Anguttara Nikaya
012. Samannavaggo Ý On recluseship
1. Kayanupassisuttam Ý Mindfulness of the body
012.01. Bhikkhus, without dispelling six things it is not possible to abide reflecting the body in the body. What six?
Fondness for activity, fondness for talk, fondness for sleep, fondnes for company, non-control in the mental faculties and not knowing the right amount to eat.
Bhikkhus, without dispelling these six things it is not possible to abide reflecting the body in the body. .
Bhikkhus, dispelling six things it is possible to abide reflecting the body in the body. What six?
Fondness for activity, fondness for talk, fondness for sleep, fondnes for company, non-control in the mental faculties and not knowing the right amount to eat.
Bhikkhus, dispelling these six things it is possible to abide reflecting the body in the body.
2. Dhammanupassisuttam Ý Reflecting the Teaching
012.02. Bhikkhus, without dispelling six things it is not possible to abide reflecting the body in the body ... re ... internally ... re ... externally, ... re ... internally and externally. Reflecting feelings in feelings, re ... internally ... re ... externally, ... re ... internally and externally. Reflecting mental objects in the mind, ... re ... internally, ... re ... externally, ... re ... internally and externally. Reflecting thoughts in thoughts, ... re ... internally, ... re ... externally, ... re ... internally and externally What six?
Fondness for activity, fondness for talk, fondness for sleep, fondnes for company, non-control in the mental faculties and not knowing the right amount to eat.
Bhikkhus, dispelling these six things it is possible to abide reflecting thoughts in thoughts. Bhikkhus, dispelling these six things it is possible to abide reflecting thoughts internally and externally.
3. Tapussasuttam Ý The householder Tapassu
012.03. Bhikkhus, the householder Tapassu endowed with six things and taking a sign from the Thus Gone One has seen deathlessness realized the highest and behaves. What six?
Unwavering faith, in The Blessed One, in the Teaching, in the Community of bhikkhus, in the noble one's virtues, in the noble one's knowledge and the noble one's release.
Bhikkhus, the householder Tapassu endowed with these six things and taking a sign from the Thus Gone One has seen deathlessness realized the highest and behaves.
4. Bhallikadisuttam Ý The householer Bhallika and others
012.04. Bhikkhus, the householders Bhallika, ... re ... Sudatta, ... re ... Anathapiõóika, ... re ... Citta, ... re ... Macchikasandika, ... re ... Hatthaka Aalavaka, ... re ... Mahanama the Sakya, ... re ... Ugga the householder of Vesali, ... re ... the householder Ugga, ... re ... Sura Ambattha, ... re ... Jãvaka Komarabacca, ... re ... the householder Nakula ... re ... the householder Tavakannika, ... re ... the houeholders Purana and Isidatta. The householders Sandhana, ... re ... Vijaya, ... re ... Vajjiyamahita, ... re ... Mendaka. The disciples Vasettha ... re ... Arittha, ... re ... Saragga, endowed with six things and taking a sign from the Thus Gone One has seen deathlessness realized the highest and behaves. What six?
Unwavering faith, in The Blessed One, in the Teaching, in the Community of bhikkhus, in the noble one's virtues, in the noble one's knowledge and the noble one's release.
Bhikkhus, the disciple Saragga endowed with these six things and taking a sign from the Thus Gone One has seen deathlessness realized the highest and behaves.
5. Ragapeyyalam Ý Repeats on Greed
012.05. Bhikkhus, thoroughly knowing greed, six things should be developed. What six?
The ideal sight, the ideal sound, the ideal gain, the ideal training, the ideal attending on and the ideal recollection.
Bhikkhus, thoroughly knowing greed, these six things should be developed.
122. Bhikkhus, thoroughly knowing greed, six things should be developed. What six?
Recollections of the, Enlightened One, of the Teaching, of the Community, of virtues, of benevolence, of the gods.
Bhikkhus, thoroughly knowing greed, these six things should be developed.
123. Bhikkhus, thoroughly knowing greed, six things should be developed. What six?
The perception of impermanence, unpleasantness in impermanence, the lack of a self in unpleasantness, the perception of dispelling, disenchantment, and cessation.
Bhikkhus, thoroughly knowing greed, these six things should be developed.
124. Bhikkhus, thoroughly perceiving greed, ... re ... to exhaust it, ... re ... to dispel it, ... re ... for its destruction, ... re ... fading, ... re ... Disenchantment, ... re ... cessation, ... re ... giving up. ... re ... six things should be developed.
Perceiving anger, ... re ... Delusion, ... re ... hatred, ... re ... grudging nature, ... re ... hipocrisy, ... re ... spite, ... re ... jealousy, ... re ... selfishness, ... re ... Deceit, ... re ... crafty nature, ... re ... hardness, ... re ... impetuosity, ... re ... pride, ... re ... conceit, ... re ... intoxication, ... re ... and negligence for its destruction, ... re ... fading, ... re ... Disenchantment, ... re ... cessation, ... re ... giving up. ... re ... six things should be developed. What six?
The perception of impermanence, unpleasantness in impermanence, the lack of a self in unpleasantness, the perception of dispelling, disenchantment, and cessation.
Bhikkhus, thoroughly knowing negligence, these six things should be developed.
The Blessed One said thus and those bhikkhus delighted in the words of The Blessed One.
Showing posts with label Chakka Nipata. Show all posts
Showing posts with label Chakka Nipata. Show all posts
Thursday, April 21, 2011
Anguttara Nikaya - Chakka Nipata - Tika Vaggo
Anguttara Nikaya
11. Tikavaggo Ý The section on threes
1. Ragasuttam Ý On greed
011.01. Bhikkhus, these three are things. What three?
Greed, hate and delusion.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel greed loathsomeness should be developed, to dispel hate loving kindness should be developed and to dispel delusion wisdom should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
2. Duccaritasuttam Ý Misbehaviour
011.02. Bhikkhus, these three are things. What three?
Bodily misbehaviour, verbal misbehaviour and mental misbehaviour.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel bodily misbehaviour the right bodily conduct should be developed, to dispel verbal misbehaviour the right verbal conduct should be developed and to dispel mental misbehaviour the right mental conduct should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
3. Vitakkasuttam Ý Thoughts
011.03. Bhikkhus, these three are things. What three?
Sensual thoughts, angry thoughts and hurting thoughts.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel sensual thoughts non-sensual thoughts should be developed, to dispel angry thoughts non-angry thoughts should be developed and to dispel hurting thoughts, non-hurting thoughts should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
4. Sa¤¤asuttam Ý Perceptions
011.04. Bhikkhus, these three are things. What three?
Sensual perceptions, angry perceptions and hurting perceptions.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel sensual perceptions non-sensual perceptions should be developed, to dispel angry perceptions non-angry perceptions should be developed and to dispel hurting perceptions non-hurting perceptions should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
5. Dhatusuttam Ý Elements
011.05. Bhikkhus, these three are things. What three?
The sensual element, the angry element and the hurting element.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel the sensual element the non-sensual element should be developed, to dispel the angry element the non-angry element should be developed and to dispel the hurting element the non-hurting element should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
6. Assadasuttam Ý Enjoyment
011.06. Bhikkhus, these three are things. What three?
The view of enjoyment, the view of speculating about a soul and wrong view.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel the view of enjoyment, the perception of impermanence should be developed, to dispel the view of speculating about a soul the perception of no-self should be developed and to dispel wrong view, right view should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
7. Aratisuttam Ý Not inclined
011.07. Bhikkhus, these three are things. What three?
Disinclinedness, hurtfulness and not walking in the Teaching.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel disinclinedness, intrinsic joy should be developed, to dispel hurtfulness non-hurtfulness should be developed and to dispel not walking in the Teaching, walking in the Teaching should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
8. Santuññhitasuttam Ý Satisfaction
011.08. Bhikkhus, these three are things. What three?
Dissatisfaction, unawareness and having many desires.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel dissatisfaction, satisfaction should be developed, to dispel unawareness, awareness should be developed and to dispel having many desires, having few desires should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
9. Dovacassatasuttam Ý Unruliness
011.09. Bhikkhus, these three are things. What three?
Unruliness, evil companionship and derangement of mind.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel unruliness gentleness should be developed, to dispel evil companionship, spiritual companionship should be developed and to dispel derangement of mind, mindfulness in inbreaths and out breaths should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
10. Uddhaccasuttam Ý Excitement
011.10. Bhikkhus, these three are things. What three?
Excitement, lack of restraint, and negligence.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel excitement appeasement should be developed, to dispel lack of restraint, restraint should be developed and to dispel negligence diligence should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
11. Tikavaggo Ý The section on threes
1. Ragasuttam Ý On greed
011.01. Bhikkhus, these three are things. What three?
Greed, hate and delusion.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel greed loathsomeness should be developed, to dispel hate loving kindness should be developed and to dispel delusion wisdom should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
2. Duccaritasuttam Ý Misbehaviour
011.02. Bhikkhus, these three are things. What three?
Bodily misbehaviour, verbal misbehaviour and mental misbehaviour.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel bodily misbehaviour the right bodily conduct should be developed, to dispel verbal misbehaviour the right verbal conduct should be developed and to dispel mental misbehaviour the right mental conduct should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
3. Vitakkasuttam Ý Thoughts
011.03. Bhikkhus, these three are things. What three?
Sensual thoughts, angry thoughts and hurting thoughts.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel sensual thoughts non-sensual thoughts should be developed, to dispel angry thoughts non-angry thoughts should be developed and to dispel hurting thoughts, non-hurting thoughts should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
4. Sa¤¤asuttam Ý Perceptions
011.04. Bhikkhus, these three are things. What three?
Sensual perceptions, angry perceptions and hurting perceptions.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel sensual perceptions non-sensual perceptions should be developed, to dispel angry perceptions non-angry perceptions should be developed and to dispel hurting perceptions non-hurting perceptions should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
5. Dhatusuttam Ý Elements
011.05. Bhikkhus, these three are things. What three?
The sensual element, the angry element and the hurting element.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel the sensual element the non-sensual element should be developed, to dispel the angry element the non-angry element should be developed and to dispel the hurting element the non-hurting element should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
6. Assadasuttam Ý Enjoyment
011.06. Bhikkhus, these three are things. What three?
The view of enjoyment, the view of speculating about a soul and wrong view.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel the view of enjoyment, the perception of impermanence should be developed, to dispel the view of speculating about a soul the perception of no-self should be developed and to dispel wrong view, right view should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
7. Aratisuttam Ý Not inclined
011.07. Bhikkhus, these three are things. What three?
Disinclinedness, hurtfulness and not walking in the Teaching.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel disinclinedness, intrinsic joy should be developed, to dispel hurtfulness non-hurtfulness should be developed and to dispel not walking in the Teaching, walking in the Teaching should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
8. Santuññhitasuttam Ý Satisfaction
011.08. Bhikkhus, these three are things. What three?
Dissatisfaction, unawareness and having many desires.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel dissatisfaction, satisfaction should be developed, to dispel unawareness, awareness should be developed and to dispel having many desires, having few desires should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
9. Dovacassatasuttam Ý Unruliness
011.09. Bhikkhus, these three are things. What three?
Unruliness, evil companionship and derangement of mind.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel unruliness gentleness should be developed, to dispel evil companionship, spiritual companionship should be developed and to dispel derangement of mind, mindfulness in inbreaths and out breaths should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
10. Uddhaccasuttam Ý Excitement
011.10. Bhikkhus, these three are things. What three?
Excitement, lack of restraint, and negligence.
Bhikkhus, for the purpose of developing three things, these three should be dispelled. What three?
To dispel excitement appeasement should be developed, to dispel lack of restraint, restraint should be developed and to dispel negligence diligence should be developed.
Bhikkhus, for the purpose of developing three things, these three should be dispelled.
Anguttara Nikaya - Chakka Nipata - Anisamsa Vaggo
Anguttara Nikaya
010. Anisamsavaggo Ý Benefits
1. Patubhavasuttam Ý Arisings
010.01. Bhikkhus, the arising of six things is rare in the world. What six?
The arising of the Thus Gone One worthy and rightfully enlightened is rare in the world. Those who preach the Teaching and Discipline declared by the Thus Gone One are rare in the world. Those reborn in the Noble Norm are rare in the world. Non-deficiency in the mental faculties is rare in the world. To be born with a not watery clear throat is rare in the world. Interest in meritorious things is rare in the world.
Bhikkhus, the arising of these six things are rare in the world.
2. Anisamsasuttam Ý Benefits
010.02. Bhikkhus, these six are the benefits for the realization of the entry into the stream of the Teaching. What six?
Is assured of the Teaching, would not decrease from it, is not bound in unpleasantness, is endowed with knowledge not shared by the ordinary, has thoroughly seen the reason for things that arise with a reason.
Bhikkhus, these six are the benefits for the realization of the entry into the stream of the Teaching.
3. Aniccasuttam Ý Impermanence
010.03. Bhikkhus, that bhikkhu who sees any determination as permanent, will be endowed with a gentle forbearing disposition is not a possibility. Not endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is not a possibility. Without entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is not a possibility.
Bhikkhus, that bhikkhu who sees all determinations as impermanent, will be endowed with a gentle forbearing disposition is a possibility. Endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is a possibility. Entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is a possibility.
4. Dukkhasuttam Ý Unpleasantness
010.04. Bhikkhus, that bhikkhu who sees any determination as pleasant, will be endowed with a gentle forbearing disposition is not a possibility. Not endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is not a possibility. Without entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is not a possibility.
Bhikkhus, that bhikkhu who sees all determination as unpleasant, will be endowed with a gentle forbearing disposition is a possibility. Endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is a possibility. Entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is a possibility.
5. Anattasuttam Ý Lacking a self
010.05. Bhikkhus, that bhikkhu who sees any determination as self, will be endowed with a gentle forbearing disposition is not a possibility. Not endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is not a possibility. Without entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is not a possibility.
Bhikkhus, that bhikkhu who sees all determinations as lacking a self, will be endowed with a gentle forbearing disposition is a possibility. Endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is a possibility. Entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is a possibility.
6. Nibbanasuttam Ý Extinction
010.06. Bhikkhus, that bhikkhu who sees extinction as unpleasant, will be endowed with a gentle forbearing disposition is not a possibility. Not endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is not a possibility. Without entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is not a possibility.
Bhikkhus, that bhikkhu who sees extinction as pleasnt, will be endowed with a gentle forbearing disposition is a possibility. Endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is a possibility. Entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is a possibility.
7. Anavattttitasuttam Ý
010.07. Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all determinations but arouse the perception of impermanence. What six?
All my determinations do not seemingly come to me, my mind does not delight in anything worldly, my mind rises up from all the world, my mind is bent on extinction, my bonds get dispelled, I am endowed with the highest recluseship.
Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all determinations but arouse the perception of impermanence.
8. Ukkhittasikasuttam Ý With raised sword
010.08. Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all determinations but arouse the perception of unpleasantness. What six?
The perception of extinction will be well established in all my determinations as to a slayer with raised sword, my mind will be raised to all the world, I will see appeasement in extinction, my latent tendencies will get completely destroyed, I will do my duties. I have done my duties by the Teacher with loving kindness.
Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all determinations but arouse the perception of unpleasantness.
9. Atammayasuttam Ý Arrogance
010.09. Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all thoughts but arouse the perception of the lack of a self. What six?
I will not make mine anything in the world, my arrogance is uprooted, selfishness is uprooted, I will be endowed with knowledge not shared by the ordinary, the cause is well grasped, and the causally arisen things.
Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all thoughts but arouse the perception of the lack of a self.
10. Bhavasuttam Ý Being
010.10. Bhikkhus, these three beings should be dispelled. These three should be the training. What are the three beings?
Sensual being, material being and immaterial being..
These three beings should be dispelled. What three should be the training?
The training in higher virtues, the training in the higher mind and training in higher wisdom.
These three are the trainings.
11. Tanhasuttam Ý Craving
010.11. Bhikkhus, three cravings and three measurings should be dispelled.
What are the three cravings to be dispelled?
Craving for sensual pleasures, craving to be and craving not to be.
These are the three cravings to be dispelled.
What are the three measurings to be dispelled?
Pride, flying high and conceit.
These are the three measurings to be dispelled
Bhikkhus, when the bhikkhu has dispelled these three cravings and these three measurings, he has cut off craving, has turned out bonds, rightfully overcoming measuring has made an end of unpleasntness.
010. Anisamsavaggo Ý Benefits
1. Patubhavasuttam Ý Arisings
010.01. Bhikkhus, the arising of six things is rare in the world. What six?
The arising of the Thus Gone One worthy and rightfully enlightened is rare in the world. Those who preach the Teaching and Discipline declared by the Thus Gone One are rare in the world. Those reborn in the Noble Norm are rare in the world. Non-deficiency in the mental faculties is rare in the world. To be born with a not watery clear throat is rare in the world. Interest in meritorious things is rare in the world.
Bhikkhus, the arising of these six things are rare in the world.
2. Anisamsasuttam Ý Benefits
010.02. Bhikkhus, these six are the benefits for the realization of the entry into the stream of the Teaching. What six?
Is assured of the Teaching, would not decrease from it, is not bound in unpleasantness, is endowed with knowledge not shared by the ordinary, has thoroughly seen the reason for things that arise with a reason.
Bhikkhus, these six are the benefits for the realization of the entry into the stream of the Teaching.
3. Aniccasuttam Ý Impermanence
010.03. Bhikkhus, that bhikkhu who sees any determination as permanent, will be endowed with a gentle forbearing disposition is not a possibility. Not endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is not a possibility. Without entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is not a possibility.
Bhikkhus, that bhikkhu who sees all determinations as impermanent, will be endowed with a gentle forbearing disposition is a possibility. Endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is a possibility. Entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is a possibility.
4. Dukkhasuttam Ý Unpleasantness
010.04. Bhikkhus, that bhikkhu who sees any determination as pleasant, will be endowed with a gentle forbearing disposition is not a possibility. Not endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is not a possibility. Without entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is not a possibility.
Bhikkhus, that bhikkhu who sees all determination as unpleasant, will be endowed with a gentle forbearing disposition is a possibility. Endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is a possibility. Entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is a possibility.
5. Anattasuttam Ý Lacking a self
010.05. Bhikkhus, that bhikkhu who sees any determination as self, will be endowed with a gentle forbearing disposition is not a possibility. Not endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is not a possibility. Without entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is not a possibility.
Bhikkhus, that bhikkhu who sees all determinations as lacking a self, will be endowed with a gentle forbearing disposition is a possibility. Endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is a possibility. Entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is a possibility.
6. Nibbanasuttam Ý Extinction
010.06. Bhikkhus, that bhikkhu who sees extinction as unpleasant, will be endowed with a gentle forbearing disposition is not a possibility. Not endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is not a possibility. Without entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is not a possibility.
Bhikkhus, that bhikkhu who sees extinction as pleasnt, will be endowed with a gentle forbearing disposition is a possibility. Endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is a possibility. Entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is a possibility.
7. Anavattttitasuttam Ý
010.07. Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all determinations but arouse the perception of impermanence. What six?
All my determinations do not seemingly come to me, my mind does not delight in anything worldly, my mind rises up from all the world, my mind is bent on extinction, my bonds get dispelled, I am endowed with the highest recluseship.
Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all determinations but arouse the perception of impermanence.
8. Ukkhittasikasuttam Ý With raised sword
010.08. Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all determinations but arouse the perception of unpleasantness. What six?
The perception of extinction will be well established in all my determinations as to a slayer with raised sword, my mind will be raised to all the world, I will see appeasement in extinction, my latent tendencies will get completely destroyed, I will do my duties. I have done my duties by the Teacher with loving kindness.
Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all determinations but arouse the perception of unpleasantness.
9. Atammayasuttam Ý Arrogance
010.09. Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all thoughts but arouse the perception of the lack of a self. What six?
I will not make mine anything in the world, my arrogance is uprooted, selfishness is uprooted, I will be endowed with knowledge not shared by the ordinary, the cause is well grasped, and the causally arisen things.
Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all thoughts but arouse the perception of the lack of a self.
10. Bhavasuttam Ý Being
010.10. Bhikkhus, these three beings should be dispelled. These three should be the training. What are the three beings?
Sensual being, material being and immaterial being..
These three beings should be dispelled. What three should be the training?
The training in higher virtues, the training in the higher mind and training in higher wisdom.
These three are the trainings.
11. Tanhasuttam Ý Craving
010.11. Bhikkhus, three cravings and three measurings should be dispelled.
What are the three cravings to be dispelled?
Craving for sensual pleasures, craving to be and craving not to be.
These are the three cravings to be dispelled.
What are the three measurings to be dispelled?
Pride, flying high and conceit.
These are the three measurings to be dispelled
Bhikkhus, when the bhikkhu has dispelled these three cravings and these three measurings, he has cut off craving, has turned out bonds, rightfully overcoming measuring has made an end of unpleasntness.
Anguttara Nikaya - Chakka Nipata - Siti Vaggo
Anguttara Nikaya
009. Sitivaggo - Becoming cold
1. Sitibhavasuttam - Become cold
009.01. Here, bhikkhus, to the bhikkhu endowed with six things it is not possible to realize noble coldness. What six?
Here, bhikkhus, when the mind needs to be rebuked, it is not rebuked. When the mind needs befriending, it is not befriended. When the mind needs gladdening, it is not gladdened. When the mind has to be looked after intently, it is not intently looked after. Is with low inclinations and indulging in self.
Bhikkhus, to the bhikkhu endowed with these six things, it is not possible to realize noble coldness.
Here, bhikkhus, to the bhikkhu endowed with six things it is possible to realize noble coldness. What six?
Here, bhikkhus, when the mind needs to be rebuked, it is rebuked. When the mind needs befriending, it is befriended. When the mind needs gladdening, it is gladdened. When the mind has to be looked after intently, it is intently looked after. Is with exalted inclinations and is indulgent in extinction.
Bhikkhus, to the bhikkhu endowed with these six things it is not possible to realize noble coldness.
2. Avaranasuttam - Obstructions
009.02. Bhikkhus, endowed with six things even if listening to the Teaching it is not possible to come to the righteous method in meritorious things. What six?
Endowed with the obstruction, by actions, by defilements and by results Not having faith and endeavour and lacking in wisdom.
Bhikkhus, endowed with these six things even if listening to the Teaching it is not possible to come to the righteous method in meritorious things.
Bhikkhus, endowed with six things even while listening to the Teaching it is possible to come to the righteous method in meritorious things. What six?
Not endowed with the obstruction, by actions, by defilements and by results Having faith, endeavour and wisdom.
Bhikkhus, endowed with these six things even while listening to the Teaching it is possible to come to the righteous method in meritorious things.
3. Voropitasuttam - Depriving life
009.03. Bhikkhus, endowed with six things even if listening to the Teaching it is not possible to come to the righteous method in meritorious things. What six?
Having deprived the life of mother, father, of a noble one, with a defiled mind causing the blood of the Thus Gone One to spill, splitting the Community of bhikkhus and lacking in wisdom with saliva dripping.
Bhikkhus, endowed with these six things even if listening to the Teaching it is not possible to come to the righteous method in meritorious things.
Bhikkhus, endowed with six things even while listening to the Teaching it is possible to come to the righteous method in meritorious things. What six?
Not having deprived the life of mother, father, of a noble one, with a defiled mind not causing the blood of the Thus Gone One to spill, not splitting the Community of bhikkhus and wise without saliva dripping.
Bhikkhus, endowed with these six things even while listening to the Teaching it is possible to come to the righteous method in meritorious things.
4. Sussåsaisuttam - To have a wish to hear
009.04. Bhikkhus, endowed with six things even if listening to the Teaching it is not possible to come to the righteous method in meritorious things. What six?
Does not wish to listen to the Teaching and Discipline declared by the Thus Gone One, does not lend ear or arouse the mind to understand it. Grasps the not essential and ignores the essential, does not follow up, grasps from here and there.
Bhikkhus, endowed with these six things even if listening to the Teaching it is not possible to come to the righteous method in meritorious things.
Bhikkhus, endowed with six things even while listening to the Teaching it is possible to come to the righteous method in meritorious things. What six?
Wishes to listen to the Teaching and Discipline declared by the Thus Gone One, lends ear and arouses the mind to understand it. Grasps the essential and ignores the non-essential, follows up from the grain.
Bhikkhus, endowed with these six things even while listening to the Teaching it is possible to come to the righteous method in meritorious things.
5. Appahayasuttam - Without giving up
009.05. Bhikkhus, without giving up six things, it is not possible to realize right view. What six?
The view about a self, doubts, grasping to the idea of breaking the rules and greed, hate and delusion which lead to hellish results.
Bhikkhus, without giving up these six things, it is not possible to realize right view.
Bhikkhus, giving up six things, it is possible to realize right view. What six?
The view about a self, doubts, grasping to the idea of breaking the rules and greed, hate and delusion which lead to hellish results.
Bhikkhus, giving up these six things, it is possible to realize right view.
6. Pahinasuttam - Giving up
009.06. Bhikkhus, these six things are dispelled in a person who has come to right view. What six?
The view about a self, doubts, grasping to the idea of breaking the rules and greed, hate and delusion which lead to hellish results.
Bhikkhus, these six things are dispelled in a person who has come to right view.
7. Abhabbasuttam - Impossible
009.07. Bhikkhus, these six things do not arise to a person who has come to right view. What six?
The view about a self, doubts, grasping to the idea of breaking the rules and greed, hate and delusion which lead to hellish results.
Bhikkhus, these six things do not arise to a person who has come to right view.
8. Pathama - abhabbatthanasuttam - First on impossibilities
009.08. Bhikkhus, these six are impossibilities. What six?
It is not possible that one come to right view should abide unruly not revering the Teacher, the Teaching, the Community of bhikkhus and the training. It is not possible that one come to right view should anticipate the future. It is not possible that one come to right view should be born the eighth time.
Bhikkhus, these six are impossibilities.
9. Dutiya - abhabbatthanasuttam - Second on impossibilities
009.09. Bhikkhus, these six are impossibilities. What six?
It is impossible that one come to right view should take any determination, as permanent, or pleasant, or as his self, or do an action, the results of which will follow without an interval, or desire purity through celebrating feasts, or seek one to give offerings outside this dispensation.
Bhikkhus, these six are impossibilities.
10. Tatiya - abhabbatthanasuttam - Third on impossibilities
009.10. Bhikkhus, these six are impossibilities. What six?
It is impossible that one come to right view should. deprive the life of mother, father, of a noble one, with a defiled mind cause the blood of the Thus Gone One to spill, split the Community of bhikkhus, or appoint another, as teacher.
Bhikkhus, these six are impossibilities.
11. Catutta - abhabbatthanasuttam - Fourth on impossibilities
009.11. Bhikkhus, these six are impossibilities. What six?
It is impossible that one come to right view should conclude that pleasantness and unpleasantness is brought about, by oneself, by an outsider, by oneself and an outsider, not brought about by oneself nor arisen without a cause, not brought about by an outsider nor arisen without a cause and to conclude that pleasantness and unpleasantness is not brought about by oneself, by an outsider or arisen without a cause. What is the reason?
There, bhikkhus, the one come to right view, has thoroughly seen the reason that pleasantness and unpleasantness arises on account of some reason.
Bhikkhus, these six are impossibilities.
009. Sitivaggo - Becoming cold
1. Sitibhavasuttam - Become cold
009.01. Here, bhikkhus, to the bhikkhu endowed with six things it is not possible to realize noble coldness. What six?
Here, bhikkhus, when the mind needs to be rebuked, it is not rebuked. When the mind needs befriending, it is not befriended. When the mind needs gladdening, it is not gladdened. When the mind has to be looked after intently, it is not intently looked after. Is with low inclinations and indulging in self.
Bhikkhus, to the bhikkhu endowed with these six things, it is not possible to realize noble coldness.
Here, bhikkhus, to the bhikkhu endowed with six things it is possible to realize noble coldness. What six?
Here, bhikkhus, when the mind needs to be rebuked, it is rebuked. When the mind needs befriending, it is befriended. When the mind needs gladdening, it is gladdened. When the mind has to be looked after intently, it is intently looked after. Is with exalted inclinations and is indulgent in extinction.
Bhikkhus, to the bhikkhu endowed with these six things it is not possible to realize noble coldness.
2. Avaranasuttam - Obstructions
009.02. Bhikkhus, endowed with six things even if listening to the Teaching it is not possible to come to the righteous method in meritorious things. What six?
Endowed with the obstruction, by actions, by defilements and by results Not having faith and endeavour and lacking in wisdom.
Bhikkhus, endowed with these six things even if listening to the Teaching it is not possible to come to the righteous method in meritorious things.
Bhikkhus, endowed with six things even while listening to the Teaching it is possible to come to the righteous method in meritorious things. What six?
Not endowed with the obstruction, by actions, by defilements and by results Having faith, endeavour and wisdom.
Bhikkhus, endowed with these six things even while listening to the Teaching it is possible to come to the righteous method in meritorious things.
3. Voropitasuttam - Depriving life
009.03. Bhikkhus, endowed with six things even if listening to the Teaching it is not possible to come to the righteous method in meritorious things. What six?
Having deprived the life of mother, father, of a noble one, with a defiled mind causing the blood of the Thus Gone One to spill, splitting the Community of bhikkhus and lacking in wisdom with saliva dripping.
Bhikkhus, endowed with these six things even if listening to the Teaching it is not possible to come to the righteous method in meritorious things.
Bhikkhus, endowed with six things even while listening to the Teaching it is possible to come to the righteous method in meritorious things. What six?
Not having deprived the life of mother, father, of a noble one, with a defiled mind not causing the blood of the Thus Gone One to spill, not splitting the Community of bhikkhus and wise without saliva dripping.
Bhikkhus, endowed with these six things even while listening to the Teaching it is possible to come to the righteous method in meritorious things.
4. Sussåsaisuttam - To have a wish to hear
009.04. Bhikkhus, endowed with six things even if listening to the Teaching it is not possible to come to the righteous method in meritorious things. What six?
Does not wish to listen to the Teaching and Discipline declared by the Thus Gone One, does not lend ear or arouse the mind to understand it. Grasps the not essential and ignores the essential, does not follow up, grasps from here and there.
Bhikkhus, endowed with these six things even if listening to the Teaching it is not possible to come to the righteous method in meritorious things.
Bhikkhus, endowed with six things even while listening to the Teaching it is possible to come to the righteous method in meritorious things. What six?
Wishes to listen to the Teaching and Discipline declared by the Thus Gone One, lends ear and arouses the mind to understand it. Grasps the essential and ignores the non-essential, follows up from the grain.
Bhikkhus, endowed with these six things even while listening to the Teaching it is possible to come to the righteous method in meritorious things.
5. Appahayasuttam - Without giving up
009.05. Bhikkhus, without giving up six things, it is not possible to realize right view. What six?
The view about a self, doubts, grasping to the idea of breaking the rules and greed, hate and delusion which lead to hellish results.
Bhikkhus, without giving up these six things, it is not possible to realize right view.
Bhikkhus, giving up six things, it is possible to realize right view. What six?
The view about a self, doubts, grasping to the idea of breaking the rules and greed, hate and delusion which lead to hellish results.
Bhikkhus, giving up these six things, it is possible to realize right view.
6. Pahinasuttam - Giving up
009.06. Bhikkhus, these six things are dispelled in a person who has come to right view. What six?
The view about a self, doubts, grasping to the idea of breaking the rules and greed, hate and delusion which lead to hellish results.
Bhikkhus, these six things are dispelled in a person who has come to right view.
7. Abhabbasuttam - Impossible
009.07. Bhikkhus, these six things do not arise to a person who has come to right view. What six?
The view about a self, doubts, grasping to the idea of breaking the rules and greed, hate and delusion which lead to hellish results.
Bhikkhus, these six things do not arise to a person who has come to right view.
8. Pathama - abhabbatthanasuttam - First on impossibilities
009.08. Bhikkhus, these six are impossibilities. What six?
It is not possible that one come to right view should abide unruly not revering the Teacher, the Teaching, the Community of bhikkhus and the training. It is not possible that one come to right view should anticipate the future. It is not possible that one come to right view should be born the eighth time.
Bhikkhus, these six are impossibilities.
9. Dutiya - abhabbatthanasuttam - Second on impossibilities
009.09. Bhikkhus, these six are impossibilities. What six?
It is impossible that one come to right view should take any determination, as permanent, or pleasant, or as his self, or do an action, the results of which will follow without an interval, or desire purity through celebrating feasts, or seek one to give offerings outside this dispensation.
Bhikkhus, these six are impossibilities.
10. Tatiya - abhabbatthanasuttam - Third on impossibilities
009.10. Bhikkhus, these six are impossibilities. What six?
It is impossible that one come to right view should. deprive the life of mother, father, of a noble one, with a defiled mind cause the blood of the Thus Gone One to spill, split the Community of bhikkhus, or appoint another, as teacher.
Bhikkhus, these six are impossibilities.
11. Catutta - abhabbatthanasuttam - Fourth on impossibilities
009.11. Bhikkhus, these six are impossibilities. What six?
It is impossible that one come to right view should conclude that pleasantness and unpleasantness is brought about, by oneself, by an outsider, by oneself and an outsider, not brought about by oneself nor arisen without a cause, not brought about by an outsider nor arisen without a cause and to conclude that pleasantness and unpleasantness is not brought about by oneself, by an outsider or arisen without a cause. What is the reason?
There, bhikkhus, the one come to right view, has thoroughly seen the reason that pleasantness and unpleasantness arises on account of some reason.
Bhikkhus, these six are impossibilities.
Anguttara Nikaya - Chakka Nipata - Arahatta Vaggo
Anguttara Nikaya
008. Arahattavaggo Ý On worthy ones
1. Dukkhasuttam Ý Unpleasantness
008.01. Bhikkhus, the bhikkhu endowed with six things, here and now abides in unpleasantness, disturbed, wailing and after death an evil state should be expected. What six?
Sensual thoughts, angry thoughts, hurting thoughts, sensual perceptions, angry perceptions and hurting perceptions..
Bhikkhus, the bhikkhu endowed with these six things, here and now abides in unpleasantness, disturbed, wailing and after death an evil state should be expected.
Bhikkhus, the bhikkhu endowd with six things, here and now abides in pleasantness undisturbed, not wailing and after death a good birth should be expected. What six?
Non-sensual thoughts, non-angry thoughts, non-hurting thoughts, non-sensual perceptions, non-angry perceptions and non-hurting perceptions.
Bhikkhus, the bhikkhu endowd with these six things, here and now abides in pleasantness undisturbed, not wailing and after death a good birth should be expected..
2. Arahattasuttam Ý Worthiness
008.02. Bhikkhus, without dispelling six things it is not possible to realize worthiness. What six?
Pride, flying high, conceit, undue estimation of oneself, unyielding nature and falling low.
Bhikkhus, without dispelling these six things it is not possible to realize worthiness..
Bhikkhus, dispelling six things it is possible to realize worthiness. What six?
Pride, flying high, conceit, undue estimation of oneself, unyielding nature and falling low.
Bhikkhus, dispelling these six things it is possible to realize worthiness.
3. Uttrimanussasuttam Ý A distinction above human
008.03. Bhikkhus, without dispelling six things it is not possible to realize some noble distinction above human. What six?
Forgetfulness, unawareness, uncontrolled mental faculties, not knowing the right amount to eat, deceitfulness and talking deceptively.
Bhikkhus, without dispelling these six things it is not possible to realize some noble distinction above human.
Bhikkhus, dispelling six things it is possible to realize some noble distinction above human. What six?
Forgetfulness, unawareness, uncontrolled mental faculties, not knowing the right amount to eat, deceitfulness and talking deceptively.
Bhikkhus, dispelling these six things it is possible to realize some noble distinction above human.
4. Sukhasomanassasuttam Ý Pleasantness and pleasure
008.04. Bhikkhus, the bhikkhu endowed with six things abides in much pleasantness and pleasure here and now. Is wise and abides with aroused effort for the distruction of desires. What six?
Here, bhikkhus, the bhikkhu is fond of the Teaching, fond of development, fond of dispelling, fond of seclusion, fond of non-oppression and fond of the non-diffusedness of the world.
Bhikkhus, the bhikkhu endowed with these six things abides in much pleasantness and pleasure here and now. Is wise and abides with aroused effort for the distruction of desires.
5. Adhigamasuttam Ý Attainments
008.05. Bhikkhus, to the bhikkhu endowed with six things, it is not possible to attain the not yet attained meritorious things and to develop the already attained meritorious things. What six?
Here, bhikkhus, the bhikkhu is not clever, in learning new, in using the learnt and in finding resources to learn. He does not arouse interest for the attainment of the not yet attained meritorious things, does not protect the already attained meritorious things and does not persevere.
Bhikkhus, to the bhikkhu endowed with these six things, it is not possible to attain the not yet attained meritorious things and to develop the already attainedmeritorious things.
Bhikkhus, to the bhikkhu endowed with six things, it is possible to attain the not yet attained meritorious things and to develop the already attained meritorious things. What six?
Here, bhikkhus, the bhikkhu is clever, in learning new, in using the learnt and in finding resources to learn. He arouses interest for the attainment of the not yet attained meritorious things, protects the already attained meritorious things and perseveres.
Bhikkhus, to the bhikkhu endowed with these six things, it is possible to attain the not yet attained meritorious things and to develop the already attainedmeritorious things.
6. Mahantattasuttam Ý Comes to greatness
008.06. Bhikkhus, the bhikkhu endowed with six things before long comes to greatness and abundance in things. What six?
Here, bhikkhus the bhikkhu becomes full of light, full of devices, full of the learnt, full of dissatisfaction, does not give up the aim and perseveres further.
Bhikkhus, the bhikkhu endowed with these six things before long comes to greatness and abundance in things.
7. Pañhamanirayasuttam Ý The first on hell
008.07. Bhikkhus, endowed with six things as though led and lain is in hell. What six?
Destroying living things, taking the not given, wrong behaviour for sexual desires, telling lies, evil desires and wrong view.
Bhikkhus, endowed with these six things as though led and lain is in hell.
Bhikkhus, endowed with six things as though led and lain is in heaven. What six?
Abstaining from, destroying living things, taking the not given, wrong behaviour for sexual desires, telling lies, evil desires and maintaining right view.
Bhikkhus, endowed with these six things as though led and lain is in heaven.
8. Dutiyanirayasuttam Ý The second on hell
008.08. Bhikkhus, endowed with six things as though led and lain is in hell. What six?
Telling lies, slandering, talking roughly, talking frivolously, coveting and daring.
Bhikkhus, endowed with these six things as though led and lain is in hell.
Bhikkhus, endowed with six things as though led and lain is in heaven. What six?
Abstaining from, telling lies, slandering, talking roughly, talking frivolously, coveting and doing daring things.
Bhikkhus, endowed with these six things as though led and lain is in heaven.
9. Aggadhammasuttam Ý Highest Thing
008.09. Bhikkhus, it is not possible for the bhikkhu endowed with six things to realize highest extinction. What six?
Here, bhikkhus, the bhikkhu has no faith, shame and remorse. Is lazy, not wise and with longings for the body and life.
Bhikkhus, it is not possible for the bhikkhu endowed with these six things to realize highest extinction.
Bhikkhus, it is possible for the bhikkhu endowed with these six things to realize highest extinction. What six?
Here, bhikkhus, the bhikkhu has faith, shame and remorse. Is with aroused effort, wise and without longing for the body and life.
Bhikkhus, it is possible for the bhikkhu endowed with these six things to realize highest extinction.
10. Rattidivasuttam Ý Night or day
008.10. Bhikkhus, to the bhikkhu endowed with six things, with the approach of night or day decrease not increase in meritorious things should be expected. What six?
Here, bhikkhus, the bhikkhu has many desires; is annoyed and dissatisfied with this and other gain of robes, morsel food, dwellings and requisites when ill; has no faith; not virtuous; lazy; not mindful and lacking in wisdom.
Bhikkhus, to the bhikkhu endowed with these six things, with the approach of night or day decrease not increase in meritorious things should be expected.
Bhikkhus, to the bhikkhu endowed with six things, with the approach of night or day increase not decrease in meritorious things should be expected. What six?
Here, bhikkhus, the bhikkhu does not have many desires; not annoyed is satisfied with this and other gain of robes, morsel food, dwellings and requisites when ill; has faith; is virtuous; with aroused effort is mindful and wise..
Bhikkhus, to the bhikkhu endowed with these six things, with the approach of night or day increase not decrease in meritorious things should be expected.
008. Arahattavaggo Ý On worthy ones
1. Dukkhasuttam Ý Unpleasantness
008.01. Bhikkhus, the bhikkhu endowed with six things, here and now abides in unpleasantness, disturbed, wailing and after death an evil state should be expected. What six?
Sensual thoughts, angry thoughts, hurting thoughts, sensual perceptions, angry perceptions and hurting perceptions..
Bhikkhus, the bhikkhu endowed with these six things, here and now abides in unpleasantness, disturbed, wailing and after death an evil state should be expected.
Bhikkhus, the bhikkhu endowd with six things, here and now abides in pleasantness undisturbed, not wailing and after death a good birth should be expected. What six?
Non-sensual thoughts, non-angry thoughts, non-hurting thoughts, non-sensual perceptions, non-angry perceptions and non-hurting perceptions.
Bhikkhus, the bhikkhu endowd with these six things, here and now abides in pleasantness undisturbed, not wailing and after death a good birth should be expected..
2. Arahattasuttam Ý Worthiness
008.02. Bhikkhus, without dispelling six things it is not possible to realize worthiness. What six?
Pride, flying high, conceit, undue estimation of oneself, unyielding nature and falling low.
Bhikkhus, without dispelling these six things it is not possible to realize worthiness..
Bhikkhus, dispelling six things it is possible to realize worthiness. What six?
Pride, flying high, conceit, undue estimation of oneself, unyielding nature and falling low.
Bhikkhus, dispelling these six things it is possible to realize worthiness.
3. Uttrimanussasuttam Ý A distinction above human
008.03. Bhikkhus, without dispelling six things it is not possible to realize some noble distinction above human. What six?
Forgetfulness, unawareness, uncontrolled mental faculties, not knowing the right amount to eat, deceitfulness and talking deceptively.
Bhikkhus, without dispelling these six things it is not possible to realize some noble distinction above human.
Bhikkhus, dispelling six things it is possible to realize some noble distinction above human. What six?
Forgetfulness, unawareness, uncontrolled mental faculties, not knowing the right amount to eat, deceitfulness and talking deceptively.
Bhikkhus, dispelling these six things it is possible to realize some noble distinction above human.
4. Sukhasomanassasuttam Ý Pleasantness and pleasure
008.04. Bhikkhus, the bhikkhu endowed with six things abides in much pleasantness and pleasure here and now. Is wise and abides with aroused effort for the distruction of desires. What six?
Here, bhikkhus, the bhikkhu is fond of the Teaching, fond of development, fond of dispelling, fond of seclusion, fond of non-oppression and fond of the non-diffusedness of the world.
Bhikkhus, the bhikkhu endowed with these six things abides in much pleasantness and pleasure here and now. Is wise and abides with aroused effort for the distruction of desires.
5. Adhigamasuttam Ý Attainments
008.05. Bhikkhus, to the bhikkhu endowed with six things, it is not possible to attain the not yet attained meritorious things and to develop the already attained meritorious things. What six?
Here, bhikkhus, the bhikkhu is not clever, in learning new, in using the learnt and in finding resources to learn. He does not arouse interest for the attainment of the not yet attained meritorious things, does not protect the already attained meritorious things and does not persevere.
Bhikkhus, to the bhikkhu endowed with these six things, it is not possible to attain the not yet attained meritorious things and to develop the already attainedmeritorious things.
Bhikkhus, to the bhikkhu endowed with six things, it is possible to attain the not yet attained meritorious things and to develop the already attained meritorious things. What six?
Here, bhikkhus, the bhikkhu is clever, in learning new, in using the learnt and in finding resources to learn. He arouses interest for the attainment of the not yet attained meritorious things, protects the already attained meritorious things and perseveres.
Bhikkhus, to the bhikkhu endowed with these six things, it is possible to attain the not yet attained meritorious things and to develop the already attainedmeritorious things.
6. Mahantattasuttam Ý Comes to greatness
008.06. Bhikkhus, the bhikkhu endowed with six things before long comes to greatness and abundance in things. What six?
Here, bhikkhus the bhikkhu becomes full of light, full of devices, full of the learnt, full of dissatisfaction, does not give up the aim and perseveres further.
Bhikkhus, the bhikkhu endowed with these six things before long comes to greatness and abundance in things.
7. Pañhamanirayasuttam Ý The first on hell
008.07. Bhikkhus, endowed with six things as though led and lain is in hell. What six?
Destroying living things, taking the not given, wrong behaviour for sexual desires, telling lies, evil desires and wrong view.
Bhikkhus, endowed with these six things as though led and lain is in hell.
Bhikkhus, endowed with six things as though led and lain is in heaven. What six?
Abstaining from, destroying living things, taking the not given, wrong behaviour for sexual desires, telling lies, evil desires and maintaining right view.
Bhikkhus, endowed with these six things as though led and lain is in heaven.
8. Dutiyanirayasuttam Ý The second on hell
008.08. Bhikkhus, endowed with six things as though led and lain is in hell. What six?
Telling lies, slandering, talking roughly, talking frivolously, coveting and daring.
Bhikkhus, endowed with these six things as though led and lain is in hell.
Bhikkhus, endowed with six things as though led and lain is in heaven. What six?
Abstaining from, telling lies, slandering, talking roughly, talking frivolously, coveting and doing daring things.
Bhikkhus, endowed with these six things as though led and lain is in heaven.
9. Aggadhammasuttam Ý Highest Thing
008.09. Bhikkhus, it is not possible for the bhikkhu endowed with six things to realize highest extinction. What six?
Here, bhikkhus, the bhikkhu has no faith, shame and remorse. Is lazy, not wise and with longings for the body and life.
Bhikkhus, it is not possible for the bhikkhu endowed with these six things to realize highest extinction.
Bhikkhus, it is possible for the bhikkhu endowed with these six things to realize highest extinction. What six?
Here, bhikkhus, the bhikkhu has faith, shame and remorse. Is with aroused effort, wise and without longing for the body and life.
Bhikkhus, it is possible for the bhikkhu endowed with these six things to realize highest extinction.
10. Rattidivasuttam Ý Night or day
008.10. Bhikkhus, to the bhikkhu endowed with six things, with the approach of night or day decrease not increase in meritorious things should be expected. What six?
Here, bhikkhus, the bhikkhu has many desires; is annoyed and dissatisfied with this and other gain of robes, morsel food, dwellings and requisites when ill; has no faith; not virtuous; lazy; not mindful and lacking in wisdom.
Bhikkhus, to the bhikkhu endowed with these six things, with the approach of night or day decrease not increase in meritorious things should be expected.
Bhikkhus, to the bhikkhu endowed with six things, with the approach of night or day increase not decrease in meritorious things should be expected. What six?
Here, bhikkhus, the bhikkhu does not have many desires; not annoyed is satisfied with this and other gain of robes, morsel food, dwellings and requisites when ill; has faith; is virtuous; with aroused effort is mindful and wise..
Bhikkhus, to the bhikkhu endowed with these six things, with the approach of night or day increase not decrease in meritorious things should be expected.
Anguttara Nikaya - Chakka Nipata - Anagami Vaggo
Anguttara Nikaya
007. Anagamivaggo
1. Anagamiphalasuttam - Results of non - returner
007.01. Bhikkhus, without dispelling six things, it is impossible to realize the results of non-returner. What six?
Lack of faith, lack of shame, lack of remorse, laziness, lack of mindfulness and lack of wisdom.
Bhikkhus, without dispelling these six things, it is impossible to realize the results of non-returner.
Bhikkhus, dispelling six things, it is possible to realize the results of non-returner. What six?
Lack of faith, lack of shame, lack of remorse, laziness, lack of mindfulness and lack of wisdom.
Bhikkhus, dispelling these six things, it is possible to realize the results of non-returner.
2. Arahattasuttam - Worthiness
007.02. Bhikkhus, without dispelling six things it is not possible to realize worthiness. What six?
Stiffness of mind, sluggishness, distraction, doubts, not believing it and negligence.
Bhikkhus, without dispelling these six things it is not possible to realize worthiness.
Bhikkhus, dispelling six things it is possible to realize worthiness. What six?
Stiffness of mind, sluggishness, distraction, doubts, not believing it and negligence.
Bhikkhus, dispelling these six things it is possible to realize worthiness.
3. Mittasuttam - Companionship
007.03. Bhikkhus, the bhikkhu associating an evil friend intimately, imitating him would complete the practice in the lower ethics is not a possibility. Without completing the practice in the lower ethics, that he would complete the training as a trainer, is not a possibility. Without completing the practice as a trainer, that he would be complete in virtues is not a possibility. Without becoming complete in virtues, that he should dispel sensual greed, material greed or immaterial greed is not a possibility. .
Bhikkhus, the bhikkhu associating a spiritual friend intimately, imitating him would complete the practice in the lower ethics is a possibility. Completing the practice in the lower ethics, that he would complete the training as a trainer, is a possibility. Completing the practice as a trainer, that he would be complete in virtues is a possibility. Becoming complete in virtues, that he should dispel sensual greed, material greed or immaterial greed is a possibility.
4. Saõgaõikaramasuttam - Attachment to get into contact with another
007.04. Bhikkhus, a bhikkhu attached to coming into contact with another, a lover of a crowd should take pleasure in seclusion is not a possibility. Not secluded and the mind not delighting in seclusion should seize a sign is not a possibility. When the mind does not take the sign, that the bhikkhu should be complete in right view is not a possibility. Without completing right view, he should be complete in right concentration is not a posibility. Without completing right concentration, that he should dispel bonds is not a possibility. Without dispelling bonds that he should realize extinction is not a possibility.
Bhikkhus, a bhikkhu not attached to coming into contact with another, not a lover of crowds, should take pleasure in seclusion is a possibility. Secluded and the mind delighting in seclusion should seize a sign is a possibility. When the mind seizes the sign, that the bhikkhu should be complete in right view is a possibility. Completing right view, he should be complete in right concentration is a posibility. Completing right concentration, that he should dispel bonds is a possibility. Dispelling bonds that he should realize extinction is a possibility.
5. Devatasuttam - A god
007.05. When the night was far spent, a certain deity illuminating the whole of Jeta's grove approached The Blessed One, worshipped, stood on a side and said: Venerable sir, these six things conduce to the non-decrease of the bhikkhu. What six?
Revering the Teacher, the Teaching, the Community of bhikkhus, the training, gentleness and the companionship of spiritual friends. Venerable sir, these six things conduce to the non-decrease of the bhikkhu. Having said that, that deity waited for the approval of the Teacher. Knowing the Teacher approves my words, worshipped and circumambulated The Blessed One and disappeared.
The Blessed One at the end of that night addressed the bhikkhus:
Bhikkhus, last night, when the night was far spent, a certain deity illuminating the whole of Jeta's grove approached me, worshipped me, stood on a side and said: Venerable sir, these six things conduce to the non-decrease of the bhikkhu. What six?
Revering the Teacher, the Teaching, the Community of bhikkhus, the training, gentleness and the companionship of spiritual friends. Saying these six things conduce to the non-decrease of the bhikkhu, that deity waited for my approval. Knowing, that I approved her words, worshipped and circumambulated me and disappeared. .
When this was said, venerable Sariputta said to The Blessed One:
Venerable sir, I know the detailed meaning of this short exposition of The Blessed One. Here venerable sir, the bhikkhu himself reveres the Teacher, praises revering the Teacher, incites other bhikkhus to revere the Teacher, advises those bhikkhus who do not revere the Teacher and at the right time truthfully praises those who revere the Teacher.
The bhikkhu himself reveres the Teaching, ... re ... the Community of bhikkhus, ... re ... the training ... re ... gentleness, ... re ... and the companionship of spiritual friends ... re ... praises revering the companionship of spiritual friends, incites other bhikkhus to revere the companionship of spiritual friends, advises those bhikkhus who do not revere the companionship of spiritual friends and at the right time truthfully praises those who revere the companionship of spiritual friends. Venerable sir, I know the detailed meaning of this short exposition of The Blessed One thus.
Good! Sariputta. the detailed exposition you give for my short exposition is good.
Here, Sariputta, the bhikkhu himself reveres the Teacher, praises revering the Teacher, incites other bhikkhus to revere the Teacher, advises those bhikkhus who do not revere the Teacher and at the right time truthfully praises those who revere the Teacher.
The bhikkhu himself reveres the Teaching, ... re ... the Community of bhikkhus, ... re ... the training ... re ... gentleness, ... re ... and the companionship of spiritual friends ... re ... praises revering the companionship of spiritual friends, incites other bhikkhus to revere the companionship of spiritual friends, advises those bhikkhus who do not revere the companionship of spiritual friends and at the right time truthfully praises those who revere the companionship of spiritual friends. Sariputta, you should know that this is the detailed meaning of my short exposition.
6. Samadhisuttam - Concentration
007.06. Bhikkhus, it is not possible that the bhikkhu, should partake various psychic powers such as one becoming many and many becoming one ... re ... and wielding power with the body as far as the world of Brahma without tranquil concentration, without exaltedness, without the gain of appeasement and without the mind in one point. Nor is it possible that the bhikkhu should with the purified heavenly ear developed beyond human hear sounds both heavenly and human, far or near. Or penetrating know the minds of others,: the mind with greed as the mind with greed, ... re ... the not released mind as the not released mind; Or recall the manifold previous births such a one birth, two births ... re ... the manifold previous births with all details; Or with the purified heavenly eye developed beyond human see beings ... re ... born according to their actions; Or with the destruction of desires, ... re ... will by himself realize and abide without tranquil concentration, without exaltedness, without the gain of appeasement and without the mind in one point.
Bhikkhus, it is possible that the bhikkhu, should partake various psychic powers such as one becoming many and many becoming one ... re ... and wielding power with the body as far as the world of Brahma with tranquil concentration, with exaltedness, with the gain of appeasement and with the mind in one point. Or it is possible that the bhikkhu should with the purified heavenly ear developed beyond human hear sounds both heavenly and human, far or near. Or penetrating know the minds of others,: the mind with greed as the mind with greed, ... re ... the not released mind as the not released mind; Or recall the manifold previous births such a one birth, two births ... re ... the manifold previous births with all details; Or with the purified heavenly eye developed beyond human see beings ... re ... born according to their actions; Or with the destruction of desires, ... re ... will by himself realize and abide with tranquil concentration, with exaltedness, with the gain of appeasement and with the mind in one point.
7. Sakkhibhabbasuttam - Eye witness
007.07. Bhikkhus, it is not possible for the bhikkhu to be the eye-witness, with mindfulness in this and other mental sphere, endowed with these six things. What six?
Here, bhikkhus, the bhikkhu does not know as it really is, these are the things conducive to relinquishing, to enduring, to distinction and to penetrating insight. He does the impossible and the not beneficial Bhikkhus, it is not possible for the bhikkhu to be the eye-witness, with mindfulness in this and other mental sphere, endowed with these six things.
Bhikkhus, it is possible for the bhikkhu to be the eye-witness, with mindfulness in this and other mental sphere, endowed with these six things. What six?
Here, bhikkhus, the bhikkhu knows as it really is, these are the things conducive to relinquishing, to enduring, to distinction and to penetrating insight. He does the possible and the beneficial.
Bhikkhus, it is possible for the bhikkhu to be the eye-witness, with mindfulness in this and other mental sphere, endowed with these six things.
8. Balasuttam - Power
007.08. Bhikkhus, it is not possible for the bhikkhu to become powerful in concentration endowed with six things. What six?
Here, bhikkhus, the bhikkhu does not become clever in the attainment of concentrations, in enduring in concentrations and in rising from concentrations. He does the impossible does not persevere and does not do the beneficial.
Bhikkhus, it is impossible for the bhikkhu to become powerful in concentration endowed with these six things.
Bhikkhus, it is possible for the bhikkhu to become powerful in concentration endowed with six things. What six?
Here, bhikkhus, the bhikkhu becomes clever in the attainment of concentrations, in enduring in concentrations and in rising from concentrations. He does not do the impossible perseveres and does the beneficial.
Bhikkhus, it is possible for the bhikkhu to become powerful in concentration endowed with these six things.
9. Pañhamajjhanasuttam - The first higher state of mind
007.09. Bhikkhus, without giving up six things it is not possible to abide in the first higher state of the mind. What six?
Sensual interest, anger, sloth and torpor, restlessness and worry, doubts and not wisely seeing the dangers of sensuality, as it really is. .
Bhikkhus, without giving up these six things it is not possible to abide in the first higher state of the mind.
Bhikkhus, giving up six things, it is possible to abide in the first higher state of the mind. What six?
Sensual interest, anger, sloth and torpor, restlessness and worry, doubts and wisely seeing the dangers of sensuality, as it really is. .
Bhikkhus, without giving up these six things it is not possible to abide in the first higher state of the mind.
10. Dutiya - ajjhanasuttam - The second on higher states of mind
007.10. Bhikkhus, without giving up six things it is not possible to abide in the first higher state of the mind. What six?
Sensual thoughts, angry thoughts, hurting thoughts, sensual perceptions, angry perceptions and hurting perceptions.. .
Bhikkhus, without giving up these six things it is not possible to abide in the first higher state of the mind.
Bhikkhus, giving up six things, it is possible to abide in the first higher state of the mind. What six?
Sensual thoughts, angry thoughts, hurting thoughts, sensual perceptions, angry perceptions and hurting perceptions. .
Bhikkhus, giving up these six things it is possible to abide in the first higher state of the mind.
007. Anagamivaggo
1. Anagamiphalasuttam - Results of non - returner
007.01. Bhikkhus, without dispelling six things, it is impossible to realize the results of non-returner. What six?
Lack of faith, lack of shame, lack of remorse, laziness, lack of mindfulness and lack of wisdom.
Bhikkhus, without dispelling these six things, it is impossible to realize the results of non-returner.
Bhikkhus, dispelling six things, it is possible to realize the results of non-returner. What six?
Lack of faith, lack of shame, lack of remorse, laziness, lack of mindfulness and lack of wisdom.
Bhikkhus, dispelling these six things, it is possible to realize the results of non-returner.
2. Arahattasuttam - Worthiness
007.02. Bhikkhus, without dispelling six things it is not possible to realize worthiness. What six?
Stiffness of mind, sluggishness, distraction, doubts, not believing it and negligence.
Bhikkhus, without dispelling these six things it is not possible to realize worthiness.
Bhikkhus, dispelling six things it is possible to realize worthiness. What six?
Stiffness of mind, sluggishness, distraction, doubts, not believing it and negligence.
Bhikkhus, dispelling these six things it is possible to realize worthiness.
3. Mittasuttam - Companionship
007.03. Bhikkhus, the bhikkhu associating an evil friend intimately, imitating him would complete the practice in the lower ethics is not a possibility. Without completing the practice in the lower ethics, that he would complete the training as a trainer, is not a possibility. Without completing the practice as a trainer, that he would be complete in virtues is not a possibility. Without becoming complete in virtues, that he should dispel sensual greed, material greed or immaterial greed is not a possibility. .
Bhikkhus, the bhikkhu associating a spiritual friend intimately, imitating him would complete the practice in the lower ethics is a possibility. Completing the practice in the lower ethics, that he would complete the training as a trainer, is a possibility. Completing the practice as a trainer, that he would be complete in virtues is a possibility. Becoming complete in virtues, that he should dispel sensual greed, material greed or immaterial greed is a possibility.
4. Saõgaõikaramasuttam - Attachment to get into contact with another
007.04. Bhikkhus, a bhikkhu attached to coming into contact with another, a lover of a crowd should take pleasure in seclusion is not a possibility. Not secluded and the mind not delighting in seclusion should seize a sign is not a possibility. When the mind does not take the sign, that the bhikkhu should be complete in right view is not a possibility. Without completing right view, he should be complete in right concentration is not a posibility. Without completing right concentration, that he should dispel bonds is not a possibility. Without dispelling bonds that he should realize extinction is not a possibility.
Bhikkhus, a bhikkhu not attached to coming into contact with another, not a lover of crowds, should take pleasure in seclusion is a possibility. Secluded and the mind delighting in seclusion should seize a sign is a possibility. When the mind seizes the sign, that the bhikkhu should be complete in right view is a possibility. Completing right view, he should be complete in right concentration is a posibility. Completing right concentration, that he should dispel bonds is a possibility. Dispelling bonds that he should realize extinction is a possibility.
5. Devatasuttam - A god
007.05. When the night was far spent, a certain deity illuminating the whole of Jeta's grove approached The Blessed One, worshipped, stood on a side and said: Venerable sir, these six things conduce to the non-decrease of the bhikkhu. What six?
Revering the Teacher, the Teaching, the Community of bhikkhus, the training, gentleness and the companionship of spiritual friends. Venerable sir, these six things conduce to the non-decrease of the bhikkhu. Having said that, that deity waited for the approval of the Teacher. Knowing the Teacher approves my words, worshipped and circumambulated The Blessed One and disappeared.
The Blessed One at the end of that night addressed the bhikkhus:
Bhikkhus, last night, when the night was far spent, a certain deity illuminating the whole of Jeta's grove approached me, worshipped me, stood on a side and said: Venerable sir, these six things conduce to the non-decrease of the bhikkhu. What six?
Revering the Teacher, the Teaching, the Community of bhikkhus, the training, gentleness and the companionship of spiritual friends. Saying these six things conduce to the non-decrease of the bhikkhu, that deity waited for my approval. Knowing, that I approved her words, worshipped and circumambulated me and disappeared. .
When this was said, venerable Sariputta said to The Blessed One:
Venerable sir, I know the detailed meaning of this short exposition of The Blessed One. Here venerable sir, the bhikkhu himself reveres the Teacher, praises revering the Teacher, incites other bhikkhus to revere the Teacher, advises those bhikkhus who do not revere the Teacher and at the right time truthfully praises those who revere the Teacher.
The bhikkhu himself reveres the Teaching, ... re ... the Community of bhikkhus, ... re ... the training ... re ... gentleness, ... re ... and the companionship of spiritual friends ... re ... praises revering the companionship of spiritual friends, incites other bhikkhus to revere the companionship of spiritual friends, advises those bhikkhus who do not revere the companionship of spiritual friends and at the right time truthfully praises those who revere the companionship of spiritual friends. Venerable sir, I know the detailed meaning of this short exposition of The Blessed One thus.
Good! Sariputta. the detailed exposition you give for my short exposition is good.
Here, Sariputta, the bhikkhu himself reveres the Teacher, praises revering the Teacher, incites other bhikkhus to revere the Teacher, advises those bhikkhus who do not revere the Teacher and at the right time truthfully praises those who revere the Teacher.
The bhikkhu himself reveres the Teaching, ... re ... the Community of bhikkhus, ... re ... the training ... re ... gentleness, ... re ... and the companionship of spiritual friends ... re ... praises revering the companionship of spiritual friends, incites other bhikkhus to revere the companionship of spiritual friends, advises those bhikkhus who do not revere the companionship of spiritual friends and at the right time truthfully praises those who revere the companionship of spiritual friends. Sariputta, you should know that this is the detailed meaning of my short exposition.
6. Samadhisuttam - Concentration
007.06. Bhikkhus, it is not possible that the bhikkhu, should partake various psychic powers such as one becoming many and many becoming one ... re ... and wielding power with the body as far as the world of Brahma without tranquil concentration, without exaltedness, without the gain of appeasement and without the mind in one point. Nor is it possible that the bhikkhu should with the purified heavenly ear developed beyond human hear sounds both heavenly and human, far or near. Or penetrating know the minds of others,: the mind with greed as the mind with greed, ... re ... the not released mind as the not released mind; Or recall the manifold previous births such a one birth, two births ... re ... the manifold previous births with all details; Or with the purified heavenly eye developed beyond human see beings ... re ... born according to their actions; Or with the destruction of desires, ... re ... will by himself realize and abide without tranquil concentration, without exaltedness, without the gain of appeasement and without the mind in one point.
Bhikkhus, it is possible that the bhikkhu, should partake various psychic powers such as one becoming many and many becoming one ... re ... and wielding power with the body as far as the world of Brahma with tranquil concentration, with exaltedness, with the gain of appeasement and with the mind in one point. Or it is possible that the bhikkhu should with the purified heavenly ear developed beyond human hear sounds both heavenly and human, far or near. Or penetrating know the minds of others,: the mind with greed as the mind with greed, ... re ... the not released mind as the not released mind; Or recall the manifold previous births such a one birth, two births ... re ... the manifold previous births with all details; Or with the purified heavenly eye developed beyond human see beings ... re ... born according to their actions; Or with the destruction of desires, ... re ... will by himself realize and abide with tranquil concentration, with exaltedness, with the gain of appeasement and with the mind in one point.
7. Sakkhibhabbasuttam - Eye witness
007.07. Bhikkhus, it is not possible for the bhikkhu to be the eye-witness, with mindfulness in this and other mental sphere, endowed with these six things. What six?
Here, bhikkhus, the bhikkhu does not know as it really is, these are the things conducive to relinquishing, to enduring, to distinction and to penetrating insight. He does the impossible and the not beneficial Bhikkhus, it is not possible for the bhikkhu to be the eye-witness, with mindfulness in this and other mental sphere, endowed with these six things.
Bhikkhus, it is possible for the bhikkhu to be the eye-witness, with mindfulness in this and other mental sphere, endowed with these six things. What six?
Here, bhikkhus, the bhikkhu knows as it really is, these are the things conducive to relinquishing, to enduring, to distinction and to penetrating insight. He does the possible and the beneficial.
Bhikkhus, it is possible for the bhikkhu to be the eye-witness, with mindfulness in this and other mental sphere, endowed with these six things.
8. Balasuttam - Power
007.08. Bhikkhus, it is not possible for the bhikkhu to become powerful in concentration endowed with six things. What six?
Here, bhikkhus, the bhikkhu does not become clever in the attainment of concentrations, in enduring in concentrations and in rising from concentrations. He does the impossible does not persevere and does not do the beneficial.
Bhikkhus, it is impossible for the bhikkhu to become powerful in concentration endowed with these six things.
Bhikkhus, it is possible for the bhikkhu to become powerful in concentration endowed with six things. What six?
Here, bhikkhus, the bhikkhu becomes clever in the attainment of concentrations, in enduring in concentrations and in rising from concentrations. He does not do the impossible perseveres and does the beneficial.
Bhikkhus, it is possible for the bhikkhu to become powerful in concentration endowed with these six things.
9. Pañhamajjhanasuttam - The first higher state of mind
007.09. Bhikkhus, without giving up six things it is not possible to abide in the first higher state of the mind. What six?
Sensual interest, anger, sloth and torpor, restlessness and worry, doubts and not wisely seeing the dangers of sensuality, as it really is. .
Bhikkhus, without giving up these six things it is not possible to abide in the first higher state of the mind.
Bhikkhus, giving up six things, it is possible to abide in the first higher state of the mind. What six?
Sensual interest, anger, sloth and torpor, restlessness and worry, doubts and wisely seeing the dangers of sensuality, as it really is. .
Bhikkhus, without giving up these six things it is not possible to abide in the first higher state of the mind.
10. Dutiya - ajjhanasuttam - The second on higher states of mind
007.10. Bhikkhus, without giving up six things it is not possible to abide in the first higher state of the mind. What six?
Sensual thoughts, angry thoughts, hurting thoughts, sensual perceptions, angry perceptions and hurting perceptions.. .
Bhikkhus, without giving up these six things it is not possible to abide in the first higher state of the mind.
Bhikkhus, giving up six things, it is possible to abide in the first higher state of the mind. What six?
Sensual thoughts, angry thoughts, hurting thoughts, sensual perceptions, angry perceptions and hurting perceptions. .
Bhikkhus, giving up these six things it is possible to abide in the first higher state of the mind.
Anguttara Nikaya - Chakka Nipata - Maha Vagga
Anguttara Nikaya
006. Mahavagga. Ý The longer section
1. Sonasuttam Ý Venerabe Sona
006.01. I heard thus. At one time The Blessed One was living among the Gijja peaks in Rajagaha. At that time venerable Sona lived in the cool forest in Rajagaha. This thought and discursive thought arose to venerable Sona in his seclusion. `I am one of the disciples of The Blessed One who abide with aroused effort. Yet my mind is not released from desires without a hold. There is wealth in my family. I could partake that wealth, do merit . What if I give up the holy life and come to the lower life, partake my wealth and do merit.' The Blessed One knowing the discursive thought in venerable Sona's mind, as a strong man would stretch his bent arm or bend his stretched arm, disappeared from the peaks of Gijja and appeared before venerable Sona in the cool forest. The Blessed One sat on the prepared seat and venerable Sona worshipped The Blessed One and sat on a side. The Blessed One said: Sona, did this discursive thought arise to you in your seclusion `I am one of the disciples of The Blessed One who abide with aroused effort. Yet my mind is not released from desires without a hold. There is wealth in my family. I could partake that wealth, do merit . What if I give up the holy life and come to the lower life, partake my wealth and do merit.'? Yes, venerable sir.
When you were a householder, were you clever at the violin to arouse music? Yes, venerable sir.
Sona, when the strings of the violin were too tight, was it workable and did it produce the right music? No, venerable sir.
Sona, when the strings of the violin were too loose, was it workable and did it produce the right music? No, venerable sir.
Sona, when the strings of the violin were not too tight, nor too loose, and adjusted accordingly, was it workable and did it produce the right music? Yes, venerable sir.
Sona, in the same manner too much aroused effort conduces to distraction, too little aroused effort conduces to laziness. Therefore Sona intend an evenness in arousing effort and an evenness of the mental faculties to penetrate and take up the sign. Venerable Sona accepted that advice and The Blessed One having advised venerable Sona left the cool forest as a strong man would stretch his bent arm or bend his stretched arm and appeared among the peaks of Gijja.
Then venerable Sona intended an evenness in arousing effort and an evenness of the mental faculties to penetrate and took up the sign. Then venerable Sona withdrawing from the crowd and abiding diligent to dispel before long here and now by himself realized and abode, 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 Sona became one of the arahants. Then it occured to venerable Sona: What if I approach The Blessed One and declare my attainment. Venerable Sona approached The Blessed One, worshipped, sat on side and said:
Venerable sir, a worthy one, who has destroyed desires, has lived the holy life, done what should be done, put down the weight, come to the highest good, has destroyed the bond to be and is released rightfully knowing, is inclined to six things: He is inclined to non-sensuality, to seclusion, to non-oppression, to destruction of craving, to destruction of holdings and non-delusion.
It might occur to a certain venerable one, that the venerable one is inclined to non-sensuality completely founded on faith. Venerable sir, it should not be known in that manner. Venerable sir, the bhikkhu has destroyed desires, has lived the holy life, has done what should be done, has made it such that the self is not seen. Much is done for the destruction of greed and on account of freedom from greed, is inclined to non-sensuality Much is done for the destruction of hate and on account of freedom from hate, is inclined to non-sensuality. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to non-sensuality.
It might occur to a certain venerable one, that the venerable one does not desire gain honour and fame inclined to seclusion. Venerable sir, it should not be known in that manner. Venerable sir, the bhikkhu has destroyed desires, has lived the holy life, has done what should be done, has made it such that the self is not seen. Much is done for the destruction of greed and on account of freedom from greed, is inclined to seclusion Much is done for the destruction of hate and on account of freedom from hate, is inclined to seclusion. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to seclusion.
It might occur to a certain venerable one, that the venerable one is inclined to freedom from oppression hemmed in by the observance of virtues. Venerable sir, it should not be known in that manner. Venerable sir, the bhikkhu has destroyed desires, has lived the holy life, has done what should be done, has made it such that the self is not seen. Much is done for the destruction of greed and on account of freedom from greed, is inclined to freedom from oppression Much is done for the destruction of hate and on account of freedom from hate, is inclined to freedom from oppression. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to freedom from oppression. Much is done for the destruction of greed and on account of freedom from greed, is inclined to destruction of craving Much is done for the destruction of hate and on account of freedom from hate, is inclined to the destruction of craving. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to the destruction of craving..
Much is done for the destruction of greed and on account of freedom from greed, is inclined to destruction of holding Much is done for the destruction of hate and on account of freedom from hate, is inclined to the destruction of holding. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to the destruction of holding.
Much is done for the destruction of greed and on account of freedom from greed, is inclined to destruction of delusion Much is done for the destruction of hate and on account of freedom from hate, is inclined to the destruction of delusion. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to the destruction of delusion.
Venerable sir, to the bhikkhu with a mind thus rightfully released, even if a lot of forms come to the purview of the eye, they do not take hold of the mind and stay. They do not get mixed up and the mind stays unmoved and sees how they fade. Even if a lot of sounds come to the sphere of the ear, ... re ... even if a lot of smells come to the sphere of the nose, ... re ... even if a lot of tastes come to the range of the tongue, ... re ... even if a lot of touches come to the range of the body, ... re ... even if a lot of ideas come to the purview of the mind, they do not take hold of the mind and stay. They do not get mixed up and the mind stays unmoved and sees how they fade.
Venerble sir, like a huge storm with rain coming from the east, to a rock not broken or fissured of equal thickness everywhere, would not shake or move ... re ... coming from the west, ... re ... from the north, ... re ... from the south. Likewise venerable sir, to the bhikkhu with a mind thus rightfully released, even if a lot of forms come to the purview of the eye, they do not take hold of the mind and stay. They do not get mixed up and the mind stays unmoved and sees how they fade. Even if a lot of sounds come to the sphere of the ear, ... re ... even if a lot of smells come to the sphere of the nose, ... re ... even if a lot of tastes come to the range of the tongue, ... re ... even if a lot of touches come to the range of the body, ... re ... even if a lot of ideas come to the purview of the mind, they do not take hold of the mind and stay. They do not get mixed up and the mind stays unmoved and sees how they fade.
The secluded mind inclined to non-sensuality and non-oppression,
The not deluded mind inclined to destruction of holding and craving.
Seeing the non arising of the mental faculties, is released rightfully.
Such a rightfully released bhikkhu has no duties to do or to be done.
A rock of equal thickness would not move with the wind
Likewise forms, tastes, sounds, scents, touches or anything
Agreeable or disagreeable would not change him
The steady released mind, reflects the fading.
2. Paggunasuttam Ý Venerable Pagguna
006.02. At that time venerable Pagguna was gravely ill and venerable ânanda approached The Blessed One, worshipped, sat on a side and said:
Venerable sir, venerable Pagguna is gravely ill, it's good if The Blessed One would approach him out of compassion. The Blessed One accepted in silence. The Blessed One getting up from his evening seclusion, approached venerable Pagguna. Venerable Pagguna seeing The Blessed One coming in the distance, tried to get down from the bed, and The Blessed One said, do not move from the bed, there are seats prepared in front, I will sit there. The Blessed One sat on the prepared seat and said to venerable Pagguna: Pagguna, how are you, are things agreeable, would you survive. Are unpleasant feelings receding or proceeding? Is the receding end or the proceed end that is evident?
Venerable sir, things are not agreeable, I would not survive. I feel grave unpleasant feelings proceeding not receding. The proceeding end is evident not the receding end. Venerable sir, it is like a strong man cleaving my top with the edge of a sharp knife. In like manner, venerable sir, my top is crushed with a lot of air.
Venerable sir, things are not agreeable, I would not survive. I feel grave unpleasant feelings proceeding not receding. The proceeding end is evident not the receding end. Venerable sir, it is like a strong man giving a tight head wrap. In like manner, venerable sir, there is a lot of pain in my head.
Venerable sir, things are not agreeable, I would not survive. I feel grave unpleasant feelings proceeding not receding. The proceeding end is evident not the receding end. Venerable sir, it is like a butcher were cleaving my stomach with a butcher's cleaving knife. In like manner, venerable sir, my stomach is crushed with a lot of air.
Venerable sir, things are not agreeable, I would not survive. I feel grave unpleasant feelings proceeding not receding. The proceeding end is evident not the receding end. Venerable sir, it is like two strong men taking a weaker one by his limbs and scorching him in a pit of charcoal. In like manner, venerable sir, there is a lot of burning in my body.
Venerable sir, things are not agreeable, I would not survive. I feel grave unpleasant feelings proceeding not receding. The proceeding end is evident not the receding end. Then The Blessed One advising, inciting and making the heart light of venerable Pagguna, got up from his seat and went away,
Soon after The Blessed One was gone, venerable Pagguna passed away. At the time of his passing away his faculties became bright. Then venerable ânanda approached The Blessed One, worshipped, sat on side and said. Venerable sir, soon after The Blessed One had gone, venerable Pagguna passed away. At the time of his passing away his faculties became bright.
ânanda, why shouldn't the bhikkhu Pagguna's faculties not brighten up. The bhikkhu Pagguna's mind was not released from the five bonds that bound him to the sensual world, hearing the Teaching his mind was released from the bonds that bound him to the sensual world. ânanda, there are six benefits for hearing the Teaching at the correct time, and investigating the meaning. What six?
Here, ânanda the bhikkhu's mind is not released from the five bonds binding him to the sensual world. He gets a chance at the time of death to see the Thus Gone One. The Thus Gone One teaches him the Teaching good at the beginning, middle and end, full of meanings in words and letters, completly stating the holy life. Hearing that Teaching his mind is released from the bonds binding him to the sensual world. ânanda, this is the first benefit for hearing the Teaching at the correct time.
Again, ânanda the bhikkhu's mind is not released from the five bonds binding him to the sensual world. He does not get a chance, at the time of death to see the Thus Gone One. Yet he sees a disciple of The Thus Gone One who teaches him the Teaching good at the beginning, middle and end, full of meanings in words and letters, completly stating the holy life. Hearing that Teaching his mind is released from the bonds binding him to the sensual world. ânanda, this is the second benefit for hearing the Teaching at the correct time.
ânanda the bhikkhu's mind is not released from the five bonds binding him to the sensual world. He does not get a chance at the time of death to see the Thus Gone One, or a disciple of the Thus Gone One. Yet he discursively thinks about the Teaching, he had heard and learnt and touches the meanings When he touches the meanings his mind is released from the bonds binding him to the sensual world. ânanda, this is the third benefit for hearing the Teaching and investigating the Teaching at the correct time.
ânanda the bhikkhu's mind is released from the five bonds binding him to the sensual world. His mind is not released with the noble destruction of substratum. He gets a chance at the time of death to see the Thus Gone Oneòhe Thus Gone One teaches him the Teaching good at the beginning, middle and end, full of meanings in words and letters, completly stating the holy life. Hearing that Teaching his mind is released, with the noble destruction of substratum. ânanda, this is the fourth benefit for hearing the Teaching at the correct time.
Again, ânanda the bhikkhu's mind is released from the five bonds binding him to the sensual world. Hlis mind is not released with the noble destruction of substrutum. He does not get a chance at the time of death to see the Thus Gone One. Yet he gets a chance to see a disciple of the Thus Gone One, who teaches him the Teaching good at the beginning, middle and end, full of meanings in words and letters, completly stating the holy life. Hearing that Teaching his mind is released with the noble destruction of substrutum. ânanda, this is the fifth benefit for hearing the Teaching at the correct time.
ânanda the bhikkhu's mind is released from the five bonds binding him to the sensual world. He does not get a chance at the time of death to see the Thus Gone One, or a disciple of the Thus Gone One. Yet he discursively thinks about the Teaching, he had heard and learnt and touches the meanings When he touches the meanings his mind is released with the noble destruction of substrutum. ânanda, this is the sixth benefit for hearing the Teaching and investigating the Teaching at the correct time.
ânanda, these six are the benefits for hearing the Teaching at the correct time, and investigating the meaning.
3. Chalabhijatisuttam Ý The six species
006.03. At one time The Blessed One was living among the Gijja peaks in Rajagaha. Venerable ânanda approached The Blessed One, worshipped, sat on a side and said:
Venerable sir, Purana Kassapa appoints six species, such as the dark species, the blue species, the red species, the turmeric species, the pleasant species and the highly pleasant species. Venerable sir, Purana Kassapa's dark species are the slaughterers of sheep, pigs, killers of birds, hunters, rough fishermen, killers of robbers keepers of prisons and any others doing fierce activities. Venerable sir, Purana Kassapa's blue species are the bhikkhus inconsistent in observing virtues and others with the view of actions and results. Venerable sir, Purana Kassapa's red species are the Niganthas and those wearing a single robe. Venerable sir, Purana Kassapa's yellow species are the lay disciples wearing white clothes and the disciples who do not wear clothes. Venerable sir, Purana Kassapa's pure species are the ascetics male and female who make a living in a peculiar way. Venerable sir, Purana Kassapa's highest pure species are Nanda Vaccha, Kisa Sankicca, Makkhali Gosala. Venerable sir, these are the six species appointed by Purana Kassapa.
ânanda, are the six species appointed by Purana Kassapa accepted by the whole world? No, venerable sir.
ânanda, like a poor incapable man against his wish is made to observe saying `Good man, you should eat flesh and not earn money for it. In the same manner, Purana Kassapa without the acknowledgement of these recluses and Brahmins has appointed these six species foolishly, not knowing the manner to do it. ânanda, I too appoint the six species. Listen carefully and attend to it Yes venerable sir. ânanda, what are the six species?
Here, ânanda, a certain one of dark species produces dark things Here, ânanda, a certain one of dark species produces pure things. Here, ânanda, a certain one of dark species produces the not dark, not pure extinction. Here, ânanda, a certain one of pure species produces dark things. Here, ânanda, a certain one of pure species produces pure things. Here, ânanda, a certain one of pure species produces the not dark, not pure extinction.
ânanda, how does the dark species, produce dark things?
Here, ânanda, a certain one is born in a low family, in the family of, an outcaste, or a hunter, or a basket weaver, or a chariot maker, or a rubbish collector, not easily provided with eatables and drinks and nourishments. Is not attractive, not with pleasant looks, is ugly and out of shape, with many ailments, blind, lame, or with disabled limbs. He is not a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights. He misbehaves by body, words and mind. Having misbehaved by body, words and mind, after death he goes to decrease to hell. Thus ânanda, the dark species produces dark things.
ânanda, how does the dark species, produce pure things?
Here, ânanda, a certain one is born in a low family, in the family of, an outcaste, or a hunter, or a basket weaver, or a chariot maker, or a rubbish collector, not easily provided with eatables and drinks and nourishments. Is not attractive, not with pleasant looks, is ugly and out of shape, with many ailments, blind, lame, or with disabled limbs. Not a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights, he develops the right conduct by body, words and mind. Having developed the right conduct by body, words and mind, after death he goes to increase to heaven. Thus ânanda, the dark species produces pure things.
ânanda, how does the dark species, produce neither dark nor pure things?
Here, ânanda, a certain one is born in a low family, in the family of, an outcaste, or a hunter, or a basket weaver, or a chariot maker, or a rubbish collector, he is not easily provided with eatables and drinks and nourishments. Is not attractive, not with pleasant looks, is ugly and out of shape, with many ailments, blind, lame, or with disabled limbs. He is not a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights. He shaves head and beard wears yellow clothes leaves the household and becomes homeless. Dispelling the five obstructions he wisely makes the minor defilements of the mind weak. Establishes himself thoroughly in the four establishments of mindfulness. Develops the enlightenment factors as they really should be. Thus ânanda, the dark species produce the neither dark nor pure extinction.
ânanda, how does the pure species, produce dark things?
Here, ânanda, a certain one is born in a wealthy family, of the warriors, or brhmins, or householders with much resources of gold, silver, wealth, grains. He is handsome and attractive endowed with the highest beauty. He is a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights. He misbehaves by body, words and mind. Having misbehaved by body, words and mind, after death he goes to decrease to hell. Thus ânanda, the pure species produces dark things.
ânanda, how does the pure species, produce pure things?
Here, ânanda, a certain one is born in a wealthy family, of the warriors, or brhmins, or householders with much resources of gold, silver, wealth, grains. He is handsome and attractive endowed with the highest beauty. He is a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights. He develops the correct conduct by body, words and mind. Having developed the right conduct by body, words and mind, after death he goes to increase to heaven. Thus ânanda, the pure species produces pure things.
ânanda, how does the pure species, produce the neither dark nor pure extinction?
Here, ânanda, a certain one is born in a wealthy family, of the warriors, or brhmins, or householders with much resources of gold, silver, wealth, grains. He is handsome and attractive endowed with the highest beauty. He is a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights. He shaves head and beard wears yellow clothes leaves the household and becomes homeless. Dispelling the five obstructions he wisely makes the minor defilements of the mind weak. Establishes himself thoroughly in the four establishments of mindfulness. Develops the enlightenment factors as they really should be. Thus ânanda, the pure species produce the neither dark nor pure extinction.
ânanda, these six are the species.
4. Aasavasuttam Ý Desires
006.04. Bhikkhus, the bhikkhu endowed with six things becomes suitable for reverence, hospitality, gifts and for paying homage with clasped hands, the incomparable field of merit for the world. What six?
Here, bhikkhus, the bhikkhu has dispelled those desires that have to be dispelled by restraining by restraining. Has dispelled those desires that have to be dispelled by indulging by indulging. Has dispelled those desires that have to be dispelled by enduring by enduring. Has dispelled those desires that have to be dispelled by avoiding by avoiding. Has dispelled those desires that have to be dispelled by removing by removing and the bhikkhu has dispelled those desires that have to be dispelled by developing by developing. Bhikkhus, what are the desires that have to be dispelled by restraining, which when restraining gets dispelled?
Here, bhikkhus, the bhikkhu wisely thinking abides restrained in the faculty of the eye. To the bhikkhu abiding with the faculty of the eye not restrained, vexation and trouble may arise. That vexation and trouble does not arise to him abiding with the faculty of the eye retrained. The bhikkhu wisely thinking abides restrained in the faculty of the ear, ... re ... ose, ... re.. the tongue, ... re.. the body, ... re ... and the mind.. To the bhikkhu abiding with the faculty of the mind not restrained, vexation and trouble may arise. That vexation and trouble does not arise to him abiding with the faculty of the mind retrained. Bhikkhus, these are the desires that have to be dispelled by restraining, which when restraining gets dispelled. Bhikkhus, what are the desires that have to be dispelled by indulging, which when indulging gets dispelled?
Here, bhikkhus, the bhikkhu wisely thinking partakes robes, for the purpose of dispelling cold, heat, the sting of gadflies and yellow flies, to ward off the heated air, to ward off the touch of creeping things, as a covering to ward off shame. Partakes morsel food wisely thinking, it is not for play, not for intoxication, not for decoration nor to look beautiful. For the upkeep of this body, without attachment for soups, as a help for maintaining the holy life. Thus I give up the earlier feelings and do not arouse new. It will be for my pleasant abiding without faults. Partakes dwellings wisely thinking, it is for the purpose of dispelling cold, heat, the sting of gadflies and yellow flies, to ward off the heated air, to ward off the touch of creeping things, to remove the disturbances of the seasons and for the purpose of seclusions. Wisely thinking partakes requisites for the sick, to repulse arisen feelings for the purpose of non-oppression. If the bhikkhu did not indulge in them vexation and trouble may arise to him. To him indulging in them that vexation and trouble does not arise. Bhikkhus, these are the desires that have to be dispelled by induling, which when indulging gets dispelled. Bhikkhus, what are the desires that have to be dispelled by enduring, which when endured gets dispelled?
Here, bhikkhus, the bhikkhu wisely thinking becomes patient to cold, heat, hunger, thirst, the heated air, the touch of creeping things, badly inunciated words which go a long way. And arisen sharp, rough, unpleasant feelings that would end life. To the bhikkhu not enduring these, vexation and trouble might come. To one enduring these, vexation and trouble would not be. Bhikkhus, these are the desires that have to be dispelled by enduring, which when endured gets dispelled. Bhikkhus, what are the desires that have to be dispelled by avoiding, which when avoiding gets dispelled?
Here, bhikkhus, the bhikkhu wisely thinking avoids a rough elephant, a rough horse, a rough bull, a rough dog, a serpent, an uneven road, a hedge of thorns, a pit, a precipice, the pool at the entrance of the village, a dirty pool, sitting in unsuitable seats, wandering unsuitably, associating evil friends, and putting wise co-associates in the holy life in difficult situations. He should wisely thinking avoid such unsuitable seats, unsuitable wanderings, association with evil friends and putting co-associates in the holy life into difficult situations. To the bhikkhu not avoiding these, vexation and trouble might arise, to one avoiding these, such vexation and trouble does not arise.
Bhikkhus, these are the desires that have to be dispelled by avoiding, which when avoiding gets dispelled. Bhikkhus, what are the desires that have to be dispelled by removal, which when removed gets dispelled?
Here, bhikkhus, the bhikkhu wisely thinking removes arisen sensual thoughts, destroys them, makes them not arise again. The bhikkhu wisely thinking removes arisen angry thoughts, destroys them, makes them not arise again. The bhikkhu wisely thinking removes arisen hurting thoughts, destroys them, makes them not arise again and the bhikkhu wisely thinking removes arisen evil thoughts, destroys them, makes them not arise again. To the bhikkhu not removing these, desires, vexation and trouble might arise, to one removing these, such vexation and trouble does not arise.
Bhikkhus, these are the desires that have to be dispelled by removing, which when removed gets dispelled. Bhikkhus, what are the desires that have to be dispelled by developing, which when developed gets dispelled?
Here, bhikkhus, the bhikkhu wisely thinking develops the enlightenment factor mindfulness, supported by, seclusion, disenchantment, cessation and maturing in surrender.
The bhikkhu wisely thinking develops the enlightenment factor investigating the Teaching, supported by, seclusion, disenchantment, cessation and maturing in surrender.
Wisely thinking develops the enlightenment factor effort, ... re ... joy, ... re ... delight, ... re ... concentration ... re ... and equanimity supported by, seclusion, disenchantment, cessation and maturing in surrender.
To the bhikkhu not developing these, desires, vexation and trouble might arise, to one developing these, such vexation and trouble does not arise.
Bhikkhus, these are the desires that have to be dispelled by development.
Bhikkhus, the bhikkhu endowed with these six things becomes suitable for reverence, hospitality, gifts and for paying homage with clasped hands, the incomparable field of merit for the world.
5. Dharukammikasuttam Ý The Woodcutter, a householder
006.05. I heard thus. At one time The Blessed One lived in a dwelling of bricks in Nadika. Then a householder a wood cutter approached The Blessed One, worshipped, sat on a side and The Blessed One said to him:
So then householder, does your family give gifts? Venerable sir, my family gives gifts to forest bhikkhus, who are worthy, or those on the way to worthiness, they beg for morsel food and wear rag robes.
Householder, it is not possible for you, who live a household life, bearing the troubles of wife and children, partaking Kashmire clothes, bearing flowers, scents and ointments and earning gold and silver, to know these are the noble ones or these are the ones fallen to that path. Householder, there may be forest bhikkhus who are unbalanced, sportive, wavering, talkative with loose talk without mindful awareness, not concentrated with a scattered mind, with disturbed mental faculties, by which they are to be blamed. Householder, there may be forest bhikkhus who are balanced, not sportive, unwavering, not talkative without loose talk with mindful awareness, concentrated with the mind in one point, with restrained mental faculties, on account of which they are to be praised..
Householder, there may be bhikkhus living in the outskirts of the village, unbalanced, ... re ... by which they are to be blamed. Householder, there may be bhikkhus living in the outskirts of the village, balanced, ... re ... by which they are to be praised.
Householder, there may be bhikkhus living on morsel food, unbalanced, ... re ... by which they are to be blamed. Householder, there may be bhikkhus living on morsel food balanced, ... re ... by which they are to be praised. Householder, there may be bhikkhus living invited for food, unbalanced, ... re ... by which they are to be blamed. Householder, there may be bhikkhus living invited for food, balanced, ... re ... by which they are to be praised. Householder, there may be bhikkhus wearing rag robes, unbalanced, ... re ... by which they are to be blamed. Householder, there may be bhikkhus wearing rag robes, balanced, ... re ... by which they are to be praised. Householder, there may be bhikkhus wearing robes offered by householders, unbalanced, ... re ... by which they are to be blamed. Householder, there may be bhikkhus wearing robes offered by householders, balanced, ... re ... by which they are to be praised. Householder, give gifts to the Community of bhikkhus and make your mind pleasant. With a pleasant mind after death you will be born in increase, in heaven. So then venerable sir, from today I will give gifts to the Community.
6. Hatthisariputtasuttam Ý Venerable Hatthisariputta
006.06. At one time The Blessed One was living in the deer park in Isipatana in Benares. At that time, many elder bhikkhus were assembled in the circular hall after returning from the alms round and discussing the deeper aspects of the Teaching. At that time venerable Citta Hatthisariputta was disturbing the conversation of the elder bhikkhus with this and other conversation. Then venerable MahaKoññhita said to Citta Hatthisariputta: Venerable Citta Hatthisariputta you should not disturb the elder bhikkhus discussing the deeper aspects of the Teaching, with this and other conversation. You should wait until the conversation finishes and then talk.
Then the co-associates of venerable Citta Hatthisaraputta said to venerable MahaKoññhita: : Venerable MahaKoññhita, do not depreciate venerable Citta Hatthisariputta, he is wise, it is possible for him to converse on the deeper aspects of the Teaching with the elder bhikkhus.
Friend, it is difficult to be known by those who do not know the range of thoughts of others.
Here, friend, a certain person would be gentle, obedient and appeased as long as under the protection of the Teacher or under the protection of an eminent teacher. Withdrawn from the Teacher or an eminent teacher he mixes up with the bhikkhus, bhikkhunis, lay disciples male and female. kings and the ministers of kings, with those of other faiths and their disciples. Abiding with that association, diffused and engaged in talk, the mind touched with greed and corrupted he would give up the holy life and come to low life. Like a bull that eats the thriving corn, is bound or put in the cattle fold and someone was to say, now the bull will not eat the thriving corn. Is it right when you say, now the bull will not come to eat the thriving corn? No, venerable sir. There is a possibility for the bull to break the bonds, or break the cattlefold and descend to eat the thriving corn. In like manner, a certain person would be gentle, obedient and appeased as long as under the protection of the Teacher or under the protection of an eminent teacher. Withdrawn from the Teacher or an eminent teacher he mixes up with the bhikkhus, bhikkhunis, lay disciples male and female. kings and the ministers of kings, with those of other faiths and their disciples. Abiding with that association, diffused and engaged in talk, the mind touched with greed and corrupted he would give up the holy life and come to low life.
Here, friend, a certain person secluded from sensual desires ... re ... attains to the first higher state of mind. Thinking I am the gainer of the first higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
Like huge rain drops falling on the four crossroads, would make the mud to disappear and someone saying,. now these crossroads would not be muddy any more. Is it correctly said? No, venerable sir. There is a possibility that it would be made muddy by people passing by, or when cattle and other four-footed pass by, or by the blowing of the hot wind or with snot it would be made muddy again. In like manner, a certain person secluded from sensual desires ... re ... attains to the first higher state of mind. Thinking I am the gainer of the first higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
Here, friend, a certain person overcoming thoughts and discursive thoughts ... re ... attains to the second higher state of mind. Thinking I am the gainer of the second higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
Like a huge flat land close to a village or hamlet, in which the heavy rain has made the stones and pebbles to disappear and someone saying,now this flat land would not be with stones and pebbles any more. Is it correctly said? No, venerable sir. There is a possibility that people should come to drink in this flat land and cattle and other four-footed should come to drink in it, or by the blowing of the hot wind or with snot it would be with stone and pebbles again. In like manner, a certain person secluded from sensual desires ... re ... attains to the second higher state of mind. Thinking I am the gainer of the second higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
Again, a certain person with equanimity to joy and detachment ... re ... attains to the third higher state of mind. Thinking I am the gainer of the third higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
Like a man partaking exalted food would not desire stale food, and someone saying,. now this man will not like any other food Is it correctly said? No, venerable sir. There is a possibility that when the nourishment of the exalted food is absorbed and when it is no more in his body he would like food again. In like manner, a certain person with equanimity to joy and detachment ... re ... attains to the third higher state of mind. Thinking I am the gainer of the third higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
Here, friend, a certain person dispelling both pleasantness and unpleasantnes ... re ... attains to the fourth higher state of mind. Thinking I am the gainer of the fourth higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
In the declivity of a huge rock there is a pond free of winds and waves and someone saying,. now there will be no more waves in the pond. Is it correctly said? No, venerable sir. There is a possibility that a huge storm with rain should come from the east, from the west, ... re ... from the north, ... re ... from the south. They will arouse waves in the pond. In like manner, a certain person secluded from sensual desires ... re ... attains to the fourth higher state of mind. Thinking I am the gainer of the fourth higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
Here, friend, a certain person not attending to any sign, attains to the signless concentration of the mind. Thinking I am the gainer of the signless concentration of the mind, mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
Like the king or the king's chief minister who has come on the highway with the fourfold army, stays in the forest for one night and on account of the sounds of elephants, horses, chariots, the foot soldiers, the sound of drums small and large and the sound of conches. the sound of the crickets have vanished. Now the sound of crickets will not be heard in this forest stretch. Is it correctly said? No, venerable sir. There is a possibility that when that king or the king's chief minister goes away from that forest stretch the sounds of the crickets will appear again. In like manner, a certain person not attending to any sign, attains to the signless concentration of the mind. Thinking I am the gainer of the signless concentration of the mind, mixes up with the bhikkhus, ... re ... he would give up the holy life and come to low life.
After that Citta Hatthisariputta giving up the holy life came to the lower life. The co-associates of Citta Hatthisariputta approached venerable Mahakottita, and asked Did venerable Mahakottita penetratingly know the mind of Citta Hatthisariputta, that although Citta Hatthisariputta is a gainer of these abidings and attainments, yet he will give up the holy life and come to lay life? Friend, I penetratingly saw the mind of Citta Hatthisariputta, as a gainer of these abidings and attainments and knew he would give up the holy life and come to lower life. Even the gods informed me about this. Then the co-associates of Citta Hatthisariputta approached The Blessed One, worshipped, sat on a side and said to The Blessed One: Venerable sir, Citta Hatthisariputta is a gainer of these abidings and attainnments, yet he gave up the holy life and came to the lower life. Bhikkhus, before long Citta will come to the non-sensual sphere.
Then before long Citta Hatthisariputta shaved his head and beard and wearing yellow clothes left the household and went forth. Then Citta Hatthisariputta withdrawing from the crowd and abiding diligent to dispel, before long, in this very life by himsself realizing attained 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 Citta Hatthisariputta became one of the noble ones.
7. Majjhesuttam Ý In the middle
006.07. At one time The Blessed One was living in the deer park in Isipatana in Benares. At that time many elder bhikkhus after the meal and returning from the alms round were seated and conversing in the circular hall about this answer given by The Blessed One to Metteyya's question in the Parayana Vagga:
`He who knows both ends and has no secret plans in the middle,
Is a Great Man. He has gone beyond the seamstress.'
Friends, what is one end, what is the second end, what is the middle and who is the seamstress?
When this was said a certain bhikkhu said to the elder bhikkhus.
Friends, contact is one end, the arising of contact is the second end, the cessation of contact is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced here and now makes an end of unpleasantness.
When this was said a certain bhikkhu said to the elder bhikkhus.
Friends, the past is one end, the future is the second end, the present is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.
When this was said a certain bhikkhu said to the elder bhikkhus.
Friends, pleasant feeling is one end, unpleasant feeling is the second end, neither unpleasant nor pleasant feeling is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.
When this was said a certain bhikkhu said to the elder bhikkhus.
Friends, name is one end, matter is the second end, consciousness is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.
When this was said a certain bhikkhu said to the elder bhikkhus.
Friends, the internal spheres is one end, the external spheres is the second end, consciousness is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.
When this was said a certain bhikkhu said to the elder bhikkhus.
Friends, self is one end, the arising of self is the second end, the cessation of self is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.
When this was said a certain bhikkhu said to the elder bhikkhus.
Friends, we have all declared according to our understanding. Let us now approach The Blessed One, and declare all this and according to what The Blessed One declares about it let us bear in mind. The elder bhikkhus agreed and they approached The Blessed One, worshipped, sat on a side and informed The Blessed One all the conversation that took place. Venerable sir, whose words are the good words? Bhikkhus, all your words are good words. Yet listen for what reason this was told by me to Metteyya's question in the Parayana Vagga.
`He who knows both ends and has no secret plans in the middle,
Is a Great Man. He has gone beyond the seamstress.'
I will tell attend carefully. Those bhikkhus said. Yes, venerable sir and The Blessed One said:
Bhikkhus, contact is one end, the arising of contact is the second end, the cessation of contact is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.
8. Purisindriya¤¤anasuttam Ý Knowledge evident to the faculties of a Great Man
006.08. I heard thus. At one time The Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the hamlet Dandakappa. The Blessed One deviating from the path sat on the prepared seat at the root of a tree. The bhikkhus too entered Dandakappa to make dwellings. Venerable ânanda approached river Acirawathie with many bhikkhus to wash their bodies. Having washed their bodies in river Acirawathie and coming out of the river were standing in one robe until the body got dried.
Then a certain bhikkhu approached venerable ânanda and said:
Friend, ânanda, did The Blessed One consider everything before he declared that Devadatta is decreasing, gone to hell, is in serious trouble until the end of the world cycle. Or did he declare it in another way. Friend, it was declared in that manner.
Then venerable ânanda approached The Blessed One, worshipped, sat on a side and said:
Here, venerable sir, I approached river Acirawathie with many bhikkhus to wash our bodies. Having washed our bodies in river Acirawathie and coming out of the river were standing in one robe until the body got dried.
Then a certain bhikkhu approached me and said:
Friend, ânanda, did The Blessed One consider everything before he declared that Devadatta is decreasing, gone to hell, is in serious trouble until the end of the world cycle. Or did he declare it in another way. Venerable sir I said, it was declared by The Blessed One, in that manner.
ânanda, either this bhikkhu is a novice, or a recent elder not learned and foolish. How could he contradict, that which I have definitely stated. ânanda, there is no other person whom I have so well considered, as this Devadatta. ânanda, I did not see any thing pure in him, as much as the tip of a hair. Therefore, I declared that Devadatta is decreasing, gone to hell, is in serious trouble until the end of the world cycle. ânanda, there is a pit, filled with excreta to the height of a man. A man is sunk in it together with his head. To a certain man the desire arises for his welfare, to pull him out of the pit of excreta to end his unpleasantness. He goes round the pit of excreta yet does not see even the tip of a hair by which to pull him out. In like manner ânanda, I did not see anything pure in him, as much as the tip of a hair. Therefore, I declared that Devadatta is decreasing, gone to hell, is in serious trouble until the end of the world cycle. ânanda, would you listen to the classification of the Thus Gone One's mental faculties? O! Blessed One! This is the time, to declare the classification of the Thus Gone One's mental faculties. Hearing it from The Blessed One, the bhikkhus will bear it in mind. Then ânanda, listen and attend carefully. I will tell. The Blessed One said:
Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his meritorious things have disappeared and the demeritorious things have come to the forefront. He has some roots of merit, which are not cut up, therefore to him merits become evident from merits. In this manner, this person will not decrease in the future.
ânanda, it is like some seeds not broken or decayed, not destroyed by the heat and wind, are embeded in a well prepared bed. ânanda, do you know that those seeds will grow, well? Yes, venerable sir.
In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his meritorious things have disappeared and the demeritorious things have come to the forefront. He has some roots of merit which are not cut up, therefore to him merits become evident from merits. In this manner, this person will not decrease in the future. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.
Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his demeritorious things have disappeared and the meritorious things have come to the forefront. He has some roots of demerit, which are not cut up, therefore to him demerits become evident from demerits. In this manner, this person will decrease in the future.
ânanda, it is like some seeds not broken or decayed, not destroyed by the heat and wind, are embeded on a spreading rock. ânanda, do you know that those seeds will not grow?
Yes, venerable sir. In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his demeritorious things have disappeared and the meritorious things have come to the forefront. He has some roots of demerit which are not cut up, therefore to him demerits become evident from demerits. In this manner, this person will decrease in the future. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.
Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, this person is not endowed with any pure things as much as the tip of a hair This person is completely endowed with dark demeritorious things After death he will go to loss, to decrease, to hell.
ânanda, it is like some seeds broken and decayed, destroyed by the heat and wind, are embeded in a well prepared bed. ânanda, do you know that those seeds will not grow?
In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, this person is not endowed with any pure things as much as the tip of a hair This person is completely endowed with dark demeritorious things After death he will go to loss, to decrease, to hell. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.
When this was said venerable ânanda asked The Blessed One, could The Blessed One appoint three other persons counterparts of these three? The Blessed One said it could be done.
Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his meritorious things have disappeared and the demeritorious things have come to the forefront. He has some roots of merit, which are completely uprooted. In this manner, this person will decrease in the future.
ânanda, it is like some burning charcoal, with flames is put on a rock. ânanda, do you know that this charcoal will not develop and grow? Yes, venerable sir. ânanda, when the sun sets, do you know that the light disappears and darkness sets in? Yes, venerable sir. ânanda, do you know that when the night is far spent and at mid-night there is darkness and the light disappears? Yes, venerable sir.
In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his meritorious things have disappeared and the demeritorious things have come to the forefront. He has some roots of merit which are completely uprooted In this manner, this person will decrease in the future. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.
Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his demeritorious things have disappeared and the meritorious things have come to the forefront. He has some roots of demerit, which are completely uprooted. In this manner, this person will not decrease in the future.
ânanda, it is like some burning charcoal, red and flaming is put in a bundle of grass or sticks. ânanda, do you know that the burning charcoal red and flaming will grow and develop? Yes, venerable sir. ânanda, do you know that in the last watch of the night that darkness disappears and light appears? Yes, venerable sir. In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his demeritorious things have disappeared and the meritorious things have come to the forefront. He has some roots of demerit which are not cut up, and they are completely uprooted. In this manner, this person will not decrease in the future. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.
Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, this person is not endowed with any evil things as much as the tip of a hair This person is completely endowed with pure things.
ânanda, it is like some charcoal that have cooled ânanda, do you know that the cooled charcoal put among a bundle of grass or a bundle of sticks would not grow?
In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, this person is not endowed with any evil things as much as the tip of a hair This person endowed with only not faulty pleasant things is here and and now extinguished. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.
ânanda, of those three persons told first, one does not decrease, one decreases and the other goes to hell. ânanda, of the three persons told later one does not decrease, one decreases and the other extinguishes.
9. Nibbedikasuttam Ý Seeing with penetration
006.09. Bhikkhus, I will tell the method of penetrating into the Teaching, listen and attend carefully. Those bhikkhus said. Yes, venerable sir and The Blessed One said:
Bhikkhus, what is the method of penetrating into the Teaching?
Bhikkhus, enjoyment should be known, the origin and arising of enjoyment should be known, the differences of enjoyment should be known, the results of enjoyment should be known, the cessation of enjoyment should be known, the path leading to the cessation of enjoyment should be known.
Bhikkhus, feelings should be known, the origin and arising of feelings should be known, the differences of feelings should be known, the results of feelings should be known, the cessation of feelings should be known, the path leading to the cessation of feelings should be known.
Bhikkhus, desires should be known, the origin and arising of desires should be known, the differences of desires should be known, the results of desires should be known, the cessation of desires should be known, the path leading to the cessation of desires should be known.
Bhikkhus, actions should be known, the origin and arising of actions should be known, the differences of actions should be known, the results of actions should be known, the cessation of actions should be known, the path leading to the cessation of actions should be known.
Bhikkhus, unpleasantness should be known, the origin and arising of unpleasantness should be known, the differences of unpleasantness should be known, the results of unpleasantness should be known, the cessation of unpleasantness should be known, the path leading to the cessation of unpleasantness should be known.
Bhikkhus, it was said, enjoyment should be known, the origin and arising of enjoyment should be known, the differences of enjoyment should be known, the results of enjoyment should be known, the cessation of enjoyment should be known and the path leading to the cessation of enjoyment should be known. Why was it said? .
Bhikkhus, these five are the strands of sensual pleasures that are pleasant and agreeable. Forms, acompanied with enjoyment and attachment, cognizable by eye consciousness. Sounds, ... re ... cognizable by ear consciousness. Scents, ... re ... cognizable by nose consciousness. Tastes cognizable by tongue consciousness. Touches ... re ... cognizable by body conscioussness. Yet in the noble one's dispensation, these are not enjoyments. They are the five strands of sensuality.
Greed for thoughts is man's enjoyment.
The beauty in the world, is not enjoyment.
Greed for thoughts is man's enjoyment.
The beauty in the world, stands as it is.
The wise dispel interest for it.
Bhikkhus, what is the origin and arising of enjoyment?
Bhikkhus, contact is the origin and arising of enjoyment.
Bhikkhus, what are the differences of enjoyment?
Enjoying, forms is one, sounds another, scents another, tastes another and touches is another. These are the differences of enjoyment.
Bhikkhus, what are the results of enjoyment?
Here, bhikkhus, the one who enjoys, arouses this and other birth in merit or demerit. These are the results of enjoying.
Bhikkhus, what is the cessation of enjoyment?
Bhikkhus, the cessation of contact is the cessation of enjoyment. This same Noble Eightfold path is the path of cessation of enjoyment. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows enjoyment thus. The origin and arising of enjoyment thus, the different enjoyments thus, the results of enjoyment thus, the cessation of enjoyment thus and the path to the cessation of enjoyment thus, he knows the penetration in the holy life in the cessation of enjoyments.
Bhikkhus, if it was said, enjoyments should be known, ... re ... the cessation of enjoyments should be known, it was said on account of this.
Bhikkhus, it was said, feelings should be known, the origin and arising of feelings should be known, the differences of feelings should be known, the results of feelings should be known, the cessation of feelings should be known, the path leading to the cessation of felings should be known. Why was it said?
Bhikkhus, these three are the feelings: Pleasant, unpleasant and neither unpleasant nor pleasant feelings.
Bhikkhus, what is the origin and arising of feelings?
Bhikkhus, contact is the origin and arising of feelings.
Bhikkhus, what are the differences of feelings?
Bhikkhus, there are material pleasant feelings, immaterial pleasant feelings, material unpleasant feelings, immaterial unpleasant feelings, material neither unpleasant nor pleasant feelings and immaterial neither unpleasant nor pleasant feelings. These are the differences of feelings.
Bhikkhus, what are the results of feelings?
Here, bhikkhus, the one who feels, arouses this and other birth in merit or demerit. These are the results of feelings.
Bhikkhus, what is the cessation of feelings?
Bhikkhus, the cessation of contact is the cessation of feelings. This same Noble Eightfold path is the path of cessation of feelings. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows feelings thus. The origin and arising of feelings thus, the different feelings thus, the results of feelings thus, the cessation of feelings thus and the path to the cessation of feelings thus, he knows the penetration in the holy life in the cessation of feelings.
Bhikkhus, if it was said, feelings should be known, ... re ... the cessation of feelings should be known, it was said on account of this.
Bhikkhus, it was said, perceptions should be known, the origin and arising of perceptions should be known, the differences of perceptions should be known, the results of perceptions should be known, the cessation of perceptions should be known and the path leading to the cessation of perceptions should be known. Why was it said?
Bhikkhus, these six are the perceptions. The perceptions of forms, sounds. scents, tastes, touches and ideas.
Bhikkhus, what is the origin and arising of perceptions?
Bhikkhus, contact is the origin and arising of perceptions.
Bhikkhus, what are the differences of perceptions?
Bhikkhus, the perception of forms is one, of sounds is another, of scents is another, of tastes is another, of touches is another and of ideas is another. These are the differences of perceptions.
Bhikkhus, what are the results of perceptions?
Bhikkhus, the maturity of the common usage is perception, in whatever way it is perceived, in that way it is defined, that is to perceive. These are the results of perceptions.
Bhikkhus, what is the cessation of perceptions?
Bhikkhus, the cessation of contact is the cessation of perceptions. This same Noble Eightfold path is the path of cessation of perceptions. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows perceptions thus. The origin and arising of perceptions thus, the different perceptions thus, the results of perceptions thus, the cessation of perceptions thus and the path to the cessation of perceptions thus, he knows the penetration in the holy life in the cessation of perceptions.
Bhikkhus, if it was said, perceptions should be known, ... re ... the cessation of perceptions should be known, it was said on account of this.
Bhikkhus, it was said, desires should be known, the origin and arising of desires should be known, the differences of desires should be known, the results of desires should be known, the cessation of desires should be known, the path leading to the cessation of desires should be known. Why was it said so?
Bhikkhus, these three are the desires: Desires to enjoy, desires to be and ignorant desires.
Bhikkhus, what is the origin and arising of desires?
Bhikkhus, ignorance is the origin and arising of desires..
Bhikkhus, what are the differences of desires?
Bhikkhus, there are desires which lead one, to hell, to the animal world, to the sphere of ghosts, to the human world, to gods. Bhikkhus, this is the difference in desires.
Bhikkhus, what are the results of desires?
Here, bhikkhus, the one who desires, arouses this and other birth in merit or demerit. These are the results of desires.
Bhikkhus, what is the cessation of desires?
Bhikkhus, the cessation of ignorance is the cessation of desires. This same Noble Eightfold path is the path of cessation of desires. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows desires thus. The origin and arising of desires thus, the different desires thus, the results of desires thus, the cessation of desires thus and the path to the cessation of desires thus, he knows the penetration in the holy life in the cessation of desires.
Bhikkhus, if it was said, desires should be known, ... re ... the cessation of desires should be known, it was said on account of this.
Bhikkhus, it was said, actions should be known, the origin and arising of actions should be known, the differences of actions should be known, the results of actions should be known, the cessation of actions should be known, the path leading to the cessation of actions should be known. Why was it said so?
Bhikkhus, intention I say is action. Having intended one does action by body, speech and mind.
Bhikkhus, what is the origin and arising of actions?
Bhikkhus, contact is the origin and arising of actions..
Bhikkhus, what are the differences of actions?
Bhikkhus, there are actions with, hellish feelings, beastly feelings, ghostly feelings, human feelings, heavenly feelings,
Bhikkhus, what are the results of actions?
Bhikkhus, the results of actions are threefold. Either here and now, in the next birth or in a subsequent birth. Bhikkhus, these are the results of actions.
Bhikkhus, what is the cessation of actions?
Bhikkhus, the cessation of contact is the cessation of actions. This same Noble Eightfold path is the path of cessation of actions. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows actions thus. The origin and arising of actions thus, the different actions thus, the results of actions thus, the cessation of actions thus and the path to the cessation of actions thus, he knows the penetration in the holy life in the cessation of actions.
Bhikkhus, if it was said, actions should be known, ... re ... the cessation of actions should be known, it was said on account of this.
Bhikkhus, it was said, unpleasantness should be known, the origin and arising of unpleasantness should be known, the differences of unpleasantness should be known, the results of unpleasantness should be known, the cessation of unpleasantness should be known, the path leading to the cessation of unpleasantness should be known. Why was it said so?
Birth is unpleasant, so also are decay, ailments, death, grief, wailing, unpleasantness, displeasure and distress, not getting one's desires is unpleasant, in short the five holding masses are unpleasant.
Bhikkhus, what is the origin and arising of unpleasantness?
Bhikkhus, craving is the origin and arising of unpleasantness?
Bhikkhus, what are the differences of unpleasantness?
Bhikkhus, there is unpleasantness,of extreme nature, of slight nature, that fades slowly and that which fades quickly.
Bhikkhus, what are the results of unpleasantness?
Here, bhikkhus, a certain person with a mind overwhelmed with unpleasantness, grieves, wails, beats the breast, and becomes bewildered. Overwhelmed by that unpleasantness, he searches outside. Who will tell a line or two for the cessaton of this unpleasantness? Bhikkhus, the maturity of delusion is unpleasant. Bhikkhus this is the result of unpleasantness .
Bhikkhus, what is the cessation of unpleasantness?
Bhikkhus, the cessation of craving is the cessation of unpleasantness. This same Noble Eightfold path is the path to the cessation of unpleasantness. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows unpleasantness thus. The origin and arising of unpleasantness thus, the different unpleasantnesses thus, the results of unpleasantness thus, the cessation of unpleasantnesses thus and the path to the cessation of unpleasant thus, he knows the penetration in the holy life in the cessation of unpleasantness..
Bhikkhus, if it was said, unpleasantness should be known, ... re ... the cessation of unpleasantness should be known, it was said on account of this.
Bhikkhus, this is the method of penetrating into the Teaching.
10. Sãhanadasuttam Ý The lion's roar
006.10. Bhikkhus, these six are the powers of the Thus Gone One, endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling. What six?
Here, bhikkhus, the Thus Gone One knows the possibility as possibility and the impossibility as impossubility, as it really is. The Thus Gone One knowing the possibility as possibility and the impossibility as the impossubility, as it really is, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.
Again, bhikkhus, the Thus Gone One knows the situational acquisition of the results of actions, in the past, future and present, as it really is. The Thus Gone One knowing the situational acquisition of the results of actions, in the past, future and present, as it really is, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.
Again, the Thus Gone One knows the higher states of the mind, the releases, the concentrations and attainments with their defilements, purities and the risings from them as it really is. The Thus Gone One knowing the higher states of the mind, the releases, the concentrations and attainments with their defilements, purities and the risings from them as it really is, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.
Again the Thus Gone One recollects the manifold previous births, such as one birth, two births ... re ... thus with all details recollects the previous births. The Thus Gone One recollecting the manifold previous births, such as one birth, two births ... re ... thus with all details recollecting the previous births, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.
Again, the Thus Gone One with the heavenly ear purified beyond human, knows beings born, according to their actions. The Thus Gone One with the heavenly ear purified beyond human knowing beings born according to their actions, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.
Again, the Thus Gone One destroying desires, ... re ... by himself realizing abides. The Thus Gone One destroying desires, ... re ... by himself realizing and abiding, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.
Bhikkhus, these six are the powers of the Thus Gone One, endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.
There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing the possibility as possibility and the impossibility as impossibility and The Blessed One explains to them as it really is, the possibility as possibility and the impossibility as impossibility.
There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing the situational results of actions according to the past, future and the present and The Blessed One explains to them as it really is, the situational results of actions according to the past, future and the present.
There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing the higher states of the mind, the releases, concentrations, attainments according to their defiling natures, purities, the risings from them and The Blessed One explains to them as it really is, the higher states of the mind, the releases, concentrations, attainments according to their defiling natures, purities and the risings from them.
There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing previous births and The Blessed One explains to them as it really is, his knowledge of previous births.
There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing the disappearing and appearing of beings and The Blessed One explains to them as it really is, the disappearing and appearing of beings.
There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing the destruction of desires ... re ... and The Blessed One explains to them as it really is, the destruction of desires ... re ...
There bhikkhus, I declare the knowledge of the possibility as the possibility and the impossibility as the impossibility, to the concentrated, not to the distracted. So also, the situational results of actions in the past, future, present; the higher states of the mind, releases, concentrations, attainments with their defiling natures, purities and the risings from them; recollecting previous births; knowing the disappearing and appearing of beings; and the destruction of desires. All these are to the concentrated not to the distracted.
006. Mahavagga. Ý The longer section
1. Sonasuttam Ý Venerabe Sona
006.01. I heard thus. At one time The Blessed One was living among the Gijja peaks in Rajagaha. At that time venerable Sona lived in the cool forest in Rajagaha. This thought and discursive thought arose to venerable Sona in his seclusion. `I am one of the disciples of The Blessed One who abide with aroused effort. Yet my mind is not released from desires without a hold. There is wealth in my family. I could partake that wealth, do merit . What if I give up the holy life and come to the lower life, partake my wealth and do merit.' The Blessed One knowing the discursive thought in venerable Sona's mind, as a strong man would stretch his bent arm or bend his stretched arm, disappeared from the peaks of Gijja and appeared before venerable Sona in the cool forest. The Blessed One sat on the prepared seat and venerable Sona worshipped The Blessed One and sat on a side. The Blessed One said: Sona, did this discursive thought arise to you in your seclusion `I am one of the disciples of The Blessed One who abide with aroused effort. Yet my mind is not released from desires without a hold. There is wealth in my family. I could partake that wealth, do merit . What if I give up the holy life and come to the lower life, partake my wealth and do merit.'? Yes, venerable sir.
When you were a householder, were you clever at the violin to arouse music? Yes, venerable sir.
Sona, when the strings of the violin were too tight, was it workable and did it produce the right music? No, venerable sir.
Sona, when the strings of the violin were too loose, was it workable and did it produce the right music? No, venerable sir.
Sona, when the strings of the violin were not too tight, nor too loose, and adjusted accordingly, was it workable and did it produce the right music? Yes, venerable sir.
Sona, in the same manner too much aroused effort conduces to distraction, too little aroused effort conduces to laziness. Therefore Sona intend an evenness in arousing effort and an evenness of the mental faculties to penetrate and take up the sign. Venerable Sona accepted that advice and The Blessed One having advised venerable Sona left the cool forest as a strong man would stretch his bent arm or bend his stretched arm and appeared among the peaks of Gijja.
Then venerable Sona intended an evenness in arousing effort and an evenness of the mental faculties to penetrate and took up the sign. Then venerable Sona withdrawing from the crowd and abiding diligent to dispel before long here and now by himself realized and abode, 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 Sona became one of the arahants. Then it occured to venerable Sona: What if I approach The Blessed One and declare my attainment. Venerable Sona approached The Blessed One, worshipped, sat on side and said:
Venerable sir, a worthy one, who has destroyed desires, has lived the holy life, done what should be done, put down the weight, come to the highest good, has destroyed the bond to be and is released rightfully knowing, is inclined to six things: He is inclined to non-sensuality, to seclusion, to non-oppression, to destruction of craving, to destruction of holdings and non-delusion.
It might occur to a certain venerable one, that the venerable one is inclined to non-sensuality completely founded on faith. Venerable sir, it should not be known in that manner. Venerable sir, the bhikkhu has destroyed desires, has lived the holy life, has done what should be done, has made it such that the self is not seen. Much is done for the destruction of greed and on account of freedom from greed, is inclined to non-sensuality Much is done for the destruction of hate and on account of freedom from hate, is inclined to non-sensuality. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to non-sensuality.
It might occur to a certain venerable one, that the venerable one does not desire gain honour and fame inclined to seclusion. Venerable sir, it should not be known in that manner. Venerable sir, the bhikkhu has destroyed desires, has lived the holy life, has done what should be done, has made it such that the self is not seen. Much is done for the destruction of greed and on account of freedom from greed, is inclined to seclusion Much is done for the destruction of hate and on account of freedom from hate, is inclined to seclusion. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to seclusion.
It might occur to a certain venerable one, that the venerable one is inclined to freedom from oppression hemmed in by the observance of virtues. Venerable sir, it should not be known in that manner. Venerable sir, the bhikkhu has destroyed desires, has lived the holy life, has done what should be done, has made it such that the self is not seen. Much is done for the destruction of greed and on account of freedom from greed, is inclined to freedom from oppression Much is done for the destruction of hate and on account of freedom from hate, is inclined to freedom from oppression. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to freedom from oppression. Much is done for the destruction of greed and on account of freedom from greed, is inclined to destruction of craving Much is done for the destruction of hate and on account of freedom from hate, is inclined to the destruction of craving. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to the destruction of craving..
Much is done for the destruction of greed and on account of freedom from greed, is inclined to destruction of holding Much is done for the destruction of hate and on account of freedom from hate, is inclined to the destruction of holding. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to the destruction of holding.
Much is done for the destruction of greed and on account of freedom from greed, is inclined to destruction of delusion Much is done for the destruction of hate and on account of freedom from hate, is inclined to the destruction of delusion. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to the destruction of delusion.
Venerable sir, to the bhikkhu with a mind thus rightfully released, even if a lot of forms come to the purview of the eye, they do not take hold of the mind and stay. They do not get mixed up and the mind stays unmoved and sees how they fade. Even if a lot of sounds come to the sphere of the ear, ... re ... even if a lot of smells come to the sphere of the nose, ... re ... even if a lot of tastes come to the range of the tongue, ... re ... even if a lot of touches come to the range of the body, ... re ... even if a lot of ideas come to the purview of the mind, they do not take hold of the mind and stay. They do not get mixed up and the mind stays unmoved and sees how they fade.
Venerble sir, like a huge storm with rain coming from the east, to a rock not broken or fissured of equal thickness everywhere, would not shake or move ... re ... coming from the west, ... re ... from the north, ... re ... from the south. Likewise venerable sir, to the bhikkhu with a mind thus rightfully released, even if a lot of forms come to the purview of the eye, they do not take hold of the mind and stay. They do not get mixed up and the mind stays unmoved and sees how they fade. Even if a lot of sounds come to the sphere of the ear, ... re ... even if a lot of smells come to the sphere of the nose, ... re ... even if a lot of tastes come to the range of the tongue, ... re ... even if a lot of touches come to the range of the body, ... re ... even if a lot of ideas come to the purview of the mind, they do not take hold of the mind and stay. They do not get mixed up and the mind stays unmoved and sees how they fade.
The secluded mind inclined to non-sensuality and non-oppression,
The not deluded mind inclined to destruction of holding and craving.
Seeing the non arising of the mental faculties, is released rightfully.
Such a rightfully released bhikkhu has no duties to do or to be done.
A rock of equal thickness would not move with the wind
Likewise forms, tastes, sounds, scents, touches or anything
Agreeable or disagreeable would not change him
The steady released mind, reflects the fading.
2. Paggunasuttam Ý Venerable Pagguna
006.02. At that time venerable Pagguna was gravely ill and venerable ânanda approached The Blessed One, worshipped, sat on a side and said:
Venerable sir, venerable Pagguna is gravely ill, it's good if The Blessed One would approach him out of compassion. The Blessed One accepted in silence. The Blessed One getting up from his evening seclusion, approached venerable Pagguna. Venerable Pagguna seeing The Blessed One coming in the distance, tried to get down from the bed, and The Blessed One said, do not move from the bed, there are seats prepared in front, I will sit there. The Blessed One sat on the prepared seat and said to venerable Pagguna: Pagguna, how are you, are things agreeable, would you survive. Are unpleasant feelings receding or proceeding? Is the receding end or the proceed end that is evident?
Venerable sir, things are not agreeable, I would not survive. I feel grave unpleasant feelings proceeding not receding. The proceeding end is evident not the receding end. Venerable sir, it is like a strong man cleaving my top with the edge of a sharp knife. In like manner, venerable sir, my top is crushed with a lot of air.
Venerable sir, things are not agreeable, I would not survive. I feel grave unpleasant feelings proceeding not receding. The proceeding end is evident not the receding end. Venerable sir, it is like a strong man giving a tight head wrap. In like manner, venerable sir, there is a lot of pain in my head.
Venerable sir, things are not agreeable, I would not survive. I feel grave unpleasant feelings proceeding not receding. The proceeding end is evident not the receding end. Venerable sir, it is like a butcher were cleaving my stomach with a butcher's cleaving knife. In like manner, venerable sir, my stomach is crushed with a lot of air.
Venerable sir, things are not agreeable, I would not survive. I feel grave unpleasant feelings proceeding not receding. The proceeding end is evident not the receding end. Venerable sir, it is like two strong men taking a weaker one by his limbs and scorching him in a pit of charcoal. In like manner, venerable sir, there is a lot of burning in my body.
Venerable sir, things are not agreeable, I would not survive. I feel grave unpleasant feelings proceeding not receding. The proceeding end is evident not the receding end. Then The Blessed One advising, inciting and making the heart light of venerable Pagguna, got up from his seat and went away,
Soon after The Blessed One was gone, venerable Pagguna passed away. At the time of his passing away his faculties became bright. Then venerable ânanda approached The Blessed One, worshipped, sat on side and said. Venerable sir, soon after The Blessed One had gone, venerable Pagguna passed away. At the time of his passing away his faculties became bright.
ânanda, why shouldn't the bhikkhu Pagguna's faculties not brighten up. The bhikkhu Pagguna's mind was not released from the five bonds that bound him to the sensual world, hearing the Teaching his mind was released from the bonds that bound him to the sensual world. ânanda, there are six benefits for hearing the Teaching at the correct time, and investigating the meaning. What six?
Here, ânanda the bhikkhu's mind is not released from the five bonds binding him to the sensual world. He gets a chance at the time of death to see the Thus Gone One. The Thus Gone One teaches him the Teaching good at the beginning, middle and end, full of meanings in words and letters, completly stating the holy life. Hearing that Teaching his mind is released from the bonds binding him to the sensual world. ânanda, this is the first benefit for hearing the Teaching at the correct time.
Again, ânanda the bhikkhu's mind is not released from the five bonds binding him to the sensual world. He does not get a chance, at the time of death to see the Thus Gone One. Yet he sees a disciple of The Thus Gone One who teaches him the Teaching good at the beginning, middle and end, full of meanings in words and letters, completly stating the holy life. Hearing that Teaching his mind is released from the bonds binding him to the sensual world. ânanda, this is the second benefit for hearing the Teaching at the correct time.
ânanda the bhikkhu's mind is not released from the five bonds binding him to the sensual world. He does not get a chance at the time of death to see the Thus Gone One, or a disciple of the Thus Gone One. Yet he discursively thinks about the Teaching, he had heard and learnt and touches the meanings When he touches the meanings his mind is released from the bonds binding him to the sensual world. ânanda, this is the third benefit for hearing the Teaching and investigating the Teaching at the correct time.
ânanda the bhikkhu's mind is released from the five bonds binding him to the sensual world. His mind is not released with the noble destruction of substratum. He gets a chance at the time of death to see the Thus Gone Oneòhe Thus Gone One teaches him the Teaching good at the beginning, middle and end, full of meanings in words and letters, completly stating the holy life. Hearing that Teaching his mind is released, with the noble destruction of substratum. ânanda, this is the fourth benefit for hearing the Teaching at the correct time.
Again, ânanda the bhikkhu's mind is released from the five bonds binding him to the sensual world. Hlis mind is not released with the noble destruction of substrutum. He does not get a chance at the time of death to see the Thus Gone One. Yet he gets a chance to see a disciple of the Thus Gone One, who teaches him the Teaching good at the beginning, middle and end, full of meanings in words and letters, completly stating the holy life. Hearing that Teaching his mind is released with the noble destruction of substrutum. ânanda, this is the fifth benefit for hearing the Teaching at the correct time.
ânanda the bhikkhu's mind is released from the five bonds binding him to the sensual world. He does not get a chance at the time of death to see the Thus Gone One, or a disciple of the Thus Gone One. Yet he discursively thinks about the Teaching, he had heard and learnt and touches the meanings When he touches the meanings his mind is released with the noble destruction of substrutum. ânanda, this is the sixth benefit for hearing the Teaching and investigating the Teaching at the correct time.
ânanda, these six are the benefits for hearing the Teaching at the correct time, and investigating the meaning.
3. Chalabhijatisuttam Ý The six species
006.03. At one time The Blessed One was living among the Gijja peaks in Rajagaha. Venerable ânanda approached The Blessed One, worshipped, sat on a side and said:
Venerable sir, Purana Kassapa appoints six species, such as the dark species, the blue species, the red species, the turmeric species, the pleasant species and the highly pleasant species. Venerable sir, Purana Kassapa's dark species are the slaughterers of sheep, pigs, killers of birds, hunters, rough fishermen, killers of robbers keepers of prisons and any others doing fierce activities. Venerable sir, Purana Kassapa's blue species are the bhikkhus inconsistent in observing virtues and others with the view of actions and results. Venerable sir, Purana Kassapa's red species are the Niganthas and those wearing a single robe. Venerable sir, Purana Kassapa's yellow species are the lay disciples wearing white clothes and the disciples who do not wear clothes. Venerable sir, Purana Kassapa's pure species are the ascetics male and female who make a living in a peculiar way. Venerable sir, Purana Kassapa's highest pure species are Nanda Vaccha, Kisa Sankicca, Makkhali Gosala. Venerable sir, these are the six species appointed by Purana Kassapa.
ânanda, are the six species appointed by Purana Kassapa accepted by the whole world? No, venerable sir.
ânanda, like a poor incapable man against his wish is made to observe saying `Good man, you should eat flesh and not earn money for it. In the same manner, Purana Kassapa without the acknowledgement of these recluses and Brahmins has appointed these six species foolishly, not knowing the manner to do it. ânanda, I too appoint the six species. Listen carefully and attend to it Yes venerable sir. ânanda, what are the six species?
Here, ânanda, a certain one of dark species produces dark things Here, ânanda, a certain one of dark species produces pure things. Here, ânanda, a certain one of dark species produces the not dark, not pure extinction. Here, ânanda, a certain one of pure species produces dark things. Here, ânanda, a certain one of pure species produces pure things. Here, ânanda, a certain one of pure species produces the not dark, not pure extinction.
ânanda, how does the dark species, produce dark things?
Here, ânanda, a certain one is born in a low family, in the family of, an outcaste, or a hunter, or a basket weaver, or a chariot maker, or a rubbish collector, not easily provided with eatables and drinks and nourishments. Is not attractive, not with pleasant looks, is ugly and out of shape, with many ailments, blind, lame, or with disabled limbs. He is not a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights. He misbehaves by body, words and mind. Having misbehaved by body, words and mind, after death he goes to decrease to hell. Thus ânanda, the dark species produces dark things.
ânanda, how does the dark species, produce pure things?
Here, ânanda, a certain one is born in a low family, in the family of, an outcaste, or a hunter, or a basket weaver, or a chariot maker, or a rubbish collector, not easily provided with eatables and drinks and nourishments. Is not attractive, not with pleasant looks, is ugly and out of shape, with many ailments, blind, lame, or with disabled limbs. Not a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights, he develops the right conduct by body, words and mind. Having developed the right conduct by body, words and mind, after death he goes to increase to heaven. Thus ânanda, the dark species produces pure things.
ânanda, how does the dark species, produce neither dark nor pure things?
Here, ânanda, a certain one is born in a low family, in the family of, an outcaste, or a hunter, or a basket weaver, or a chariot maker, or a rubbish collector, he is not easily provided with eatables and drinks and nourishments. Is not attractive, not with pleasant looks, is ugly and out of shape, with many ailments, blind, lame, or with disabled limbs. He is not a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights. He shaves head and beard wears yellow clothes leaves the household and becomes homeless. Dispelling the five obstructions he wisely makes the minor defilements of the mind weak. Establishes himself thoroughly in the four establishments of mindfulness. Develops the enlightenment factors as they really should be. Thus ânanda, the dark species produce the neither dark nor pure extinction.
ânanda, how does the pure species, produce dark things?
Here, ânanda, a certain one is born in a wealthy family, of the warriors, or brhmins, or householders with much resources of gold, silver, wealth, grains. He is handsome and attractive endowed with the highest beauty. He is a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights. He misbehaves by body, words and mind. Having misbehaved by body, words and mind, after death he goes to decrease to hell. Thus ânanda, the pure species produces dark things.
ânanda, how does the pure species, produce pure things?
Here, ânanda, a certain one is born in a wealthy family, of the warriors, or brhmins, or householders with much resources of gold, silver, wealth, grains. He is handsome and attractive endowed with the highest beauty. He is a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights. He develops the correct conduct by body, words and mind. Having developed the right conduct by body, words and mind, after death he goes to increase to heaven. Thus ânanda, the pure species produces pure things.
ânanda, how does the pure species, produce the neither dark nor pure extinction?
Here, ânanda, a certain one is born in a wealthy family, of the warriors, or brhmins, or householders with much resources of gold, silver, wealth, grains. He is handsome and attractive endowed with the highest beauty. He is a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights. He shaves head and beard wears yellow clothes leaves the household and becomes homeless. Dispelling the five obstructions he wisely makes the minor defilements of the mind weak. Establishes himself thoroughly in the four establishments of mindfulness. Develops the enlightenment factors as they really should be. Thus ânanda, the pure species produce the neither dark nor pure extinction.
ânanda, these six are the species.
4. Aasavasuttam Ý Desires
006.04. Bhikkhus, the bhikkhu endowed with six things becomes suitable for reverence, hospitality, gifts and for paying homage with clasped hands, the incomparable field of merit for the world. What six?
Here, bhikkhus, the bhikkhu has dispelled those desires that have to be dispelled by restraining by restraining. Has dispelled those desires that have to be dispelled by indulging by indulging. Has dispelled those desires that have to be dispelled by enduring by enduring. Has dispelled those desires that have to be dispelled by avoiding by avoiding. Has dispelled those desires that have to be dispelled by removing by removing and the bhikkhu has dispelled those desires that have to be dispelled by developing by developing. Bhikkhus, what are the desires that have to be dispelled by restraining, which when restraining gets dispelled?
Here, bhikkhus, the bhikkhu wisely thinking abides restrained in the faculty of the eye. To the bhikkhu abiding with the faculty of the eye not restrained, vexation and trouble may arise. That vexation and trouble does not arise to him abiding with the faculty of the eye retrained. The bhikkhu wisely thinking abides restrained in the faculty of the ear, ... re ... ose, ... re.. the tongue, ... re.. the body, ... re ... and the mind.. To the bhikkhu abiding with the faculty of the mind not restrained, vexation and trouble may arise. That vexation and trouble does not arise to him abiding with the faculty of the mind retrained. Bhikkhus, these are the desires that have to be dispelled by restraining, which when restraining gets dispelled. Bhikkhus, what are the desires that have to be dispelled by indulging, which when indulging gets dispelled?
Here, bhikkhus, the bhikkhu wisely thinking partakes robes, for the purpose of dispelling cold, heat, the sting of gadflies and yellow flies, to ward off the heated air, to ward off the touch of creeping things, as a covering to ward off shame. Partakes morsel food wisely thinking, it is not for play, not for intoxication, not for decoration nor to look beautiful. For the upkeep of this body, without attachment for soups, as a help for maintaining the holy life. Thus I give up the earlier feelings and do not arouse new. It will be for my pleasant abiding without faults. Partakes dwellings wisely thinking, it is for the purpose of dispelling cold, heat, the sting of gadflies and yellow flies, to ward off the heated air, to ward off the touch of creeping things, to remove the disturbances of the seasons and for the purpose of seclusions. Wisely thinking partakes requisites for the sick, to repulse arisen feelings for the purpose of non-oppression. If the bhikkhu did not indulge in them vexation and trouble may arise to him. To him indulging in them that vexation and trouble does not arise. Bhikkhus, these are the desires that have to be dispelled by induling, which when indulging gets dispelled. Bhikkhus, what are the desires that have to be dispelled by enduring, which when endured gets dispelled?
Here, bhikkhus, the bhikkhu wisely thinking becomes patient to cold, heat, hunger, thirst, the heated air, the touch of creeping things, badly inunciated words which go a long way. And arisen sharp, rough, unpleasant feelings that would end life. To the bhikkhu not enduring these, vexation and trouble might come. To one enduring these, vexation and trouble would not be. Bhikkhus, these are the desires that have to be dispelled by enduring, which when endured gets dispelled. Bhikkhus, what are the desires that have to be dispelled by avoiding, which when avoiding gets dispelled?
Here, bhikkhus, the bhikkhu wisely thinking avoids a rough elephant, a rough horse, a rough bull, a rough dog, a serpent, an uneven road, a hedge of thorns, a pit, a precipice, the pool at the entrance of the village, a dirty pool, sitting in unsuitable seats, wandering unsuitably, associating evil friends, and putting wise co-associates in the holy life in difficult situations. He should wisely thinking avoid such unsuitable seats, unsuitable wanderings, association with evil friends and putting co-associates in the holy life into difficult situations. To the bhikkhu not avoiding these, vexation and trouble might arise, to one avoiding these, such vexation and trouble does not arise.
Bhikkhus, these are the desires that have to be dispelled by avoiding, which when avoiding gets dispelled. Bhikkhus, what are the desires that have to be dispelled by removal, which when removed gets dispelled?
Here, bhikkhus, the bhikkhu wisely thinking removes arisen sensual thoughts, destroys them, makes them not arise again. The bhikkhu wisely thinking removes arisen angry thoughts, destroys them, makes them not arise again. The bhikkhu wisely thinking removes arisen hurting thoughts, destroys them, makes them not arise again and the bhikkhu wisely thinking removes arisen evil thoughts, destroys them, makes them not arise again. To the bhikkhu not removing these, desires, vexation and trouble might arise, to one removing these, such vexation and trouble does not arise.
Bhikkhus, these are the desires that have to be dispelled by removing, which when removed gets dispelled. Bhikkhus, what are the desires that have to be dispelled by developing, which when developed gets dispelled?
Here, bhikkhus, the bhikkhu wisely thinking develops the enlightenment factor mindfulness, supported by, seclusion, disenchantment, cessation and maturing in surrender.
The bhikkhu wisely thinking develops the enlightenment factor investigating the Teaching, supported by, seclusion, disenchantment, cessation and maturing in surrender.
Wisely thinking develops the enlightenment factor effort, ... re ... joy, ... re ... delight, ... re ... concentration ... re ... and equanimity supported by, seclusion, disenchantment, cessation and maturing in surrender.
To the bhikkhu not developing these, desires, vexation and trouble might arise, to one developing these, such vexation and trouble does not arise.
Bhikkhus, these are the desires that have to be dispelled by development.
Bhikkhus, the bhikkhu endowed with these six things becomes suitable for reverence, hospitality, gifts and for paying homage with clasped hands, the incomparable field of merit for the world.
5. Dharukammikasuttam Ý The Woodcutter, a householder
006.05. I heard thus. At one time The Blessed One lived in a dwelling of bricks in Nadika. Then a householder a wood cutter approached The Blessed One, worshipped, sat on a side and The Blessed One said to him:
So then householder, does your family give gifts? Venerable sir, my family gives gifts to forest bhikkhus, who are worthy, or those on the way to worthiness, they beg for morsel food and wear rag robes.
Householder, it is not possible for you, who live a household life, bearing the troubles of wife and children, partaking Kashmire clothes, bearing flowers, scents and ointments and earning gold and silver, to know these are the noble ones or these are the ones fallen to that path. Householder, there may be forest bhikkhus who are unbalanced, sportive, wavering, talkative with loose talk without mindful awareness, not concentrated with a scattered mind, with disturbed mental faculties, by which they are to be blamed. Householder, there may be forest bhikkhus who are balanced, not sportive, unwavering, not talkative without loose talk with mindful awareness, concentrated with the mind in one point, with restrained mental faculties, on account of which they are to be praised..
Householder, there may be bhikkhus living in the outskirts of the village, unbalanced, ... re ... by which they are to be blamed. Householder, there may be bhikkhus living in the outskirts of the village, balanced, ... re ... by which they are to be praised.
Householder, there may be bhikkhus living on morsel food, unbalanced, ... re ... by which they are to be blamed. Householder, there may be bhikkhus living on morsel food balanced, ... re ... by which they are to be praised. Householder, there may be bhikkhus living invited for food, unbalanced, ... re ... by which they are to be blamed. Householder, there may be bhikkhus living invited for food, balanced, ... re ... by which they are to be praised. Householder, there may be bhikkhus wearing rag robes, unbalanced, ... re ... by which they are to be blamed. Householder, there may be bhikkhus wearing rag robes, balanced, ... re ... by which they are to be praised. Householder, there may be bhikkhus wearing robes offered by householders, unbalanced, ... re ... by which they are to be blamed. Householder, there may be bhikkhus wearing robes offered by householders, balanced, ... re ... by which they are to be praised. Householder, give gifts to the Community of bhikkhus and make your mind pleasant. With a pleasant mind after death you will be born in increase, in heaven. So then venerable sir, from today I will give gifts to the Community.
6. Hatthisariputtasuttam Ý Venerable Hatthisariputta
006.06. At one time The Blessed One was living in the deer park in Isipatana in Benares. At that time, many elder bhikkhus were assembled in the circular hall after returning from the alms round and discussing the deeper aspects of the Teaching. At that time venerable Citta Hatthisariputta was disturbing the conversation of the elder bhikkhus with this and other conversation. Then venerable MahaKoññhita said to Citta Hatthisariputta: Venerable Citta Hatthisariputta you should not disturb the elder bhikkhus discussing the deeper aspects of the Teaching, with this and other conversation. You should wait until the conversation finishes and then talk.
Then the co-associates of venerable Citta Hatthisaraputta said to venerable MahaKoññhita: : Venerable MahaKoññhita, do not depreciate venerable Citta Hatthisariputta, he is wise, it is possible for him to converse on the deeper aspects of the Teaching with the elder bhikkhus.
Friend, it is difficult to be known by those who do not know the range of thoughts of others.
Here, friend, a certain person would be gentle, obedient and appeased as long as under the protection of the Teacher or under the protection of an eminent teacher. Withdrawn from the Teacher or an eminent teacher he mixes up with the bhikkhus, bhikkhunis, lay disciples male and female. kings and the ministers of kings, with those of other faiths and their disciples. Abiding with that association, diffused and engaged in talk, the mind touched with greed and corrupted he would give up the holy life and come to low life. Like a bull that eats the thriving corn, is bound or put in the cattle fold and someone was to say, now the bull will not eat the thriving corn. Is it right when you say, now the bull will not come to eat the thriving corn? No, venerable sir. There is a possibility for the bull to break the bonds, or break the cattlefold and descend to eat the thriving corn. In like manner, a certain person would be gentle, obedient and appeased as long as under the protection of the Teacher or under the protection of an eminent teacher. Withdrawn from the Teacher or an eminent teacher he mixes up with the bhikkhus, bhikkhunis, lay disciples male and female. kings and the ministers of kings, with those of other faiths and their disciples. Abiding with that association, diffused and engaged in talk, the mind touched with greed and corrupted he would give up the holy life and come to low life.
Here, friend, a certain person secluded from sensual desires ... re ... attains to the first higher state of mind. Thinking I am the gainer of the first higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
Like huge rain drops falling on the four crossroads, would make the mud to disappear and someone saying,. now these crossroads would not be muddy any more. Is it correctly said? No, venerable sir. There is a possibility that it would be made muddy by people passing by, or when cattle and other four-footed pass by, or by the blowing of the hot wind or with snot it would be made muddy again. In like manner, a certain person secluded from sensual desires ... re ... attains to the first higher state of mind. Thinking I am the gainer of the first higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
Here, friend, a certain person overcoming thoughts and discursive thoughts ... re ... attains to the second higher state of mind. Thinking I am the gainer of the second higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
Like a huge flat land close to a village or hamlet, in which the heavy rain has made the stones and pebbles to disappear and someone saying,now this flat land would not be with stones and pebbles any more. Is it correctly said? No, venerable sir. There is a possibility that people should come to drink in this flat land and cattle and other four-footed should come to drink in it, or by the blowing of the hot wind or with snot it would be with stone and pebbles again. In like manner, a certain person secluded from sensual desires ... re ... attains to the second higher state of mind. Thinking I am the gainer of the second higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
Again, a certain person with equanimity to joy and detachment ... re ... attains to the third higher state of mind. Thinking I am the gainer of the third higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
Like a man partaking exalted food would not desire stale food, and someone saying,. now this man will not like any other food Is it correctly said? No, venerable sir. There is a possibility that when the nourishment of the exalted food is absorbed and when it is no more in his body he would like food again. In like manner, a certain person with equanimity to joy and detachment ... re ... attains to the third higher state of mind. Thinking I am the gainer of the third higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
Here, friend, a certain person dispelling both pleasantness and unpleasantnes ... re ... attains to the fourth higher state of mind. Thinking I am the gainer of the fourth higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
In the declivity of a huge rock there is a pond free of winds and waves and someone saying,. now there will be no more waves in the pond. Is it correctly said? No, venerable sir. There is a possibility that a huge storm with rain should come from the east, from the west, ... re ... from the north, ... re ... from the south. They will arouse waves in the pond. In like manner, a certain person secluded from sensual desires ... re ... attains to the fourth higher state of mind. Thinking I am the gainer of the fourth higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
Here, friend, a certain person not attending to any sign, attains to the signless concentration of the mind. Thinking I am the gainer of the signless concentration of the mind, mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.
Like the king or the king's chief minister who has come on the highway with the fourfold army, stays in the forest for one night and on account of the sounds of elephants, horses, chariots, the foot soldiers, the sound of drums small and large and the sound of conches. the sound of the crickets have vanished. Now the sound of crickets will not be heard in this forest stretch. Is it correctly said? No, venerable sir. There is a possibility that when that king or the king's chief minister goes away from that forest stretch the sounds of the crickets will appear again. In like manner, a certain person not attending to any sign, attains to the signless concentration of the mind. Thinking I am the gainer of the signless concentration of the mind, mixes up with the bhikkhus, ... re ... he would give up the holy life and come to low life.
After that Citta Hatthisariputta giving up the holy life came to the lower life. The co-associates of Citta Hatthisariputta approached venerable Mahakottita, and asked Did venerable Mahakottita penetratingly know the mind of Citta Hatthisariputta, that although Citta Hatthisariputta is a gainer of these abidings and attainments, yet he will give up the holy life and come to lay life? Friend, I penetratingly saw the mind of Citta Hatthisariputta, as a gainer of these abidings and attainments and knew he would give up the holy life and come to lower life. Even the gods informed me about this. Then the co-associates of Citta Hatthisariputta approached The Blessed One, worshipped, sat on a side and said to The Blessed One: Venerable sir, Citta Hatthisariputta is a gainer of these abidings and attainnments, yet he gave up the holy life and came to the lower life. Bhikkhus, before long Citta will come to the non-sensual sphere.
Then before long Citta Hatthisariputta shaved his head and beard and wearing yellow clothes left the household and went forth. Then Citta Hatthisariputta withdrawing from the crowd and abiding diligent to dispel, before long, in this very life by himsself realizing attained 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 Citta Hatthisariputta became one of the noble ones.
7. Majjhesuttam Ý In the middle
006.07. At one time The Blessed One was living in the deer park in Isipatana in Benares. At that time many elder bhikkhus after the meal and returning from the alms round were seated and conversing in the circular hall about this answer given by The Blessed One to Metteyya's question in the Parayana Vagga:
`He who knows both ends and has no secret plans in the middle,
Is a Great Man. He has gone beyond the seamstress.'
Friends, what is one end, what is the second end, what is the middle and who is the seamstress?
When this was said a certain bhikkhu said to the elder bhikkhus.
Friends, contact is one end, the arising of contact is the second end, the cessation of contact is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced here and now makes an end of unpleasantness.
When this was said a certain bhikkhu said to the elder bhikkhus.
Friends, the past is one end, the future is the second end, the present is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.
When this was said a certain bhikkhu said to the elder bhikkhus.
Friends, pleasant feeling is one end, unpleasant feeling is the second end, neither unpleasant nor pleasant feeling is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.
When this was said a certain bhikkhu said to the elder bhikkhus.
Friends, name is one end, matter is the second end, consciousness is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.
When this was said a certain bhikkhu said to the elder bhikkhus.
Friends, the internal spheres is one end, the external spheres is the second end, consciousness is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.
When this was said a certain bhikkhu said to the elder bhikkhus.
Friends, self is one end, the arising of self is the second end, the cessation of self is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.
When this was said a certain bhikkhu said to the elder bhikkhus.
Friends, we have all declared according to our understanding. Let us now approach The Blessed One, and declare all this and according to what The Blessed One declares about it let us bear in mind. The elder bhikkhus agreed and they approached The Blessed One, worshipped, sat on a side and informed The Blessed One all the conversation that took place. Venerable sir, whose words are the good words? Bhikkhus, all your words are good words. Yet listen for what reason this was told by me to Metteyya's question in the Parayana Vagga.
`He who knows both ends and has no secret plans in the middle,
Is a Great Man. He has gone beyond the seamstress.'
I will tell attend carefully. Those bhikkhus said. Yes, venerable sir and The Blessed One said:
Bhikkhus, contact is one end, the arising of contact is the second end, the cessation of contact is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.
8. Purisindriya¤¤anasuttam Ý Knowledge evident to the faculties of a Great Man
006.08. I heard thus. At one time The Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the hamlet Dandakappa. The Blessed One deviating from the path sat on the prepared seat at the root of a tree. The bhikkhus too entered Dandakappa to make dwellings. Venerable ânanda approached river Acirawathie with many bhikkhus to wash their bodies. Having washed their bodies in river Acirawathie and coming out of the river were standing in one robe until the body got dried.
Then a certain bhikkhu approached venerable ânanda and said:
Friend, ânanda, did The Blessed One consider everything before he declared that Devadatta is decreasing, gone to hell, is in serious trouble until the end of the world cycle. Or did he declare it in another way. Friend, it was declared in that manner.
Then venerable ânanda approached The Blessed One, worshipped, sat on a side and said:
Here, venerable sir, I approached river Acirawathie with many bhikkhus to wash our bodies. Having washed our bodies in river Acirawathie and coming out of the river were standing in one robe until the body got dried.
Then a certain bhikkhu approached me and said:
Friend, ânanda, did The Blessed One consider everything before he declared that Devadatta is decreasing, gone to hell, is in serious trouble until the end of the world cycle. Or did he declare it in another way. Venerable sir I said, it was declared by The Blessed One, in that manner.
ânanda, either this bhikkhu is a novice, or a recent elder not learned and foolish. How could he contradict, that which I have definitely stated. ânanda, there is no other person whom I have so well considered, as this Devadatta. ânanda, I did not see any thing pure in him, as much as the tip of a hair. Therefore, I declared that Devadatta is decreasing, gone to hell, is in serious trouble until the end of the world cycle. ânanda, there is a pit, filled with excreta to the height of a man. A man is sunk in it together with his head. To a certain man the desire arises for his welfare, to pull him out of the pit of excreta to end his unpleasantness. He goes round the pit of excreta yet does not see even the tip of a hair by which to pull him out. In like manner ânanda, I did not see anything pure in him, as much as the tip of a hair. Therefore, I declared that Devadatta is decreasing, gone to hell, is in serious trouble until the end of the world cycle. ânanda, would you listen to the classification of the Thus Gone One's mental faculties? O! Blessed One! This is the time, to declare the classification of the Thus Gone One's mental faculties. Hearing it from The Blessed One, the bhikkhus will bear it in mind. Then ânanda, listen and attend carefully. I will tell. The Blessed One said:
Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his meritorious things have disappeared and the demeritorious things have come to the forefront. He has some roots of merit, which are not cut up, therefore to him merits become evident from merits. In this manner, this person will not decrease in the future.
ânanda, it is like some seeds not broken or decayed, not destroyed by the heat and wind, are embeded in a well prepared bed. ânanda, do you know that those seeds will grow, well? Yes, venerable sir.
In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his meritorious things have disappeared and the demeritorious things have come to the forefront. He has some roots of merit which are not cut up, therefore to him merits become evident from merits. In this manner, this person will not decrease in the future. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.
Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his demeritorious things have disappeared and the meritorious things have come to the forefront. He has some roots of demerit, which are not cut up, therefore to him demerits become evident from demerits. In this manner, this person will decrease in the future.
ânanda, it is like some seeds not broken or decayed, not destroyed by the heat and wind, are embeded on a spreading rock. ânanda, do you know that those seeds will not grow?
Yes, venerable sir. In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his demeritorious things have disappeared and the meritorious things have come to the forefront. He has some roots of demerit which are not cut up, therefore to him demerits become evident from demerits. In this manner, this person will decrease in the future. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.
Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, this person is not endowed with any pure things as much as the tip of a hair This person is completely endowed with dark demeritorious things After death he will go to loss, to decrease, to hell.
ânanda, it is like some seeds broken and decayed, destroyed by the heat and wind, are embeded in a well prepared bed. ânanda, do you know that those seeds will not grow?
In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, this person is not endowed with any pure things as much as the tip of a hair This person is completely endowed with dark demeritorious things After death he will go to loss, to decrease, to hell. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.
When this was said venerable ânanda asked The Blessed One, could The Blessed One appoint three other persons counterparts of these three? The Blessed One said it could be done.
Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his meritorious things have disappeared and the demeritorious things have come to the forefront. He has some roots of merit, which are completely uprooted. In this manner, this person will decrease in the future.
ânanda, it is like some burning charcoal, with flames is put on a rock. ânanda, do you know that this charcoal will not develop and grow? Yes, venerable sir. ânanda, when the sun sets, do you know that the light disappears and darkness sets in? Yes, venerable sir. ânanda, do you know that when the night is far spent and at mid-night there is darkness and the light disappears? Yes, venerable sir.
In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his meritorious things have disappeared and the demeritorious things have come to the forefront. He has some roots of merit which are completely uprooted In this manner, this person will decrease in the future. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.
Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his demeritorious things have disappeared and the meritorious things have come to the forefront. He has some roots of demerit, which are completely uprooted. In this manner, this person will not decrease in the future.
ânanda, it is like some burning charcoal, red and flaming is put in a bundle of grass or sticks. ânanda, do you know that the burning charcoal red and flaming will grow and develop? Yes, venerable sir. ânanda, do you know that in the last watch of the night that darkness disappears and light appears? Yes, venerable sir. In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his demeritorious things have disappeared and the meritorious things have come to the forefront. He has some roots of demerit which are not cut up, and they are completely uprooted. In this manner, this person will not decrease in the future. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.
Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, this person is not endowed with any evil things as much as the tip of a hair This person is completely endowed with pure things.
ânanda, it is like some charcoal that have cooled ânanda, do you know that the cooled charcoal put among a bundle of grass or a bundle of sticks would not grow?
In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, this person is not endowed with any evil things as much as the tip of a hair This person endowed with only not faulty pleasant things is here and and now extinguished. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.
ânanda, of those three persons told first, one does not decrease, one decreases and the other goes to hell. ânanda, of the three persons told later one does not decrease, one decreases and the other extinguishes.
9. Nibbedikasuttam Ý Seeing with penetration
006.09. Bhikkhus, I will tell the method of penetrating into the Teaching, listen and attend carefully. Those bhikkhus said. Yes, venerable sir and The Blessed One said:
Bhikkhus, what is the method of penetrating into the Teaching?
Bhikkhus, enjoyment should be known, the origin and arising of enjoyment should be known, the differences of enjoyment should be known, the results of enjoyment should be known, the cessation of enjoyment should be known, the path leading to the cessation of enjoyment should be known.
Bhikkhus, feelings should be known, the origin and arising of feelings should be known, the differences of feelings should be known, the results of feelings should be known, the cessation of feelings should be known, the path leading to the cessation of feelings should be known.
Bhikkhus, desires should be known, the origin and arising of desires should be known, the differences of desires should be known, the results of desires should be known, the cessation of desires should be known, the path leading to the cessation of desires should be known.
Bhikkhus, actions should be known, the origin and arising of actions should be known, the differences of actions should be known, the results of actions should be known, the cessation of actions should be known, the path leading to the cessation of actions should be known.
Bhikkhus, unpleasantness should be known, the origin and arising of unpleasantness should be known, the differences of unpleasantness should be known, the results of unpleasantness should be known, the cessation of unpleasantness should be known, the path leading to the cessation of unpleasantness should be known.
Bhikkhus, it was said, enjoyment should be known, the origin and arising of enjoyment should be known, the differences of enjoyment should be known, the results of enjoyment should be known, the cessation of enjoyment should be known and the path leading to the cessation of enjoyment should be known. Why was it said? .
Bhikkhus, these five are the strands of sensual pleasures that are pleasant and agreeable. Forms, acompanied with enjoyment and attachment, cognizable by eye consciousness. Sounds, ... re ... cognizable by ear consciousness. Scents, ... re ... cognizable by nose consciousness. Tastes cognizable by tongue consciousness. Touches ... re ... cognizable by body conscioussness. Yet in the noble one's dispensation, these are not enjoyments. They are the five strands of sensuality.
Greed for thoughts is man's enjoyment.
The beauty in the world, is not enjoyment.
Greed for thoughts is man's enjoyment.
The beauty in the world, stands as it is.
The wise dispel interest for it.
Bhikkhus, what is the origin and arising of enjoyment?
Bhikkhus, contact is the origin and arising of enjoyment.
Bhikkhus, what are the differences of enjoyment?
Enjoying, forms is one, sounds another, scents another, tastes another and touches is another. These are the differences of enjoyment.
Bhikkhus, what are the results of enjoyment?
Here, bhikkhus, the one who enjoys, arouses this and other birth in merit or demerit. These are the results of enjoying.
Bhikkhus, what is the cessation of enjoyment?
Bhikkhus, the cessation of contact is the cessation of enjoyment. This same Noble Eightfold path is the path of cessation of enjoyment. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows enjoyment thus. The origin and arising of enjoyment thus, the different enjoyments thus, the results of enjoyment thus, the cessation of enjoyment thus and the path to the cessation of enjoyment thus, he knows the penetration in the holy life in the cessation of enjoyments.
Bhikkhus, if it was said, enjoyments should be known, ... re ... the cessation of enjoyments should be known, it was said on account of this.
Bhikkhus, it was said, feelings should be known, the origin and arising of feelings should be known, the differences of feelings should be known, the results of feelings should be known, the cessation of feelings should be known, the path leading to the cessation of felings should be known. Why was it said?
Bhikkhus, these three are the feelings: Pleasant, unpleasant and neither unpleasant nor pleasant feelings.
Bhikkhus, what is the origin and arising of feelings?
Bhikkhus, contact is the origin and arising of feelings.
Bhikkhus, what are the differences of feelings?
Bhikkhus, there are material pleasant feelings, immaterial pleasant feelings, material unpleasant feelings, immaterial unpleasant feelings, material neither unpleasant nor pleasant feelings and immaterial neither unpleasant nor pleasant feelings. These are the differences of feelings.
Bhikkhus, what are the results of feelings?
Here, bhikkhus, the one who feels, arouses this and other birth in merit or demerit. These are the results of feelings.
Bhikkhus, what is the cessation of feelings?
Bhikkhus, the cessation of contact is the cessation of feelings. This same Noble Eightfold path is the path of cessation of feelings. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows feelings thus. The origin and arising of feelings thus, the different feelings thus, the results of feelings thus, the cessation of feelings thus and the path to the cessation of feelings thus, he knows the penetration in the holy life in the cessation of feelings.
Bhikkhus, if it was said, feelings should be known, ... re ... the cessation of feelings should be known, it was said on account of this.
Bhikkhus, it was said, perceptions should be known, the origin and arising of perceptions should be known, the differences of perceptions should be known, the results of perceptions should be known, the cessation of perceptions should be known and the path leading to the cessation of perceptions should be known. Why was it said?
Bhikkhus, these six are the perceptions. The perceptions of forms, sounds. scents, tastes, touches and ideas.
Bhikkhus, what is the origin and arising of perceptions?
Bhikkhus, contact is the origin and arising of perceptions.
Bhikkhus, what are the differences of perceptions?
Bhikkhus, the perception of forms is one, of sounds is another, of scents is another, of tastes is another, of touches is another and of ideas is another. These are the differences of perceptions.
Bhikkhus, what are the results of perceptions?
Bhikkhus, the maturity of the common usage is perception, in whatever way it is perceived, in that way it is defined, that is to perceive. These are the results of perceptions.
Bhikkhus, what is the cessation of perceptions?
Bhikkhus, the cessation of contact is the cessation of perceptions. This same Noble Eightfold path is the path of cessation of perceptions. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows perceptions thus. The origin and arising of perceptions thus, the different perceptions thus, the results of perceptions thus, the cessation of perceptions thus and the path to the cessation of perceptions thus, he knows the penetration in the holy life in the cessation of perceptions.
Bhikkhus, if it was said, perceptions should be known, ... re ... the cessation of perceptions should be known, it was said on account of this.
Bhikkhus, it was said, desires should be known, the origin and arising of desires should be known, the differences of desires should be known, the results of desires should be known, the cessation of desires should be known, the path leading to the cessation of desires should be known. Why was it said so?
Bhikkhus, these three are the desires: Desires to enjoy, desires to be and ignorant desires.
Bhikkhus, what is the origin and arising of desires?
Bhikkhus, ignorance is the origin and arising of desires..
Bhikkhus, what are the differences of desires?
Bhikkhus, there are desires which lead one, to hell, to the animal world, to the sphere of ghosts, to the human world, to gods. Bhikkhus, this is the difference in desires.
Bhikkhus, what are the results of desires?
Here, bhikkhus, the one who desires, arouses this and other birth in merit or demerit. These are the results of desires.
Bhikkhus, what is the cessation of desires?
Bhikkhus, the cessation of ignorance is the cessation of desires. This same Noble Eightfold path is the path of cessation of desires. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows desires thus. The origin and arising of desires thus, the different desires thus, the results of desires thus, the cessation of desires thus and the path to the cessation of desires thus, he knows the penetration in the holy life in the cessation of desires.
Bhikkhus, if it was said, desires should be known, ... re ... the cessation of desires should be known, it was said on account of this.
Bhikkhus, it was said, actions should be known, the origin and arising of actions should be known, the differences of actions should be known, the results of actions should be known, the cessation of actions should be known, the path leading to the cessation of actions should be known. Why was it said so?
Bhikkhus, intention I say is action. Having intended one does action by body, speech and mind.
Bhikkhus, what is the origin and arising of actions?
Bhikkhus, contact is the origin and arising of actions..
Bhikkhus, what are the differences of actions?
Bhikkhus, there are actions with, hellish feelings, beastly feelings, ghostly feelings, human feelings, heavenly feelings,
Bhikkhus, what are the results of actions?
Bhikkhus, the results of actions are threefold. Either here and now, in the next birth or in a subsequent birth. Bhikkhus, these are the results of actions.
Bhikkhus, what is the cessation of actions?
Bhikkhus, the cessation of contact is the cessation of actions. This same Noble Eightfold path is the path of cessation of actions. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows actions thus. The origin and arising of actions thus, the different actions thus, the results of actions thus, the cessation of actions thus and the path to the cessation of actions thus, he knows the penetration in the holy life in the cessation of actions.
Bhikkhus, if it was said, actions should be known, ... re ... the cessation of actions should be known, it was said on account of this.
Bhikkhus, it was said, unpleasantness should be known, the origin and arising of unpleasantness should be known, the differences of unpleasantness should be known, the results of unpleasantness should be known, the cessation of unpleasantness should be known, the path leading to the cessation of unpleasantness should be known. Why was it said so?
Birth is unpleasant, so also are decay, ailments, death, grief, wailing, unpleasantness, displeasure and distress, not getting one's desires is unpleasant, in short the five holding masses are unpleasant.
Bhikkhus, what is the origin and arising of unpleasantness?
Bhikkhus, craving is the origin and arising of unpleasantness?
Bhikkhus, what are the differences of unpleasantness?
Bhikkhus, there is unpleasantness,of extreme nature, of slight nature, that fades slowly and that which fades quickly.
Bhikkhus, what are the results of unpleasantness?
Here, bhikkhus, a certain person with a mind overwhelmed with unpleasantness, grieves, wails, beats the breast, and becomes bewildered. Overwhelmed by that unpleasantness, he searches outside. Who will tell a line or two for the cessaton of this unpleasantness? Bhikkhus, the maturity of delusion is unpleasant. Bhikkhus this is the result of unpleasantness .
Bhikkhus, what is the cessation of unpleasantness?
Bhikkhus, the cessation of craving is the cessation of unpleasantness. This same Noble Eightfold path is the path to the cessation of unpleasantness. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows unpleasantness thus. The origin and arising of unpleasantness thus, the different unpleasantnesses thus, the results of unpleasantness thus, the cessation of unpleasantnesses thus and the path to the cessation of unpleasant thus, he knows the penetration in the holy life in the cessation of unpleasantness..
Bhikkhus, if it was said, unpleasantness should be known, ... re ... the cessation of unpleasantness should be known, it was said on account of this.
Bhikkhus, this is the method of penetrating into the Teaching.
10. Sãhanadasuttam Ý The lion's roar
006.10. Bhikkhus, these six are the powers of the Thus Gone One, endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling. What six?
Here, bhikkhus, the Thus Gone One knows the possibility as possibility and the impossibility as impossubility, as it really is. The Thus Gone One knowing the possibility as possibility and the impossibility as the impossubility, as it really is, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.
Again, bhikkhus, the Thus Gone One knows the situational acquisition of the results of actions, in the past, future and present, as it really is. The Thus Gone One knowing the situational acquisition of the results of actions, in the past, future and present, as it really is, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.
Again, the Thus Gone One knows the higher states of the mind, the releases, the concentrations and attainments with their defilements, purities and the risings from them as it really is. The Thus Gone One knowing the higher states of the mind, the releases, the concentrations and attainments with their defilements, purities and the risings from them as it really is, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.
Again the Thus Gone One recollects the manifold previous births, such as one birth, two births ... re ... thus with all details recollects the previous births. The Thus Gone One recollecting the manifold previous births, such as one birth, two births ... re ... thus with all details recollecting the previous births, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.
Again, the Thus Gone One with the heavenly ear purified beyond human, knows beings born, according to their actions. The Thus Gone One with the heavenly ear purified beyond human knowing beings born according to their actions, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.
Again, the Thus Gone One destroying desires, ... re ... by himself realizing abides. The Thus Gone One destroying desires, ... re ... by himself realizing and abiding, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.
Bhikkhus, these six are the powers of the Thus Gone One, endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.
There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing the possibility as possibility and the impossibility as impossibility and The Blessed One explains to them as it really is, the possibility as possibility and the impossibility as impossibility.
There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing the situational results of actions according to the past, future and the present and The Blessed One explains to them as it really is, the situational results of actions according to the past, future and the present.
There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing the higher states of the mind, the releases, concentrations, attainments according to their defiling natures, purities, the risings from them and The Blessed One explains to them as it really is, the higher states of the mind, the releases, concentrations, attainments according to their defiling natures, purities and the risings from them.
There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing previous births and The Blessed One explains to them as it really is, his knowledge of previous births.
There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing the disappearing and appearing of beings and The Blessed One explains to them as it really is, the disappearing and appearing of beings.
There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing the destruction of desires ... re ... and The Blessed One explains to them as it really is, the destruction of desires ... re ...
There bhikkhus, I declare the knowledge of the possibility as the possibility and the impossibility as the impossibility, to the concentrated, not to the distracted. So also, the situational results of actions in the past, future, present; the higher states of the mind, releases, concentrations, attainments with their defiling natures, purities and the risings from them; recollecting previous births; knowing the disappearing and appearing of beings; and the destruction of desires. All these are to the concentrated not to the distracted.
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