Anguttara Nikaya
23. Ragapeyyalam Ý Repeats on greed
237. Bhikkhus, thoroughly knowing greed, ten things should be developed. What ten?
The perception of, loathing, death, loathing supports, ... re ... Disenchantment from all the world, the perception of impermanence, unpleasantness in impermanence, lack of a self in unpleasantness, the perception of dispelling, the perception of disenchantment, the perception of cessation, Bhikkhus, thoroughly knowing greed, these ten things should be developed.
238. Bhikkhus, thoroughly knowing greed, ten things should be developed. What ten?
The perception of, impermanence, lacking a self, loathing supports, disenchantment for all the world, the perception of the skeleton, the perception of worms, the perception of the corpse turned blue, the perception of the festering corpse, the perception of the corpse with holes, the perception of the bloated corpse. Bhikkhus, thoroughly knowing greed, these ten things should be developed.
239. Bhikkhus, thoroughly knowing greed ten things should be developed. What ten?
Right view, right thoughts, right words, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, thoroughly knowing greed these ten things should be developed.
240-266. ßBhikkhus, thoroughly knowing greed, ... re ... for its exhaustion ... re ... to dispel it, ... re ... for its destruction, ... re ... fading, ... re ... Disenchantment, ... re ... cessation, ... re ... for giving up, ... re ... these ten things should be developed.
267-746. ßBhikkhus, thoroughly knowing hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... concealing nature ... re ... spitefulness, ... re ... envy, ... re ... selfishness, ... re ... hypocrisy, ... re ... craftiness, ... re ... hardness, ... re ... impetuosity, ... re ... measuring, ... re ... conceit, ... re ... intoxication ... re ... and negligence ... re ... for its exhaustion ... re ... to dispel it, ... re ... for its destruction, ... re ... fading, ... re ... Disenchantment, ... re ... cessation, ... re ... for giving up, ... re ... these ten things should be developed.
Showing posts with label Dasaka Nipata. Show all posts
Showing posts with label Dasaka Nipata. Show all posts
Saturday, April 23, 2011
Anguttara Nikaya - Dasaka Nipata - Samanna Vaggo
Anguttara Nikaya
022. Samannavaggo Ý The general section
221. Bhikkhus, endowed with ten things as though led and lain is in hell. What ten?
Here, bhikkhus, a certain one destroys living things, with bloody hands is engaged in destroying living things without compassion for any living thing ... takes the not given, ... re ... misbehaves sexually, ... re ... tells lies, ... re ... slanders, ... re ... talks roughly, ... re ... talks frivolously, ... re ... covets, ... re ... bears an angry mind, ... re ... is with wrong view, with reversed vision: there are no results for giving ... re ... declare by themsselves having realized. Bhikkhus, endowed with these ten things, one is in hell as though led and lain there.
Bhikkhus, endowd with ten things as though led and lain is in heaven. What ten?
Here, bhikkhus, a certain one giving up destroying living things, throwing away stick and weapon abides with compassion for all living things. Gives up, taking the not given, ... re ... sexual misbehaviur, ... re ... telling lies, ... re ... slandering, ... re ... talking roughly, ... re ... frivolous talk ... re ... Does not covet, ... re ... abides dispelling anger from the mind, ... re ... becomes one with right view without a reversed vision: There are results for giving ... re ... having realized this and the other world declare it to the world. Bhikkhus, endowed with these ten things, one is in heaven as though led and lain there.
222. Bhikkhus, endowed with twenty things as though led and lain is in hell. What twenty?
Here, bhikkhus, a certain one destroys living things and rouses others to destroy living things. Takes the not given and rouses others to take the not given. Misbehaves sexually and rouses others to misbehave sexually. Tells lies and rouses others to tell lies. Slanders and rouses others to slander. Talks roughly and rouses others to talk roughly. Talks frivolously and rouses others to talk frivolously. Covets and rouses others to covet. Bears an angry mind and rouses others to bear angry minds. With wrong view and reversed vision rouses others to be with wrong view; with a reversed vision saying, ßThere are no results for giving ... re ... declare by themsselves having realized. Bhikkhus, endowed with these twenty things, one is in hell as though led and lain there.
Bhikkhus, endowd with twenty things as though led and lain is in heaven. What twenty?
Here, bhikkhus, a certain one giving up destroying living things, rouses others to abstain from destroying living things. Giving up, taking the not given rouses others to abstain from taking the not given. Abstaining from sexual misbehaviur, rouses others to abstain from sexual misbehaviour. Abstaining from telling lies, rouses others to abstain from telling lies. Abstaining from slandering, rouses others to abstain from slandering. Abstaining from talking roughly rouses others to abstain from talking roughly. Abstaining from frivolous talk rouses others to abstain from frivolous talk Abstaining from coveting rouses others to abstain from coveting. Abiding dispelling anger rouses others to dispel anger from the mind. Become one of right view, one with non reversed vision: rouses others to come to right view -Saying there are results for giving ... re ... having realized this and the other world declare it to the world. Bhikkhus, endowed with these twenty things, one is in heaven as though led and lain there.
223. Bhikkhus, endowed with thirty things as though led and lain is in hell. What thirty?
Here, bhikkhus, a certain one destroys living things, rouses others to destroy living things and gives permission to destroy living things. Takes the not given rouses others to take the not given and gives permission to take the not given. Misbehaves sexually, rouses others to misbehave sexually and gives permission for sexual misbehaviour. Tells lies, rouses others to tell lies and gives permission to tell lies. Slanders rouses others to slander and gives permission to slander. Talks roughly, rouses others to talk roughly and permits rough talkòalks frivolously, rouses others to talk frivolously and permits frivolous talk. Covets, rouses others to covet and gives permission for coveting. Bears an angry mind rouses others to bear angry minds and permits it. With wrong view and reversed vision rouses others to be with wrong view; with a reversed vision, and permits wrong view, saying- There are no results for giving ... re ... declare by themselves having realized. Bhikkhus, endowed with these thirty things, one is in hell as though led and lain there.
Bhikkhus, endowd with thirty things as though led and lain is in heaven. What thirty?
Here, bhikkhus, a certain one giving up destroying living things, rouses others to abstain from destroying living things and acknowledges the sparing of living things Giving up, taking the not given rouses others to abstain from taking the not given and acknowledges not taking the not given. Abstaining from sexual misbehaviur, rouses others to abstain from sexual misbehaviour and does not acknowledge sexual misbehaviour. Abstaining from telling lies, rouses others to abstain from telling lies and does not acknowledge telling lies. Abstaining from slandering, rouses others to abstain from slandering and does not acknowledge slandering. Abstaining from talking roughly rouses others to abstain from talking roughly and does not acknowledge talking roughly. Abstaining from frivolous talk rouses others to abstain from frivolous talk and does not acknowledge frivolous talk. Abstaining from coveting rouses others to abstain from coveting and does not acknowledge coveting. Abiding dispelling anger rouses others to dispel anger and acknowledges freedom from anger. Become one of right view, one with non reversed vision: rouses others to come to right view and acknowledges the straightening of the view. -Saying there are results for giving ... re ... having realized this and the other world declare it to the world. Bhikkhus, endowed with these thirty things, one is in heaven as though led and lain there.
224. Bhikkhus, endowed with forty things as though led and lain is in hell. What forty?
Here, bhikkhus, a certain one destroys living things, rouses others to destroy living things gives permission to destroy living things and praises the destruction of living things. Takes the not given rouses others to take the not given, gives permission to take the not given and praises taking the not given. Misbehaves sexually, rouses others to misbehave sexually gives permission for sexual misbehaviour and praises sexual misbehaviour. Tells lies, rouses others to tell lies, gives permission to tell lies and praises telling lies. Slanders rouses others to slander, gives permission to slander and praises slandering. Talks roughly, rouses others to talk roughly, permits rough talk and praises rough talkòalks frivolously, rouses others to talk frivolously, praises and permits frivolous talk. Covets, rouses others to covet and gives permission for coveting and praises coveting. Bears an angry mind rouses others to bear angry minds praises and permits it. With wrong view and reversed vision rouses others to be with wrong view; with a reversed vision, permits and praises wrong view, saying- There are no results for giving ... re ... declare by themselves having realized. Bhikkhus, endowed with these forty things, one is in hell as though led and lain there.
Bhikkhus, endowd with forty things as though led and lain is in heaven. What forty?
Here, bhikkhus, a certain one giving up destroying living things, rouses others to abstain from destroying living things, acknowledges and praises the sparing of living things Giving up, taking the not given rouses others to abstain from taking the not given and acknowledges and praises not taking the not given. Abstaining from sexual misbehaviur, rouses others to abstain from sexual misbehaviour not acknowledging sexual misbehaviour does not praise it. Abstaining from telling lies, rouses others to abstain from telling lies does not acknowledge and praise telling lies. Abstaining from slandering, rouses others to abstain from slandering, does not acknowledge and praise slandering. Abstaining from talking roughly rouses others to abstain from talking roughly does not acknowledge and praise talking roughly. Abstaining from frivolous talk rouses others to abstain from frivolous talk does not acknowledge and praise frivolous talk. Abstaining from coveting rouses others to abstain from coveting does not acknowledge and praise coveting. Abiding dispelling anger rouses others to dispel anger, acknowledges and praises freedom from anger. Become one of right view, one with non reversed vision: rouses others to come to right view acknowledges and praises the straightening of the view. -Saying there are results for giving ... re ... having realized this and the other world declare it to the world. Bhikkhus, endowed with these forty things, one is in heaven as though led and lain there.
225-228 ßBhikkhus, endowed with ten things he maintains himself wounded and destroyed ... re ... maintains himself not wounded and destroyed ... re ... Bhikkhus, endowed with twenty things ... re ... Bhikkhus, endowed with thirty things, ... re ... Bhikkhus, endowed with forty things, ... re ...
229-232 ßBhikkhus, endowed with ten things a certain one after death goes to loss, to decrease, to hell ... re ... a certain one after death goes to gain, to increase, to heaven. Bhikkhus, endowed with twenty things ... re ... Bhikkhus, endowed with thirty things, ... re ... Bhikkhus, endowed with forty things a certain one after death goes to loss, to decrease, to hell, ... re ... a certain one goes to gain, to increase, to heaven.
233-236 ßBhikkhus, endowed with ten things the fool should be known ... re ... the wise one should be known ... re ... Bhikkhus, endowed with twenty things, ... re ... Bhikkhus, endowed with thirty things, ... re ... Bhikkhus, endowed with forty things the fool should be known, ... re ... the wise one should be known.
022. Samannavaggo Ý The general section
221. Bhikkhus, endowed with ten things as though led and lain is in hell. What ten?
Here, bhikkhus, a certain one destroys living things, with bloody hands is engaged in destroying living things without compassion for any living thing ... takes the not given, ... re ... misbehaves sexually, ... re ... tells lies, ... re ... slanders, ... re ... talks roughly, ... re ... talks frivolously, ... re ... covets, ... re ... bears an angry mind, ... re ... is with wrong view, with reversed vision: there are no results for giving ... re ... declare by themsselves having realized. Bhikkhus, endowed with these ten things, one is in hell as though led and lain there.
Bhikkhus, endowd with ten things as though led and lain is in heaven. What ten?
Here, bhikkhus, a certain one giving up destroying living things, throwing away stick and weapon abides with compassion for all living things. Gives up, taking the not given, ... re ... sexual misbehaviur, ... re ... telling lies, ... re ... slandering, ... re ... talking roughly, ... re ... frivolous talk ... re ... Does not covet, ... re ... abides dispelling anger from the mind, ... re ... becomes one with right view without a reversed vision: There are results for giving ... re ... having realized this and the other world declare it to the world. Bhikkhus, endowed with these ten things, one is in heaven as though led and lain there.
222. Bhikkhus, endowed with twenty things as though led and lain is in hell. What twenty?
Here, bhikkhus, a certain one destroys living things and rouses others to destroy living things. Takes the not given and rouses others to take the not given. Misbehaves sexually and rouses others to misbehave sexually. Tells lies and rouses others to tell lies. Slanders and rouses others to slander. Talks roughly and rouses others to talk roughly. Talks frivolously and rouses others to talk frivolously. Covets and rouses others to covet. Bears an angry mind and rouses others to bear angry minds. With wrong view and reversed vision rouses others to be with wrong view; with a reversed vision saying, ßThere are no results for giving ... re ... declare by themsselves having realized. Bhikkhus, endowed with these twenty things, one is in hell as though led and lain there.
Bhikkhus, endowd with twenty things as though led and lain is in heaven. What twenty?
Here, bhikkhus, a certain one giving up destroying living things, rouses others to abstain from destroying living things. Giving up, taking the not given rouses others to abstain from taking the not given. Abstaining from sexual misbehaviur, rouses others to abstain from sexual misbehaviour. Abstaining from telling lies, rouses others to abstain from telling lies. Abstaining from slandering, rouses others to abstain from slandering. Abstaining from talking roughly rouses others to abstain from talking roughly. Abstaining from frivolous talk rouses others to abstain from frivolous talk Abstaining from coveting rouses others to abstain from coveting. Abiding dispelling anger rouses others to dispel anger from the mind. Become one of right view, one with non reversed vision: rouses others to come to right view -Saying there are results for giving ... re ... having realized this and the other world declare it to the world. Bhikkhus, endowed with these twenty things, one is in heaven as though led and lain there.
223. Bhikkhus, endowed with thirty things as though led and lain is in hell. What thirty?
Here, bhikkhus, a certain one destroys living things, rouses others to destroy living things and gives permission to destroy living things. Takes the not given rouses others to take the not given and gives permission to take the not given. Misbehaves sexually, rouses others to misbehave sexually and gives permission for sexual misbehaviour. Tells lies, rouses others to tell lies and gives permission to tell lies. Slanders rouses others to slander and gives permission to slander. Talks roughly, rouses others to talk roughly and permits rough talkòalks frivolously, rouses others to talk frivolously and permits frivolous talk. Covets, rouses others to covet and gives permission for coveting. Bears an angry mind rouses others to bear angry minds and permits it. With wrong view and reversed vision rouses others to be with wrong view; with a reversed vision, and permits wrong view, saying- There are no results for giving ... re ... declare by themselves having realized. Bhikkhus, endowed with these thirty things, one is in hell as though led and lain there.
Bhikkhus, endowd with thirty things as though led and lain is in heaven. What thirty?
Here, bhikkhus, a certain one giving up destroying living things, rouses others to abstain from destroying living things and acknowledges the sparing of living things Giving up, taking the not given rouses others to abstain from taking the not given and acknowledges not taking the not given. Abstaining from sexual misbehaviur, rouses others to abstain from sexual misbehaviour and does not acknowledge sexual misbehaviour. Abstaining from telling lies, rouses others to abstain from telling lies and does not acknowledge telling lies. Abstaining from slandering, rouses others to abstain from slandering and does not acknowledge slandering. Abstaining from talking roughly rouses others to abstain from talking roughly and does not acknowledge talking roughly. Abstaining from frivolous talk rouses others to abstain from frivolous talk and does not acknowledge frivolous talk. Abstaining from coveting rouses others to abstain from coveting and does not acknowledge coveting. Abiding dispelling anger rouses others to dispel anger and acknowledges freedom from anger. Become one of right view, one with non reversed vision: rouses others to come to right view and acknowledges the straightening of the view. -Saying there are results for giving ... re ... having realized this and the other world declare it to the world. Bhikkhus, endowed with these thirty things, one is in heaven as though led and lain there.
224. Bhikkhus, endowed with forty things as though led and lain is in hell. What forty?
Here, bhikkhus, a certain one destroys living things, rouses others to destroy living things gives permission to destroy living things and praises the destruction of living things. Takes the not given rouses others to take the not given, gives permission to take the not given and praises taking the not given. Misbehaves sexually, rouses others to misbehave sexually gives permission for sexual misbehaviour and praises sexual misbehaviour. Tells lies, rouses others to tell lies, gives permission to tell lies and praises telling lies. Slanders rouses others to slander, gives permission to slander and praises slandering. Talks roughly, rouses others to talk roughly, permits rough talk and praises rough talkòalks frivolously, rouses others to talk frivolously, praises and permits frivolous talk. Covets, rouses others to covet and gives permission for coveting and praises coveting. Bears an angry mind rouses others to bear angry minds praises and permits it. With wrong view and reversed vision rouses others to be with wrong view; with a reversed vision, permits and praises wrong view, saying- There are no results for giving ... re ... declare by themselves having realized. Bhikkhus, endowed with these forty things, one is in hell as though led and lain there.
Bhikkhus, endowd with forty things as though led and lain is in heaven. What forty?
Here, bhikkhus, a certain one giving up destroying living things, rouses others to abstain from destroying living things, acknowledges and praises the sparing of living things Giving up, taking the not given rouses others to abstain from taking the not given and acknowledges and praises not taking the not given. Abstaining from sexual misbehaviur, rouses others to abstain from sexual misbehaviour not acknowledging sexual misbehaviour does not praise it. Abstaining from telling lies, rouses others to abstain from telling lies does not acknowledge and praise telling lies. Abstaining from slandering, rouses others to abstain from slandering, does not acknowledge and praise slandering. Abstaining from talking roughly rouses others to abstain from talking roughly does not acknowledge and praise talking roughly. Abstaining from frivolous talk rouses others to abstain from frivolous talk does not acknowledge and praise frivolous talk. Abstaining from coveting rouses others to abstain from coveting does not acknowledge and praise coveting. Abiding dispelling anger rouses others to dispel anger, acknowledges and praises freedom from anger. Become one of right view, one with non reversed vision: rouses others to come to right view acknowledges and praises the straightening of the view. -Saying there are results for giving ... re ... having realized this and the other world declare it to the world. Bhikkhus, endowed with these forty things, one is in heaven as though led and lain there.
225-228 ßBhikkhus, endowed with ten things he maintains himself wounded and destroyed ... re ... maintains himself not wounded and destroyed ... re ... Bhikkhus, endowed with twenty things ... re ... Bhikkhus, endowed with thirty things, ... re ... Bhikkhus, endowed with forty things, ... re ...
229-232 ßBhikkhus, endowed with ten things a certain one after death goes to loss, to decrease, to hell ... re ... a certain one after death goes to gain, to increase, to heaven. Bhikkhus, endowed with twenty things ... re ... Bhikkhus, endowed with thirty things, ... re ... Bhikkhus, endowed with forty things a certain one after death goes to loss, to decrease, to hell, ... re ... a certain one goes to gain, to increase, to heaven.
233-236 ßBhikkhus, endowed with ten things the fool should be known ... re ... the wise one should be known ... re ... Bhikkhus, endowed with twenty things, ... re ... Bhikkhus, endowed with thirty things, ... re ... Bhikkhus, endowed with forty things the fool should be known, ... re ... the wise one should be known.
Anguttara Nikaya - Dasaka Nipata - Karajakaya Vaggo
Anguttara Nikaya
021. Karajakayavaggo Ý The section on the body sprung from action
1. Pathamanirayasaggasuttam Ý First on hell and heaven
211. ßBhikkhus, endowed with ten things as though led and lain is in hell. What ten?
Here bhikkhus a certain one destroys living things, is cruel with bloody hands, without compassion is engaged in destroying living things .
Takes the not given, gone to the village or forest, takes others' belongings with a thievish mind.
Misbehaves sexually with those protected by mother, father, mother and father, brother, sister, relations, the clan, the Teaching, or with one who has a spouse and is liable to be punished or even with one garlanded at a ceremony.
Tells lies in an assembly, in a gathering, in the midst of relations, in the guild, in the presence of royality. When asked to stand witness, not knowing says I know. Knowing says I do not know. Not seeing says I saw and seeing says I did not see. Thus he tells lies for a personal reason, for another's good or for some small material gain.
Slanders. Hearing something here, tells it there, to split these. Hearing something there tells it here, to split those. Thus he splits the united. Puts apart the already split. Fond of disunity talks words to disunite.
Talks roughly, speaking insolent rough words that pierce others, words that curse and not conducive to concentration.
Talks frivolously, out of time, unrighteous words that are useless and not in accordance with the Teaching and the Discipline. Talks words that do not incite, need no treasuring, without a limit.
Is coveting and covets others belongings, thinks may they be mine!
Is with an angry mind and defiled thoughts thinking, may these beings be destroyed. May they be broken apart and may they not be!
Is with wrong view, with a reversed vision: There is no good in giving gifts, doing a sacrifice, making an offering. There are no results for good and evil actions. There is no this world, no other world, no mother, no father, there are no beings spontaneously arisen, No recluses and Brahmins who having realized this world and the other world, declare it to the world. Bhikkhus, endowed with these ten things one is in hell as though led and lain there.
Bhikkhus, endowed with ten things as though led and lain is in heaven. What ten?
Here bhikkhus a certain one does not destroy living things, giving up destroying living things throws out stick and weapon and abides ashamed with compassion for all living things .
Does not take the not given, gone to the village or forest, does not take others' belongings with a thievish mind.
Does not misbehave sexually with those protected by mother, father, mother and father, brother, sister, relations, the clan, the Teaching, or with one who has a spouse and is liable to be punished or even with one garlanded at a ceremony.
Does not tell lies in an assembly, in a gathering, in the midst of relations, in the guild, in the presence of royality. When asked to stand witness, not knowing he says I do not know. Knowing says I know. Not seeing says I did not see and seeing says I saw. Thus he does not tell lies for a personal reason, for another's good or for some small material gain.
Does not slander. Hearing something here, does not tell it there, to split these. Hearing something there does not tell it here, to split those. Thus he does not split the united. Unites the already split. Fond of unity talks words to unite.
Does not talk roughly, speaks polite words that are pleasing to others, words that are generally accepted pleasing words that go straight into the heart.
Does not talk frivolously and out of time. Talks righteous words that are useful and are in accordance with the Teaching and the Discipline. Talks words that incite others and could be treasured, with a limit.
Does not covet others' belongings, does not think may those be mine!
Not with angry mind is not with defiled thoughts. Thinks, may these beings be well and happy. May they maintain themselves happily.
With right view, is without a reversed vision: There is good in giving gifts, doing a sacrifice, making an offering. There are results for good and evil actions. There is this world, the other world, mother, father, there are beings spontaneously arisen, There are recluses and Brahmins who having realized this world and the other world, declare it to the world. Bhikkhus, endowed with these ten things one is in heaven as though led and lain there.
2. Dutiyanirayasaggasuttam Ý Second on hell and heaven
212. Bhikkhus, endowed with ten things as though led and lain is in hell. What ten?
Here, bhikkhus, a certain one destroys living things, with bloody hands is engaged in destroying living things without compassion for any living thing ... takes the not given, ... re ... misbehaves sexually, ... re ... tells lies, ... re ... slanders, ... re ... talks roughly, ... re ... talks frivolously, ... re ... covets, ... re ... bears an angry mind, ... re ... is with wrong view, with reversed vision: there are no results for giving ... re ... declare by themsselves having realized. Bhikkhus, endowed with these ten things, one is in hell as though led and lain there.
Bhikkhus, endowd with ten things as though led and lain is in heaven. What ten?
Here, bhikkhus, a certain one giving up destroying living things, throws away stick and weapon and abides with compassion for all living things. Gives up, taking the not given, ... re ... sexual misbehaviur, ... re ... telling lies, ... re ... slandering, ... re ... talking roughly, ... re ... frivolous talk ... re ... Does not covet, ... re ... abides dispelling anger from the mind, ... re ... becomes one with right view without a reversed vision: There are results for giving ... re ... having realized this and the other world declare it to the world. Bhikkhus, endowed with these ten things, one is in heaven as though led and lain there.
3. Matugamasuttam Ý The woman
213. Bhikkhus, a woman endowed with ten things as though led and lain is in hell. What ten?
Here, bhikkhus, a woman destroys living things, with bloody hands is engaged in destroying living things without compassion for any living thing ... re ... takes the not given, ... re ... misbehaves sexually, ... re ... tells lies, ... re ... slanders, ... re ... talks roughly, ... re ... talks frivolously, ... re ... covets, ... re ... bears an angry mind, ... re ... is with wrong view, with reversed vision: there are no results for giving ... re ... declare by themsselves having realized. Bhikkhus, endowed with these ten things, the woman is in hell as though led and lain there.
Bhikkhus, the woman endowd with ten things as though led and lain is in heaven. What ten?
Here, bhikkhus, the woman giving up destroying living things, throws away stick and weapon and abides with compassion for all living things. Gives up, taking the not given, ... re ... sexual misbehaviur, ... re ... telling lies, ... re ... slandering, ... re ... talking roughly, ... re ... frivolous talk ... re ... Does not covet, ... re ... abides dispelling anger from the mind, ... re ... becomes one with right view without a reversed vision: There are results for giving ... re ... having realized this and the other world declare it to the world. Bhikkhus, the woman endowed with these ten things is in heaven as though led and lain there.
4. Upasikasuttam Ý The female lay disciple
214. Bhikkhus, the female lay disciple endowed with ten things as though led and lain is in hell. What ten?
Here, bhikkhus, she destroys living things, with bloody hands is engaged in destroying living things without compassion for any living thing ... takes the not given, ... re ... misbehaves sexually, ... re ... tells lies, ... re ... slanders, ... re ... talks roughly, ... re ... talks frivolously, ... re ... covets, ... re ... bears an angry mind, ... re ... is with wrong view, with reversed vision: there are no results for giving ... re ... declare by themsselves having realized. Bhikkhus, endowed with these ten things, she is in hell as though led and lain there.
Bhikkhus, the female lay disciple endowd with ten things as though led and lain is in heaven. What ten?
Here, bhikkhus, giving up destroying living things, throws away stick and weapon and abides with ccompassion for all living things. Gives up, taking the not given, ... re ... sexual misbehaviur, ... re ... telling lies, ... re ... slandering, ... re ... talking roughly, ... re ... frivolous talk ... re ... Does not covet, ... re ... abides dispelling anger from the mind, ... re ... becomes one with right view without a reversed vision: There are results for giving ... re ... having realized this and the other world declare it to the world. Bhikkhus, endowed with these ten things, she is in heaven as though led and lain there.
5. Visaradasuttam Ý Confidence
215. Bhikkhus, the female lay disciple endowed with ten things, lives in a household without confidence. What ten?
Here, bhikkhus, she destroys living things, with bloody hands is engaged in destroying living things without compassion for any living thing.. re .. takes the not given, ... re ... misbehaves sexually, ... re ... tells lies, ... re ... slanders, ... re ... talks roughly, ... re ... talks frivolously, ... re ... covets, ... re ... bears an angry mind, ... re ... is with wrong view, with reversed vision: there are no results for giving ... re ... declare by themselves having realized. Bhikkhus, endowed with these ten things, she lives in a household without confidence.
Bhikkhus, the female lay disciple endowd with ten things, lives in a household with confidence. What ten?
Here, bhikkhus, the female lay disciple giving up destroying living things, throws away stick and weapon abides with compassion for all living things. Gives up, taking the not given, ... re ... sexual misbehaviur, ... re ... telling lies, ... re ... slandering, ... re ... talking roughly, ... re ... frivolous talk ... re ... Does not covet, ... re ... abides dispelling anger from the mind, ... re ... becomes one with right view without a reversed vision: There are results for giving ... re ... having realized this and the other world declare it to the world. Bhikkhus, endowed with these ten things, she lives in a household with confidence.
6. Samsappanãyasuttam Ý Creeping low
216. Bhikkhus, I will tell you the creeping low, listen and attend carefully. Bhikkhus, what is the Teaching wihich tells of creeping low?
Bhikkhus, beings are the owners, the inheritors, the origins, the relations and the refuges of their actions, whatever action done, good or evil- will be their inheritance.
Here, bhikkhus, a certain one destroys living things, is cruel with bloody hands engaged in destroying living things. He creeps low with the body, with words and with the mind. His bodily actions are crooked, verbal actions are crooked and mental actions are crooked, he has a crooked course of actions and a crooked birth.
Bhikkhus, I declare one of these two courses of actions to one with a crooked birth, either birth in hell with only unpleasantness, or birth as creeping things in the animal world. Who are the creeping things in the animal world? Snakes, scorpions, centipedes, mungooses, cats, mice and other small fourfooted animals who creep away seeing humans. Thus bhikkhus, the product causes birth to the producer. Whatever is done by that is born. To one born, those actions bring contacts. Therefore, bhikkhus, I say, beings are the inheritors of their actions.
Here, bhikkhus, a certain one takes the not given, ... re ... misbehaves in sexual conduct, ... re ... tells lies, ... re ... slanders, ... re ... talks roughly, ... re ... talks frivolously, ... re ... covets, ... re ... bears an angry mind, upholds wrong view, a reversed vision: There are no results for giving, ... re by thenselves realizing declare it to this world. He creeps low with the body, with words and with the mind. His bodily actions are crooked, verbal actions are crooked and mental actions are crooked, he has a crooked course of actions and a crooked birth.
Bhikkhus, I declare one of these two courses of actions to one with a crooked birth, either birth in hell with only unpleasantness, or birth as creeping things in the animal world. Who are the creeping things in the animal world? Snakes, scorpions, centipedes, mungooses, cats, mice and other small fourfooted animals who creep away seeing humans. Thus bhikkhus, the product causes birth to the producer. Whatever is done by that is born. To one born, those actions bring contacts. Therefore, bhikkhus, I say, beings are the inheritors of their actions.
Here, bhikkhus, a certain one abstains from destroying living things, shamefully throwing away stick and weapon abides with compassion for all living things. He does not creep low with the body, with words and with the mind. His bodily actions are straightforward, verbal actions are straightforward and mental actions are straightforward.
Bhikkhus, I declare one of these two courses of actions to one with a straightforward birth, either birth in heaven with only pleasantness, or birth in a high clan of the warriors, Brahmins or householders with much wealth, resources grains and money Thus bhikkhus, the product causes birth to the producer. Whatever is done by that is born. To one born, those actions bring contacts. Therefore, bhikkhus, I say, beings are the inheritors of their actions.
Here, bhikkhus, a certain one does not take the not given, ... re ... Does not misbehave sexually, ... re ... Does not tell lies, ... re ... does not slander, ... re ... Does not talk roughly, ... re ... does not talk frivolously, ... re ... does not covet, ... re ... does not bear an angry mind, upholds right view, has a not reversed vision: There are results for giving, ... re by thenselves realizing declare to this world. He does not creep low with the body, with words and with the mind. His bodily actions are straightforward, verbal actions are straightforward and mental actions are straightforward, he has a straightforward course of actions.
Bhikkhus, I declare one of these two courses of actions to one with a straightforward birth, either birth in heaven with only pleasantness, or birth in a high clan of the warriors, Brahmins or householders with much wealth, resources grains and money. Thus bhikkhus, the product causes birth to the producer. Whatever is done by that is born. To one born, those actions bring contacts. Therefore, bhikkhus, I say, beings are the inheritors of their actions. Bhikkhus, this is the Teaching wihich tells of creeping low.
7. Pathamasa¤cetanikasuttam Ý First on intentional actions
217. Bhikkhus, without experiencing the results of the done, accumulation of intentional actions, I do not declare their ending. That too in this same life, in the next birth or in a subsequent birth. Bhikkhus, I do not declare the ending of unpleasantness until the results of the done accumulation of intentional actions are experienced.
There are three modes of unpleasant feelings, for intended, defiled bodily actions. There are four modes of unpleasant feelings, for intended, defiled verbal actions. There are three modes of unpleasant feelings, for intended, defiled mental actions.
Bhikkhus, what are the three modes of unpleasant feelings, for intended, defiled bodily actions?
Here bhikkhus a certain one destroys living things, is cruel with bloody hands, without compassion is engaged in destroying living things .
Takes the not given, gone to the village or forest, takes others' belongings with a thievish mind.
Misbehaves sexually with those protected by mother, father, mother and father, brother, sister, relations, the clan, the Teaching, or with one who has a spouse and is liable to be punished or even with one garlanded at a ceremony. Thus there are three modes of unpleasant feelings, for intended, defiled bodily actions.
Bhikkhus, what are the four modes of unpleasant feelings, for intended, defiled verbal actions?
Telling lies in an assembly, in a gathering, in the midst of relations, in the guild, in the presence of royality. When asked to stand witness, not knowing says I know. Knowing says I do not know. Not seeing says I saw and seeing says I did not see. Thus he tells lies for a personal reason, for another's good or for some small material gain.
Slanders! Hearing something here, tells it there, to split these. Hearing something there tells it here, to split those. Thus he splits the united. Puts apart the already split. Fond of disunity talks words to disunite.
Talks roughly, speaking insolent rough words that pierce others, words that curse and not conducive to concentration.
Talks frivolously, out of time, unrighteous words that are useless and not in accordance with the Teaching and the Discipline. Talks words that do not incite others, need no treasuring, without a limit. Thus there are four modes of unpleasant feelings, for intended, defiled verbal actions.
Bhikkhus, what are the three modes of unpleasant feelings, for intended, defiled mental actions?
Covets others belongings, thinks may they be mine!
Bears an angry mind and defiled thoughts thinking, may these beings be destroyed. May they break apart and may they not be!
Upholds wrong view and a reversed vision: There is no good in giving gifts, doing a sacrifice, making an offering. There are no results for good and evil actions. There is no this world, no other world, no mother, no father, there are no beings spontaneously arisen, No recluses and Brahmins who having realized this world and the other world, declare it to the world. Thus there are three modes of unpleasant feelings, for intended, defiled mental actions.
Bhikkhus, on account of the three modes of unpleasant feelings, for intended, defiled bodily actions beings are born in loss, in a bad state, in decrease, in hell. On account of the four modes of unpleasant feelings, for intended, defiled verbal actions beings are born in loss, in a bad state, in decrease, in hell. On account of the three modes of unpleasant feelings, for intended, defiled mental actions beings are born in loss, in a bad state, in decrease, in hell.
Bhikkhus, just as a true gem when thrown up, would come down and get well established, in the same manner on account of the three modes of unpleasant feelings, for intended, defiled bodily actions beings are born in loss, in a bad state, in decrease, in hell. On account of the four modes of unpleasant feelings, for intended, defiled verbal actions beings are born in loss, in a bad state, in decrease, in hell. On account of the three modes of unpleasant feelings, for intended, defiled mental actions beings are born in loss, in a bad state, in decrease, in hell.
Bhikkhus, without experiencing the results of the done, accumulation of intentional actions, I do not declare their ending. That too in this same life, in the next birth or in a subsequent birth. Bhikkhus, I do not declare the ending of unpleasantness until the results of the done accumulation of intentional actions are experienced.
There are three modes of pleasant feelings, for attaining well intended, bodily actions. There are four modes of pleasant feelings, for attaining well intended, verbal actions. There are three modes of pleasant feelings, for attaining well intended, mental actions.
Bhikkhus, what are the three modes of pleasant feelings, for attaining well intended, bodily actions?
Here bhikkhus a certain one abstains from destroying living things, ashamed, throws away stick and weapon and abides with compassion for all living things .
Abstains from taking the not given, gone to the village or forest, does not take others' belongings with a thievish mind.
Does not misbehave sexually with those protected by mother, father, mother and father, brother, sister, relations, the clan, the Teaching, or with one who has a spouse and is liable to be punished or even with one garlanded at a ceremony. Thus there are three modes of pleasant feelings, for attaining well intended, bodily actions.
Bhikkhus, what are the four modes of pleasant feelings, for attaining well intended, verbal actions?
Abstains from telling lies, gone to an assembly, in a gathering, in the midst of relations, in the guild or in the presence of royality. When asked to stand witness, not knowing says I do not know. Knowing says I know. Not seeing says I did not see and seeing says I saw. Thus he does not tell lies for personal reasons, for another's good or for some small material gain.
Does not slander. Hearing something here, does not tell it there, to split these. Hearing something there does not tell it here, to split those. Thus he unites the split. Fond of unity talks words to unite.
Does not talk roughly, speaks polite words that are pleasant to the ears, words that are desired by the populace at large.
Does not talk frivolously, talks at the right time, righteous words that are useful in accordance with the Teaching and the Discipline. Talks words that incite others, need to be treasured, with a limit. Thus there are four modes of pleasant feelings, for attaining well intended, verbal actions.
There are three modes of pleasant feelings, for attaining well intended, mental actions.
Does not covet others belongings, thinking may they be mine!
Does not bear an angry mind and is without defiled thoughts. Thinks may these beings be well and happy. May they maintain themselves happily!
Is with right view, without a reversed vision: There is good in giving gifts, doing a sacrifice, making an offering. There are results for good and evil actions. There is this world, the other world, mother, father, there are beings spontaneously arisen, There are recluses and Brahmins who having realized this world and the other world, declare it to the world. Thus there are three modes of pleasant feelings, for attaining well intended, mental actions.
Bhikkhus, on account of the three modes of pleasant feelings for attaining well intended bodily actions beings are born in gain, in a good state, in increase, in heaven. On account of the four modes of pleasant feelings, for attaining well intended, verbal actions beings are born in gain, in a good state, in increase, in heaven. On account of the three modes of pleasant feelings, for attaining well intended, mental actions, beings are born in gain, in a good state, in increase, in heaven.
Bhikkhus, just as a true gem when thrown up, would come down and get well established, in the same manner on account of the three modes of pleasant feelings, for attaining well intended, bodily actions beings are born in gain, in a good state, in increase, in heaven. On account of the four modes of pleasant feelings, for attaining well intended, verbal actions beings are born in gain, in a good state, in increase, in heaven. On account of the three modes of pleasant feelings, for attaining well intended, mental actions beings are born in gain, in a good state, in increase, in heaven.
Bhikkhus, without experiencing the results of the done, accumulation of intentional actions, I do not declare their ending. That too in this same life, in the next birth or in a subsequent birth. Bhikkhus, I do not declare the ending of unpleasantness until the results of the done accumulation of intentional actions are experienced.
8. Dutiyasa¤cetanikasuttam Ý Second on intentional actions
218. Bhikkhus, without experiencing the results of the done, accumulation of intentional actions, I do not declare their ending. That too in this same life, in the next birth or in a subsequent birth. Bhikkhus, I do not declare the ending of unpleasantness until the results of the done accumulation of intentional actions are experienced.
There are three modes of unpleasant feelings, for intended, defiled bodily actions. There are four modes of unpleasant feelings, for intended, defiled verbal actions. There are three modes of unpleasant feelings, for intended, defiled mental actions.
Bhikkhus, what are the three modes of unpleasant feelings, for intended, defiled bodily actions? ... re ... Thus there are three modes of unpleasant feelings, for intended, defiled bodily actions.
Bhikkhus, what are the four modes of unpleasant feelings, for intended, defiled verbal actions? Thus there are four modes of unpleasant feelings, for intended, defiled verbal actions.
Bhikkhus, what are the three modes of unpleasant feelings, for intended, defiled mental actions? ... re ... Thus there are three modes of unpleasant feelings, for intended, defiled mental actions.
Bhikkhus, on account of the three modes of unpleasant feelings, for intended, defiled bodily actions, or on account of the four modes of unpleasant feelings, for intended, defiled verbal actions, or on account of the three modes of unpleasant feelings, for intended, defiled mental actions, beings after death, are born in loss, in a bad state, in decrease in hell.
Bhikkhus, without experiencing the results of the done, accumulation of intentional actions, I do not declare their ending. That too in this same life, in the next birth or in a subsequent birth. Bhikkhus, I do not declare the ending of unpleasantness until the results of the done accumulation of intentional actions are experienced.
There are three modes of pleasant feelings, for attaining well intended, bodily actions. There are four modes of pleasant feelings, for attaining well intended, verbal actions. There are three modes of pleasant feelings, for attaining well intended, mental actions.
Bhikkhus, what are the three modes of pleasant feelings, for attaining well intended, bodily actions? ... re ... Thus there are three modes of pleasant feelings, for attaining well intended, bodily actions.
Bhikkhus, what are the four modes of pleasant feelings, for attaining well intended, verbal actions? Thus there are four modes of pleasant feelings, for attaining well intended, verbal actions.
Bhikkhus, what are the three modes of pleasant feelings, for attaining well intended, mental actions? ... re ... Thus there are three modes of pleasant feelings, for attaining well intended, mental actions.
Bhikkhus, on account of the three modes of pleasant feelings, for attaining well intended, bodily actions, or on account of the four modes of pleasant feelings, for attaining well intended, verbal actions, or on account of the three modes of pleasant feelings, for well intended, mental actions, beings after death, are born in gain, in a good state, in increase in heaven.
9. Karajakayasuttam Ý The body sprung from actions
219. Bhikkhus, without experiencing the results of the done, accumulation of intentional actions, I do not declare their ending. That too in this same life, in the next birth or in a subsequent birth. Bhikkhus, I do not declare the ending of unpleasantness until the results of the done accumulation of intentional actions are experienced.
Bhikkhus, the noble disciple having thus dispelled, covetoussness and hatred without delusion becomes mindful and aware and pervades one direction with thoughts of loving kindness, the second, third, fourth, above, below, across, in every respect, under all circumstances, entirely, with a mind made huge, grown great, immeasurable without anger and evil.
Then he knows, earlier, my mind was small, undevelpped, now it is immeasurable and well-developed, the results of small actions do not remain and stay there.
If a boy, even from his young days developed the release of mind in loving kindness, would he do evil actions?
ßVenerable sir, he would not.
ßWhen not doing evil actions, how is he going to experience the results of evil actions?
Bhikkhus, a woman or man should develop the release of mind in loving kindness. A woman or man does not carry this body when going Bhikkhus, death is within the mind. He knows this: Whatever actions done earlier, by this body sprung from actions, their results are felt here, they will not be following any further. Bhikkhus, the release of mind in loving kindness developed in this manner, conduces to the state of non-returning and for the wise bhikkhu who has not yet realized it, the highest release.
He pervades one direction with thoughts of compassion, ... re ... intrinsic joy, ... re ... equanimity, the second, third, fourth, above, below, across, in every respect, under all circumstances, entirely, with a mind made huge, grown great, immeasurable without anger and evil.
Then he knows, earlier, my mind was small, undevelpped, now it is immeasurable and well-developed, the results of small actions do not remain and stay there.
If a boy, even from his young days developed the release of mind in equanimity, would he do evil actions?
ßVenerable sir, he would not.
ßWhen not doing evil actions, how is he going to experience the results of evil actions?
Bhikkhus, a woman or man should develop the release of mind in equanimity. A woman or man does not carry this body when going Bhikkhus, death is within the mind. He knows this: Whatever actions done earlier, by this body born of actions, their results are felt here, they will not be following any further. Bhikkhus, the release of mind in equanimity developed in this manner, conduces to the state of not returning, and for the wise bhikkhu who has not yet realized it, the highest release.
10. Adhammacariyasuttam Ý Unrighteous behaviour
220. Then a certain Brahmin approached The Blessed One, exchanged friendly greetings, sat on a side and said:
ßGood Gotama, what is the reason for a certain one after death to be born in loss, in a bad state, in decrease, in hell?
ßBrahmin, on account of unrighteous and unlawful behaviour a certain one after death is born in loss, in a bad state, in decrease, in hell.
ßGood Gotama, what is the reason for a certain one after death to be born in gain, in a good state, in increase, in heaven?
ßBrahmin, on account of righteous and calm behaviour a certain one after death is born in gain, in a good state, in increase, in heaven.
ßGood Gotama, I do not understand this short exposition given by good Gotama, it is suitable that I should know the detailed meaning of this short exposition, so that I may know its meaning. Then Brahmin, listen and attened carefully I will tell.
Brahmin, there are three modes of unrighteous, unlawful behaviour by body. There are four modes of unrighteous, unlawful behaviour by words. There are three modes of unrighteous, unlawful behaviour by the mind.
Brahmin, what are the three modes of unrighteous, unlawful behaviour by body? ... re ... These are the three modes of unrighteous, unlawful behaviour by the body.
Bhikkhus, what are the four modes of unrighteous and unlawful behaviour by words? ... re ... These are the four modes of unrighteous and unlawful behaviour by words.
Brahmin, what are the three modes of unrighteous and unlawful behaviour by the mind? ... re ... These are the three modes of unrighteous and unlawful behaviour by the mind.
Brahmin, on account of the three modes of unrighteous, unlawful behaviour or on account of the four modes of unrighteous, unlawful behaviour or on account of the three modes of unrighteous, unlawful behaviour by the mind, beings after death, are born in loss, in a bad state, in decrease in hell.
There are three modes of righteous calm behaviour by body. There are four modes of righteous calm behaviour by words. There are three modes of righteous calm behaviour by the mind.
Bhikkhus, what are the three modes of righteous calm behaviour by the body?
... re ... Thus there are three modes of righteous calm behaviour by the body.
Bhikkhus, what are the four modes of righteous calm behaviur by words? ... re ... Thus there are four modes of righteous calm behaviour by words.
Bhikkhus, what are the three modes of righteous calm behaviour by the mind? ... re ... Thus there are three modes of righteous calm behaviour by the mind.
Bhikkhus, on account of the three modes of righteous calm behaviour by the body, or on account of the four modes of righteous calm behaviour by words, or on account of the three modes of righteous calm behaviour by the mind, beings after death, are born in gain, in a good state, in increase in heaven.
021. Karajakayavaggo Ý The section on the body sprung from action
1. Pathamanirayasaggasuttam Ý First on hell and heaven
211. ßBhikkhus, endowed with ten things as though led and lain is in hell. What ten?
Here bhikkhus a certain one destroys living things, is cruel with bloody hands, without compassion is engaged in destroying living things .
Takes the not given, gone to the village or forest, takes others' belongings with a thievish mind.
Misbehaves sexually with those protected by mother, father, mother and father, brother, sister, relations, the clan, the Teaching, or with one who has a spouse and is liable to be punished or even with one garlanded at a ceremony.
Tells lies in an assembly, in a gathering, in the midst of relations, in the guild, in the presence of royality. When asked to stand witness, not knowing says I know. Knowing says I do not know. Not seeing says I saw and seeing says I did not see. Thus he tells lies for a personal reason, for another's good or for some small material gain.
Slanders. Hearing something here, tells it there, to split these. Hearing something there tells it here, to split those. Thus he splits the united. Puts apart the already split. Fond of disunity talks words to disunite.
Talks roughly, speaking insolent rough words that pierce others, words that curse and not conducive to concentration.
Talks frivolously, out of time, unrighteous words that are useless and not in accordance with the Teaching and the Discipline. Talks words that do not incite, need no treasuring, without a limit.
Is coveting and covets others belongings, thinks may they be mine!
Is with an angry mind and defiled thoughts thinking, may these beings be destroyed. May they be broken apart and may they not be!
Is with wrong view, with a reversed vision: There is no good in giving gifts, doing a sacrifice, making an offering. There are no results for good and evil actions. There is no this world, no other world, no mother, no father, there are no beings spontaneously arisen, No recluses and Brahmins who having realized this world and the other world, declare it to the world. Bhikkhus, endowed with these ten things one is in hell as though led and lain there.
Bhikkhus, endowed with ten things as though led and lain is in heaven. What ten?
Here bhikkhus a certain one does not destroy living things, giving up destroying living things throws out stick and weapon and abides ashamed with compassion for all living things .
Does not take the not given, gone to the village or forest, does not take others' belongings with a thievish mind.
Does not misbehave sexually with those protected by mother, father, mother and father, brother, sister, relations, the clan, the Teaching, or with one who has a spouse and is liable to be punished or even with one garlanded at a ceremony.
Does not tell lies in an assembly, in a gathering, in the midst of relations, in the guild, in the presence of royality. When asked to stand witness, not knowing he says I do not know. Knowing says I know. Not seeing says I did not see and seeing says I saw. Thus he does not tell lies for a personal reason, for another's good or for some small material gain.
Does not slander. Hearing something here, does not tell it there, to split these. Hearing something there does not tell it here, to split those. Thus he does not split the united. Unites the already split. Fond of unity talks words to unite.
Does not talk roughly, speaks polite words that are pleasing to others, words that are generally accepted pleasing words that go straight into the heart.
Does not talk frivolously and out of time. Talks righteous words that are useful and are in accordance with the Teaching and the Discipline. Talks words that incite others and could be treasured, with a limit.
Does not covet others' belongings, does not think may those be mine!
Not with angry mind is not with defiled thoughts. Thinks, may these beings be well and happy. May they maintain themselves happily.
With right view, is without a reversed vision: There is good in giving gifts, doing a sacrifice, making an offering. There are results for good and evil actions. There is this world, the other world, mother, father, there are beings spontaneously arisen, There are recluses and Brahmins who having realized this world and the other world, declare it to the world. Bhikkhus, endowed with these ten things one is in heaven as though led and lain there.
2. Dutiyanirayasaggasuttam Ý Second on hell and heaven
212. Bhikkhus, endowed with ten things as though led and lain is in hell. What ten?
Here, bhikkhus, a certain one destroys living things, with bloody hands is engaged in destroying living things without compassion for any living thing ... takes the not given, ... re ... misbehaves sexually, ... re ... tells lies, ... re ... slanders, ... re ... talks roughly, ... re ... talks frivolously, ... re ... covets, ... re ... bears an angry mind, ... re ... is with wrong view, with reversed vision: there are no results for giving ... re ... declare by themsselves having realized. Bhikkhus, endowed with these ten things, one is in hell as though led and lain there.
Bhikkhus, endowd with ten things as though led and lain is in heaven. What ten?
Here, bhikkhus, a certain one giving up destroying living things, throws away stick and weapon and abides with compassion for all living things. Gives up, taking the not given, ... re ... sexual misbehaviur, ... re ... telling lies, ... re ... slandering, ... re ... talking roughly, ... re ... frivolous talk ... re ... Does not covet, ... re ... abides dispelling anger from the mind, ... re ... becomes one with right view without a reversed vision: There are results for giving ... re ... having realized this and the other world declare it to the world. Bhikkhus, endowed with these ten things, one is in heaven as though led and lain there.
3. Matugamasuttam Ý The woman
213. Bhikkhus, a woman endowed with ten things as though led and lain is in hell. What ten?
Here, bhikkhus, a woman destroys living things, with bloody hands is engaged in destroying living things without compassion for any living thing ... re ... takes the not given, ... re ... misbehaves sexually, ... re ... tells lies, ... re ... slanders, ... re ... talks roughly, ... re ... talks frivolously, ... re ... covets, ... re ... bears an angry mind, ... re ... is with wrong view, with reversed vision: there are no results for giving ... re ... declare by themsselves having realized. Bhikkhus, endowed with these ten things, the woman is in hell as though led and lain there.
Bhikkhus, the woman endowd with ten things as though led and lain is in heaven. What ten?
Here, bhikkhus, the woman giving up destroying living things, throws away stick and weapon and abides with compassion for all living things. Gives up, taking the not given, ... re ... sexual misbehaviur, ... re ... telling lies, ... re ... slandering, ... re ... talking roughly, ... re ... frivolous talk ... re ... Does not covet, ... re ... abides dispelling anger from the mind, ... re ... becomes one with right view without a reversed vision: There are results for giving ... re ... having realized this and the other world declare it to the world. Bhikkhus, the woman endowed with these ten things is in heaven as though led and lain there.
4. Upasikasuttam Ý The female lay disciple
214. Bhikkhus, the female lay disciple endowed with ten things as though led and lain is in hell. What ten?
Here, bhikkhus, she destroys living things, with bloody hands is engaged in destroying living things without compassion for any living thing ... takes the not given, ... re ... misbehaves sexually, ... re ... tells lies, ... re ... slanders, ... re ... talks roughly, ... re ... talks frivolously, ... re ... covets, ... re ... bears an angry mind, ... re ... is with wrong view, with reversed vision: there are no results for giving ... re ... declare by themsselves having realized. Bhikkhus, endowed with these ten things, she is in hell as though led and lain there.
Bhikkhus, the female lay disciple endowd with ten things as though led and lain is in heaven. What ten?
Here, bhikkhus, giving up destroying living things, throws away stick and weapon and abides with ccompassion for all living things. Gives up, taking the not given, ... re ... sexual misbehaviur, ... re ... telling lies, ... re ... slandering, ... re ... talking roughly, ... re ... frivolous talk ... re ... Does not covet, ... re ... abides dispelling anger from the mind, ... re ... becomes one with right view without a reversed vision: There are results for giving ... re ... having realized this and the other world declare it to the world. Bhikkhus, endowed with these ten things, she is in heaven as though led and lain there.
5. Visaradasuttam Ý Confidence
215. Bhikkhus, the female lay disciple endowed with ten things, lives in a household without confidence. What ten?
Here, bhikkhus, she destroys living things, with bloody hands is engaged in destroying living things without compassion for any living thing.. re .. takes the not given, ... re ... misbehaves sexually, ... re ... tells lies, ... re ... slanders, ... re ... talks roughly, ... re ... talks frivolously, ... re ... covets, ... re ... bears an angry mind, ... re ... is with wrong view, with reversed vision: there are no results for giving ... re ... declare by themselves having realized. Bhikkhus, endowed with these ten things, she lives in a household without confidence.
Bhikkhus, the female lay disciple endowd with ten things, lives in a household with confidence. What ten?
Here, bhikkhus, the female lay disciple giving up destroying living things, throws away stick and weapon abides with compassion for all living things. Gives up, taking the not given, ... re ... sexual misbehaviur, ... re ... telling lies, ... re ... slandering, ... re ... talking roughly, ... re ... frivolous talk ... re ... Does not covet, ... re ... abides dispelling anger from the mind, ... re ... becomes one with right view without a reversed vision: There are results for giving ... re ... having realized this and the other world declare it to the world. Bhikkhus, endowed with these ten things, she lives in a household with confidence.
6. Samsappanãyasuttam Ý Creeping low
216. Bhikkhus, I will tell you the creeping low, listen and attend carefully. Bhikkhus, what is the Teaching wihich tells of creeping low?
Bhikkhus, beings are the owners, the inheritors, the origins, the relations and the refuges of their actions, whatever action done, good or evil- will be their inheritance.
Here, bhikkhus, a certain one destroys living things, is cruel with bloody hands engaged in destroying living things. He creeps low with the body, with words and with the mind. His bodily actions are crooked, verbal actions are crooked and mental actions are crooked, he has a crooked course of actions and a crooked birth.
Bhikkhus, I declare one of these two courses of actions to one with a crooked birth, either birth in hell with only unpleasantness, or birth as creeping things in the animal world. Who are the creeping things in the animal world? Snakes, scorpions, centipedes, mungooses, cats, mice and other small fourfooted animals who creep away seeing humans. Thus bhikkhus, the product causes birth to the producer. Whatever is done by that is born. To one born, those actions bring contacts. Therefore, bhikkhus, I say, beings are the inheritors of their actions.
Here, bhikkhus, a certain one takes the not given, ... re ... misbehaves in sexual conduct, ... re ... tells lies, ... re ... slanders, ... re ... talks roughly, ... re ... talks frivolously, ... re ... covets, ... re ... bears an angry mind, upholds wrong view, a reversed vision: There are no results for giving, ... re by thenselves realizing declare it to this world. He creeps low with the body, with words and with the mind. His bodily actions are crooked, verbal actions are crooked and mental actions are crooked, he has a crooked course of actions and a crooked birth.
Bhikkhus, I declare one of these two courses of actions to one with a crooked birth, either birth in hell with only unpleasantness, or birth as creeping things in the animal world. Who are the creeping things in the animal world? Snakes, scorpions, centipedes, mungooses, cats, mice and other small fourfooted animals who creep away seeing humans. Thus bhikkhus, the product causes birth to the producer. Whatever is done by that is born. To one born, those actions bring contacts. Therefore, bhikkhus, I say, beings are the inheritors of their actions.
Here, bhikkhus, a certain one abstains from destroying living things, shamefully throwing away stick and weapon abides with compassion for all living things. He does not creep low with the body, with words and with the mind. His bodily actions are straightforward, verbal actions are straightforward and mental actions are straightforward.
Bhikkhus, I declare one of these two courses of actions to one with a straightforward birth, either birth in heaven with only pleasantness, or birth in a high clan of the warriors, Brahmins or householders with much wealth, resources grains and money Thus bhikkhus, the product causes birth to the producer. Whatever is done by that is born. To one born, those actions bring contacts. Therefore, bhikkhus, I say, beings are the inheritors of their actions.
Here, bhikkhus, a certain one does not take the not given, ... re ... Does not misbehave sexually, ... re ... Does not tell lies, ... re ... does not slander, ... re ... Does not talk roughly, ... re ... does not talk frivolously, ... re ... does not covet, ... re ... does not bear an angry mind, upholds right view, has a not reversed vision: There are results for giving, ... re by thenselves realizing declare to this world. He does not creep low with the body, with words and with the mind. His bodily actions are straightforward, verbal actions are straightforward and mental actions are straightforward, he has a straightforward course of actions.
Bhikkhus, I declare one of these two courses of actions to one with a straightforward birth, either birth in heaven with only pleasantness, or birth in a high clan of the warriors, Brahmins or householders with much wealth, resources grains and money. Thus bhikkhus, the product causes birth to the producer. Whatever is done by that is born. To one born, those actions bring contacts. Therefore, bhikkhus, I say, beings are the inheritors of their actions. Bhikkhus, this is the Teaching wihich tells of creeping low.
7. Pathamasa¤cetanikasuttam Ý First on intentional actions
217. Bhikkhus, without experiencing the results of the done, accumulation of intentional actions, I do not declare their ending. That too in this same life, in the next birth or in a subsequent birth. Bhikkhus, I do not declare the ending of unpleasantness until the results of the done accumulation of intentional actions are experienced.
There are three modes of unpleasant feelings, for intended, defiled bodily actions. There are four modes of unpleasant feelings, for intended, defiled verbal actions. There are three modes of unpleasant feelings, for intended, defiled mental actions.
Bhikkhus, what are the three modes of unpleasant feelings, for intended, defiled bodily actions?
Here bhikkhus a certain one destroys living things, is cruel with bloody hands, without compassion is engaged in destroying living things .
Takes the not given, gone to the village or forest, takes others' belongings with a thievish mind.
Misbehaves sexually with those protected by mother, father, mother and father, brother, sister, relations, the clan, the Teaching, or with one who has a spouse and is liable to be punished or even with one garlanded at a ceremony. Thus there are three modes of unpleasant feelings, for intended, defiled bodily actions.
Bhikkhus, what are the four modes of unpleasant feelings, for intended, defiled verbal actions?
Telling lies in an assembly, in a gathering, in the midst of relations, in the guild, in the presence of royality. When asked to stand witness, not knowing says I know. Knowing says I do not know. Not seeing says I saw and seeing says I did not see. Thus he tells lies for a personal reason, for another's good or for some small material gain.
Slanders! Hearing something here, tells it there, to split these. Hearing something there tells it here, to split those. Thus he splits the united. Puts apart the already split. Fond of disunity talks words to disunite.
Talks roughly, speaking insolent rough words that pierce others, words that curse and not conducive to concentration.
Talks frivolously, out of time, unrighteous words that are useless and not in accordance with the Teaching and the Discipline. Talks words that do not incite others, need no treasuring, without a limit. Thus there are four modes of unpleasant feelings, for intended, defiled verbal actions.
Bhikkhus, what are the three modes of unpleasant feelings, for intended, defiled mental actions?
Covets others belongings, thinks may they be mine!
Bears an angry mind and defiled thoughts thinking, may these beings be destroyed. May they break apart and may they not be!
Upholds wrong view and a reversed vision: There is no good in giving gifts, doing a sacrifice, making an offering. There are no results for good and evil actions. There is no this world, no other world, no mother, no father, there are no beings spontaneously arisen, No recluses and Brahmins who having realized this world and the other world, declare it to the world. Thus there are three modes of unpleasant feelings, for intended, defiled mental actions.
Bhikkhus, on account of the three modes of unpleasant feelings, for intended, defiled bodily actions beings are born in loss, in a bad state, in decrease, in hell. On account of the four modes of unpleasant feelings, for intended, defiled verbal actions beings are born in loss, in a bad state, in decrease, in hell. On account of the three modes of unpleasant feelings, for intended, defiled mental actions beings are born in loss, in a bad state, in decrease, in hell.
Bhikkhus, just as a true gem when thrown up, would come down and get well established, in the same manner on account of the three modes of unpleasant feelings, for intended, defiled bodily actions beings are born in loss, in a bad state, in decrease, in hell. On account of the four modes of unpleasant feelings, for intended, defiled verbal actions beings are born in loss, in a bad state, in decrease, in hell. On account of the three modes of unpleasant feelings, for intended, defiled mental actions beings are born in loss, in a bad state, in decrease, in hell.
Bhikkhus, without experiencing the results of the done, accumulation of intentional actions, I do not declare their ending. That too in this same life, in the next birth or in a subsequent birth. Bhikkhus, I do not declare the ending of unpleasantness until the results of the done accumulation of intentional actions are experienced.
There are three modes of pleasant feelings, for attaining well intended, bodily actions. There are four modes of pleasant feelings, for attaining well intended, verbal actions. There are three modes of pleasant feelings, for attaining well intended, mental actions.
Bhikkhus, what are the three modes of pleasant feelings, for attaining well intended, bodily actions?
Here bhikkhus a certain one abstains from destroying living things, ashamed, throws away stick and weapon and abides with compassion for all living things .
Abstains from taking the not given, gone to the village or forest, does not take others' belongings with a thievish mind.
Does not misbehave sexually with those protected by mother, father, mother and father, brother, sister, relations, the clan, the Teaching, or with one who has a spouse and is liable to be punished or even with one garlanded at a ceremony. Thus there are three modes of pleasant feelings, for attaining well intended, bodily actions.
Bhikkhus, what are the four modes of pleasant feelings, for attaining well intended, verbal actions?
Abstains from telling lies, gone to an assembly, in a gathering, in the midst of relations, in the guild or in the presence of royality. When asked to stand witness, not knowing says I do not know. Knowing says I know. Not seeing says I did not see and seeing says I saw. Thus he does not tell lies for personal reasons, for another's good or for some small material gain.
Does not slander. Hearing something here, does not tell it there, to split these. Hearing something there does not tell it here, to split those. Thus he unites the split. Fond of unity talks words to unite.
Does not talk roughly, speaks polite words that are pleasant to the ears, words that are desired by the populace at large.
Does not talk frivolously, talks at the right time, righteous words that are useful in accordance with the Teaching and the Discipline. Talks words that incite others, need to be treasured, with a limit. Thus there are four modes of pleasant feelings, for attaining well intended, verbal actions.
There are three modes of pleasant feelings, for attaining well intended, mental actions.
Does not covet others belongings, thinking may they be mine!
Does not bear an angry mind and is without defiled thoughts. Thinks may these beings be well and happy. May they maintain themselves happily!
Is with right view, without a reversed vision: There is good in giving gifts, doing a sacrifice, making an offering. There are results for good and evil actions. There is this world, the other world, mother, father, there are beings spontaneously arisen, There are recluses and Brahmins who having realized this world and the other world, declare it to the world. Thus there are three modes of pleasant feelings, for attaining well intended, mental actions.
Bhikkhus, on account of the three modes of pleasant feelings for attaining well intended bodily actions beings are born in gain, in a good state, in increase, in heaven. On account of the four modes of pleasant feelings, for attaining well intended, verbal actions beings are born in gain, in a good state, in increase, in heaven. On account of the three modes of pleasant feelings, for attaining well intended, mental actions, beings are born in gain, in a good state, in increase, in heaven.
Bhikkhus, just as a true gem when thrown up, would come down and get well established, in the same manner on account of the three modes of pleasant feelings, for attaining well intended, bodily actions beings are born in gain, in a good state, in increase, in heaven. On account of the four modes of pleasant feelings, for attaining well intended, verbal actions beings are born in gain, in a good state, in increase, in heaven. On account of the three modes of pleasant feelings, for attaining well intended, mental actions beings are born in gain, in a good state, in increase, in heaven.
Bhikkhus, without experiencing the results of the done, accumulation of intentional actions, I do not declare their ending. That too in this same life, in the next birth or in a subsequent birth. Bhikkhus, I do not declare the ending of unpleasantness until the results of the done accumulation of intentional actions are experienced.
8. Dutiyasa¤cetanikasuttam Ý Second on intentional actions
218. Bhikkhus, without experiencing the results of the done, accumulation of intentional actions, I do not declare their ending. That too in this same life, in the next birth or in a subsequent birth. Bhikkhus, I do not declare the ending of unpleasantness until the results of the done accumulation of intentional actions are experienced.
There are three modes of unpleasant feelings, for intended, defiled bodily actions. There are four modes of unpleasant feelings, for intended, defiled verbal actions. There are three modes of unpleasant feelings, for intended, defiled mental actions.
Bhikkhus, what are the three modes of unpleasant feelings, for intended, defiled bodily actions? ... re ... Thus there are three modes of unpleasant feelings, for intended, defiled bodily actions.
Bhikkhus, what are the four modes of unpleasant feelings, for intended, defiled verbal actions? Thus there are four modes of unpleasant feelings, for intended, defiled verbal actions.
Bhikkhus, what are the three modes of unpleasant feelings, for intended, defiled mental actions? ... re ... Thus there are three modes of unpleasant feelings, for intended, defiled mental actions.
Bhikkhus, on account of the three modes of unpleasant feelings, for intended, defiled bodily actions, or on account of the four modes of unpleasant feelings, for intended, defiled verbal actions, or on account of the three modes of unpleasant feelings, for intended, defiled mental actions, beings after death, are born in loss, in a bad state, in decrease in hell.
Bhikkhus, without experiencing the results of the done, accumulation of intentional actions, I do not declare their ending. That too in this same life, in the next birth or in a subsequent birth. Bhikkhus, I do not declare the ending of unpleasantness until the results of the done accumulation of intentional actions are experienced.
There are three modes of pleasant feelings, for attaining well intended, bodily actions. There are four modes of pleasant feelings, for attaining well intended, verbal actions. There are three modes of pleasant feelings, for attaining well intended, mental actions.
Bhikkhus, what are the three modes of pleasant feelings, for attaining well intended, bodily actions? ... re ... Thus there are three modes of pleasant feelings, for attaining well intended, bodily actions.
Bhikkhus, what are the four modes of pleasant feelings, for attaining well intended, verbal actions? Thus there are four modes of pleasant feelings, for attaining well intended, verbal actions.
Bhikkhus, what are the three modes of pleasant feelings, for attaining well intended, mental actions? ... re ... Thus there are three modes of pleasant feelings, for attaining well intended, mental actions.
Bhikkhus, on account of the three modes of pleasant feelings, for attaining well intended, bodily actions, or on account of the four modes of pleasant feelings, for attaining well intended, verbal actions, or on account of the three modes of pleasant feelings, for well intended, mental actions, beings after death, are born in gain, in a good state, in increase in heaven.
9. Karajakayasuttam Ý The body sprung from actions
219. Bhikkhus, without experiencing the results of the done, accumulation of intentional actions, I do not declare their ending. That too in this same life, in the next birth or in a subsequent birth. Bhikkhus, I do not declare the ending of unpleasantness until the results of the done accumulation of intentional actions are experienced.
Bhikkhus, the noble disciple having thus dispelled, covetoussness and hatred without delusion becomes mindful and aware and pervades one direction with thoughts of loving kindness, the second, third, fourth, above, below, across, in every respect, under all circumstances, entirely, with a mind made huge, grown great, immeasurable without anger and evil.
Then he knows, earlier, my mind was small, undevelpped, now it is immeasurable and well-developed, the results of small actions do not remain and stay there.
If a boy, even from his young days developed the release of mind in loving kindness, would he do evil actions?
ßVenerable sir, he would not.
ßWhen not doing evil actions, how is he going to experience the results of evil actions?
Bhikkhus, a woman or man should develop the release of mind in loving kindness. A woman or man does not carry this body when going Bhikkhus, death is within the mind. He knows this: Whatever actions done earlier, by this body sprung from actions, their results are felt here, they will not be following any further. Bhikkhus, the release of mind in loving kindness developed in this manner, conduces to the state of non-returning and for the wise bhikkhu who has not yet realized it, the highest release.
He pervades one direction with thoughts of compassion, ... re ... intrinsic joy, ... re ... equanimity, the second, third, fourth, above, below, across, in every respect, under all circumstances, entirely, with a mind made huge, grown great, immeasurable without anger and evil.
Then he knows, earlier, my mind was small, undevelpped, now it is immeasurable and well-developed, the results of small actions do not remain and stay there.
If a boy, even from his young days developed the release of mind in equanimity, would he do evil actions?
ßVenerable sir, he would not.
ßWhen not doing evil actions, how is he going to experience the results of evil actions?
Bhikkhus, a woman or man should develop the release of mind in equanimity. A woman or man does not carry this body when going Bhikkhus, death is within the mind. He knows this: Whatever actions done earlier, by this body born of actions, their results are felt here, they will not be following any further. Bhikkhus, the release of mind in equanimity developed in this manner, conduces to the state of not returning, and for the wise bhikkhu who has not yet realized it, the highest release.
10. Adhammacariyasuttam Ý Unrighteous behaviour
220. Then a certain Brahmin approached The Blessed One, exchanged friendly greetings, sat on a side and said:
ßGood Gotama, what is the reason for a certain one after death to be born in loss, in a bad state, in decrease, in hell?
ßBrahmin, on account of unrighteous and unlawful behaviour a certain one after death is born in loss, in a bad state, in decrease, in hell.
ßGood Gotama, what is the reason for a certain one after death to be born in gain, in a good state, in increase, in heaven?
ßBrahmin, on account of righteous and calm behaviour a certain one after death is born in gain, in a good state, in increase, in heaven.
ßGood Gotama, I do not understand this short exposition given by good Gotama, it is suitable that I should know the detailed meaning of this short exposition, so that I may know its meaning. Then Brahmin, listen and attened carefully I will tell.
Brahmin, there are three modes of unrighteous, unlawful behaviour by body. There are four modes of unrighteous, unlawful behaviour by words. There are three modes of unrighteous, unlawful behaviour by the mind.
Brahmin, what are the three modes of unrighteous, unlawful behaviour by body? ... re ... These are the three modes of unrighteous, unlawful behaviour by the body.
Bhikkhus, what are the four modes of unrighteous and unlawful behaviour by words? ... re ... These are the four modes of unrighteous and unlawful behaviour by words.
Brahmin, what are the three modes of unrighteous and unlawful behaviour by the mind? ... re ... These are the three modes of unrighteous and unlawful behaviour by the mind.
Brahmin, on account of the three modes of unrighteous, unlawful behaviour or on account of the four modes of unrighteous, unlawful behaviour or on account of the three modes of unrighteous, unlawful behaviour by the mind, beings after death, are born in loss, in a bad state, in decrease in hell.
There are three modes of righteous calm behaviour by body. There are four modes of righteous calm behaviour by words. There are three modes of righteous calm behaviour by the mind.
Bhikkhus, what are the three modes of righteous calm behaviour by the body?
... re ... Thus there are three modes of righteous calm behaviour by the body.
Bhikkhus, what are the four modes of righteous calm behaviur by words? ... re ... Thus there are four modes of righteous calm behaviour by words.
Bhikkhus, what are the three modes of righteous calm behaviour by the mind? ... re ... Thus there are three modes of righteous calm behaviour by the mind.
Bhikkhus, on account of the three modes of righteous calm behaviour by the body, or on account of the four modes of righteous calm behaviour by words, or on account of the three modes of righteous calm behaviour by the mind, beings after death, are born in gain, in a good state, in increase in heaven.
Anguttara Nikaya - Dasaka Nipata - Aparapuggala Vaggo
Anguttara Nikaya
020. Aparapuggalavaggo Ý Another on persons
1. Nasevitabbadisuttani Ý Should not be served
199. ßBhikkhus, the person endowed with ten things should not be served. What ten?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view. The person endowed with these ten things should not be served.
Bhikkhus, the person endowed with ten things should be served. What ten?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view. The person endowed with these things should be served.
200-209. ßBhikkhus, the person endowed with ten things should not be associated ... re ... should be associated. Should not be sat close to, ... re ... should be sat close to. Is not honourable, ... re ... is honourable. Is not praiseworthy, ... re ... is praiseworthy. Is not honourable, ... re ... is honourable. Is forgetful, ... re ... is not forgetful. Is not accomplihed, ... re ... is accomplished. Does not purify, ... re ... purifies. Is overcome by conceit, ... re ... is not overcome by conceit. Is not developed in wisdom, ... re ... is developed in wisdom.
Bhikkhus, the bhikkhu endowed with these ten things accumulates much demerit. What ten? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view. The person endowed with these ten things should not be associated.
Bhikkhus, the person endowed with ten things should be associated. What ten?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view. The person endowed with these ten things accumulates much demerit.
020. Aparapuggalavaggo Ý Another on persons
1. Nasevitabbadisuttani Ý Should not be served
199. ßBhikkhus, the person endowed with ten things should not be served. What ten?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view. The person endowed with these ten things should not be served.
Bhikkhus, the person endowed with ten things should be served. What ten?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view. The person endowed with these things should be served.
200-209. ßBhikkhus, the person endowed with ten things should not be associated ... re ... should be associated. Should not be sat close to, ... re ... should be sat close to. Is not honourable, ... re ... is honourable. Is not praiseworthy, ... re ... is praiseworthy. Is not honourable, ... re ... is honourable. Is forgetful, ... re ... is not forgetful. Is not accomplihed, ... re ... is accomplished. Does not purify, ... re ... purifies. Is overcome by conceit, ... re ... is not overcome by conceit. Is not developed in wisdom, ... re ... is developed in wisdom.
Bhikkhus, the bhikkhu endowed with these ten things accumulates much demerit. What ten? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view. The person endowed with these ten things should not be associated.
Bhikkhus, the person endowed with ten things should be associated. What ten?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view. The person endowed with these ten things accumulates much demerit.
Anguttara Nikaya - Dasaka Nipata - Ariyamagga Vaggo
Anguttara Nikaya
019. Ariyamaggavaggo
1. Ariyamaggasuttam Ý Noble path
189. ßBhikkhus, I will teach the noble path and the ignoble path, listen and attend to it carefully. Bhikkhus, what is the ignoble path?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the ignoble path.
Bhikkhus, what is noble path?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the noble path.
2. Kanhamaggasuttam Ý The impure path
190. ßBhikkhus, I will teach the pure path and the impure path, listen and attend to it carefully. Bhikkhus, what is the impure path?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the impure path.
Bhikkhus, what is the pure path?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the pure path.
3. Saddhammasuttam Ý The right thing
191. ßBhikkhus, I will teach the right thing and the wrong thing, listen and attend to it carefully. Bhikkhus, what is the tight thing?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the wrong thing.
Bhikkhus, what is the right thing?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the right thing.
4. Sappurisadhammasuttam Ý The Teaching of Great Beings
192. ßBhikkhus, I will tell the Teaching of Great Beings and the Teaching of non Great Beings, listen and attend to it carefully. Bhikkhus, what is the Teaching of non Great Beings?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the Teaching of non-Great.
Beings Bhikkhus, what is Teaching of Great Beings?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the Teaching of Great Beings.
5. Uppadetabbasuttam Ý A sudden leap
193. ßBhikkhus, I will tell the Teaching with a sudden leap and the Teaching without a sudden leap, listen and attend to it carefully. Bhikkhus, what is the Teaching without a sudden leap?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the Teaching without a sudden leap.
Bhikkhus, what is the Teaching with a sudden leap?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the Teaching with a sudden leap.
6. Aasevitabbadhammasuttam Ý Should be practiced
194. ßBhikkhus, I will tell what should be practised and what should not be practisd, listen and attend to it carefully. Bhikkhus, what should not be practised?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these should not be practised.
Bhikkhus, what should be practised?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these should be practised.
7. Bhavetabbadhammasuttam Ý Should be developed
195. ßBhikkhus, I will tell what should be developed and what should not be developed, listen and attend to it carefully. Bhikkhus, what should not be developed?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these should not be developed.
Bhikkhus, what should be developed?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these should be developed.
8. Bahulãkatabbasuttam Ý Made much
196. ßBhikkhus, I will tell what should be made much and what should not be made much, listen and attend to it carefully. Bhikkhus, what should not be made much?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these should not be made much.
Bhikkhus, what should be made much?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these should be made much.
9. Anussaritabbasuttam Ý Should be recollected
197. ßBhikkhus, I will tell what should be recollected and what should not be recollected, listen and attend to it carefully. Bhikkhus, what should not be recollected?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these should not be recollected.
Bhikkhus, what should be recollected?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these should be recollected.
10. Sacchikatabbasuttam Ý Should be realized
198. ßBhikkhus, I will tell what should be realized and what should not be realized, listen and attend to it carefully. Bhikkhus, what should not be realized?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these should not be realized.
Bhikkhus, what should be realized?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these should be realized.
019. Ariyamaggavaggo
1. Ariyamaggasuttam Ý Noble path
189. ßBhikkhus, I will teach the noble path and the ignoble path, listen and attend to it carefully. Bhikkhus, what is the ignoble path?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the ignoble path.
Bhikkhus, what is noble path?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the noble path.
2. Kanhamaggasuttam Ý The impure path
190. ßBhikkhus, I will teach the pure path and the impure path, listen and attend to it carefully. Bhikkhus, what is the impure path?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the impure path.
Bhikkhus, what is the pure path?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the pure path.
3. Saddhammasuttam Ý The right thing
191. ßBhikkhus, I will teach the right thing and the wrong thing, listen and attend to it carefully. Bhikkhus, what is the tight thing?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the wrong thing.
Bhikkhus, what is the right thing?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the right thing.
4. Sappurisadhammasuttam Ý The Teaching of Great Beings
192. ßBhikkhus, I will tell the Teaching of Great Beings and the Teaching of non Great Beings, listen and attend to it carefully. Bhikkhus, what is the Teaching of non Great Beings?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the Teaching of non-Great.
Beings Bhikkhus, what is Teaching of Great Beings?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the Teaching of Great Beings.
5. Uppadetabbasuttam Ý A sudden leap
193. ßBhikkhus, I will tell the Teaching with a sudden leap and the Teaching without a sudden leap, listen and attend to it carefully. Bhikkhus, what is the Teaching without a sudden leap?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the Teaching without a sudden leap.
Bhikkhus, what is the Teaching with a sudden leap?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the Teaching with a sudden leap.
6. Aasevitabbadhammasuttam Ý Should be practiced
194. ßBhikkhus, I will tell what should be practised and what should not be practisd, listen and attend to it carefully. Bhikkhus, what should not be practised?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these should not be practised.
Bhikkhus, what should be practised?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these should be practised.
7. Bhavetabbadhammasuttam Ý Should be developed
195. ßBhikkhus, I will tell what should be developed and what should not be developed, listen and attend to it carefully. Bhikkhus, what should not be developed?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these should not be developed.
Bhikkhus, what should be developed?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these should be developed.
8. Bahulãkatabbasuttam Ý Made much
196. ßBhikkhus, I will tell what should be made much and what should not be made much, listen and attend to it carefully. Bhikkhus, what should not be made much?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these should not be made much.
Bhikkhus, what should be made much?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these should be made much.
9. Anussaritabbasuttam Ý Should be recollected
197. ßBhikkhus, I will tell what should be recollected and what should not be recollected, listen and attend to it carefully. Bhikkhus, what should not be recollected?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these should not be recollected.
Bhikkhus, what should be recollected?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these should be recollected.
10. Sacchikatabbasuttam Ý Should be realized
198. ßBhikkhus, I will tell what should be realized and what should not be realized, listen and attend to it carefully. Bhikkhus, what should not be realized?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these should not be realized.
Bhikkhus, what should be realized?
Abstaining from, destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these should be realized.
Anguttara Nikaya - Dasaka Nipata - Sadhu Vaggo
Anguttara Nikaya
018. Sadhuvaggo Ý The section on good
1. Sadhusuttam Ý The good
178. Bhikkhus, I will tell the good and the evil, listen and attend carefully.
Bhikkhus, what is the evil?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these are said to be evil.
Bhikkhus, what is good?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these are said to be good.
2. Ariyadhammasuttam Ý The noble Teaching
179. ßBhikkhus, I will teach the noble Teaching and the ignoble Teaching, listen and attend to it carefully. Bhikkhus, what is the ignoble Teaching? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the ignoble Teaching.
Bhikkhus, what is noble Teaching?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the noble Teaching.
3. Kusalasuttam Ý Meritorious
180. ßBhikkhus, I will teach the meritorious and the demeritorious, listen and attend to it carefully. Bhikkhus, what is the demeritorious? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these are said to be demeritorious.
Bhikkhus, what is meritorious?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these are said to be meritorious.
4. Atthasuttam Ý The useful
181. ßBhikkhus, I will teach the useful and the useless, listen and attend to it carefully. Bhikkhus, what is the useless? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these are said to be useless.
Bhikkhus, what is useful?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these are said to be useful.
5. Dhammasuttam Ý The righteous
182. ßBhikkhus, I will teach the righteous and the unrighteous, listen and attend to it carefully. Bhikkhus, what is the unrighteous? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the unrighteous.
Bhikkhus, what is the righteous?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the righteous.
6. Aasavasuttam Ý Desires
183. ßBhikkhus, I will tell the Teaching with desires and the Teaching without desires listen and attend to it carefully. Bhikkhus, what is the Teaching with desires? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these are said to be with desires.
Bhikkhus, what is the Teaching without desires?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the Teaching without desires.
7. Vajjasuttam Ý Faulty
184. ßBhikkhus, I will teach the faulty and the not faulty, listen and attend to it carefully. Bhikkhus, what is the faulty? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be faulty.
Bhikkhus, what is the not faulty?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be not faulty.
8. Tapanãyasuttam Ý Torturing
185. ßBhikkhus, I will tell the torturing Teaching and the not torturing Teaching, listen and attend to it carefully. Bhikkhus, what is the torturing Teaching? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the torturing Teaching.
Bhikkhus, what is the not torturing Teaching?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the not torturing Teaching.
8. Aacayagamisuttam Ý Heapãng up
186. ßBhikkhus, I will teach the heaping up and the dispersing, listen and attend to it carefully. Bhikkhus, what is the heaping up Teaching? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the heaping up Teaching.
Bhikkhus, what is the dispersing Teaching?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the dispersisng Teaching.
10. Dukkhudrayasuttam Ý Yielding unpleasantness
187. ßBhikkhus, I will tell the Teaching that yields unpleasantness and the Teaching that yields pleasantness, listen and attend to it carefully. Bhikkhus, what is the Teaching that yields unpleasantness? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these are said to be yielding unpleasantness.
Bhikkhus, what is the Teaching that yields pleasantness?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these are said to be yielding pleasantness.
11. Vipakasuttam Ý Results
188. ßBhikkhus, I will teach unpleasant results and pleasant results, listen and attend to it carefully. Bhikkhus, what is the Teaching with unpleasant results? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the Teaching with unpleasant results.
Bhikkhus, what is the Teaching with pleasant results?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the Teaching with pleasant results.
018. Sadhuvaggo Ý The section on good
1. Sadhusuttam Ý The good
178. Bhikkhus, I will tell the good and the evil, listen and attend carefully.
Bhikkhus, what is the evil?
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these are said to be evil.
Bhikkhus, what is good?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these are said to be good.
2. Ariyadhammasuttam Ý The noble Teaching
179. ßBhikkhus, I will teach the noble Teaching and the ignoble Teaching, listen and attend to it carefully. Bhikkhus, what is the ignoble Teaching? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the ignoble Teaching.
Bhikkhus, what is noble Teaching?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the noble Teaching.
3. Kusalasuttam Ý Meritorious
180. ßBhikkhus, I will teach the meritorious and the demeritorious, listen and attend to it carefully. Bhikkhus, what is the demeritorious? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these are said to be demeritorious.
Bhikkhus, what is meritorious?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these are said to be meritorious.
4. Atthasuttam Ý The useful
181. ßBhikkhus, I will teach the useful and the useless, listen and attend to it carefully. Bhikkhus, what is the useless? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these are said to be useless.
Bhikkhus, what is useful?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these are said to be useful.
5. Dhammasuttam Ý The righteous
182. ßBhikkhus, I will teach the righteous and the unrighteous, listen and attend to it carefully. Bhikkhus, what is the unrighteous? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the unrighteous.
Bhikkhus, what is the righteous?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the righteous.
6. Aasavasuttam Ý Desires
183. ßBhikkhus, I will tell the Teaching with desires and the Teaching without desires listen and attend to it carefully. Bhikkhus, what is the Teaching with desires? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these are said to be with desires.
Bhikkhus, what is the Teaching without desires?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the Teaching without desires.
7. Vajjasuttam Ý Faulty
184. ßBhikkhus, I will teach the faulty and the not faulty, listen and attend to it carefully. Bhikkhus, what is the faulty? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be faulty.
Bhikkhus, what is the not faulty?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be not faulty.
8. Tapanãyasuttam Ý Torturing
185. ßBhikkhus, I will tell the torturing Teaching and the not torturing Teaching, listen and attend to it carefully. Bhikkhus, what is the torturing Teaching? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the torturing Teaching.
Bhikkhus, what is the not torturing Teaching?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the not torturing Teaching.
8. Aacayagamisuttam Ý Heapãng up
186. ßBhikkhus, I will teach the heaping up and the dispersing, listen and attend to it carefully. Bhikkhus, what is the heaping up Teaching? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the heaping up Teaching.
Bhikkhus, what is the dispersing Teaching?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the dispersisng Teaching.
10. Dukkhudrayasuttam Ý Yielding unpleasantness
187. ßBhikkhus, I will tell the Teaching that yields unpleasantness and the Teaching that yields pleasantness, listen and attend to it carefully. Bhikkhus, what is the Teaching that yields unpleasantness? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, these are said to be yielding unpleasantness.
Bhikkhus, what is the Teaching that yields pleasantness?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, these are said to be yielding pleasantness.
11. Vipakasuttam Ý Results
188. ßBhikkhus, I will teach unpleasant results and pleasant results, listen and attend to it carefully. Bhikkhus, what is the Teaching with unpleasant results? .
Destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, this is said to be the Teaching with unpleasant results.
Bhikkhus, what is the Teaching with pleasant results?
Abstaining, from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding right view, this is said to be the Teaching with pleasant results.
Anguttara Nikaya - Dasaka Nipata - Janussoni Vaggo
Anguttara Nikaya
017. Janussonivaggo Ý The section to the Brahmin Janussoni
1. Brahmanapacorohanisuttam Ý The fire worship of the Brahmins
167. On that full moon day the Brahmin Janussoni having bathed and dressed in a suit of linen cloth, with some freshly plucked grass in his fist, was standing close to The Blessed One. The Blessed One saw the Brahmin Janussoni bathed and dressed in a suit of linen cloth, with some freshly plucked grass in his fist standing close to him, and said:
ßBrahmin, on this full moon day, having bathed and dressed in a suit of linen cloth and with some freshly plucked grass in your hand, why do you stand here? What is the significance of the day to the Brahmin clans?
ßGood Gotama, today is the day of going down to the holy fire, for the Brahmin clans.
ßHow do the Brahmins observe the day of going down to the holy fire?
ßHere, good Gotama, on the full moon day, the Brahmins bathe and dress in a suit of linen cloth, rub wet cow dung on the ground, spread some grass on the ground and lie on the grass at the right time inside the fire house. During that night they get up three times and worship the fire with clasped hands saying: `Good one, we worship you!' They feed the fire with much ghee, oil and butter. At the end of that night they feed the Brahmins with nourishing eatables and drinks. Good Gotama, this is the ceremony of going down to the holy fire, done by the Brahmins.
ß Brahmin, going down to the holy fire in the noble ones' discipline is something different from this.
ßVenerable sir, what is, going down to the holy fire in the noble ones' discipline? It is good if I be taught the going down to the holy fire in the noble ones; discipline.
ßThen Brahmin, listen and attend carefully I will tell.
Here, Brahmin, the noble disciple reflects:
Results for destroying living things is in this very life and also after death. Judging carefully he gives up and steps down from destroying living things.
Results for taking the not given is in this very life and also after death. Judging carefully he gives up and steps down from taking the not given.
Results for sexual misbehaviour is in this very life and also after death. Judging carefully he gives up and steps down from sexual misbehaviour.
Results for telling lies is in this very life and also after death. Judging carefully he gives up and steps down from telling lies.
Results for slandering is in this very life and also after death. Judging carefully he gives up and steps down from slandering.
Results for talking roughly is in this very life and also after death. Judging carefully he gives up and steps down from talking roughly.
Results for frivolous talk is in this very life and also after death. Judging carefully he gives up and steps down from frivolous talk.
Results for coveting is in this very life and also after death. Judging carefully he gives up and steps down from coveting.
Results for hatred is in this very life and also after death. Judging carefully he gives up and steps down from hating.
Results for wrong view is in this very life and also after death. Judging carefully he gives up and steps down from wrong view.
ßGood Gotama, attending to the holy fire in the discipline of the noble ones is different from the Brahmins' attending the holy fire. The Brahmins' attending to the holy fire is not worth one sixteenth part to attending to the holy fire in the discipline of the noble ones. Good Gotama, now I undersstand, ... re ... bear `as a lay disciple who has taken refuge from today until life lasts.
2. Ariyapaccorohanisuttam Ý The noble attending to the holy fire
168. Bhikkhus, I will teach the noble attending to the holy fire, listen and attend to it carefully. Bhikkhus, how is the noble attending to the holy fire?
Here, Brahmin, the noble disciple reflects:
Results for destroying living things is in this very life and also after death. Judging carefully he gives up and steps down from destroying living things.
Results for taking the not given is in this very life and also after death. Judging carefully he gives up and steps down from taking the not given.
Results for sexual misbehaviour is in this very life and also after death. Judging carefully he gives up and steps down from sexual misbehaviour.
Results for telling lies is in this very life and also after death. Judging carefully he gives up and steps down from telling lies.
Results for slandering is in this very life and also after death. Judging carefully he gives up and steps down from slandering.
Results for talking roughly is in this very life and also after death. Judging carefully he gives up and steps down from talking roughly.
Results for frivolous talk is in this very life and also after death. Judging carefully he gives up and steps down from frivolous talk.
Results for coveting is in this very life and also after death. Judging carefully he gives up and steps down from coveting.
Results for hatred is in this very life and also after death. Judging carefully he gives up and steps down from hating.
Results for wrong view is in this very life and also after death. Judging carefully he gives up and steps down from wrong view.
3. Sangaravasuttam Ý The Brahmin Sangarava
169. The Brahmin Sangarava approached The Blessed One, exchanged friendly greetings, sat on a side and said to The Blessed One:
ßGood Gotama, what is the hither shore and what is the thither shore?
ßBrahmin, destroying living things is the hither shore, abstaining from destroying living things is the thither shore. Taking the not given is the hither shore, abstaining from taking the not given is the thither shore. Sexual misbehaviour is the hither shore, abstaining from sexual misbehaviour is the thither shore. Telling lies is the hither shore, abstaining from telling lies is the thither shore. Slandering is the hither shore, abstaining from slander is thither shore. Rough talk is hither shore, abstaining from rough talk is thither shore. Frivolous talk is hither shore, abstaining from frivolous talk is thither shore. Coveting is hither shore, abstaining from coveting is thither shore. hatred is hither shore, non-hate is thither shore. Wrong view is hither shore, right view is thither shore.
A few humans cross to the other shore,
The rest run up and down this shore.
Those who lead a life according to the Teaching, well declared,
Cross to the other shore, away from the domains of Death.
The wise throw away dark things and develop pure things
Becoming homeless, they delight in seclusion, difficult to delight,
They delight in it, giving up all traces of sensuality
The wise clean themselves, throwing out their defilements.
And thoroughly develop the enlightenment factors.
Giving up their seizings, are not attached.
The bright ones without desires for this world, are extinguished.
4. Orimasuttam Ý The hither shore
170. ßBhikkhus, I will teach the hither shore and the thither shore, listen and attend carefully.
Bhikkhus, what is the hither shore and what is the thither shore?
ßBhikkhus, destroying living things is the hither shore, abstaining from destroying living things is the thither shore. Taking the not given is the hither shore, abstaining from taking the not given is the thither shore. Sexual misbehaviour is the hither shore, abstaining from sexual misbehaviour is the thither shore. Telling lies is the hither shore, abstaining from telling lies is the thither shore. Slandering is the hither shore, abstaining from slander is thither shore. Rough talk is hither shore, abstaining from rough talk is thither shore. Frivolous talk is hither shore, abstaining from frivolous talk is thither shore. Coveting is hither shore, abstaining from coveting is thither shore. hatred is hither shore, non-hate is thither shore. Wrong view is hither shore, right view is thither shore.
A few humans cross to the other shore,
The rest run up and down this shore.
Those who lead a life according to the Teaching, well declared,
Cross to the other shore, away from the domains of Death.
The wise throw away dark things and develop pure things
Becoming homeless, they delight in seclusion, difficult to delight,
They delight in it, giving up all traces of sensuality
The wise clean themselves, throwing out their defilements.
And thoroughly develop the enlightenment factors.
Giving up their seizings, are not attached.
The bright ones without desires for this world, are extinguished.
5. Pañhama Ý adhammasuttam Ý First on Unrighteousness
171. Bhikkhus, the unrighteous and the not useful should be known. The righteous and the useful should be known and you should fall to the method of the righteous and useful.
Bhikkhus, what is the unrighteous, useless?
Destroying living things, taking the not given, sexual misbehaviour, telling lies, slandering, rough talk, frivolous talk, coveting, hate and wrong view are unrighteous and useless .
Bhikkhus, what is the righteous and useful?
Abstaining from destroying living things, taking the not given, sexual misbehaviour, telling lies, slandering, rough talk, frivolous talk, coveting, hate and wrong view are righteous and useful.
Bhikkhus, if it was said, the unrighteous and the not useful should be known. The righteous and useful should be known and you should fall to the method which is righteous and useful, it was said on account of this.
6. Dutiya Ý adhammasuttam Ý Second on unrighteousness
172. ßBhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method which is righteous and useful. The Blessed One said this much and went to the monastery.
Then, soon after The Blessed One had gone, it occured to those bhikkhus, The Blessed One has given us a short exposition, without explaining it has got up and gone to the monastery.- `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method, which is righteous and useful.' ßWho could explain this short exposition given by The Blessed One?
Then it occured to those bhikkhus: `There is venerable Mahakaccana, praised by the Teacher out of the wise co-associates of the holy life. It is possible for venerable Mahakaccana to explain this short exposition given by The Blessed One. What if we approach venerable Mahakaccana and ask him to explain this short exposition given by The Blessed One. As venerable Mahakaccana explains it, we bhikkhus will bear it in mind.
Those bhikkhus approached venerable Mahakaccana, exchanged friendly greetings, sat on a side and said:
ßHere, friend, Mahakaccana, The Blessed One gave us this short exposition `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method, which is righteous and useful. The Blessed One said this much and went to the monastery.
Then, soon after The Blessed One had gone, it occured to us, The Blessed One has given us a short exposition, without explaining it, has got up and gone to the monastery- `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method, which is righteous and useful.' ßWho could explain this short exposition given by The Blessed One?
Then it occured to us: `There is venerable Mahakaccana praised by the Teacher out of the wise co-associates of the holy life. It is possible for venerable Mahakaccana to explain this short exposition given by The Blessed One. What if we approach venerable Mahakaccana and ask him to explain this short exposition given by The Blessed One. As venerable Mahakaccana explains it, we bhikkhus will bear it in mind. Friend, Mahakaccana, explain this to us.
ßFriends, this is like a man in search of the heartwood, going to a huge, standing tree full of heartwood ignoring its root, and trunk were to search the heartwood in the branches and leaves. The venerable ones ignoring The Blessed One's presence should think to ask the meaning from me. Friends, The Blessed One knows what should be known, sees what should be seen, has understood the Teaching has become the Teaching and has become brahma. Practises what he says, leads to the meanings, gives the deathless, is the master of the Teaching. This is the time to ask the meaning from him. As The Blessed One explains, bear it in mind.
ßIndeed, friend, The Blessed One knows what should be known, sees what should be seen, has understood the Teaching has become the Teaching and has become brahma. Practises what he says, leads to the meanings, gives the deathless, is the master of the Teaching and this is the time to ask the meaning from The Blessed One and bear it in mind. Yet, venerable Mahakaccana is praised, as developed out of the co-associates in the holy life, by the Teacher. Venerable Mahakaccana can explain this short exposition given by The Blessed One. Friend, explain it, if it is no problem.
ßThen. friends, listen and attend carefully, I will tell. This short exposition was given by The Blessed One, without explaining it The Blessed One got up from his seat and went to the monastery. Such as: `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method which is righteous and useful.' .
Friends, what is the unrighteous and the righteous, what is the useless and useful?
Friends, destroying living things is unrighteous, abstaining from destroying living things righteous. On account of destroying living things various, useless, evil demeritorious things arise, they are useless. On account of abstaining from destroying living things various useful meritorious things develop and get completed, they are useful.
Friends, taking the not given is unrighteous, abstaining from taking the not given is righteous. On account of taking the not given various useless evil demeritorious things arise, they are useless. On account of abstaining from taking the not given various useful meritorious things develop and get completed, they are useful.
Friends, sexual misconduct is unrighteous, the right sexual conduct is righteous. On account of sexual misconduct various useless evil demeritorious things arise, they are useless. On account of the right sexual conduct various useful meritorious things develop and get completed, they are useful.
Friends, telling lies is unrighteous, abstaining from telling lies is righteous. On account of telling lies various, useless, evil, demeritorious things arise, they are useless. On account of abstaining from telling lies various useful meritorious things develop and get completed, they are useful.
Friends, slandering is unrighteous, abstaining from slandering is righteous. On account of slandering various, useless, evil, demeritorious things arise, they are useless. On account of abstaining from slandering various, useful meritorious things develop and get completed, they are useful.
Friends, rough talk is unrighteous, abstaining from rough talk is righteous. On account of rough talk various, useless, evil, demeritorious things arise, they are useless. On account of abstaining from rough talk various useful meritorious things develop and get completed, they are useful.
Friends, frivolous talk is unrighteous, abstaining from frivolous talk is righteous. On account of frivolous talk various useless, evil, demeritorious things arise, they are useless. On account of abstaining from frivolous talk various useful meritorious things develop and get completed, they are useful.
Friends, coveting is unrighteous, not coveting is righteous. On account of coveting various, useless, evil, demeritorious things arise, they are useless. On account of not coveting, various, useful, meritorious things develop and get completed, they are useful.
Friends, hate is unrighteous, not hating is righteous. On account of hating various useless evil demeritorious things arise, they are useless. On account of not hating various, useful, meritorious things develop and get completed, they are useful.
Friends, wrong view is unrighteous, right view is righteous. On account of wrong view various useless, evil, demeritorious things arise, they are useless. On account of right view various useful meritorious things develop and get completed, they are useful.
Friends, of the short expositin, `The unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method, which is righteous and useful' I understand the detailed meaning in this manner. If you desire, approach The Blessed One and ask. As The Blessed One explains it, bear it in mind.
Those bhikkhus, agreeing and delighting in the words of venerable Mahakaccana, got up from their seats and approached The Blessed One, worshipped, sat on a side and said:
ßVenerable sir, The Blessed One gave us this short exposition and without explaining, got up from his seat and went into the monastery `The righteous ... re ... which is righteous and useful'
Then, venerable sir, soon after The Blessed One had gone, it occured to us, The Blessed One has given us a short exposition, without explaining it has got up and gone to the monastery- `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method, of the Teaching which is righteous and useful.' ßWho could explain this short exposition given by The Blessed One?
Then it occured to us: `There is venerable Mahakaccana, praised by the Teacher out of the wise co-associates of the holy life. It is possible for venerable Mahakaccana to explain this short exposition given by The Blessed One. What if we approach venerable Mahakaccana and ask him to explain this short exposition given by The Blessed One. As venerable Mahakaccana explains it, we bhikkhus will bear it in mind. Then we said. Friend, Mahakaccana, explain this to us. Venerable Mahakaccana explained it to us in this manner, with these phrases and words.
Excellent! bhikkhus, Mahakaccana is very wise, if you had asked me I too would have explained it, in the same manner. This is its meaning bear it in mind.
7. Tatiya Ý adhammasuttam Ý The third on unrighteousness
173. Bhikkhus, the unrighteous and the righteous should be known, the useless and the useful should be known. Knowing should fall to the method of the righteous and the useful.
Bhikkhus, what is the unrighteous and the righteous? What is the useless and the useful?
Bhikkhus, destroying living things is unrighteous, abstaining from destroying living things is righteous. On account of destroying living things various, useless, evil demeritorious things arise, they are useless. On account of abstaining from destroying living things various useful meritorious things develop and get completed, they are useful.
Bhikkhus, taking the not given is unrighteous, abstaining from taking the not given is righteous. On account of taking the not given various useless evil demeritorious things arise, they are useless. On account of abstaining from taking the not given various useful meritorious things develop and get completed, they are useful.
Bhikkhus, sexual misconduct is unrighteous, the right sexual conduct is righteous. On account of sexual misconduct various useless evil demeritorious things arise, they are useless. On account of the right sexual conduct various useful meritorious things develop and get completed, they are useful.
Bhikkhus, telling lies is unrighteous, abstaining from telling lies is righteous. On account of telling lies various, useless, evil, demeritorious things arise, they are useless. On account of abstaining from telling lies various useful meritorious things develop and get completed, they are useful.
Bhikkhus, slandering is unrighteous, abstaining from slandering is righteous. On account of slandering various, useless, evil, demeritorious things arise, they are useless. On account of abstaining from slandering various, useful meritorious things develop and get completed, they are useful.
Bhikkhus, rough talk is unrighteous, abstaining from rough talk is righteous. On account of rough talk various, useless, evil, demeritorious things arise, they are useless. On account of abstaining from rough talk various useful meritorious things develop and get completed, they are useful.
Bhikkhus, frivolous talk is unrighteous, abstaining from frivolous talk is righteous. On account of frivolous talk various useless, evil, demeritorious things arise, they are useless. On account of abstaining from frivolous talk various useful meritorious things develop and get completed, they are useful.
Bhikkhus, coveting is unrighteous, not coveting is righteous. On account of coveting various, useless, evil, demeritorious things arise, they are useless. On account of not coveting, various, useful, meritorious things develop and get completed, they are useful.
Bhikkhus, hate is unrighteous, not hating is righteous. On account of hating various useless evil demeritorious things arise, they are useless. On account of not hating various, useful, meritorious things develop and get completed, they are useful.
Bhikkhus, wrong view is unrighteous, right view is righteous. On account of wrong view various useless, evil, demeritorious things arise, they are useless. On account of right view various useful meritorious things develop and get completed, they are useful.
Bhikkhus, if it was said, `The unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method, which is righteous and useful, it was said on account of this.
8. Kammanidanasuttam Ý The roots of actions
174. Bhikkhus, I say, even destroying living things is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even taking the not given is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even sexual misconduct is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even telling lies is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even slandering is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even talking roughly is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even frivolous talk is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even coveting is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even bearing the angry mind is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even wrong view is for three reasons, for greed, hate and delusion.
Thus bhikkhus, greed is an origin of action, hate is an origin of action and delusion is an origin of action.
When greed is destroyed the roots of actions is destroyed. When hate is destroyed the roots of actions is destroyed. When delusion is destroyed the roots of actions is destroyed.
9. Parikkamanasuttam Accessible
175. Bhikkhus, this Teaching is with accessibility. How is the Teaching with accessibility?
Bhikkhus, to one destroying living things, abstaining from destroying living things is accessible. Bhikkhus, to one taking the not given, abstaining from taking the not given is accessible.Bhikkhus, to one sexually misbehaving, abstaining from sexual misbehavior is accessible. Bhikkhus, to one telling lies, abstaining from telling lies is accessible. Bhikkhus, to one slandering, abstaining from slander is accessible. Bhikkhus, to one talking roughly, abstaining from rough talk is accessible. Bhikkhus, to one talking frivolously, abstaining from frivolous talk is accessible.Bhikkhus, to one coveting, abstaining from coveting is accessible. Bhikkhus, to one with anger, putting an end to anger is accessible. Bhikkhus, to one with wrong view, becoming one of right view is accessible. Thus bhikkhus, this Teaching is with accessibility.
10. Cundasuttam Ý To Cundakammaraputta
176. I heard thus. At one time The Blessed One was abiding in Pava in Cundakammaraputta's mango orchard. Then Cundakammaraputta approached The Blessed One, worshipped and sat on a side. The Blessed One said to him: ßCunda, how do you give your consent to the purification?
ßVenerable sir, the Brahmins face the west, with the water spout in hand, wearing special garlands attend to the holy fire, then descend the water and give the consent for the purification Here I am one who has given the consent for the purification.
ßCunda, how do the Brahmins face the west, with the water spout in the hand, wearing special garlands attend to the holy fire descend the water and appoint the purification?
ßHere, venerable sir, the Brahmins face the west, with the water spout in the hand, wearing special garlands attend to the holy fire descend the water and instruct the disciples: `Come good ones, get up early in the morning sweep the floor. If you do not sweep the floor, smear some wet cow dung on the floor. If you do not smear some wet cow dung, spread some green grass on the ground. If you do not spread some green grass on the ground, attend to the fire. If you do not attend to the fire, worship the sun with clasped hands. If you do not worship the sun with clasped hands, descend to the water up to the third time. Thus venerable sir, the Brahmins appoint the purification by turning to the west, taking the water spout in the hand, wearing garlands of special flowers,attending to the fire, worshipping the sun with clasped hands and descending to water and I have got their consent for the purification.
ßCunda, the purification in the discipline of the noble ones is different from the Brahmins' purifiaction, such as turning to the west, taking the water spout in the hand, wearing garlands of special flowers, attending to the fire and descending to water.
ßVenerable sir, how is the purification in the discipline of the noble ones. It is suitable that I should be taught the purification in the discipline of the noble ones.
ßThen Cunda, listen and attend carefully.: Cunda, there comes bodily impurity in three ways. Verbal impurity in four ways and mental impurity in three ways.
Cunda, what are the three ways of bodily impurity?
Here, Cunda, a certain one destroys living things, is cruel with bloody hands, is engaged in destruction, without compassion for any living thing.
Takes the not given, gone to the village or forest takes the not given with a thievish mind.
Misbehaves sexually with those protected by the mother, father, mother and father, brother, sister, relations, the clan, protected by the Teaching, with those who have a husband and liable to be punished or even someone who is garlanded at a ceremony. Cunda, one becomes bodily impure in these three ways.
Cunda, what are the four ways of verbal impurity?
Here, Cunda, a certain one tells lies. Gone to an assembly, in a gathering, amidst relations, or gone to the guild or in the midst of royality, when asked to stand witness, not knowing says I know. Knowing, says I do not know. Not seeing says I saw, or seeing, says I did not see. Thus for personal reasons or for another's good or for some small material thing he tells lies with awareness.
Here, someone slanders, hearing it here, tells it there, to split these. Hearing it there, tells it here to split those. Thus he splits the united, does not unite the torn apart, fond of dissension talks words to disunite.
Here someone talks rough words, that are sharp and piercing, words that curse others. Talks angry words that are not conducive to concentration.
Someone talks frivolously at the wrong time, the not truthful, unrighteous, useless words, not in accordance with the Teaching and the Discipline This is the four ways of verbal impurity.
Cunda, what is the three ways of mental impurity?
Here, a certain one covets. Seeing someone's belongings thinks they should be mine.
Here someone is angry, with defiled thoughts. May these beings be destroyed, may they be broken and disappear, may they not be.
Here, someone with wrong view has a reversed vision-'There is no good in giving, in a sacrifice or offering. There are no results for good or evil actions. There is no this world, no other world, no mother, no father. There are no spontaneously arisen beings. In this world there are no recluses and Brahmins, who have come to the right path have realized this world and the other world by themselves and declare it. Thus Cunda, there is impurity of the mind in three ways.
Cunda, these are the ten evil ways of acting. Endowed with these ten evil ways of acting, even if you get up early in the morning and sweep the floor it is impure, or do not sweep the floor, yet it is impure.
Even if you smear wet cow dung on the floor, it is impure, or do not smear wet cow dung on the floor, yet it is impure.
Even if you spread green grass on the floor it is impure, or do not spread green grass on the floor, yet it is impure.
Even if you attend to the fire it is impure, or do not attend to the fire, yet it is impure.
Even if you worship the sun with clasped hands it is impure, or do not worship the sun with clasped hands, yet it is impure.
Even if you descend to the water up to the third time it is impure, or do not descend to the water up to the third time, yet it is impure. What is the eason?
Cunda, because these ten evil ways of acting go on making you impure.
Cunda, on account of acting endowed with these ten evil ways of acting, birth in hell, in the animal world, or among ghosts is apparent.
Cunda, there comes bodily purity in three ways. Verbal purity in four ways and mental purity in three ways.
Cunda, what are the three ways of bodily purity?
Here, Cunda, a certain one giving up destroying living things, become ashamed, throws away stick and weapon, arousing compassion for all living things.
Abstains from taking the not given, gone to the village or forest does not take the not given with a thievish mind.
Gives up sexual misbehaviour with those protected by the mother, father, mother and father, brother, sister, relations, the clan, protected by the Teaching, with those who have a husband and liable to be punished or even someone who is garlanded at a ceremony. Cunda, one becomes bodily pure in these three ways.
Cunda, what are the four ways of verbal impurity?
Here, Cunda, a certain one abstains from telling lies. Gone to an assembly, in a gathering, amidst relations, or gone to the guild or in the midst of royality, when asked to stand witness, knowing says I know. Not knowing, says I do not know. Not seeing says I did not see, or seeing, says I saw. Thus for personal reasons or for another's good or for some small material thing he does not tell lies with awareness.
Does not slander, hearing it here, does not tell it there, to split these. Hearing it there, does not tell it here to split those. Thus he does not split the united, unites the torn apart, not fond of dissension talks words to unite.
Does not talk rough words, that are sharp and piercing, words that curse others. Does not talk angry words that are not conducive to concentration.
Does not talk frivolously, at the wrong time, talks truthful, righteous, useful words, in accordance with the Teaching and the Discipline This is the four ways of verbal purity.
Cunda, what is the three ways of mental purity?
Does not covet. Seeing someone's belongings does not think they should be mine.
Is not angry, is without defiled thoughts. Thinks may these beings be well and happy, may they maintain themselves with mental health.
Is with right view without a reversed vision-'There is good in giving, in a sacrifice and in an offering. There are results for good or evil actions. There is this world and other world, mother, father. There are spontaneously arisen beings. In this world there are recluses and Brahmins, who have come to the right path have realized this world and the other world by themselves and declare it. Thus Cunda, there is purity of the mind in three ways.
Cunda, these are the ten good ways of acting. Endowed with these ten good ways of acting, even if you get up early in the morning and sweep the floor it is pure, or do not sweep the floor, yet it is pure.
Even if you smear wet cow dung on the floor, it is pure, or do not smear wet cow dung on the floor, yet it is pure.
Even if you spread green grass on the floor it is pure, or do not spread green grass on the floor, yet it is pure.
Even if you attend to the fire it is pure, or do not attend to the fire, yet it is pure.
Even if you worship the sun with clasped hands it is pure, or do not worship the sun with clasped hands, yet it is pure.
Even if you descend to the water up to the third time it is pure, or do not descend to the water up to the third time, yet it is pure. What is the eason?
Cunda, because these ten good ways of acting go on making you pure.
Cunda, on account of acting endowed with these ten good ways of acting, birth as a god, a human, or any other good state is apparent.
When this was said Cundakammaraputta said to The Blessed One: - Venerable sir, now I understand, ... re ... I am a lay disciple who has taken refuge from today until life lasts.
11. Janussonisuttam Ý To the Brahmin Janussoni
177. Then the Brahmin Janussoni approached The Blessed One, exchanged friendly greetings, sat on a side and said to The Blessed One:
ßGood Gotama, we Brahmins give gifts with the faith, on acount of giving these gifts, may merit accrue to our dead, blood relations. Venerable sir, how much of those merits accrued from giving gifts are partaken by our dead blood relations?
ßIn certain circumstances they accrue to them and in other circumstances they do not accrue to them.
` Good Gotama, in what circumstances do they accrue and in what circumstances do they not accrue?
ßHere, Brahmin, a certain one destroys living things, takes the not given, misbehaves sexually, tells lies, slanders, talks roughly, talks frivolously, covets, bears an angry mind and upholds wrong view. After death he is born in hell. He is fed with the food available in the hell. In those circumstances the merits accruing from those gifts are not partaken by him.
Here, Brahmin, a certain one destroys living things, takes the not given, misbehaves sexually, tells lies, slanders, talks roughly, talks frivolously, covets, bears an angry mind and upholds wrong view. After death he is born with the animals. He is fed with the food available in the animal world. In those circumstances the merits accruing from those gifts are not partaken by him.
Here, Brahmin, a certain one abstains from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholds right view. After death he is born with humans. He is fed with the food available to his parents. In those circumstances the merits accruing from those gifts are not partaken by him.
Here, Brahmin, a certain one abstains from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholds right view. After death he is born with the gods. There he partakes heavenly food. In those circumstances the merits accruing from those gifts are not partaken by him.
Here, Brahmin, a certain one destroys living things, takes the not given, misbehaves sexually, tells lies, slanders, talks roughly, talks frivolously, covets, bears an angry mind and upholds wrong view. After death he is born with the ghosts and partakes food in that sphere. He partakes the merits confered by his friends and blood relations In those circumstances the merits accruing from those gifts are partaken by him.
ßGood Gotama, if that blood relation is not born with ghosts, who partakes the merits accrued by those gifts?
ßBrahmin, there are other blood relations born in that sphere and they partake the merits accrued by giving those gifts.
ßGood Gotama, if that blood relation is not born with ghosts and other blood relations are not born with ghosts, who partakes the merits accrued by giving those gifts?
ßBrahmin, it is not possible that the sphere of ghosts be vacant of blood relations after this long period of time. Yet Brahmin, it is not without results for the giver.
ßDoes good Gotama tell of fixations in other circumstances?
ßHere, Brahmin, a certain one destroys living things, takes the not given, misbehaves sexually, tells lies, slanders, talks roughly, talks frivolously, covets, bears an angry mind and upholds wrong view. He offers eatables, drinks, clothes, conveyances, garlands, scents, ointments, beds, dwellings and lights to recluses and Brahmins. After death he is born with elephants. There he gains eatables, drinks and decorative garlands.
Brahamin, on acount of destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, he is born with the elephants. On account of offering eatables, drinks, clothes, conveyances, garlands, scents, ointments, beds, dwellings and lights to recluses and Brahmins, there he gains eatables, drinks and decorative garlands.
Here, Brahmin, a certain one destroys living things, takes the not given, misbehaves sexually, tells lies, slanders, talks roughly, talks frivolously, covets, bears an angry mind and upholds wrong view. He offers eatables, drinks, clothes, conveyances, garlands, scents, ointments, beds, dwellings and lights to recluses and Brahmins. After death he is born with the horses ... re ... born with the cattle ... re ... with the fowl. There he gains eatables, drinks and decorative garlands.
Brahamin, on acount of destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, he is born with the fowl. On account of offering eatables, drinks, clothes, conveyances, garlands, scents, ointments, beds, dwellings and lights to recluses and Brahmins, there he gains eatables, drinks and decorative garlands.
Here, Brahmin, a certain one abstains from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholds right view. He offers eatables, drinks, clothes, conveyances, garlands, scents, ointments, beds, dwellings and lights to recluses and Brahmins. After death he is born with humans. There he gains the five strands of sense pleasures enjoyed by humans.
On account of abstaining from destroying living things, ... re ... and upholding right view, he was born with humans and on account of offering eatables, drinks, clothes, conveyances, garlands, scents, ointments, beds, dwellings and lights to recluses and Brahmins, there he gains the five strands of sense pleasures enjoyed by humans.
Here, Brahmin, a certain one abstains from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholds right view. He offers eatables, drinks, clothes, conveyances, garlands, scents, ointments, beds, dwellings and lights to recluses and Brahmins. After death he is born with the gods. There he gains the five strands of heavenly sense pleasures enjoyed by gods.
On account of abstaining from destroying living things, ... re ... and upholding right view, he was born with the gods and on account of offering eatables, drinks, clothes, conveyances, garlands, scents, ointments, beds, dwellings and lights to recluses and Brahmins, there he gains the five strands of heavenly sense pleasures enjoyed by gods.
Good Gotama, it is wonderful and surprising, from today I am a lay disciple who has taken refuge until life lasts.
017. Janussonivaggo Ý The section to the Brahmin Janussoni
1. Brahmanapacorohanisuttam Ý The fire worship of the Brahmins
167. On that full moon day the Brahmin Janussoni having bathed and dressed in a suit of linen cloth, with some freshly plucked grass in his fist, was standing close to The Blessed One. The Blessed One saw the Brahmin Janussoni bathed and dressed in a suit of linen cloth, with some freshly plucked grass in his fist standing close to him, and said:
ßBrahmin, on this full moon day, having bathed and dressed in a suit of linen cloth and with some freshly plucked grass in your hand, why do you stand here? What is the significance of the day to the Brahmin clans?
ßGood Gotama, today is the day of going down to the holy fire, for the Brahmin clans.
ßHow do the Brahmins observe the day of going down to the holy fire?
ßHere, good Gotama, on the full moon day, the Brahmins bathe and dress in a suit of linen cloth, rub wet cow dung on the ground, spread some grass on the ground and lie on the grass at the right time inside the fire house. During that night they get up three times and worship the fire with clasped hands saying: `Good one, we worship you!' They feed the fire with much ghee, oil and butter. At the end of that night they feed the Brahmins with nourishing eatables and drinks. Good Gotama, this is the ceremony of going down to the holy fire, done by the Brahmins.
ß Brahmin, going down to the holy fire in the noble ones' discipline is something different from this.
ßVenerable sir, what is, going down to the holy fire in the noble ones' discipline? It is good if I be taught the going down to the holy fire in the noble ones; discipline.
ßThen Brahmin, listen and attend carefully I will tell.
Here, Brahmin, the noble disciple reflects:
Results for destroying living things is in this very life and also after death. Judging carefully he gives up and steps down from destroying living things.
Results for taking the not given is in this very life and also after death. Judging carefully he gives up and steps down from taking the not given.
Results for sexual misbehaviour is in this very life and also after death. Judging carefully he gives up and steps down from sexual misbehaviour.
Results for telling lies is in this very life and also after death. Judging carefully he gives up and steps down from telling lies.
Results for slandering is in this very life and also after death. Judging carefully he gives up and steps down from slandering.
Results for talking roughly is in this very life and also after death. Judging carefully he gives up and steps down from talking roughly.
Results for frivolous talk is in this very life and also after death. Judging carefully he gives up and steps down from frivolous talk.
Results for coveting is in this very life and also after death. Judging carefully he gives up and steps down from coveting.
Results for hatred is in this very life and also after death. Judging carefully he gives up and steps down from hating.
Results for wrong view is in this very life and also after death. Judging carefully he gives up and steps down from wrong view.
ßGood Gotama, attending to the holy fire in the discipline of the noble ones is different from the Brahmins' attending the holy fire. The Brahmins' attending to the holy fire is not worth one sixteenth part to attending to the holy fire in the discipline of the noble ones. Good Gotama, now I undersstand, ... re ... bear `as a lay disciple who has taken refuge from today until life lasts.
2. Ariyapaccorohanisuttam Ý The noble attending to the holy fire
168. Bhikkhus, I will teach the noble attending to the holy fire, listen and attend to it carefully. Bhikkhus, how is the noble attending to the holy fire?
Here, Brahmin, the noble disciple reflects:
Results for destroying living things is in this very life and also after death. Judging carefully he gives up and steps down from destroying living things.
Results for taking the not given is in this very life and also after death. Judging carefully he gives up and steps down from taking the not given.
Results for sexual misbehaviour is in this very life and also after death. Judging carefully he gives up and steps down from sexual misbehaviour.
Results for telling lies is in this very life and also after death. Judging carefully he gives up and steps down from telling lies.
Results for slandering is in this very life and also after death. Judging carefully he gives up and steps down from slandering.
Results for talking roughly is in this very life and also after death. Judging carefully he gives up and steps down from talking roughly.
Results for frivolous talk is in this very life and also after death. Judging carefully he gives up and steps down from frivolous talk.
Results for coveting is in this very life and also after death. Judging carefully he gives up and steps down from coveting.
Results for hatred is in this very life and also after death. Judging carefully he gives up and steps down from hating.
Results for wrong view is in this very life and also after death. Judging carefully he gives up and steps down from wrong view.
3. Sangaravasuttam Ý The Brahmin Sangarava
169. The Brahmin Sangarava approached The Blessed One, exchanged friendly greetings, sat on a side and said to The Blessed One:
ßGood Gotama, what is the hither shore and what is the thither shore?
ßBrahmin, destroying living things is the hither shore, abstaining from destroying living things is the thither shore. Taking the not given is the hither shore, abstaining from taking the not given is the thither shore. Sexual misbehaviour is the hither shore, abstaining from sexual misbehaviour is the thither shore. Telling lies is the hither shore, abstaining from telling lies is the thither shore. Slandering is the hither shore, abstaining from slander is thither shore. Rough talk is hither shore, abstaining from rough talk is thither shore. Frivolous talk is hither shore, abstaining from frivolous talk is thither shore. Coveting is hither shore, abstaining from coveting is thither shore. hatred is hither shore, non-hate is thither shore. Wrong view is hither shore, right view is thither shore.
A few humans cross to the other shore,
The rest run up and down this shore.
Those who lead a life according to the Teaching, well declared,
Cross to the other shore, away from the domains of Death.
The wise throw away dark things and develop pure things
Becoming homeless, they delight in seclusion, difficult to delight,
They delight in it, giving up all traces of sensuality
The wise clean themselves, throwing out their defilements.
And thoroughly develop the enlightenment factors.
Giving up their seizings, are not attached.
The bright ones without desires for this world, are extinguished.
4. Orimasuttam Ý The hither shore
170. ßBhikkhus, I will teach the hither shore and the thither shore, listen and attend carefully.
Bhikkhus, what is the hither shore and what is the thither shore?
ßBhikkhus, destroying living things is the hither shore, abstaining from destroying living things is the thither shore. Taking the not given is the hither shore, abstaining from taking the not given is the thither shore. Sexual misbehaviour is the hither shore, abstaining from sexual misbehaviour is the thither shore. Telling lies is the hither shore, abstaining from telling lies is the thither shore. Slandering is the hither shore, abstaining from slander is thither shore. Rough talk is hither shore, abstaining from rough talk is thither shore. Frivolous talk is hither shore, abstaining from frivolous talk is thither shore. Coveting is hither shore, abstaining from coveting is thither shore. hatred is hither shore, non-hate is thither shore. Wrong view is hither shore, right view is thither shore.
A few humans cross to the other shore,
The rest run up and down this shore.
Those who lead a life according to the Teaching, well declared,
Cross to the other shore, away from the domains of Death.
The wise throw away dark things and develop pure things
Becoming homeless, they delight in seclusion, difficult to delight,
They delight in it, giving up all traces of sensuality
The wise clean themselves, throwing out their defilements.
And thoroughly develop the enlightenment factors.
Giving up their seizings, are not attached.
The bright ones without desires for this world, are extinguished.
5. Pañhama Ý adhammasuttam Ý First on Unrighteousness
171. Bhikkhus, the unrighteous and the not useful should be known. The righteous and the useful should be known and you should fall to the method of the righteous and useful.
Bhikkhus, what is the unrighteous, useless?
Destroying living things, taking the not given, sexual misbehaviour, telling lies, slandering, rough talk, frivolous talk, coveting, hate and wrong view are unrighteous and useless .
Bhikkhus, what is the righteous and useful?
Abstaining from destroying living things, taking the not given, sexual misbehaviour, telling lies, slandering, rough talk, frivolous talk, coveting, hate and wrong view are righteous and useful.
Bhikkhus, if it was said, the unrighteous and the not useful should be known. The righteous and useful should be known and you should fall to the method which is righteous and useful, it was said on account of this.
6. Dutiya Ý adhammasuttam Ý Second on unrighteousness
172. ßBhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method which is righteous and useful. The Blessed One said this much and went to the monastery.
Then, soon after The Blessed One had gone, it occured to those bhikkhus, The Blessed One has given us a short exposition, without explaining it has got up and gone to the monastery.- `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method, which is righteous and useful.' ßWho could explain this short exposition given by The Blessed One?
Then it occured to those bhikkhus: `There is venerable Mahakaccana, praised by the Teacher out of the wise co-associates of the holy life. It is possible for venerable Mahakaccana to explain this short exposition given by The Blessed One. What if we approach venerable Mahakaccana and ask him to explain this short exposition given by The Blessed One. As venerable Mahakaccana explains it, we bhikkhus will bear it in mind.
Those bhikkhus approached venerable Mahakaccana, exchanged friendly greetings, sat on a side and said:
ßHere, friend, Mahakaccana, The Blessed One gave us this short exposition `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method, which is righteous and useful. The Blessed One said this much and went to the monastery.
Then, soon after The Blessed One had gone, it occured to us, The Blessed One has given us a short exposition, without explaining it, has got up and gone to the monastery- `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method, which is righteous and useful.' ßWho could explain this short exposition given by The Blessed One?
Then it occured to us: `There is venerable Mahakaccana praised by the Teacher out of the wise co-associates of the holy life. It is possible for venerable Mahakaccana to explain this short exposition given by The Blessed One. What if we approach venerable Mahakaccana and ask him to explain this short exposition given by The Blessed One. As venerable Mahakaccana explains it, we bhikkhus will bear it in mind. Friend, Mahakaccana, explain this to us.
ßFriends, this is like a man in search of the heartwood, going to a huge, standing tree full of heartwood ignoring its root, and trunk were to search the heartwood in the branches and leaves. The venerable ones ignoring The Blessed One's presence should think to ask the meaning from me. Friends, The Blessed One knows what should be known, sees what should be seen, has understood the Teaching has become the Teaching and has become brahma. Practises what he says, leads to the meanings, gives the deathless, is the master of the Teaching. This is the time to ask the meaning from him. As The Blessed One explains, bear it in mind.
ßIndeed, friend, The Blessed One knows what should be known, sees what should be seen, has understood the Teaching has become the Teaching and has become brahma. Practises what he says, leads to the meanings, gives the deathless, is the master of the Teaching and this is the time to ask the meaning from The Blessed One and bear it in mind. Yet, venerable Mahakaccana is praised, as developed out of the co-associates in the holy life, by the Teacher. Venerable Mahakaccana can explain this short exposition given by The Blessed One. Friend, explain it, if it is no problem.
ßThen. friends, listen and attend carefully, I will tell. This short exposition was given by The Blessed One, without explaining it The Blessed One got up from his seat and went to the monastery. Such as: `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method which is righteous and useful.' .
Friends, what is the unrighteous and the righteous, what is the useless and useful?
Friends, destroying living things is unrighteous, abstaining from destroying living things righteous. On account of destroying living things various, useless, evil demeritorious things arise, they are useless. On account of abstaining from destroying living things various useful meritorious things develop and get completed, they are useful.
Friends, taking the not given is unrighteous, abstaining from taking the not given is righteous. On account of taking the not given various useless evil demeritorious things arise, they are useless. On account of abstaining from taking the not given various useful meritorious things develop and get completed, they are useful.
Friends, sexual misconduct is unrighteous, the right sexual conduct is righteous. On account of sexual misconduct various useless evil demeritorious things arise, they are useless. On account of the right sexual conduct various useful meritorious things develop and get completed, they are useful.
Friends, telling lies is unrighteous, abstaining from telling lies is righteous. On account of telling lies various, useless, evil, demeritorious things arise, they are useless. On account of abstaining from telling lies various useful meritorious things develop and get completed, they are useful.
Friends, slandering is unrighteous, abstaining from slandering is righteous. On account of slandering various, useless, evil, demeritorious things arise, they are useless. On account of abstaining from slandering various, useful meritorious things develop and get completed, they are useful.
Friends, rough talk is unrighteous, abstaining from rough talk is righteous. On account of rough talk various, useless, evil, demeritorious things arise, they are useless. On account of abstaining from rough talk various useful meritorious things develop and get completed, they are useful.
Friends, frivolous talk is unrighteous, abstaining from frivolous talk is righteous. On account of frivolous talk various useless, evil, demeritorious things arise, they are useless. On account of abstaining from frivolous talk various useful meritorious things develop and get completed, they are useful.
Friends, coveting is unrighteous, not coveting is righteous. On account of coveting various, useless, evil, demeritorious things arise, they are useless. On account of not coveting, various, useful, meritorious things develop and get completed, they are useful.
Friends, hate is unrighteous, not hating is righteous. On account of hating various useless evil demeritorious things arise, they are useless. On account of not hating various, useful, meritorious things develop and get completed, they are useful.
Friends, wrong view is unrighteous, right view is righteous. On account of wrong view various useless, evil, demeritorious things arise, they are useless. On account of right view various useful meritorious things develop and get completed, they are useful.
Friends, of the short expositin, `The unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method, which is righteous and useful' I understand the detailed meaning in this manner. If you desire, approach The Blessed One and ask. As The Blessed One explains it, bear it in mind.
Those bhikkhus, agreeing and delighting in the words of venerable Mahakaccana, got up from their seats and approached The Blessed One, worshipped, sat on a side and said:
ßVenerable sir, The Blessed One gave us this short exposition and without explaining, got up from his seat and went into the monastery `The righteous ... re ... which is righteous and useful'
Then, venerable sir, soon after The Blessed One had gone, it occured to us, The Blessed One has given us a short exposition, without explaining it has got up and gone to the monastery- `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method, of the Teaching which is righteous and useful.' ßWho could explain this short exposition given by The Blessed One?
Then it occured to us: `There is venerable Mahakaccana, praised by the Teacher out of the wise co-associates of the holy life. It is possible for venerable Mahakaccana to explain this short exposition given by The Blessed One. What if we approach venerable Mahakaccana and ask him to explain this short exposition given by The Blessed One. As venerable Mahakaccana explains it, we bhikkhus will bear it in mind. Then we said. Friend, Mahakaccana, explain this to us. Venerable Mahakaccana explained it to us in this manner, with these phrases and words.
Excellent! bhikkhus, Mahakaccana is very wise, if you had asked me I too would have explained it, in the same manner. This is its meaning bear it in mind.
7. Tatiya Ý adhammasuttam Ý The third on unrighteousness
173. Bhikkhus, the unrighteous and the righteous should be known, the useless and the useful should be known. Knowing should fall to the method of the righteous and the useful.
Bhikkhus, what is the unrighteous and the righteous? What is the useless and the useful?
Bhikkhus, destroying living things is unrighteous, abstaining from destroying living things is righteous. On account of destroying living things various, useless, evil demeritorious things arise, they are useless. On account of abstaining from destroying living things various useful meritorious things develop and get completed, they are useful.
Bhikkhus, taking the not given is unrighteous, abstaining from taking the not given is righteous. On account of taking the not given various useless evil demeritorious things arise, they are useless. On account of abstaining from taking the not given various useful meritorious things develop and get completed, they are useful.
Bhikkhus, sexual misconduct is unrighteous, the right sexual conduct is righteous. On account of sexual misconduct various useless evil demeritorious things arise, they are useless. On account of the right sexual conduct various useful meritorious things develop and get completed, they are useful.
Bhikkhus, telling lies is unrighteous, abstaining from telling lies is righteous. On account of telling lies various, useless, evil, demeritorious things arise, they are useless. On account of abstaining from telling lies various useful meritorious things develop and get completed, they are useful.
Bhikkhus, slandering is unrighteous, abstaining from slandering is righteous. On account of slandering various, useless, evil, demeritorious things arise, they are useless. On account of abstaining from slandering various, useful meritorious things develop and get completed, they are useful.
Bhikkhus, rough talk is unrighteous, abstaining from rough talk is righteous. On account of rough talk various, useless, evil, demeritorious things arise, they are useless. On account of abstaining from rough talk various useful meritorious things develop and get completed, they are useful.
Bhikkhus, frivolous talk is unrighteous, abstaining from frivolous talk is righteous. On account of frivolous talk various useless, evil, demeritorious things arise, they are useless. On account of abstaining from frivolous talk various useful meritorious things develop and get completed, they are useful.
Bhikkhus, coveting is unrighteous, not coveting is righteous. On account of coveting various, useless, evil, demeritorious things arise, they are useless. On account of not coveting, various, useful, meritorious things develop and get completed, they are useful.
Bhikkhus, hate is unrighteous, not hating is righteous. On account of hating various useless evil demeritorious things arise, they are useless. On account of not hating various, useful, meritorious things develop and get completed, they are useful.
Bhikkhus, wrong view is unrighteous, right view is righteous. On account of wrong view various useless, evil, demeritorious things arise, they are useless. On account of right view various useful meritorious things develop and get completed, they are useful.
Bhikkhus, if it was said, `The unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method, which is righteous and useful, it was said on account of this.
8. Kammanidanasuttam Ý The roots of actions
174. Bhikkhus, I say, even destroying living things is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even taking the not given is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even sexual misconduct is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even telling lies is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even slandering is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even talking roughly is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even frivolous talk is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even coveting is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even bearing the angry mind is done for three reasons, for greed, hate and delusion.
Bhikkhus, I say, even wrong view is for three reasons, for greed, hate and delusion.
Thus bhikkhus, greed is an origin of action, hate is an origin of action and delusion is an origin of action.
When greed is destroyed the roots of actions is destroyed. When hate is destroyed the roots of actions is destroyed. When delusion is destroyed the roots of actions is destroyed.
9. Parikkamanasuttam Accessible
175. Bhikkhus, this Teaching is with accessibility. How is the Teaching with accessibility?
Bhikkhus, to one destroying living things, abstaining from destroying living things is accessible. Bhikkhus, to one taking the not given, abstaining from taking the not given is accessible.Bhikkhus, to one sexually misbehaving, abstaining from sexual misbehavior is accessible. Bhikkhus, to one telling lies, abstaining from telling lies is accessible. Bhikkhus, to one slandering, abstaining from slander is accessible. Bhikkhus, to one talking roughly, abstaining from rough talk is accessible. Bhikkhus, to one talking frivolously, abstaining from frivolous talk is accessible.Bhikkhus, to one coveting, abstaining from coveting is accessible. Bhikkhus, to one with anger, putting an end to anger is accessible. Bhikkhus, to one with wrong view, becoming one of right view is accessible. Thus bhikkhus, this Teaching is with accessibility.
10. Cundasuttam Ý To Cundakammaraputta
176. I heard thus. At one time The Blessed One was abiding in Pava in Cundakammaraputta's mango orchard. Then Cundakammaraputta approached The Blessed One, worshipped and sat on a side. The Blessed One said to him: ßCunda, how do you give your consent to the purification?
ßVenerable sir, the Brahmins face the west, with the water spout in hand, wearing special garlands attend to the holy fire, then descend the water and give the consent for the purification Here I am one who has given the consent for the purification.
ßCunda, how do the Brahmins face the west, with the water spout in the hand, wearing special garlands attend to the holy fire descend the water and appoint the purification?
ßHere, venerable sir, the Brahmins face the west, with the water spout in the hand, wearing special garlands attend to the holy fire descend the water and instruct the disciples: `Come good ones, get up early in the morning sweep the floor. If you do not sweep the floor, smear some wet cow dung on the floor. If you do not smear some wet cow dung, spread some green grass on the ground. If you do not spread some green grass on the ground, attend to the fire. If you do not attend to the fire, worship the sun with clasped hands. If you do not worship the sun with clasped hands, descend to the water up to the third time. Thus venerable sir, the Brahmins appoint the purification by turning to the west, taking the water spout in the hand, wearing garlands of special flowers,attending to the fire, worshipping the sun with clasped hands and descending to water and I have got their consent for the purification.
ßCunda, the purification in the discipline of the noble ones is different from the Brahmins' purifiaction, such as turning to the west, taking the water spout in the hand, wearing garlands of special flowers, attending to the fire and descending to water.
ßVenerable sir, how is the purification in the discipline of the noble ones. It is suitable that I should be taught the purification in the discipline of the noble ones.
ßThen Cunda, listen and attend carefully.: Cunda, there comes bodily impurity in three ways. Verbal impurity in four ways and mental impurity in three ways.
Cunda, what are the three ways of bodily impurity?
Here, Cunda, a certain one destroys living things, is cruel with bloody hands, is engaged in destruction, without compassion for any living thing.
Takes the not given, gone to the village or forest takes the not given with a thievish mind.
Misbehaves sexually with those protected by the mother, father, mother and father, brother, sister, relations, the clan, protected by the Teaching, with those who have a husband and liable to be punished or even someone who is garlanded at a ceremony. Cunda, one becomes bodily impure in these three ways.
Cunda, what are the four ways of verbal impurity?
Here, Cunda, a certain one tells lies. Gone to an assembly, in a gathering, amidst relations, or gone to the guild or in the midst of royality, when asked to stand witness, not knowing says I know. Knowing, says I do not know. Not seeing says I saw, or seeing, says I did not see. Thus for personal reasons or for another's good or for some small material thing he tells lies with awareness.
Here, someone slanders, hearing it here, tells it there, to split these. Hearing it there, tells it here to split those. Thus he splits the united, does not unite the torn apart, fond of dissension talks words to disunite.
Here someone talks rough words, that are sharp and piercing, words that curse others. Talks angry words that are not conducive to concentration.
Someone talks frivolously at the wrong time, the not truthful, unrighteous, useless words, not in accordance with the Teaching and the Discipline This is the four ways of verbal impurity.
Cunda, what is the three ways of mental impurity?
Here, a certain one covets. Seeing someone's belongings thinks they should be mine.
Here someone is angry, with defiled thoughts. May these beings be destroyed, may they be broken and disappear, may they not be.
Here, someone with wrong view has a reversed vision-'There is no good in giving, in a sacrifice or offering. There are no results for good or evil actions. There is no this world, no other world, no mother, no father. There are no spontaneously arisen beings. In this world there are no recluses and Brahmins, who have come to the right path have realized this world and the other world by themselves and declare it. Thus Cunda, there is impurity of the mind in three ways.
Cunda, these are the ten evil ways of acting. Endowed with these ten evil ways of acting, even if you get up early in the morning and sweep the floor it is impure, or do not sweep the floor, yet it is impure.
Even if you smear wet cow dung on the floor, it is impure, or do not smear wet cow dung on the floor, yet it is impure.
Even if you spread green grass on the floor it is impure, or do not spread green grass on the floor, yet it is impure.
Even if you attend to the fire it is impure, or do not attend to the fire, yet it is impure.
Even if you worship the sun with clasped hands it is impure, or do not worship the sun with clasped hands, yet it is impure.
Even if you descend to the water up to the third time it is impure, or do not descend to the water up to the third time, yet it is impure. What is the eason?
Cunda, because these ten evil ways of acting go on making you impure.
Cunda, on account of acting endowed with these ten evil ways of acting, birth in hell, in the animal world, or among ghosts is apparent.
Cunda, there comes bodily purity in three ways. Verbal purity in four ways and mental purity in three ways.
Cunda, what are the three ways of bodily purity?
Here, Cunda, a certain one giving up destroying living things, become ashamed, throws away stick and weapon, arousing compassion for all living things.
Abstains from taking the not given, gone to the village or forest does not take the not given with a thievish mind.
Gives up sexual misbehaviour with those protected by the mother, father, mother and father, brother, sister, relations, the clan, protected by the Teaching, with those who have a husband and liable to be punished or even someone who is garlanded at a ceremony. Cunda, one becomes bodily pure in these three ways.
Cunda, what are the four ways of verbal impurity?
Here, Cunda, a certain one abstains from telling lies. Gone to an assembly, in a gathering, amidst relations, or gone to the guild or in the midst of royality, when asked to stand witness, knowing says I know. Not knowing, says I do not know. Not seeing says I did not see, or seeing, says I saw. Thus for personal reasons or for another's good or for some small material thing he does not tell lies with awareness.
Does not slander, hearing it here, does not tell it there, to split these. Hearing it there, does not tell it here to split those. Thus he does not split the united, unites the torn apart, not fond of dissension talks words to unite.
Does not talk rough words, that are sharp and piercing, words that curse others. Does not talk angry words that are not conducive to concentration.
Does not talk frivolously, at the wrong time, talks truthful, righteous, useful words, in accordance with the Teaching and the Discipline This is the four ways of verbal purity.
Cunda, what is the three ways of mental purity?
Does not covet. Seeing someone's belongings does not think they should be mine.
Is not angry, is without defiled thoughts. Thinks may these beings be well and happy, may they maintain themselves with mental health.
Is with right view without a reversed vision-'There is good in giving, in a sacrifice and in an offering. There are results for good or evil actions. There is this world and other world, mother, father. There are spontaneously arisen beings. In this world there are recluses and Brahmins, who have come to the right path have realized this world and the other world by themselves and declare it. Thus Cunda, there is purity of the mind in three ways.
Cunda, these are the ten good ways of acting. Endowed with these ten good ways of acting, even if you get up early in the morning and sweep the floor it is pure, or do not sweep the floor, yet it is pure.
Even if you smear wet cow dung on the floor, it is pure, or do not smear wet cow dung on the floor, yet it is pure.
Even if you spread green grass on the floor it is pure, or do not spread green grass on the floor, yet it is pure.
Even if you attend to the fire it is pure, or do not attend to the fire, yet it is pure.
Even if you worship the sun with clasped hands it is pure, or do not worship the sun with clasped hands, yet it is pure.
Even if you descend to the water up to the third time it is pure, or do not descend to the water up to the third time, yet it is pure. What is the eason?
Cunda, because these ten good ways of acting go on making you pure.
Cunda, on account of acting endowed with these ten good ways of acting, birth as a god, a human, or any other good state is apparent.
When this was said Cundakammaraputta said to The Blessed One: - Venerable sir, now I understand, ... re ... I am a lay disciple who has taken refuge from today until life lasts.
11. Janussonisuttam Ý To the Brahmin Janussoni
177. Then the Brahmin Janussoni approached The Blessed One, exchanged friendly greetings, sat on a side and said to The Blessed One:
ßGood Gotama, we Brahmins give gifts with the faith, on acount of giving these gifts, may merit accrue to our dead, blood relations. Venerable sir, how much of those merits accrued from giving gifts are partaken by our dead blood relations?
ßIn certain circumstances they accrue to them and in other circumstances they do not accrue to them.
` Good Gotama, in what circumstances do they accrue and in what circumstances do they not accrue?
ßHere, Brahmin, a certain one destroys living things, takes the not given, misbehaves sexually, tells lies, slanders, talks roughly, talks frivolously, covets, bears an angry mind and upholds wrong view. After death he is born in hell. He is fed with the food available in the hell. In those circumstances the merits accruing from those gifts are not partaken by him.
Here, Brahmin, a certain one destroys living things, takes the not given, misbehaves sexually, tells lies, slanders, talks roughly, talks frivolously, covets, bears an angry mind and upholds wrong view. After death he is born with the animals. He is fed with the food available in the animal world. In those circumstances the merits accruing from those gifts are not partaken by him.
Here, Brahmin, a certain one abstains from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholds right view. After death he is born with humans. He is fed with the food available to his parents. In those circumstances the merits accruing from those gifts are not partaken by him.
Here, Brahmin, a certain one abstains from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholds right view. After death he is born with the gods. There he partakes heavenly food. In those circumstances the merits accruing from those gifts are not partaken by him.
Here, Brahmin, a certain one destroys living things, takes the not given, misbehaves sexually, tells lies, slanders, talks roughly, talks frivolously, covets, bears an angry mind and upholds wrong view. After death he is born with the ghosts and partakes food in that sphere. He partakes the merits confered by his friends and blood relations In those circumstances the merits accruing from those gifts are partaken by him.
ßGood Gotama, if that blood relation is not born with ghosts, who partakes the merits accrued by those gifts?
ßBrahmin, there are other blood relations born in that sphere and they partake the merits accrued by giving those gifts.
ßGood Gotama, if that blood relation is not born with ghosts and other blood relations are not born with ghosts, who partakes the merits accrued by giving those gifts?
ßBrahmin, it is not possible that the sphere of ghosts be vacant of blood relations after this long period of time. Yet Brahmin, it is not without results for the giver.
ßDoes good Gotama tell of fixations in other circumstances?
ßHere, Brahmin, a certain one destroys living things, takes the not given, misbehaves sexually, tells lies, slanders, talks roughly, talks frivolously, covets, bears an angry mind and upholds wrong view. He offers eatables, drinks, clothes, conveyances, garlands, scents, ointments, beds, dwellings and lights to recluses and Brahmins. After death he is born with elephants. There he gains eatables, drinks and decorative garlands.
Brahamin, on acount of destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, he is born with the elephants. On account of offering eatables, drinks, clothes, conveyances, garlands, scents, ointments, beds, dwellings and lights to recluses and Brahmins, there he gains eatables, drinks and decorative garlands.
Here, Brahmin, a certain one destroys living things, takes the not given, misbehaves sexually, tells lies, slanders, talks roughly, talks frivolously, covets, bears an angry mind and upholds wrong view. He offers eatables, drinks, clothes, conveyances, garlands, scents, ointments, beds, dwellings and lights to recluses and Brahmins. After death he is born with the horses ... re ... born with the cattle ... re ... with the fowl. There he gains eatables, drinks and decorative garlands.
Brahamin, on acount of destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholding wrong view, he is born with the fowl. On account of offering eatables, drinks, clothes, conveyances, garlands, scents, ointments, beds, dwellings and lights to recluses and Brahmins, there he gains eatables, drinks and decorative garlands.
Here, Brahmin, a certain one abstains from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholds right view. He offers eatables, drinks, clothes, conveyances, garlands, scents, ointments, beds, dwellings and lights to recluses and Brahmins. After death he is born with humans. There he gains the five strands of sense pleasures enjoyed by humans.
On account of abstaining from destroying living things, ... re ... and upholding right view, he was born with humans and on account of offering eatables, drinks, clothes, conveyances, garlands, scents, ointments, beds, dwellings and lights to recluses and Brahmins, there he gains the five strands of sense pleasures enjoyed by humans.
Here, Brahmin, a certain one abstains from destroying living things, taking the not given, misbehaving sexually, telling lies, slandering, talking roughly, talking frivolously, coveting, bearing an angry mind and upholds right view. He offers eatables, drinks, clothes, conveyances, garlands, scents, ointments, beds, dwellings and lights to recluses and Brahmins. After death he is born with the gods. There he gains the five strands of heavenly sense pleasures enjoyed by gods.
On account of abstaining from destroying living things, ... re ... and upholding right view, he was born with the gods and on account of offering eatables, drinks, clothes, conveyances, garlands, scents, ointments, beds, dwellings and lights to recluses and Brahmins, there he gains the five strands of heavenly sense pleasures enjoyed by gods.
Good Gotama, it is wonderful and surprising, from today I am a lay disciple who has taken refuge until life lasts.
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