranquil in another way, further am tranquil, further am tranquil here, further am tranquil thus, further am tranquil in another way, I will be, I will be here, I will be thus, I will be another.
Bhikkhus, these are the eighteen haunts of craving on account of the internal. .
Bhikkhus. what are the eighteen haunts of craving on account of the external?
Bhikkhus, when conscious by this I be, it occurs by this am here, by this am thus, by this am another, by this am good, by this am eternal, by this am tranquil, by this am tranquil here, by this am tranquil thus, by this am tranquil in another way, by this am further tranquil, by this am further tranquil here, by this am further tranquil thus, by this am further tranquil in another way, by this I will be, by this I will be here, by this I will be thus, by this I will be another.
Bhikkhus, these are the eighteen haunts of craving on account of the external.
Bhikkhus, these are the eighteen haunts of craving on account of the internal and eighteen haunts of craving on account of the external. These are the thirty six haunts of craving. Thirty six haunts of craving of the past, of the future and the present. There are one hundred eight haunts of craving altogether.
Bhikkhus, this is craving, the ensnarer who moves, envelops, diffuses the world, clings, smothers, over grows like an entangled ball of thread or like course grass grown thick not turning away from decrease, evil states, hell and round of existences.
10. Pemasuttam Ý On love
020.10. Bhikkhus, these four are arisings. What four?
The arising of love from love, the arising of hate from love, the arising of love from hate and the arising of hate from hate.
Bhikkhus, how is the arising of love from love?
Here, bhikkhus, a certain person is pleasant, appealing to the senses and loveable to another. Others too behave towards that object in the same manner It occurs to him: This person pleasant, appealing to the senses and loved by me, is also loved by others. He arouses love for them. Bhikkhus, thus love arises from love.
Bhikkhus, how is the arising of hate from love?
Here, bhikkhus, a certain person is pleasant, appealing to the senses and loveable to another. Others do not behave towards that object in the same manner It occurs to him: This person pleasant, appealing to the senses and loved by me, is not loved by others. He arouses hate for them. Bhikkhus, thus hate arises from love.
Bhikkhus, how is the arising of love from hate?
Here, bhikkhus, a certain person is not pleasant, not appealing to the senses and not loveable to another. Others too behave towards that object in the same manner It occurs to him: This person unpleasant, not appealing to the senses and not loved by me, is also not loved by others. He arouses love for them. Bhikkhus, thus love arises from hate.
Bhikkhus, how is the arising of hate from hate?
Here, bhikkhus, a certain person is not pleasant, not appealing to the senses and not loveable to another. Others do not behave towards that object in the same manner It occurs to him: This person unpleasant, not appealing to the senses and not loved by me, is loved by others. He arouses hate for them. Bhikkhus, thus hate arises from hate.
Bhikkhus, these are the four arisings from love.
Bhikkhus, at a time the bhikkhu is secluded from sensual thoughts, ... re ... abides in the first higher state of mind the arising of love from love, the arising of hate from love, the arising of love from hate and the arising of hate from hate, is not to him.
Bhikkhus, at a time the bhikkhu overcoming thoughts and discursive thoughts, ... re ... abides in the second higher state of mind the arising of love from love, the arising of hate from love, the arising of love from hate and the arising of hate from hate, is not to him.
Bhikkhus, at a time the bhikkhu destroying desires, releases the mind from desires, and released through wisdom having realized abides here and now, the arising of love from love, is pulled out from the roots, made a palm stump, made a thing that would not rise again. The arising of hate from love, is pulled out from the roots, made a palm stump, made a thing that would not rise again. The arising of love from hate is pulled out from the roots, made a palm stump, made a thing that would not rise again. The arising of hate from hate, is pulled out from the roots, made a palm stump, made a thing that would not rise again.
Bhikkhus, to this is said the bhikkhu neither draws towards him, nor pushes away, does not make fragrant perfumes does not go up in flames, and does not get consumed completely.
Bhikkhus, how does the bhikkhu draw towards him?
Here, bhikkhus, the bhikkhu sees matter as self, or a material self, or in self matter, or in matter self. Sees feelings as self, or a feeling self, or in self feelings, or in a feeling self. Sees perceptions as self, or a perceiving self, or in self perceptions, or in a perception self Sees determinations as self, or a determining self, or in self determinations, or in determinations a self. Sees consciousness as self, or a conscious self, or in self consciousness, or in consciousness self.
Bhikkhus, thus the bhikkhu draws towards him. .
Bhikkhus, how does the bhikkhu not draw towards him?
Here, bhikkhus, the bhikkhu does not see matter as self, or a material self, or in self matter, or in matter self. Does not see feelings as self, or a feeling self, or in self feelings, or in a feeling self. Does not see perceptions as self, or a perceiving self, or in self perceptions, or in a perception self Does not see determinations as self, or a determining self, or in self determinations, or in determinations a self. Does not see consciousness as self, or a conscious self, or in self, consciousness, or in consciousness a self.
Bhikkhus, thus the bhikkhu does not draw towards him. .
Bhikkhus, how does the bhikkhu push away?
Here, bhikkhus, the bhikkhu reviles when reviled, makes somebody angry when aroused to anger, quarrels with those who quarrel.
Bhikkhus, thus the bhikkhu pushes away.
Bhikkhus, how does the bhikkhu not push away?
Here, bhikkhus, the bhikkhu does not revile when reviled, does not make somebody angry when aroused to anger, does not quarrel with those who quarrel.
Bhikkhus, thus the bhikkhu does not push away.
Bhikkhus, how does the bhikkhu make fragrance?
Bhikkhus, when conscious I be, it occurs, am here, am thus, am another, am good, am eternal, am tranquil, am tranquil here, am tranquil thus, am tranquil in another way, further am tranquil, further am tranquil here, further am tranquil thus, further am tranquil in another way, I will be, I will be here, I will be thus, I will be another.
Bhikkhus, thus the bhikkhu makes fragrance.
Bhikkhus, how does the bhikkhu not make fragrance?
Bhikkhus, when not conscious I be, it does not occur, am here, am thus, am another, am good, am eternal, am tranquil, am tranquil here, am tranquil thus, am tranquil in another way, further am tranquil, further am tranquil here, further am tranquil thus, further am tranquil in another way, I will be, I will be here, I will be thus, I will be another.
Bhikkhus, thus the bhikkhu does not make fragrance.
Bhikkhus, how does the bhikkhu get consumed in flames?
Bhikkhus, when conscious by this I be, it occurs by this am here, by this am thus, by this am another, by this am good, by this am eternal, by this am tranquil, by this am tranquil here, by this am tranquil thus, by this am tranquil in another way, by this am further tranquil, by this am further tranquil here, by this am further tranquil thus, by this am further tranquil in another way, by this I will be, by this I will be here, by this I will be thus, by this I will be another.
Thus the bhikkhu gets consumed in flames.
Bhikkhus, how does the bhikkhu not get consumed in flames?
Bhikkhus, when not conscious by this I be, it does not occur by this am here, by this am thus, by this am another, by this am good, by this am eternal, by this am tranquil, by this am tranquil here, by this am tranquil thus, by this am tranquil in another way, by this am further tranquil, by this am further tranquil here, by this am further tranquil thus, by this am further tranquil in another way, by this I will be, by this I w ill be here, by this I will be thus, by this I will be another.
Thus the bhikkhu does not get consumed in flames.
Bhikkhus, how does the bhikkhu not get completely consumed in flames?
Here, bhikkhus, the bhikkhu's conceit `I be' is not dispelled, not pulled out with the roots, not made a palm stump, not made a thing that would not rise again.
Thus the bhikkhu does not get completely consumed in flames.
Bhikkhus, how does the bhikkhu get completely consumed in flames?
Here, bhikkhus, the bhikkhu's conceit `I be' is dispelled, pulled out with the roots, made a palm stump, made a thing that would not rise again.
Thus the bhikkhu gets completely consumed in flames.
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