Anguttara Nikaya - Sattaka Nipata - Maha Vagga

Anguttara Nikaya
007. Mahavagga- The greater section

1. Hiri-ottappasuttam- Shame and remorse.

007.01. Bhikkhus, when shame and remorse are not present, gone wrong in shame and remorse the restraint of the mental faculties are deceptive. When restraint of the mental faculties are not present, gone wrong in the restraint of the mental faculties virtues are deceptive When virtues are not present, gone wrong in virtues, concentration is deceptive. When concentration is not present, gone wrong in concentration, knowledge and insight of seeing as it really is, is deceptive. When the knowledge and vision of seeing as it really is, is not present, gone wrong in the knowledge and vision of seeing as it really is, turning away and disenchantment is deceptive. When turning away and disenchanatment are not present, gone wrong in turning away and disenchantment, the knowledge and vision of release is deceptive. Bhikkhus, a tree that has lost branches and leaves, does not fully develop the shoots, the bark, the sap wood nor the heartwood. Bhikkhus, in the same manner, when shame and remorse are not present, gone wrong in shame and remorse the restraint of the mental faculties are deceptive. When the restraint of the mental faculties are not present, gone wrong in the restraint of the mental faculties virtues are deceptive When virtues are not present, gone wrong in virtues, concentration is deceptive. When concentration is not present, gone wrong in concentration, knowledge and insight of seeing as it really is, is deceptive. When the knowledge and vision of seeing as it really is, is not present, gone wrong in the knowledge and vision of seeing as it really is, turning away and disenchantment is deceptive. When turning away and disenchanatment are not present, gone wrong in turning away and disenchantment, the knowledge and vision of release is deceptive.

Bhikkhus, when shame and remorse are present, not gone wrong, in shame and remorse the restraint of the mental faculties are not deceptive. When the restraint of the mental faculties are present, not gone wrong, in the restraint of the mental faculties virtues are not deceptive When virtues are present, not gone wrong in virtues, concentration is not deceptive. When concentration is present, not gone wrong in con centration, knowledge and insight of seeing as it really is, is not deceptive. When the knowledge and vision of seeing as it really is, is present, not gone wrong in the knowledge and vision of seeing as it really is, turning away and disenchantment is not deceptive. When turning away and disenchanatment are present, not gone wrong in turning away and disenchantment, the knowledge and vision of release is not deceptive. Bhikkhus, a tree endowd with branches and leaves, fully develops the shoots, the bark, the sap wood and the heartwood. Bhikkhus, in the same manner, when shame and remorse are present, not gone wrong in shame and remorse the restraint of the mental faculties are not deceptive. When the restraint of the mental faculties are present, not gone wrong in the restraint of the mental faculties virtues are not deceptive When virtues are present, not gone wrong in virtues, concentration is not deceptive. When concentration is present, not gone wrong in concentration, knowledge and insight of seeing as it really is, is not deceptive. When the knowledge and vision of seeing as it really is, is present, not gone wrong in the knowledge and vision of seeing as it really is, turning away and disenchantment is not deceptive. When turning away and disenchanatment are present, not gone wrong in turning away and disenchantment, the knowledge and vision of release is not deceptive.

2. Sattasuriyasuttam- Seven suns.

007.02. I heard thus. At one time The Blessed One was living in Ambapali's mango orchard. The Blessed One addressed the bhikkhus from there:

ßBhikkhus, determinations are impermanent not stable, there is nothing to comfort in them, so it is suitable that you should turn away from, get disentangled from and be releasd from all determinations.

Bhikkhus, the highest peak of the Himalayas, is eighty four thousand yojanas high from sea level. (a yojana is seven miles) Eighty four thousand yojanas in breadth. It is eighty four thousand yojanas deep down in the sea. Bhikkhus, after the lapse of many years, many hundreds of thousands of years there comes a time when it does not rain. When it does not rain, all seed and vegetation born plants such as medicinal grass, plants trees and forests dry up and wither and are no more. Bhikkhus, thus determinations are impermanent not stable, there is nothing to comfort in them, so it is suitable that you should turn away from, get disentangled from and be releasd from all determinations.

Bhikkhus, after the lapse of many years, many hundreds of thousands of years there comes a time when a second sun rises. When a second sun rises whatever streams, rivulets dry up and wither and are no more. Bhikkhus, thus determinations are impermanent not stable, there is nothing to comfort in them, so it is suitable that you should turn away from, get disentangled from and be releasd from all determinations.

Bhikkhus, after the lapse of many years, many hundreds of thousands of years there comes a time when a third sun rises. When a third sun rises, the great rivers such as the Ganges, yamuna, Aciravatie, Sarabhu and Mahi dry up and wither. Bhikkhus, thus determinations are impermanent not stable, there is nothing to comfort in them, so it is suitable that you should turn away from, get disentangled from and be releasd from all determinations.

Bhikkhus, after the lapse of many years, many hundreds of thousands of years there comes a time when a fourth sun rises. When a fourth sun rises, the great ponds mintained by the great rivers such as Anotatta, Sihapapata, Rathakara, Kannamunda, Kunala, Chadanta and Mandakini dry up and wither, they become no more. Bhikkhus, thus determinations are impermanent not stable, there is nothing to comfort in them, so it is suitable that you should turn away from, get disentangled from and be releasd from all determinations.

Bhikkhus, after the lapse of many years, many hundreds of thousands of years there comes a time when a fifth sun rises. When a fifth sun rises, the water in the great ocean recedes one hundred yojanas, two hundred yojanas three hundred yojanas, five hundred yojanas, six hundred yojanas and seven hundred yojanas. The water recedes to the height of seven, six, five, four, three, two palms and even one palm. The water recedes to the height of seven, six, five, four, three, two men, or even one man. It recedes to half the height of a man. It recedes to the knee depth of a man, to the ankle depth of a man. When the fifth sun rises there would not be water in the ocean to wet the fingers up to the knots. Bhikkhus, thus determinations are impermanent not stable, there is nothing to comfort in them, so it is suitable that you should turn away from, get disentangled from and be releasd from all determinations.

Bhikkhus, after the lapse of many years, many hundreds of thousands of years there comes a time when a sixth sun rises. When a sixth sun rises, the great earth and the peak of the Himalayas smokes, and gets filled with smoke. Like when something made by a potter is cooked. It smokes and gets filled up with smoke. In the same manner when a sixth sun rises, the great earth and the peak of the Himalayas smokes, and gets filled with smoke. Bhikkhus, thus determinations are impermanent not stable, there is nothing to comfort in them, so it is suitable that you should turn away from, get disentangled from and be releasd from all determinations.

Bhikkhus, after the lapse of many years, many hundreds of thousands of years there comes a time when a seventh sun rises. When a seventh sun rises, the great earth and the peak of the Himalayas blazes and catch fire. When the great earth and the peak of the Himalayas blaze and catch fire, flames tossed by the winds reach upto the world of Brahma. When the peak of the Himalaya mountain burns, peaks as high as a hundred yojanas, two hundred yojanas, three hundred yojanas, four hundred yojanas and five hundred yojanas crumble. Bhikkhus, when the earth and the Himalaya peak is burning ash or cream of ash is not evident. Bhikkhus, thus determinations are impermanent not stable, there is nothing to comfort in them, so it is suitable that you should turn away from, get disentangled from and be releasd from all determinations. Bhikkhus, when the earth and the Himalaya peak is burning, whatever divine sayings and beliefs be, they also get burnt and are no more, would attained right view remain?

Bhikkhus, in the past, there was a Teacher called Sunetta, one free of greed who helped to cross the ford. The Teacher Sunetta had innumerable hundreds of disciples .Bhikkhus, this Teacher taught, to be born in the world of Brahma. Those who completely knew the dispensation of Sunetta, after death, were born in a good state in the world of Brahma. Some of those who did not know the complete dispensation of Sunetta, after death, were born with those attached to the creation of others. Some attached to creation, soome with the happy ones, some with the Titan gods, some with the gods of the thirty-three and with the guardian gods. Others were born with high clans of warriors, Brahmins and householders.

Then it occured to the Teacher Sunetta. `It is not suitable for me to be born in the same plane as my disciples, after death, what if I develop loving kindness further.'

Then the Teacher Sunetta developed loving kindness for seven years. Having developed loving kindness for seven years, he did not come to this world for seven forward and backward world cycles. During the forward world cycles he was born a radiant god and during the backward world cycles was born in an empty Brahma paradise. There he was Brahma the supreme Lord, not conquered with sure insight wielding authority

There, he was Brahma, Brahma the great, the unconquered lord and master with sure insight, holding authority for seven timesòhirty six times he was Sakka the kng of gods. Innumerable hundreds of times he was the righteous universal monarch, winning the four directions and establishing states. Bhikkhus, he was endowed with these seven jewels, such as the jewel of the wheel, the elephant, the horse, the jewel, the woman, the householder and the advisor. Bhikkhus, he had over a thousand courageous sons with valiant figures, for crushing foreign armies. They lived ruling over the earth righteously, without weapons as far as the limit of the ocean. Bhikkhus, that Teacher Sunetta with long life and long standing was not released from birth, decay, death, grief, lament, unpleasantness and displeasure, I say not released from unpleasantness.

What is the reason? For not realizing and experiencing four things.What four?

Not realizing and experiencing the virtues, concentration, wisdom and release of the noble ones. Now he has realized and experienced the virtues, concentration, wisdom and release of the noble ones. The craving to be is uprooted, the leader of being is destroyed. Now he has no more birth. The Blessed One further said:

Famous Gotama, has realized noble virtues, concentration, wisdom and release

And declaring the Teaching to end unpleasantness is mindfully extinguished.

3. Nagaropamasuttam - Comparable to a city.

007.03. Bhikkhus, when the king of a bordering country protects his city with the seven accessory protections and provides the four kinds of support without a wish, for nothing and quickly. To this is said the king has protected the borderng city from external adverse enemies

How is the city protected with the seven accessory protections?

Here, bhikkhus, to the king of the bordering city there are pillars on strong foundations, well driven in, that they may not shiver. These are first protected with the seven accessory protections for internal protection and for external repulsion.

Again, bhikkhus, to the king of the bordering city there are ditches that are deep and broad These are secondly protected with the seven accessory protections for internal protection and for external repulsion.

Again, bhikkhus, to the king of the bordering city there is a path way built broad and high above. This is thirdly protected with the seven accessory protections for internal protection and for external repulsion.

Again, bhikkhus, to the king of the bordering city there are many weapons kept in stock arrows and missilesòhese are fourthly protected with the seven accessory protections for internal protection and for external repulsion.

Again, bhikkhus, to the king of the bordering city there are many army personal living such as elephant riders, horse riders, charioteers, bowmen, tailors, cleaners of clothes, those who deal with food, dignified royal princes, special task forces and soldiers in occupation These are fifthly protected with the seven accessory protections for internal protection and for external repulsion.

Again, bhikkhus, to the king of the bordering city there is a wise gate keeper who stops the unknown from entering and allows the known to enter. This is sixthly protected with the seven accessory protections for internal protection and for external repulsion.

Again, bhikkhus, to the king of the bordering city there is a tall and broad embankment with well painted dwellings This is seventhly protected with the seven accessory protections for internal protection and for external repulsion.

What are the four kinds of supports provided without a wish, for nothing and quickly?

Here, bhikkhus, in the king's bordering city a lot of grass and firewood is accumulated so that any internal trembling would not be likely for a pleasant abiding and for external repulsion.

Again, bhikkhus, in the king's bordering city a lot of rice and corn is accumulated so that any internal trembling would not be likely for a pleasant abiding and for external repulsion .Again, bhikkhus, in the king's bordering city a lot of sesame, green grams, beans and other pulses are accumulated so that any internal trembling would not be likely for a pleasant abiding and for external repulsion.

Again, bhikkhus, in the king's bordering city a lot of medicine is accumulated such as ghee, butter, oil, honey, honey combes, and salt so that any internal trembling would not be likely for a pleasant abiding and for external repulsion.

Bhikkhus, these are the four kinds of supports provided without a wish, for nothing and quickly.

Bhikkhus, when the king of a bordering city protects the seven accessory protections and provides the four kinds of support without a wish, for nothing and quickly. To this is said the king has protected the neighbouring city from external adverse enemies. Bhikkhus, in the same manner, the noble disciple endowed with seven good things in the Teaching and becomes a gainer of the four higher states of the mind here and now, without a wish, for nothing and quickly, it is said that the noble disciple is beyond the power of Death. Endowed with what seven good things in the Teaching?

Bhikkhus, just as to the king of the bordering city there are pillars on strong foundations, well driven in, that they may not shiver, for internal protection and for external repulsion. In the same manner to the noble disciple, there is faith. He places faith in the enlightenment of The Blessed One. That Blessed One is ... re ... enlightened and blessed. Become a pillar of faith, the noble disciple dispels demerit and develops merit. Dispels the faulty and develops the non-faulty. Maintaining purity of self he is endowed with this first good thing in the Teaching.

Bhikkhus, just as to the king of the bordering city there are ditches that are deep and broad, for internal protection and for external repulsion. In the same manner the noble disciple is shameful. He becomes shameful of bodily, verbal, mental misbehaviour and demeritorious things. Bhikkhus, the noble disciple investigating with shame dispels demerit and develops merit. Dispelling the faulty develops the not faulty. Maintaining purity of self he is endowed with this seond good thing in the Teaching.

Bhikkhus, just as to the king of the bordering city there is a path way built broad and high above. for internal protection and for external repulsion. In the same manner the noble disciple is remorseful. He becomes remorseful of bodily, verbal, mental misbehaviour and demeritorious things. Bhikkhus, the noble disciple on the path of remorse dispels demerit and develops merit. Dispelling the faulty develops the not faulty. Maintaining purity of self he is endowed with this third good thing in the Teaching.

Bhikkhus, just as to the king of the bordering city there are many weapons kept in stock arrows and missiles, for internal protection and for external repulsion. In the same manner the noble disciple becomes learned ... re ... and penetratingly straightens his view. The learned noble disciple dispels demerit and develops merit. Dispelling the faulty develops the not faulty. Maintaining purity of self he is endowed with this fourth good thing in the Teaching.

Bhikkhus, just as to the king of the bordering city there are many army personal living such as elephant riders, horse riders, charioteers, bowmen, tailors, cleaners of clothes, those who deal with food, dignified royal princes, special task forces and soldiers in occupation for internal protection and for external repulsion, in the same manner the noble disciple abides with aroused effort to dispel demerit and to develop merit.Becomes firm with endeavour without giving up the aim in meritorlious things. With the forces of effort the noble disciple dispels demerit and develops meritôispelling the faulty develops the not faulty. Maintaining purity of self he is endowed with this fifth good thing in the Teaching.

Bhikkhus, just as to the king of the bordering city there is a wise gate keeper who stops the unknown from entering and allows the known to enter, for internal protection and for external repulsion, in the same manner the noble disciple recalls with the highest prudence of things told and heard long ago. Bhikkhus, with the cleanser mindfulness the noble disciple dispels demerit and develops meritôispelling the faulty develops the not faulty. Maintaining purity of self he is endowed with this sixth good thing in the Teaching.

Bhikkhus, just as to the king of the bordering city there is a tall and broad embankment with well painted dwellings, for internal protection and for external repulsion. The noble disciple becomes wise in the rising and fading of the five holding masses to penetrate and see for ending unpleasantness. Bhikkhus, the noble disciple endowed with the anointing of wisdom dispels demerit and develops merit. Dispelling the faulty develops the not faulty. Maintaining purity of self he is endowed with this seventh good thing in the Teaching.

What are the four higher states of the mind here and now, gained without a wish, for nothing and quickly

Bhikkhus, just as in the king's bordering city a lot of grass and firewood is accumulated so that any internal trembling would not be likely for a pleasant abiding and for external repulsion. In the same manner the noble disciple secluded from sensual desires ... re ... attains to the first higher state of mind for internal non-trembling, a pleasant abiding and for entering extinction.

Bhikkhus, just as in the king's bordering city a lot of rice and corn is accumulated so that any internal trembling would not be likely for a pleasant abiding and for external repulsion

In the same manner the noble disciple overcoming thoughts and discursive thoughts ... re ... abides in the second higher state of the mind, for internal non-trembling, a pleasant abiding and for entering extinction.

.Again, bhikkhus, in the king's bordering city a lot of sesame, green grams, beans and other pulses are accumulated so that any internal trembling would not be likely for a pleasant abiding and for external repulsion. In the same manner the noble disciple with equanimity to joy and disenchantment ... re ... abides in the third higher state of the mind for internal non-trembling, a pleasant abiding and for entering extinction.

Again, bhikkhus, in the king's bordering city a lot of medicine is accumulated such as ghee, butter, oil, honey, honey combes, and salt so that any internal trembling would not be likely for a pleasant abiding and for external repulsion.In the same manner the noble disciple dispelling pleasantness and unpleasantness and purifying the mind so that unpleasantness or pleasantness does not enter it, he abides in the fourth higher state of the mind, for internal non-trembling, a pleasant abiding and for entering extinction.

Of these four higher states of the mind, the pleasant abidings, he becomes a gainer without a wish, without difficulty and a gainer for nothing.

Bhikkhus, when the noble disciple is endowed with these seven good things and these four higher states of the mind without a wish, without difficulty, a gainer for nothing, it is said that the noble disciple has gone beyond death.

4. Dhamma¤¤usuttam- Knowing the Teaching.

007.04. Bhikkhus, the bhikkhu endowed with seven things is reverential, ... re ... the incomparable field of merit for the world. What seven?

Here, bhikkhus, the bhikkhu knows the Teaching, the meanings, the self, the measure, the right time, the gathering and the individual here and beyond.

Bhikkhus, how does the bhikkhu know the Teaching?

Here, bhikkhus, the bhikkhu knows the Teaching in expositions, mixed prose and verse, in explanations, four lined verses, thus said sayings, birth stories, wonderful things and questions and answer expositions. Bhikkhus, if the bhikkhu did not know the Teahing in expositions, mixed verse and prose ... re ... and questions and answer expositions, he does not know the Teaching in this dispensation. When the bhikkhu knows the Teahing in expositions, mixed verse and prose ... re ... and questions and answer expositions, it is said he knows the Teaching in this dispensation.

Bhikkhus, how does the bhikkhu know the meanings?

Here, bhikkhus, the bhikkhu knows the meanings of this and other words heard. This is the meaning of these words and this is the meaning of these words. Bhikkhus, if the bhikkhu did not know the meanings of this and other words heard, as this is the meaning of these words and this is the meaning of these words, he does not know the meanings in this dispensaton. Bhikkhus, when the bhikkhu knows the meanings of this and other words heard. as this is the meaning of these words and this is the meaning of these words it is said he knows the meanings in this dispensation. This is knowing the Teaching and the meanings.

Bhikkhus, how does the bhikkhu know the self?

Here, bhikkhus, the bhikkhu knows the self as my attainments in faith, virtues, learnedness, benevolence, wisdom and understanding is this much. Bhikkhus, if the bhikkhu did not know the self as my attainments in faith, virtues, learnedness, benevolence, wisdom and understanding is this much, he would not know the self .in this dispensaton. Bhikkhus, when the bhikkhu knows the self, as my attainments in faith, virtues, learnedness, benevolence, wisdom and understanding, is this much. it is said he knows the self in this dispensation. This is knowing the Teaching, the meanings and the self.

Bhikkhus, how does the bhikkhu know the measure?

Here, bhikkhus, the bhikkhu knows the measure to accept robes, morsel food, dwellings and requisites when ill. Bhikkhus, if the bhikkhu did not know the measure to accept robes, morsel food, dwellings and requisites when ill, he does not know the measure in this dispensation. Bhikkhus, when the bhikkhu knows the measure to accept robes, morsel food, dwellings and requisites when ill, it is said he knows the measure in this dispensation. This is knowing the Teaching, the meanings the self and the measure.

Bhikkhus, how is knowing the right time?

Here, bhikkhus, the bhikkhu knows the right time to advise, this is the time to cross question, this is the time to apply the self, this is the time for seclusion.Bhikkhus, if the bhikkhu did not know the right time to advise as this is the time to cross question, this is the time to apply the self, this is the time for seclusion, he does not know the right time in the dispensation. Bhikkhus, when the bhikkhu knows the right time to advise as this is the time to cross question, this is the time to apply the self, this is the time for seclusion. it is said he knows the right time in this dispensation. This is knowing the Teaching, the meanings the self, the measure and the right time.

Bhikkhus, how is knowing the gathering?

Here, bhikkhus, the bhikkhu knows.- This is a gathering of warriors, a gathering of Brahmins, a gathering of householders, a gathering of recluses. Towards them the approaching, standing, acting, sitting, talking and becoming silent should be thus and thus respectively Bhikkhus, if the bhikkhu did not knowñhis is a gathering of warriors, a gathering of Brahmins, a gathering of householders, a gathering of recluses. Towards them the approaching, standing, acting, sitting, talking and becoming silent should be thus and thus respectively. He does not know the gathering in the dispensation. Bhikkhus, when the bhikkhu knows this is a gathering of warriors, a gathering of Brahmins, a gathering of householders, a gathering of recluses. Towards them the approaching, standing, acting, sitting, talking and becoming silent should be thus and thus respectively

it is said he knows the gathering in this dispensation. This is knowing the Teaching, the meanings, the self, the measure, the right time and the gathering.

Bhikkhus, what is knowing the individual here and beyond?

Here, bhikkhus, the bhikkhu knows two individuals, one likes to see noble ones and the other does not like to see noble ones. The one who does not like to see noble ones is by that contemptible and the one who likes to see noble ones is by that praiseworthy.

The bhikkhu knows two individuals, one likes to listen to the Teaching, the other does not like to listen to the Teaching. The one who does not like to listen to the Teaching is by that contemptible and the one who likes to listen to the Teaching is by that praiseworthy.

The bhikkhu knows two individuals, one listens to the Teaching attentively, the other listens to the Teaching inattentively The one who listens to the Teaching inattentively is by that contemptible and the one who listens to the Teaching attentively is by that praiseworthy.

The bhikkhu knows two individuals that listen to the Teaching attentively. One bears the Teaching he had heard, the other does not bear the Teaching he had heard. The one who does not bear the Teaching is by that contemptible and the one who bears the Teaching is by that praiseworthy. .

The bhikkhu knows two individuals who bear the Teaching they have learnt. One of them searches the meanings in the Teaching and the other does not search meanings in the Teaching he had heard. The one who does not search meanings in the Teaching he had heard is by that contemptible and the one who searches meanings in the Teaching he had heard is by that praiseworthy.

The bhikkhu knows two individuals who search the meanings in the Teaching they have heard. One of them knows the meanings and the Teaching and falls to the method of living according to the Teaching. The other knowing the meanings and the Teaching does not fall to the method of living according to the Teaching and is comptible by that, and the other living according to the Teaching is praiseworthy by that.

The bhikkhu knows two individuals who know the meanings and the Teaching and have fallen to the method of living according to the Teaching. One of them has fallen to the method of searching his own good not the good of others. The other has fallen to the method of searching his own good and the good of others. The one fallen to the method of searching his own good is by that contemptible and the one fallen to the method of searching his own good and the good of others is by that praiseworthy. Bhikkhus, in this manner, the bhikkhu knows individuals here and beyond. Bhikkhus, the bhikkhu endowed with these seven things is reverential, worthy of hospitality ... re ... the incomparable field of merit for the world.

5. Paricchattakasuttam- The tree shading all round.

007.05. Bhikkhus, at the time the Paricchatta tree in the heaven of the thirty-three gods withers, the gods become joyful, thinking now the Kovilara tree is withering, very soon the tree will be full of leaves and foliage.

Bhikkhus, at the time the Paricchatta tree in the heaven of the thirty-three gods bear leaves and foliage, the gods become joyful, thinking now the Kovilara tree has leaves and foliage, very soon the tree will spread and spread.

Bhikkhus, at the time the Paricchatta tree in the heaven of the thirty-three gods spreads out, the gods become joyful, thinking now the Kovilara tree is spreading out, very soon it will be sharp and dry. .

Bhikkhus, at the time the Paricchatta tree in the heaven of the thirty-three gods becomes sharp and dry the gods become joyful, thinking now the Kovilara tree is sharp and dry, very soon the tree will fruit.

Bhikkhus, at the time the Paricchatta tree in the heaven of the thirty-three gods is ready to fruit, the gods become joyful, thinking now the Kovilara tree is ready to bring forth fruits, very soon the tree will be flowering

Bhikkhus, at the time the Paricchatta tree in the heaven of the thirty-three gods is flowering, the gods become joyful, thinking now the Kovilara tree is flowering, very soon the tree will be in full bloom.

Bhikkhus, at the time the Paricchatta tree in the heaven of the thirty-three gods is in full bloom , the gods of the thirty-three spend four months at the root of the Paricchatta Kovilara tree attended and endowed with the five strands of heavenly sensual pleasures

Bhikkhus, when the Paricchattatta Kovilara tree is in full bloom, it spreads out for fifty yojanas. The scent of the flowers pervades for a hundred yojans. Such is the majesty of the Paricchatta Kovilara tree

Bhikkhus, in the same manner, at the time the noble disciple thinks to leave the household and become homeless, he is like a withered leaf, as the Paricchatta Kovilara tree to the gods of the thirty-three.

Bhikkhus, at the time the noble disciple shaving head and beard and wearing yellow clothes leaves the household and becomes homeless, he is like a green leaf as the Paricchatta Kovilara tree to the gods of the thirty-three.

Bhikkhus, at the time the noble disciple secluded from sensual desires, ... re ... abides in the first higher state of the mind, the noble disciple spreads out, like the Paricchatta Kovilara tree to the gods of the thirty-three.

Bhikkhus, at the time the noble disciple overcoming thoughts and discursive thoughts, ... re ... abides in the second higher state of the mind, the noble disciple becomes sharp and dry like the Paricchatta Kovilara tree to the gods of the thirty-three.

Bhikkhus, at the time the noble disciple develops equanimity to joy and disenchantment, ... re ... abides in the third higher state of the mind, the noble disciple becomes the lord like the Paricchatta Kovilara tree to the gods of the thirty-three.

Bhikkhus, at the time the noble disciple dispelling pleasantness and unpleasantness, ... re ... abides in the fourth higher state of the mind, the noble disciple is sheathed like the Paricchatta Kovilara tree to the gods of the thirty-three.

Bhikkhus, at the time the noble disciple destroying desires, ... re ... by himself realizing abides he is completely bloomed like the Paricchatta Kovilara tree to the gods of the thirty-three.

At that time the earthly gods echo: The venerable one of this name, the co-associate of this name, who left the household and became homeless from this village or hamlet, destroying desires, the mind released from desires and released through wisdom, here and now by himself realizing abides. Hearing that sound of the earth gods, .reñhe four guardian gods, ... re ... the gods of the thirty-three, ... re ... the Titan gods, ... re ... the gods of happiness, ... re ... gods attached to creating, ... re ... gods attached to creating others, .reñhe gods in the world of Brahma,ñhe venerable one of this name, the co-associate of this name, who left the household and became homeless from this village or hamlet, destroying desires, the mind released from desires and released through wisdom, here and now by himself realizing abides. Thus that very moment that sound reached up to the world of Brahma. Such is the power of the bhikkhu who has destroyed desires.

6. Sakkaccasuttam- Revering.

007.06. To venerable Sariputta, in his seclusion this thought and discursive thought arose. ßThe bhikkhu living revering and depending on what would dispel demerit and develop merit?"

Then it occured to venerable Sariputta: ßThe bhikkhu abiding revering and depending on the Teacher, the Teaching, the Community of bhikkhus, the training, concentration, diligence and friendly welcome dispels demerit and develops merit,

Then it occured to venerable Sariputta-"These things of mine are pure and very pure. What if I tell The Blessed One about them, they will become more pure. Like a man who got the possession of a very pure gold ornament and thought it should be shown to a goldsmith, so that its purity and worth would be much more.

Venerable Sariputta getting up from his evening seclusion approached The Blessed One, worshipped and sat on a side and said : ßVenerable sir, in my seclusion this thought and discursive thought arose to me. ßThe bhikkhu living revering and depending on what would dispel demerit and develop merit?"

Then venerable sir, it occured to me: ßThe bhikkhu abiding revering and depending on the Teacher, the Teaching, the Community of bhikkhus, the training, concentration, diligence and friendly welcome dispels demerit and develops merit,

It occured to me-"These things of mine are pure and very pure. What if I tell The Blessed One about them, they will become more pure. Like a man who got the possession of a very pure gold ornament and thought it should be shown to a goldsmith, so that its purity and worth would be much more.

Good! Sariputta, the bhikkhu living revering and depending on the Teacher, the Teaching, the Community of bhikkhus, the training, concentration, diligence and friendly welcome dispels demerit and develops merit.

When this was said venerable Sariputta said: Of this short exposition of The Blessed One I understand the detailed explanation. Venerable sir, it is not possible that the bhikkhu not honouring the Teacher would honour the Teaching. It is possible that if he does not honour the Teacher, he would neither honour the Teaching. .

Venerable sir, it is not possible that the bhikkhu not honouring the Teacher, or the Teaching. would honour the Community of bhyikkhus. It is possible that if he does not honour the Teacher and the Teaching. he would neither honour the Community of bhikkhus.

Venerable sir, it is not possible that the bhikkhu not honouring the Teacher, the Teaching. or the Community of bhikkhus would honour the training. It is possible that if he does not honour the Teacher, the Teaching, the Community of bhikkhus, he would neither honour the training.

Venerable sir, it is not possible that the bhikkhu not honouring the Teacher, the Teaching, the Community of bhikkhus, or the training, would honour concentration. It is possible that if he does not honour the Teacher, the Teaching, the Community of bhikkhus, and the training, he would neither honour concentration.

Venerable sir, it is not possible that the bhikkhu not honouring the Teacher, the Teaching, the Community of bhikkhus, the training, concentration or diligence would honour friendly welcome. It is possible that if he does not honour the Teacher, the Teaching, the Community of bhikkhus, the training, concentration or diligence he would neither honour friendly welcome

Venerable sir, this is the detailed exposition for the short exposiltion of The Blessed One.

Good! Sariputta, this is the detailed exposition for my short exposition.

Sariputta, it is not possible that the bhikkhu not honouring the Teacher would honour the Teaching. It is possible that if the bhikkhu does not honour the Teacher, he would neither honour the Teaching. .

Sariputta, it is not possible that the bhikkhu not honouring the Teacher, or the Teaching. would honour the Community of bhikkhus. It is possible that if he does not honour the Teacher or the Teaching. he would neither honour the Community of bhikkhus.

Sariputta, it is not possible that the bhikkhu not honouring the Teacher, the Teaching. or the Community of bhikkhus would honour the training. It is possible that if the bhikkhu does not honour the Teacher, the Teaching, the Community of bhikkhus, he would neither honour the training.

Sariputta, it is not possible that the bhikkhu not honouring the Teacher, the Teaching, the Community of bhikkhus, or the training, would honour concentration. It is possible that if the bhikkhu does not honour the Teacher, the Teaching, the Community of bhikkhus, nor the training, he would neither honour concentration.

Sariputta, it is not possible that the bhikkhu not honouring the Teacher, the Teaching, the Community of bhikkhus, the training, concentration or diligence would honour the friendly welcome. It is possible that if he does not honour the Teacher, the Teaching, the Community of bhikkhus, the training, concentration or diligence he would neither honour the friendly welcome

Sariputta, this is the detailed expoition for my short exposition.

7. Bhavanasuttam- Development.

007.07. Bhikkhus, to the bhikkhu not applied to development such thoughts as these may arise.- `O! my mind should be released from desires without holding to them.' but his mind is not released from desires. What is the reason? Because of its non-developed state. In what is it not developed?

In the four establishments of mindfulness, the four right endeavours, the four psychic powers, the five mental faculties, the five powers, the seven enlightenment factors and the Noble Eightfold Path.

Like to a hen when the eggs are not completely sat on, made ripe and developed in eight, ten or twelve places, this desire should arise- `O! my chicken should break the shell with the nails of their feet or with their beaks and be born again healthily.' Yet it is not possible that the chicken should break the shell with the nails of their feet or with their beaks and be born again healthily. What is the reason? There, bhikkhus, the hen has not completely sat on, made ripe and developed the eggs, in eight, ten or twelve places, and however much this desire should arise- `O! my chicken should break the shell with the nails of their feet or with their beaks and be born again healthily.' Yet it is not possible that the chicken should break the shell with the nails of their feet or with their beaks and be born again healthily. In the same manner bhikkhus, to the bhikkhu not applied to development, even if such thoughts as these may not arise.- `O! my mind should be released from desires without holding to them.' yet his mind is released from desires. What is the reason? Because of its developed state. In what is it developed?

In the four establishments of mindfulness, the four right endeavours, the four psychic powers, the five mental faculties, the five powers, the seven enlightenment factors and the Noble Eightfold Path.

Bhikkhus, to the bhikkhu applied to development even if such thoughts as these may not arise.- `O! my mind should be released from desires without holding to them.' yet his mind is released from desires. What is the reason? Because of its developed state. In what is it developed?

In the four establishments of mindfulness, the four right endeavours, the four psychic powers, the five mental faculties, the five powers, the seven enlightenment factors and the Noble Eightfold Path.

Like to a hen when the eggs are completely sat on, made ripe and developed in eight, ten or twelve places, this desire should arise- `O! my chicken should break the shell with the nails of their feet or with their beaks and be born again healthily.' It is possible that the chicken should break the shell with the nails of their feet or with their beaks and be born again healthily. What is the reason? There, bhikkhus, the hen has completely sat on, made ripe and developed the eggs, in eight, ten or twelve places, and even if this desire should not arise- `O! my chicken should break the shell with the nails of their feet or with their beaks and be born again healthily.' Yet it is possible that the chicken should break the shell with the nails of their feet or with their beaks and be born again healthily. In the same manner bhikkhus, to the bhikkhu applied to development, even if such thoughts as these may not arise.- `O! my mind should be released from desires without holding to them.' yet his mind is released from desires. What is the reason? Because of its developed state. In what is it developed?

In the four establishments of mindfulness, the four right endeavours, the four psychic powers, the five mental faculties, the five powers, the seven enlightenment factors and the Noble Eightfold Path.

Bhikkhus, just as a mason or his apprentice seeing the marks of the handle of the adze, finger marks and thumb marks, would not know, today I have rubbed off this number of marks, tomorrow this number will be rubbed off and afterwards this much, yet knowledge arises that they are rubbed off. In the same manner to the bhikkhu abiding in the development it does not occur, this number of my desires are destroyed today, this much tomorrow and afterwards this much, yet knowledge arises, that they are destroyed.

Bhikkhus, just as a ship gone to see storing water, after six months the water gets exhausted with the heat of the sun in Summer and overcome with the heated air and water collected from the rains deteriorates and becomes putrid quickly. In the same manner bhikkhus, to the bhikkhu applied to development, the bonds break off quickly and become putrid.

8. Aggikkhandhopamasuttam - Comparable to a mass of fire.

007.08. I heard thus. At one time The Blessed One was touring the country of Kosala with a large Community of bhikkhus. When on the highway The Blessed One saw a huge mass of fire blazing and flaming and deviating from the path sat on a prepared seat at the root of a tree and addressed the bhikkhus-"Bhikkhus, do you see that huge mass of fire?"

ßYes, venerable sir."

ßBhikkhus, which is more noble, is it to embrace this huge mass of blazing fire, or to embrace the soft tender hands and feet of a warrior, a Brahmin, or a householder maiden and to sit or lie with her?" ßVenerable sir, it is more noble to embrace the soft tender hands and feet of a warrior, a Brahmin, or a householder maiden and sit or lie with her. Venerable sir, it is unpleasant to embrace this huge mass of blazing fire and sit or lie with it."

ßBhikkhus, I announce and call your attention to it to show how it is more noble for an unvirtuous one, with evil things and actions similar to dirt and excreta, with undercover action, a non-recluse, with only a promise for recluseship a non- Brahmin, with only a promise to be a Brahmin, rotten inside and dripping filth, it is suitable to embrace this huge mass of blazing fire and sit or lie with it. What is the reason? Bhikkhus, on account of it he would meet death, or deathly unpleasantness and not decrease, loss and birth in hell

Bhikkhus, if the unvirtuous one with evil things and actions similar to dirt and excreta, with undercover action, a non-recluse, with only a promise for recluseship a non-Brahmin, with only a promise to be a Brahmin, rotten inside and dripping filth embraces the soft tender hands and feet of a warrior, a Brahmin, or a householder maiden and sit or lie with her, it will be for his unpleasantness for a long time, and after death for his loss, decrease and birth in hell.

ßBhikkhus, which is more noble, a strong man with a cord woven out of hair tightly wrapping round the knees and crushing the knees. Until it cuts the outer skin, the inner skin, the flesh, veins, bones and stops near the bone marrow, or endure the devotion of the warriors, Brahmins or householders of high clans?" ßVenerable sir, it is more noble to endure the devotion of the warriors, Brahmins and householders."Venerable sir, it is unpleasant a strong man with a cord woven out of hair tightly wrapping round the knees and crushing the knees until the outer skin, the inner skin, the flesh, veins, bones are cut and stops near the bone marrow. "

ßBhikkhus, I announce and call your attention to it, to show how it is more noble, a strong man with a cord woven out of hair tightly wrapping round the knees and crushing the knees until the outer skin, the inner skin, the flesh, veins, bones are cut and stops near the bone marrow. What is the reason? Bhikkhus, on account of it he would meet death, or deathly unpleasantness and not decrease, loss and birth in hell after death.

Bhikkhus, if the unvirtuous one with evil things and actions similar to dirt and excreta, with undercover action, a non-recluse, with only a promise for recluseship a non- Brahmin, with only a promise to be a Brahmin, endured the devotion of ... re ... it will be for his unpleasantness for a long time, and after death for his loss, decrease and birth in hell.

ßBhikkhus, which is more noble, a strong man with a sharp sword sharpened in oil giving a blow behind the back, or enduring the devotion with clasped hands of the warriors, Brahmins or householders of high clans?" ßVenerable sir, it is more noble to endure the devotion with clasped hands of the warriors, Brahmins and householders." Venerable sir, it is unpleasant a strong man with a sharp sword sharpened in oil giving a blow behind the back"

ßBhikkhus, I announce and call your attention to it to show how it is more noble, a strong man with a sharp sword sharpened in oil giving a blow behind the back. "What is the reason? Bhikkhus, on account of it he would meet death, or deathly unpleasantness and not decrease, loss and birth in hell after death.

Bhikkhus, if the unvirtuous one with evil things and actions similar to dirt and excreta, with undercover action, a non-recluse, with only a promise for recluseship a non- Brahmin, with only a promise to be a Brahmin, endures the devotions of ... re ... with clasped hands it will be for his unpleasantness for a long time, and after death for his loss, decrease and birth in hell.

ßBhikkhus, which is more noble, a strong man with a blazing iron sheet wrapping the body or partaking the robes offered out of faith by warriors, Brahmins or householders of high clans?" ßVenerable sir, it is more noble to partake the robes offered by the warriors, Brahmins and householders of high clans." Venerable sir, it is unpleasant a strong man with a blazing iron sheet wrapping the body"

ßBhikkhus, I announce and call your attention to it to show how it is more noble, a strong man with a blazing iron sheet wrapping the body, What is the reason? Bhikkhus, on account of it he would meet death, or deathly unpleasantness and not decrease, loss and birth in hell after death.

Bhikkhus, if the unvirtuous one with evil things and actions similar to dirt and excreta, with undercover action, a non-recluse, with only a promise for recluseship a non- Brahmin, with only a promise to be a Brahmin, partook robes offered out of faith by warriors Brahmins and housholders of high clans, it will be for his unpleasantness for a long time, and after death for his loss, decrease and birth in hell.

ßBhikkhus, which is more noble, a strong man with an iron stake causing the mouth to be opened and putting in the mouth a burning ball of metals which burns the lips, the mouth, the tongue, the throat, the chest, the insides and burning the large intestines, it coming out or partake the morsel food offered out of faith by the warriors, Brahmins or householders of high clans?" ßVenerable sir, it is more noble to partake the morsel food offered out of faith by the warriors, Brahmins and householders." Venerable sir, it is unpleasant a strong man with an iron stake causing the mouth to be opened and putting in the mouth a burning ball of metals which burns the lips, the mouth, the tongue, the throat, the chest, the insides and burning the large intestines coming out. "

ßBhikkhus, I announce and call your attention to it to show how it is more noble, a strong man with an iron stake causing the mouth to be opened and putting in the mouth a burning ball of metals which burns the lips, the mouth, the tongue, the throat, the chest, the insides and burning the large intestines coming out what is the reason? Bhikkhus, on account of it he would meet death, or deathly unpleasantness and not decrease, loss and birth in hell

Bhikkhus, if the unvirtuous one with evil things and actions similar to dirt and excreta, with undercover action, a non-recluse, with only a promise for recluseship a non- Brahmin, with only a promise to be a Brahmin, partook morsel food offered out of faith by warriors, Brahmins, and householders of high clans, it will be for his unpleasantness for a long time, and after death for his loss, decrease and birth in hell.

ßBhikkhus, which is more noble, a strong man taking you by the head or body being made to sit on a blazing chair or sleep on a blazing bed or partaking beds and seats offered out of faith by the warriors, Brahmins or householders of high clans?" ßVenerable sir, it is more noble to partake beds and seats offered out of faith by the warriors, Brahmins and householders." Venerable sir, it is unpleasant a strong man taking you by the head or body being made to sit on a blazing chair or sleep on a blazing bed "

ßBhikkhus, I announce and call your attention to it, to show how it is more noble, a strong man taking you by the head or body being made to sit on a blazing chair or sleep on a blazing bed what is the reason? Bhikkhus, on account of it he would meet death, or deathly unpleasantness and not decrease, loss and birth in hell after death.

Bhikkhus, if the unvirtuous one with evil things and actions similar to dirt and excreta, with undercover action, a non-recluse, with only a promise for recluseship a non- Brahmin, with only a promise to be a Brahmin, partook beds and seats offered out of faith by warriors, Brahmins, and householders of high clans, it will be for his unpleasantness for a long time, and after death for his loss, decrease and birth in hell.

ßBhikkhus, which is more noble, a strong man taking you by the feet, upside down dipping you into a boiling, blazing, molten vessel-cooking in it with the molten foam when diving in, coming up and going across or partaking dwellings offered out of faith by the warriors, Brahmins or householders of high clans?" ßVenerable sir, it is more noble to partake dwellings offered out of faith by the warriors, Brahmins and householders of high clans." Venerable sir, it is unpleasant a strong man taking you by the feet upside down being dipped into a boiling, blazing, molten vessel-cooking in it with the molten foam when diving in, coming up and going across"

ßBhikkhus, I announce and call your attention to it, to show how it is more noble, a strong man taking you by the feet, upside down dipping you into a boiling, blazing, molten vessel-cooking in it with the molten foam when diving in, coming up and going across What is the reason? Bhikkhus, on account of it he would meet death, or deathly unpleasantness and not decrease, loss and birth in hell, after death.

Bhikkhus, if the unvirtuous one with evil things and actions similar to dirt and excreta, with undercover action, a non-recluse, with only a promise for recluseship a non- Brahmin, with only a promise to be a Brahmin, partook dwellings offered out of faith by warriors, Brahmins, and householders of high clans, it will be for his unpleasantness for a long time, and after death for his loss, decrease and birth in hell.

ßTherefore, bhikkhus, you should train in this manner. Whosever robes, morsel food, dwellings and requisites when ill we partake may it be of great benefit to them. May my going forth be productive fruitful and with results. It is suitable for one seeing his own good to be diligent. It is suitable for one seeing the good of others to be diligent.

It is suitable for one seeing his own and others good to be diligent.

The Blessed One said thus When this expoition was done, about sixty bhikkhus vomitted hot blood, about sixty bhikkhus came down to lay life and about sixty bhikkhus released their minds from desires.

9. Sunettasuttam- Sunetta.

007.09. Bhikkhus, in the past there was a teacher named Sunetta, a ford maker free of sensual greed. Sunetta had innumerable hundreds of disciples to whom he declared the Teaching to be born in the world of Brahma. Bhikkhus, those who were not pleased in the Teaching to be born in the world of Brahma, after death went to loss, to decrease were born in hell

Those who were pleased in the Teaching to be born in the world of Brahma, after death went to a good state, to increase were born in heaven.

Bhikkhus, in the past there was a teacher named, Mugapakkha, ... re ... Aranemi, ... re ... Kuddalaka, ... re ... Hatthipala, ... re ... Jotipala ... re ... Araka, a ford maker free of sensual greed. Araka had innumerable hundreds of disciples to whom he declared the Teaching to be born in the world of Brahma. Bhikkhus, those who were not pleased in the Teaching to be born in the world of Brahma, after death went to loss, to decrease were born in hell

Those who were pleased in the Teaching to be born in the world of Brahma, after death went to a good state, to increase were born in heaven.

Bhikkhus, if someone with a defiled mind, rebukes these seven teachers, the ford makers free of sensual greed with innumerable hundreds of disciples, he would accure much demerit .If someone rebukes one with right view he accrues much more demerit. What is the reason? Bhikkhus, I do not know of a higher appeasement outside this dispensation as I see among these co-associates.

Bhikkhus, therefore you should train. We will not defile our minds towards the co-associates in the holy life.

10. Arakasuttam -Teacher Araka.

007.10. Bhikkhus, in the past there was a teacher named Araka, a ford maker free of sensual greed. Araka had innumerable hundreds of disciples to whom he declared this Teaching: Brahmin, life is trifling to humans, very short, has a lot of unpleasantness, a lot of worries. You should become wise, should do merit, the holy life should be lived, to the born death is inevitable.

Brahmin, when the sun rises the dew drops on the tip of grass go away, not able to stand long. Life comparable to dew drops is trifling to humans, very short, has a lot of unpleasantness, a lot of worries. You should become wise, should do merit, the holy life should be lived, to the born, death is inevitable.

Brahmin, when large drops of rain fall they quickly disappear not able to stand long. Life comparable to large drops of rain, is trifling to humans, very short, has a lot of unpleasantness, a lot of worries. You should become wise, should do merit, the holy life should be lived, to the born death is inevitable.

Brahmin, a quarrel in the water is quickly over, does not stand long. Life comparable to a quarrel in the water, is trifling to humans, very short, has a lot of unpleasantness, a lot of worries. You should become wise, should do merit, the holy life should be lived, to the born death is inevitable

Brahmin, the swiftly flowing river coming from the mountains takes with it all the collection, it does not have a moment, an inkling or a particle of time to turn back. Life comparable to the swiftly flowing river coming from the mountains, to humans, very short, has a lot of unpleasantness, a lot of worries. You should become wise, should do merit, the holy life should be lived, to the born death is inevitable

Brahmin, a strong man would collect the spit at the top of his tongue and quickly spit it out. Life comparable to some spit collected at the top of the tongue to be quickly spit out, is trifling to humans, very short, has a lot of unpleasantness, a lot of worries. You should become wise, should do merit, the holy life should be lived, to the born death is inevitable

Brahmin, a mass of flesh when put in an iron pot that was heated through out the day quickly shrinks is unable to stand long. Life comparable to a mass of flesh, ... re ... is trifling to humans, very short, has a lot of unpleasantness, a lot of worries. You should become wise, should do merit, the holy life should be lived, to the born death is inevitable

Brahmin, cattle taken to be slaughtered, with every step they are approaching their death Life comparable to cattle to be slaughterd is trifling to humans, very short, has a lot of unpleasantness, a lot of worries. You should become wise, should do merit, the holy life should be lived, to the born death is inevitable

At that time humans enjoyed a life span of sixty thousand years and girls lived in their parental home for five hundred years.At that time humans had only six ailments, cold, heat, hunger, thirst, and the need to urinate and excrete.

Bhikkhus, that teacher Araka was teaching humans with such a long life span and such long standing and such few ailments. That life is trifling to humans, very short, has a lot of unpleasantness, a lot of worries. You should become wise, should do merit, the holy life should be lived, to the born death is inevitable. Bhikkhus, at this time if someone enjoys long life, it is a hundred years or a little more, Someone living a hundred years has three hundred seasons, a hundred Winters, a hundred Summers, and a hundred Rains. Bhikkhus, someone living a hundred seasons, lives only one thousand two hundred months, four hundred months of the Winter, four hundred months of the Summer and four hundred months of the Rains. One living one thousand two hundred months has two thousand four hundred fortnights. It consists of eight hundred Winter fortnights, eight hundred Summer fortnights and eight hundred Rains fortnights. Someone living twentyfour thousand fortnights has thirty six thousand nights. Consisting of twelve thousand Winter nights, twelve thousand Summer nights and twelve thousand Rains nights. One living thirtysix thousand nights eats seventy two thousand meals -It comes to twenty four thousand Winter meals, twentyfour thousand Summer meals and twenty four thousand Rains meals, together with mother's milk drunk and the missed meals.

The missed meals are when having a monkey sleep he does not eat, when unhappy he does not eat, when ill he does not eat, and observing the full moon night he does not eat.

Bhikkhus, I have innumerated the life span, seasons, months, fortnights, nights and days the number of meals of a human who lives a hundred years. I have done what should be done by the Teacher to the disciples out of compassion. These are the roots of trees and empty houses. Concentrate! Do not have remorse later. This is our advise to you.

Anguttara Nikaya - Chakka Nipata - Maha Vagga

Anguttara Nikaya
006. Mahavagga. Ý The longer section

1. Sonasuttam Ý Venerabe Sona

006.01. I heard thus. At one time The Blessed One was living among the Gijja peaks in Rajagaha. At that time venerable Sona lived in the cool forest in Rajagaha. This thought and discursive thought arose to venerable Sona in his seclusion. `I am one of the disciples of The Blessed One who abide with aroused effort. Yet my mind is not released from desires without a hold. There is wealth in my family. I could partake that wealth, do merit . What if I give up the holy life and come to the lower life, partake my wealth and do merit.' The Blessed One knowing the discursive thought in venerable Sona's mind, as a strong man would stretch his bent arm or bend his stretched arm, disappeared from the peaks of Gijja and appeared before venerable Sona in the cool forest. The Blessed One sat on the prepared seat and venerable Sona worshipped The Blessed One and sat on a side. The Blessed One said: Sona, did this discursive thought arise to you in your seclusion `I am one of the disciples of The Blessed One who abide with aroused effort. Yet my mind is not released from desires without a hold. There is wealth in my family. I could partake that wealth, do merit . What if I give up the holy life and come to the lower life, partake my wealth and do merit.'? Yes, venerable sir.

When you were a householder, were you clever at the violin to arouse music? Yes, venerable sir.

Sona, when the strings of the violin were too tight, was it workable and did it produce the right music? No, venerable sir.

Sona, when the strings of the violin were too loose, was it workable and did it produce the right music? No, venerable sir.

Sona, when the strings of the violin were not too tight, nor too loose, and adjusted accordingly, was it workable and did it produce the right music? Yes, venerable sir.

Sona, in the same manner too much aroused effort conduces to distraction, too little aroused effort conduces to laziness. Therefore Sona intend an evenness in arousing effort and an evenness of the mental faculties to penetrate and take up the sign. Venerable Sona accepted that advice and The Blessed One having advised venerable Sona left the cool forest as a strong man would stretch his bent arm or bend his stretched arm and appeared among the peaks of Gijja.

Then venerable Sona intended an evenness in arousing effort and an evenness of the mental faculties to penetrate and took up the sign. Then venerable Sona withdrawing from the crowd and abiding diligent to dispel before long here and now by himself realized and abode, the noble end of the holy life for which sons of clansmen rightfully leave the household and become homeless. He knew, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. Venerable Sona became one of the arahants. Then it occured to venerable Sona: What if I approach The Blessed One and declare my attainment. Venerable Sona approached The Blessed One, worshipped, sat on side and said:

Venerable sir, a worthy one, who has destroyed desires, has lived the holy life, done what should be done, put down the weight, come to the highest good, has destroyed the bond to be and is released rightfully knowing, is inclined to six things: He is inclined to non-sensuality, to seclusion, to non-oppression, to destruction of craving, to destruction of holdings and non-delusion.

It might occur to a certain venerable one, that the venerable one is inclined to non-sensuality completely founded on faith. Venerable sir, it should not be known in that manner. Venerable sir, the bhikkhu has destroyed desires, has lived the holy life, has done what should be done, has made it such that the self is not seen. Much is done for the destruction of greed and on account of freedom from greed, is inclined to non-sensuality Much is done for the destruction of hate and on account of freedom from hate, is inclined to non-sensuality. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to non-sensuality.

It might occur to a certain venerable one, that the venerable one does not desire gain honour and fame inclined to seclusion. Venerable sir, it should not be known in that manner. Venerable sir, the bhikkhu has destroyed desires, has lived the holy life, has done what should be done, has made it such that the self is not seen. Much is done for the destruction of greed and on account of freedom from greed, is inclined to seclusion Much is done for the destruction of hate and on account of freedom from hate, is inclined to seclusion. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to seclusion.

It might occur to a certain venerable one, that the venerable one is inclined to freedom from oppression hemmed in by the observance of virtues. Venerable sir, it should not be known in that manner. Venerable sir, the bhikkhu has destroyed desires, has lived the holy life, has done what should be done, has made it such that the self is not seen. Much is done for the destruction of greed and on account of freedom from greed, is inclined to freedom from oppression Much is done for the destruction of hate and on account of freedom from hate, is inclined to freedom from oppression. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to freedom from oppression. Much is done for the destruction of greed and on account of freedom from greed, is inclined to destruction of craving Much is done for the destruction of hate and on account of freedom from hate, is inclined to the destruction of craving. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to the destruction of craving..

Much is done for the destruction of greed and on account of freedom from greed, is inclined to destruction of holding Much is done for the destruction of hate and on account of freedom from hate, is inclined to the destruction of holding. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to the destruction of holding.

Much is done for the destruction of greed and on account of freedom from greed, is inclined to destruction of delusion Much is done for the destruction of hate and on account of freedom from hate, is inclined to the destruction of delusion. Much is done for the destruction of delusion and on account of freedom from delusion, is inclined to the destruction of delusion.

Venerable sir, to the bhikkhu with a mind thus rightfully released, even if a lot of forms come to the purview of the eye, they do not take hold of the mind and stay. They do not get mixed up and the mind stays unmoved and sees how they fade. Even if a lot of sounds come to the sphere of the ear, ... re ... even if a lot of smells come to the sphere of the nose, ... re ... even if a lot of tastes come to the range of the tongue, ... re ... even if a lot of touches come to the range of the body, ... re ... even if a lot of ideas come to the purview of the mind, they do not take hold of the mind and stay. They do not get mixed up and the mind stays unmoved and sees how they fade.

Venerble sir, like a huge storm with rain coming from the east, to a rock not broken or fissured of equal thickness everywhere, would not shake or move ... re ... coming from the west, ... re ... from the north, ... re ... from the south. Likewise venerable sir, to the bhikkhu with a mind thus rightfully released, even if a lot of forms come to the purview of the eye, they do not take hold of the mind and stay. They do not get mixed up and the mind stays unmoved and sees how they fade. Even if a lot of sounds come to the sphere of the ear, ... re ... even if a lot of smells come to the sphere of the nose, ... re ... even if a lot of tastes come to the range of the tongue, ... re ... even if a lot of touches come to the range of the body, ... re ... even if a lot of ideas come to the purview of the mind, they do not take hold of the mind and stay. They do not get mixed up and the mind stays unmoved and sees how they fade.

The secluded mind inclined to non-sensuality and non-oppression,
The not deluded mind inclined to destruction of holding and craving.
Seeing the non arising of the mental faculties, is released rightfully.
Such a rightfully released bhikkhu has no duties to do or to be done.
A rock of equal thickness would not move with the wind
Likewise forms, tastes, sounds, scents, touches or anything
Agreeable or disagreeable would not change him
The steady released mind, reflects the fading.

2. Paggunasuttam Ý Venerable Pagguna

006.02. At that time venerable Pagguna was gravely ill and venerable ânanda approached The Blessed One, worshipped, sat on a side and said:

Venerable sir, venerable Pagguna is gravely ill, it's good if The Blessed One would approach him out of compassion. The Blessed One accepted in silence. The Blessed One getting up from his evening seclusion, approached venerable Pagguna. Venerable Pagguna seeing The Blessed One coming in the distance, tried to get down from the bed, and The Blessed One said, do not move from the bed, there are seats prepared in front, I will sit there. The Blessed One sat on the prepared seat and said to venerable Pagguna: Pagguna, how are you, are things agreeable, would you survive. Are unpleasant feelings receding or proceeding? Is the receding end or the proceed end that is evident?

Venerable sir, things are not agreeable, I would not survive. I feel grave unpleasant feelings proceeding not receding. The proceeding end is evident not the receding end. Venerable sir, it is like a strong man cleaving my top with the edge of a sharp knife. In like manner, venerable sir, my top is crushed with a lot of air.

Venerable sir, things are not agreeable, I would not survive. I feel grave unpleasant feelings proceeding not receding. The proceeding end is evident not the receding end. Venerable sir, it is like a strong man giving a tight head wrap. In like manner, venerable sir, there is a lot of pain in my head.

Venerable sir, things are not agreeable, I would not survive. I feel grave unpleasant feelings proceeding not receding. The proceeding end is evident not the receding end. Venerable sir, it is like a butcher were cleaving my stomach with a butcher's cleaving knife. In like manner, venerable sir, my stomach is crushed with a lot of air.

Venerable sir, things are not agreeable, I would not survive. I feel grave unpleasant feelings proceeding not receding. The proceeding end is evident not the receding end. Venerable sir, it is like two strong men taking a weaker one by his limbs and scorching him in a pit of charcoal. In like manner, venerable sir, there is a lot of burning in my body.

Venerable sir, things are not agreeable, I would not survive. I feel grave unpleasant feelings proceeding not receding. The proceeding end is evident not the receding end. Then The Blessed One advising, inciting and making the heart light of venerable Pagguna, got up from his seat and went away,

Soon after The Blessed One was gone, venerable Pagguna passed away. At the time of his passing away his faculties became bright. Then venerable ânanda approached The Blessed One, worshipped, sat on side and said. Venerable sir, soon after The Blessed One had gone, venerable Pagguna passed away. At the time of his passing away his faculties became bright.

ânanda, why shouldn't the bhikkhu Pagguna's faculties not brighten up. The bhikkhu Pagguna's mind was not released from the five bonds that bound him to the sensual world, hearing the Teaching his mind was released from the bonds that bound him to the sensual world. ânanda, there are six benefits for hearing the Teaching at the correct time, and investigating the meaning. What six?

Here, ânanda the bhikkhu's mind is not released from the five bonds binding him to the sensual world. He gets a chance at the time of death to see the Thus Gone One. The Thus Gone One teaches him the Teaching good at the beginning, middle and end, full of meanings in words and letters, completly stating the holy life. Hearing that Teaching his mind is released from the bonds binding him to the sensual world. ânanda, this is the first benefit for hearing the Teaching at the correct time.

Again, ânanda the bhikkhu's mind is not released from the five bonds binding him to the sensual world. He does not get a chance, at the time of death to see the Thus Gone One. Yet he sees a disciple of The Thus Gone One who teaches him the Teaching good at the beginning, middle and end, full of meanings in words and letters, completly stating the holy life. Hearing that Teaching his mind is released from the bonds binding him to the sensual world. ânanda, this is the second benefit for hearing the Teaching at the correct time.

ânanda the bhikkhu's mind is not released from the five bonds binding him to the sensual world. He does not get a chance at the time of death to see the Thus Gone One, or a disciple of the Thus Gone One. Yet he discursively thinks about the Teaching, he had heard and learnt and touches the meanings When he touches the meanings his mind is released from the bonds binding him to the sensual world. ânanda, this is the third benefit for hearing the Teaching and investigating the Teaching at the correct time.

ânanda the bhikkhu's mind is released from the five bonds binding him to the sensual world. His mind is not released with the noble destruction of substratum. He gets a chance at the time of death to see the Thus Gone Oneòhe Thus Gone One teaches him the Teaching good at the beginning, middle and end, full of meanings in words and letters, completly stating the holy life. Hearing that Teaching his mind is released, with the noble destruction of substratum. ânanda, this is the fourth benefit for hearing the Teaching at the correct time.

Again, ânanda the bhikkhu's mind is released from the five bonds binding him to the sensual world. Hlis mind is not released with the noble destruction of substrutum. He does not get a chance at the time of death to see the Thus Gone One. Yet he gets a chance to see a disciple of the Thus Gone One, who teaches him the Teaching good at the beginning, middle and end, full of meanings in words and letters, completly stating the holy life. Hearing that Teaching his mind is released with the noble destruction of substrutum. ânanda, this is the fifth benefit for hearing the Teaching at the correct time.

ânanda the bhikkhu's mind is released from the five bonds binding him to the sensual world. He does not get a chance at the time of death to see the Thus Gone One, or a disciple of the Thus Gone One. Yet he discursively thinks about the Teaching, he had heard and learnt and touches the meanings When he touches the meanings his mind is released with the noble destruction of substrutum. ânanda, this is the sixth benefit for hearing the Teaching and investigating the Teaching at the correct time.

ânanda, these six are the benefits for hearing the Teaching at the correct time, and investigating the meaning.

3. Chalabhijatisuttam Ý The six species

006.03. At one time The Blessed One was living among the Gijja peaks in Rajagaha. Venerable ânanda approached The Blessed One, worshipped, sat on a side and said:

Venerable sir, Purana Kassapa appoints six species, such as the dark species, the blue species, the red species, the turmeric species, the pleasant species and the highly pleasant species. Venerable sir, Purana Kassapa's dark species are the slaughterers of sheep, pigs, killers of birds, hunters, rough fishermen, killers of robbers keepers of prisons and any others doing fierce activities. Venerable sir, Purana Kassapa's blue species are the bhikkhus inconsistent in observing virtues and others with the view of actions and results. Venerable sir, Purana Kassapa's red species are the Niganthas and those wearing a single robe. Venerable sir, Purana Kassapa's yellow species are the lay disciples wearing white clothes and the disciples who do not wear clothes. Venerable sir, Purana Kassapa's pure species are the ascetics male and female who make a living in a peculiar way. Venerable sir, Purana Kassapa's highest pure species are Nanda Vaccha, Kisa Sankicca, Makkhali Gosala. Venerable sir, these are the six species appointed by Purana Kassapa.

ânanda, are the six species appointed by Purana Kassapa accepted by the whole world? No, venerable sir.

ânanda, like a poor incapable man against his wish is made to observe saying `Good man, you should eat flesh and not earn money for it. In the same manner, Purana Kassapa without the acknowledgement of these recluses and Brahmins has appointed these six species foolishly, not knowing the manner to do it. ânanda, I too appoint the six species. Listen carefully and attend to it Yes venerable sir. ânanda, what are the six species?

Here, ânanda, a certain one of dark species produces dark things Here, ânanda, a certain one of dark species produces pure things. Here, ânanda, a certain one of dark species produces the not dark, not pure extinction. Here, ânanda, a certain one of pure species produces dark things. Here, ânanda, a certain one of pure species produces pure things. Here, ânanda, a certain one of pure species produces the not dark, not pure extinction.

ânanda, how does the dark species, produce dark things?

Here, ânanda, a certain one is born in a low family, in the family of, an outcaste, or a hunter, or a basket weaver, or a chariot maker, or a rubbish collector, not easily provided with eatables and drinks and nourishments. Is not attractive, not with pleasant looks, is ugly and out of shape, with many ailments, blind, lame, or with disabled limbs. He is not a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights. He misbehaves by body, words and mind. Having misbehaved by body, words and mind, after death he goes to decrease to hell. Thus ânanda, the dark species produces dark things.

ânanda, how does the dark species, produce pure things?

Here, ânanda, a certain one is born in a low family, in the family of, an outcaste, or a hunter, or a basket weaver, or a chariot maker, or a rubbish collector, not easily provided with eatables and drinks and nourishments. Is not attractive, not with pleasant looks, is ugly and out of shape, with many ailments, blind, lame, or with disabled limbs. Not a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights, he develops the right conduct by body, words and mind. Having developed the right conduct by body, words and mind, after death he goes to increase to heaven. Thus ânanda, the dark species produces pure things.

ânanda, how does the dark species, produce neither dark nor pure things?

Here, ânanda, a certain one is born in a low family, in the family of, an outcaste, or a hunter, or a basket weaver, or a chariot maker, or a rubbish collector, he is not easily provided with eatables and drinks and nourishments. Is not attractive, not with pleasant looks, is ugly and out of shape, with many ailments, blind, lame, or with disabled limbs. He is not a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights. He shaves head and beard wears yellow clothes leaves the household and becomes homeless. Dispelling the five obstructions he wisely makes the minor defilements of the mind weak. Establishes himself thoroughly in the four establishments of mindfulness. Develops the enlightenment factors as they really should be. Thus ânanda, the dark species produce the neither dark nor pure extinction.

ânanda, how does the pure species, produce dark things?

Here, ânanda, a certain one is born in a wealthy family, of the warriors, or brhmins, or householders with much resources of gold, silver, wealth, grains. He is handsome and attractive endowed with the highest beauty. He is a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights. He misbehaves by body, words and mind. Having misbehaved by body, words and mind, after death he goes to decrease to hell. Thus ânanda, the pure species produces dark things.

ânanda, how does the pure species, produce pure things?

Here, ânanda, a certain one is born in a wealthy family, of the warriors, or brhmins, or householders with much resources of gold, silver, wealth, grains. He is handsome and attractive endowed with the highest beauty. He is a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights. He develops the correct conduct by body, words and mind. Having developed the right conduct by body, words and mind, after death he goes to increase to heaven. Thus ânanda, the pure species produces pure things.

ânanda, how does the pure species, produce the neither dark nor pure extinction?

Here, ânanda, a certain one is born in a wealthy family, of the warriors, or brhmins, or householders with much resources of gold, silver, wealth, grains. He is handsome and attractive endowed with the highest beauty. He is a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and lights. He shaves head and beard wears yellow clothes leaves the household and becomes homeless. Dispelling the five obstructions he wisely makes the minor defilements of the mind weak. Establishes himself thoroughly in the four establishments of mindfulness. Develops the enlightenment factors as they really should be. Thus ânanda, the pure species produce the neither dark nor pure extinction.

ânanda, these six are the species.

4. Aasavasuttam Ý Desires

006.04. Bhikkhus, the bhikkhu endowed with six things becomes suitable for reverence, hospitality, gifts and for paying homage with clasped hands, the incomparable field of merit for the world. What six?

Here, bhikkhus, the bhikkhu has dispelled those desires that have to be dispelled by restraining by restraining. Has dispelled those desires that have to be dispelled by indulging by indulging. Has dispelled those desires that have to be dispelled by enduring by enduring. Has dispelled those desires that have to be dispelled by avoiding by avoiding. Has dispelled those desires that have to be dispelled by removing by removing and the bhikkhu has dispelled those desires that have to be dispelled by developing by developing. Bhikkhus, what are the desires that have to be dispelled by restraining, which when restraining gets dispelled?

Here, bhikkhus, the bhikkhu wisely thinking abides restrained in the faculty of the eye. To the bhikkhu abiding with the faculty of the eye not restrained, vexation and trouble may arise. That vexation and trouble does not arise to him abiding with the faculty of the eye retrained. The bhikkhu wisely thinking abides restrained in the faculty of the ear, ... re ... ose, ... re.. the tongue, ... re.. the body, ... re ... and the mind.. To the bhikkhu abiding with the faculty of the mind not restrained, vexation and trouble may arise. That vexation and trouble does not arise to him abiding with the faculty of the mind retrained. Bhikkhus, these are the desires that have to be dispelled by restraining, which when restraining gets dispelled. Bhikkhus, what are the desires that have to be dispelled by indulging, which when indulging gets dispelled?

Here, bhikkhus, the bhikkhu wisely thinking partakes robes, for the purpose of dispelling cold, heat, the sting of gadflies and yellow flies, to ward off the heated air, to ward off the touch of creeping things, as a covering to ward off shame. Partakes morsel food wisely thinking, it is not for play, not for intoxication, not for decoration nor to look beautiful. For the upkeep of this body, without attachment for soups, as a help for maintaining the holy life. Thus I give up the earlier feelings and do not arouse new. It will be for my pleasant abiding without faults. Partakes dwellings wisely thinking, it is for the purpose of dispelling cold, heat, the sting of gadflies and yellow flies, to ward off the heated air, to ward off the touch of creeping things, to remove the disturbances of the seasons and for the purpose of seclusions. Wisely thinking partakes requisites for the sick, to repulse arisen feelings for the purpose of non-oppression. If the bhikkhu did not indulge in them vexation and trouble may arise to him. To him indulging in them that vexation and trouble does not arise. Bhikkhus, these are the desires that have to be dispelled by induling, which when indulging gets dispelled. Bhikkhus, what are the desires that have to be dispelled by enduring, which when endured gets dispelled?

Here, bhikkhus, the bhikkhu wisely thinking becomes patient to cold, heat, hunger, thirst, the heated air, the touch of creeping things, badly inunciated words which go a long way. And arisen sharp, rough, unpleasant feelings that would end life. To the bhikkhu not enduring these, vexation and trouble might come. To one enduring these, vexation and trouble would not be. Bhikkhus, these are the desires that have to be dispelled by enduring, which when endured gets dispelled. Bhikkhus, what are the desires that have to be dispelled by avoiding, which when avoiding gets dispelled?

Here, bhikkhus, the bhikkhu wisely thinking avoids a rough elephant, a rough horse, a rough bull, a rough dog, a serpent, an uneven road, a hedge of thorns, a pit, a precipice, the pool at the entrance of the village, a dirty pool, sitting in unsuitable seats, wandering unsuitably, associating evil friends, and putting wise co-associates in the holy life in difficult situations. He should wisely thinking avoid such unsuitable seats, unsuitable wanderings, association with evil friends and putting co-associates in the holy life into difficult situations. To the bhikkhu not avoiding these, vexation and trouble might arise, to one avoiding these, such vexation and trouble does not arise.

Bhikkhus, these are the desires that have to be dispelled by avoiding, which when avoiding gets dispelled. Bhikkhus, what are the desires that have to be dispelled by removal, which when removed gets dispelled?

Here, bhikkhus, the bhikkhu wisely thinking removes arisen sensual thoughts, destroys them, makes them not arise again. The bhikkhu wisely thinking removes arisen angry thoughts, destroys them, makes them not arise again. The bhikkhu wisely thinking removes arisen hurting thoughts, destroys them, makes them not arise again and the bhikkhu wisely thinking removes arisen evil thoughts, destroys them, makes them not arise again. To the bhikkhu not removing these, desires, vexation and trouble might arise, to one removing these, such vexation and trouble does not arise.

Bhikkhus, these are the desires that have to be dispelled by removing, which when removed gets dispelled. Bhikkhus, what are the desires that have to be dispelled by developing, which when developed gets dispelled?

Here, bhikkhus, the bhikkhu wisely thinking develops the enlightenment factor mindfulness, supported by, seclusion, disenchantment, cessation and maturing in surrender.

The bhikkhu wisely thinking develops the enlightenment factor investigating the Teaching, supported by, seclusion, disenchantment, cessation and maturing in surrender.

Wisely thinking develops the enlightenment factor effort, ... re ... joy, ... re ... delight, ... re ... concentration ... re ... and equanimity supported by, seclusion, disenchantment, cessation and maturing in surrender.

To the bhikkhu not developing these, desires, vexation and trouble might arise, to one developing these, such vexation and trouble does not arise.

Bhikkhus, these are the desires that have to be dispelled by development.

Bhikkhus, the bhikkhu endowed with these six things becomes suitable for reverence, hospitality, gifts and for paying homage with clasped hands, the incomparable field of merit for the world.

5. Dharukammikasuttam Ý The Woodcutter, a householder

006.05. I heard thus. At one time The Blessed One lived in a dwelling of bricks in Nadika. Then a householder a wood cutter approached The Blessed One, worshipped, sat on a side and The Blessed One said to him:

So then householder, does your family give gifts? Venerable sir, my family gives gifts to forest bhikkhus, who are worthy, or those on the way to worthiness, they beg for morsel food and wear rag robes.

Householder, it is not possible for you, who live a household life, bearing the troubles of wife and children, partaking Kashmire clothes, bearing flowers, scents and ointments and earning gold and silver, to know these are the noble ones or these are the ones fallen to that path. Householder, there may be forest bhikkhus who are unbalanced, sportive, wavering, talkative with loose talk without mindful awareness, not concentrated with a scattered mind, with disturbed mental faculties, by which they are to be blamed. Householder, there may be forest bhikkhus who are balanced, not sportive, unwavering, not talkative without loose talk with mindful awareness, concentrated with the mind in one point, with restrained mental faculties, on account of which they are to be praised..

Householder, there may be bhikkhus living in the outskirts of the village, unbalanced, ... re ... by which they are to be blamed. Householder, there may be bhikkhus living in the outskirts of the village, balanced, ... re ... by which they are to be praised.

Householder, there may be bhikkhus living on morsel food, unbalanced, ... re ... by which they are to be blamed. Householder, there may be bhikkhus living on morsel food balanced, ... re ... by which they are to be praised. Householder, there may be bhikkhus living invited for food, unbalanced, ... re ... by which they are to be blamed. Householder, there may be bhikkhus living invited for food, balanced, ... re ... by which they are to be praised. Householder, there may be bhikkhus wearing rag robes, unbalanced, ... re ... by which they are to be blamed. Householder, there may be bhikkhus wearing rag robes, balanced, ... re ... by which they are to be praised. Householder, there may be bhikkhus wearing robes offered by householders, unbalanced, ... re ... by which they are to be blamed. Householder, there may be bhikkhus wearing robes offered by householders, balanced, ... re ... by which they are to be praised. Householder, give gifts to the Community of bhikkhus and make your mind pleasant. With a pleasant mind after death you will be born in increase, in heaven. So then venerable sir, from today I will give gifts to the Community.

6. Hatthisariputtasuttam Ý Venerable Hatthisariputta

006.06. At one time The Blessed One was living in the deer park in Isipatana in Benares. At that time, many elder bhikkhus were assembled in the circular hall after returning from the alms round and discussing the deeper aspects of the Teaching. At that time venerable Citta Hatthisariputta was disturbing the conversation of the elder bhikkhus with this and other conversation. Then venerable MahaKoññhita said to Citta Hatthisariputta: Venerable Citta Hatthisariputta you should not disturb the elder bhikkhus discussing the deeper aspects of the Teaching, with this and other conversation. You should wait until the conversation finishes and then talk.

Then the co-associates of venerable Citta Hatthisaraputta said to venerable MahaKoññhita: : Venerable MahaKoññhita, do not depreciate venerable Citta Hatthisariputta, he is wise, it is possible for him to converse on the deeper aspects of the Teaching with the elder bhikkhus.

Friend, it is difficult to be known by those who do not know the range of thoughts of others.

Here, friend, a certain person would be gentle, obedient and appeased as long as under the protection of the Teacher or under the protection of an eminent teacher. Withdrawn from the Teacher or an eminent teacher he mixes up with the bhikkhus, bhikkhunis, lay disciples male and female. kings and the ministers of kings, with those of other faiths and their disciples. Abiding with that association, diffused and engaged in talk, the mind touched with greed and corrupted he would give up the holy life and come to low life. Like a bull that eats the thriving corn, is bound or put in the cattle fold and someone was to say, now the bull will not eat the thriving corn. Is it right when you say, now the bull will not come to eat the thriving corn? No, venerable sir. There is a possibility for the bull to break the bonds, or break the cattlefold and descend to eat the thriving corn. In like manner, a certain person would be gentle, obedient and appeased as long as under the protection of the Teacher or under the protection of an eminent teacher. Withdrawn from the Teacher or an eminent teacher he mixes up with the bhikkhus, bhikkhunis, lay disciples male and female. kings and the ministers of kings, with those of other faiths and their disciples. Abiding with that association, diffused and engaged in talk, the mind touched with greed and corrupted he would give up the holy life and come to low life.

Here, friend, a certain person secluded from sensual desires ... re ... attains to the first higher state of mind. Thinking I am the gainer of the first higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.

Like huge rain drops falling on the four crossroads, would make the mud to disappear and someone saying,. now these crossroads would not be muddy any more. Is it correctly said? No, venerable sir. There is a possibility that it would be made muddy by people passing by, or when cattle and other four-footed pass by, or by the blowing of the hot wind or with snot it would be made muddy again. In like manner, a certain person secluded from sensual desires ... re ... attains to the first higher state of mind. Thinking I am the gainer of the first higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.

Here, friend, a certain person overcoming thoughts and discursive thoughts ... re ... attains to the second higher state of mind. Thinking I am the gainer of the second higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.

Like a huge flat land close to a village or hamlet, in which the heavy rain has made the stones and pebbles to disappear and someone saying,now this flat land would not be with stones and pebbles any more. Is it correctly said? No, venerable sir. There is a possibility that people should come to drink in this flat land and cattle and other four-footed should come to drink in it, or by the blowing of the hot wind or with snot it would be with stone and pebbles again. In like manner, a certain person secluded from sensual desires ... re ... attains to the second higher state of mind. Thinking I am the gainer of the second higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.

Again, a certain person with equanimity to joy and detachment ... re ... attains to the third higher state of mind. Thinking I am the gainer of the third higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.

Like a man partaking exalted food would not desire stale food, and someone saying,. now this man will not like any other food Is it correctly said? No, venerable sir. There is a possibility that when the nourishment of the exalted food is absorbed and when it is no more in his body he would like food again. In like manner, a certain person with equanimity to joy and detachment ... re ... attains to the third higher state of mind. Thinking I am the gainer of the third higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.

Here, friend, a certain person dispelling both pleasantness and unpleasantnes ... re ... attains to the fourth higher state of mind. Thinking I am the gainer of the fourth higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.

In the declivity of a huge rock there is a pond free of winds and waves and someone saying,. now there will be no more waves in the pond. Is it correctly said? No, venerable sir. There is a possibility that a huge storm with rain should come from the east, from the west, ... re ... from the north, ... re ... from the south. They will arouse waves in the pond. In like manner, a certain person secluded from sensual desires ... re ... attains to the fourth higher state of mind. Thinking I am the gainer of the fourth higher state of mind he mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.

Here, friend, a certain person not attending to any sign, attains to the signless concentration of the mind. Thinking I am the gainer of the signless concentration of the mind, mixes up with the bhikkhus, ... re ... he would give up the holy life and come to the low life.

Like the king or the king's chief minister who has come on the highway with the fourfold army, stays in the forest for one night and on account of the sounds of elephants, horses, chariots, the foot soldiers, the sound of drums small and large and the sound of conches. the sound of the crickets have vanished. Now the sound of crickets will not be heard in this forest stretch. Is it correctly said? No, venerable sir. There is a possibility that when that king or the king's chief minister goes away from that forest stretch the sounds of the crickets will appear again. In like manner, a certain person not attending to any sign, attains to the signless concentration of the mind. Thinking I am the gainer of the signless concentration of the mind, mixes up with the bhikkhus, ... re ... he would give up the holy life and come to low life.

After that Citta Hatthisariputta giving up the holy life came to the lower life. The co-associates of Citta Hatthisariputta approached venerable Mahakottita, and asked Did venerable Mahakottita penetratingly know the mind of Citta Hatthisariputta, that although Citta Hatthisariputta is a gainer of these abidings and attainments, yet he will give up the holy life and come to lay life? Friend, I penetratingly saw the mind of Citta Hatthisariputta, as a gainer of these abidings and attainments and knew he would give up the holy life and come to lower life. Even the gods informed me about this. Then the co-associates of Citta Hatthisariputta approached The Blessed One, worshipped, sat on a side and said to The Blessed One: Venerable sir, Citta Hatthisariputta is a gainer of these abidings and attainnments, yet he gave up the holy life and came to the lower life. Bhikkhus, before long Citta will come to the non-sensual sphere.

Then before long Citta Hatthisariputta shaved his head and beard and wearing yellow clothes left the household and went forth. Then Citta Hatthisariputta withdrawing from the crowd and abiding diligent to dispel, before long, in this very life by himsself realizing attained the noble end of the holy life, for which sons of clansmen rightfully leave the household and become homeless. He knew, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. Venerable Citta Hatthisariputta became one of the noble ones.

7. Majjhesuttam Ý In the middle

006.07. At one time The Blessed One was living in the deer park in Isipatana in Benares. At that time many elder bhikkhus after the meal and returning from the alms round were seated and conversing in the circular hall about this answer given by The Blessed One to Metteyya's question in the Parayana Vagga:

`He who knows both ends and has no secret plans in the middle,
Is a Great Man. He has gone beyond the seamstress.'

Friends, what is one end, what is the second end, what is the middle and who is the seamstress?

When this was said a certain bhikkhu said to the elder bhikkhus.

Friends, contact is one end, the arising of contact is the second end, the cessation of contact is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced here and now makes an end of unpleasantness.

When this was said a certain bhikkhu said to the elder bhikkhus.

Friends, the past is one end, the future is the second end, the present is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.

When this was said a certain bhikkhu said to the elder bhikkhus.

Friends, pleasant feeling is one end, unpleasant feeling is the second end, neither unpleasant nor pleasant feeling is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.

When this was said a certain bhikkhu said to the elder bhikkhus.

Friends, name is one end, matter is the second end, consciousness is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.

When this was said a certain bhikkhu said to the elder bhikkhus.

Friends, the internal spheres is one end, the external spheres is the second end, consciousness is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.

When this was said a certain bhikkhu said to the elder bhikkhus.

Friends, self is one end, the arising of self is the second end, the cessation of self is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.

When this was said a certain bhikkhu said to the elder bhikkhus.

Friends, we have all declared according to our understanding. Let us now approach The Blessed One, and declare all this and according to what The Blessed One declares about it let us bear in mind. The elder bhikkhus agreed and they approached The Blessed One, worshipped, sat on a side and informed The Blessed One all the conversation that took place. Venerable sir, whose words are the good words? Bhikkhus, all your words are good words. Yet listen for what reason this was told by me to Metteyya's question in the Parayana Vagga.

`He who knows both ends and has no secret plans in the middle,

Is a Great Man. He has gone beyond the seamstress.'

I will tell attend carefully. Those bhikkhus said. Yes, venerable sir and The Blessed One said:

Bhikkhus, contact is one end, the arising of contact is the second end, the cessation of contact is the middle. Craving is the seamstress. Craving weaves for him to be reborn here and there. Friends, with this much the bhikkhu thoroughly knows what should be thoroughly known and experiencing what should be experienced, here and now makes an end of unpleasantness.

8. Purisindriya¤¤anasuttam Ý Knowledge evident to the faculties of a Great Man

006.08. I heard thus. At one time The Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the hamlet Dandakappa. The Blessed One deviating from the path sat on the prepared seat at the root of a tree. The bhikkhus too entered Dandakappa to make dwellings. Venerable ânanda approached river Acirawathie with many bhikkhus to wash their bodies. Having washed their bodies in river Acirawathie and coming out of the river were standing in one robe until the body got dried.

Then a certain bhikkhu approached venerable ânanda and said:

Friend, ânanda, did The Blessed One consider everything before he declared that Devadatta is decreasing, gone to hell, is in serious trouble until the end of the world cycle. Or did he declare it in another way. Friend, it was declared in that manner.

Then venerable ânanda approached The Blessed One, worshipped, sat on a side and said:

Here, venerable sir, I approached river Acirawathie with many bhikkhus to wash our bodies. Having washed our bodies in river Acirawathie and coming out of the river were standing in one robe until the body got dried.

Then a certain bhikkhu approached me and said:

Friend, ânanda, did The Blessed One consider everything before he declared that Devadatta is decreasing, gone to hell, is in serious trouble until the end of the world cycle. Or did he declare it in another way. Venerable sir I said, it was declared by The Blessed One, in that manner.

ânanda, either this bhikkhu is a novice, or a recent elder not learned and foolish. How could he contradict, that which I have definitely stated. ânanda, there is no other person whom I have so well considered, as this Devadatta. ânanda, I did not see any thing pure in him, as much as the tip of a hair. Therefore, I declared that Devadatta is decreasing, gone to hell, is in serious trouble until the end of the world cycle. ânanda, there is a pit, filled with excreta to the height of a man. A man is sunk in it together with his head. To a certain man the desire arises for his welfare, to pull him out of the pit of excreta to end his unpleasantness. He goes round the pit of excreta yet does not see even the tip of a hair by which to pull him out. In like manner ânanda, I did not see anything pure in him, as much as the tip of a hair. Therefore, I declared that Devadatta is decreasing, gone to hell, is in serious trouble until the end of the world cycle. ânanda, would you listen to the classification of the Thus Gone One's mental faculties? O! Blessed One! This is the time, to declare the classification of the Thus Gone One's mental faculties. Hearing it from The Blessed One, the bhikkhus will bear it in mind. Then ânanda, listen and attend carefully. I will tell. The Blessed One said:

Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his meritorious things have disappeared and the demeritorious things have come to the forefront. He has some roots of merit, which are not cut up, therefore to him merits become evident from merits. In this manner, this person will not decrease in the future.

ânanda, it is like some seeds not broken or decayed, not destroyed by the heat and wind, are embeded in a well prepared bed. ânanda, do you know that those seeds will grow, well? Yes, venerable sir.

In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his meritorious things have disappeared and the demeritorious things have come to the forefront. He has some roots of merit which are not cut up, therefore to him merits become evident from merits. In this manner, this person will not decrease in the future. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.

Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his demeritorious things have disappeared and the meritorious things have come to the forefront. He has some roots of demerit, which are not cut up, therefore to him demerits become evident from demerits. In this manner, this person will decrease in the future.

ânanda, it is like some seeds not broken or decayed, not destroyed by the heat and wind, are embeded on a spreading rock. ânanda, do you know that those seeds will not grow?

Yes, venerable sir. In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his demeritorious things have disappeared and the meritorious things have come to the forefront. He has some roots of demerit which are not cut up, therefore to him demerits become evident from demerits. In this manner, this person will decrease in the future. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.

Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, this person is not endowed with any pure things as much as the tip of a hair This person is completely endowed with dark demeritorious things After death he will go to loss, to decrease, to hell.

ânanda, it is like some seeds broken and decayed, destroyed by the heat and wind, are embeded in a well prepared bed. ânanda, do you know that those seeds will not grow?

In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, this person is not endowed with any pure things as much as the tip of a hair This person is completely endowed with dark demeritorious things After death he will go to loss, to decrease, to hell. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.

When this was said venerable ânanda asked The Blessed One, could The Blessed One appoint three other persons counterparts of these three? The Blessed One said it could be done.

Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his meritorious things have disappeared and the demeritorious things have come to the forefront. He has some roots of merit, which are completely uprooted. In this manner, this person will decrease in the future.

ânanda, it is like some burning charcoal, with flames is put on a rock. ânanda, do you know that this charcoal will not develop and grow? Yes, venerable sir. ânanda, when the sun sets, do you know that the light disappears and darkness sets in? Yes, venerable sir. ânanda, do you know that when the night is far spent and at mid-night there is darkness and the light disappears? Yes, venerable sir.

In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his meritorious things have disappeared and the demeritorious things have come to the forefront. He has some roots of merit which are completely uprooted In this manner, this person will decrease in the future. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.

Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his demeritorious things have disappeared and the meritorious things have come to the forefront. He has some roots of demerit, which are completely uprooted. In this manner, this person will not decrease in the future.

ânanda, it is like some burning charcoal, red and flaming is put in a bundle of grass or sticks. ânanda, do you know that the burning charcoal red and flaming will grow and develop? Yes, venerable sir. ânanda, do you know that in the last watch of the night that darkness disappears and light appears? Yes, venerable sir. In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, his demeritorious things have disappeared and the meritorious things have come to the forefront. He has some roots of demerit which are not cut up, and they are completely uprooted. In this manner, this person will not decrease in the future. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.

Here, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, this person is not endowed with any evil things as much as the tip of a hair This person is completely endowed with pure things.

ânanda, it is like some charcoal that have cooled ânanda, do you know that the cooled charcoal put among a bundle of grass or a bundle of sticks would not grow?

In the same manner, ânanda, I penetrate and see the mind of a certain person and know, in this person are evident meritorious and demeritorious things. After a certain time I penetrate and see his mind and know, this person is not endowed with any evil things as much as the tip of a hair This person endowed with only not faulty pleasant things is here and and now extinguished. ânanda, the Thus Gone One penetrates and knows the mind of a Great Man. ânanda, the Thus Gone One's knowledge of the mental faculties penetrates and knows the mind. ânanda, the Thus Gone One penetrates and knows the mind in which the Teaching arises in the future.

ânanda, of those three persons told first, one does not decrease, one decreases and the other goes to hell. ânanda, of the three persons told later one does not decrease, one decreases and the other extinguishes.

9. Nibbedikasuttam Ý Seeing with penetration

006.09. Bhikkhus, I will tell the method of penetrating into the Teaching, listen and attend carefully. Those bhikkhus said. Yes, venerable sir and The Blessed One said:

Bhikkhus, what is the method of penetrating into the Teaching?

Bhikkhus, enjoyment should be known, the origin and arising of enjoyment should be known, the differences of enjoyment should be known, the results of enjoyment should be known, the cessation of enjoyment should be known, the path leading to the cessation of enjoyment should be known.

Bhikkhus, feelings should be known, the origin and arising of feelings should be known, the differences of feelings should be known, the results of feelings should be known, the cessation of feelings should be known, the path leading to the cessation of feelings should be known.

Bhikkhus, desires should be known, the origin and arising of desires should be known, the differences of desires should be known, the results of desires should be known, the cessation of desires should be known, the path leading to the cessation of desires should be known.

Bhikkhus, actions should be known, the origin and arising of actions should be known, the differences of actions should be known, the results of actions should be known, the cessation of actions should be known, the path leading to the cessation of actions should be known.

Bhikkhus, unpleasantness should be known, the origin and arising of unpleasantness should be known, the differences of unpleasantness should be known, the results of unpleasantness should be known, the cessation of unpleasantness should be known, the path leading to the cessation of unpleasantness should be known.

Bhikkhus, it was said, enjoyment should be known, the origin and arising of enjoyment should be known, the differences of enjoyment should be known, the results of enjoyment should be known, the cessation of enjoyment should be known and the path leading to the cessation of enjoyment should be known. Why was it said? .

Bhikkhus, these five are the strands of sensual pleasures that are pleasant and agreeable. Forms, acompanied with enjoyment and attachment, cognizable by eye consciousness. Sounds, ... re ... cognizable by ear consciousness. Scents, ... re ... cognizable by nose consciousness. Tastes cognizable by tongue consciousness. Touches ... re ... cognizable by body conscioussness. Yet in the noble one's dispensation, these are not enjoyments. They are the five strands of sensuality.

Greed for thoughts is man's enjoyment.
The beauty in the world, is not enjoyment.
Greed for thoughts is man's enjoyment.
The beauty in the world, stands as it is.
The wise dispel interest for it.

Bhikkhus, what is the origin and arising of enjoyment?

Bhikkhus, contact is the origin and arising of enjoyment.

Bhikkhus, what are the differences of enjoyment?

Enjoying, forms is one, sounds another, scents another, tastes another and touches is another. These are the differences of enjoyment.

Bhikkhus, what are the results of enjoyment?

Here, bhikkhus, the one who enjoys, arouses this and other birth in merit or demerit. These are the results of enjoying.

Bhikkhus, what is the cessation of enjoyment?

Bhikkhus, the cessation of contact is the cessation of enjoyment. This same Noble Eightfold path is the path of cessation of enjoyment. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows enjoyment thus. The origin and arising of enjoyment thus, the different enjoyments thus, the results of enjoyment thus, the cessation of enjoyment thus and the path to the cessation of enjoyment thus, he knows the penetration in the holy life in the cessation of enjoyments.

Bhikkhus, if it was said, enjoyments should be known, ... re ... the cessation of enjoyments should be known, it was said on account of this.

Bhikkhus, it was said, feelings should be known, the origin and arising of feelings should be known, the differences of feelings should be known, the results of feelings should be known, the cessation of feelings should be known, the path leading to the cessation of felings should be known. Why was it said?

Bhikkhus, these three are the feelings: Pleasant, unpleasant and neither unpleasant nor pleasant feelings.

Bhikkhus, what is the origin and arising of feelings?

Bhikkhus, contact is the origin and arising of feelings.

Bhikkhus, what are the differences of feelings?

Bhikkhus, there are material pleasant feelings, immaterial pleasant feelings, material unpleasant feelings, immaterial unpleasant feelings, material neither unpleasant nor pleasant feelings and immaterial neither unpleasant nor pleasant feelings. These are the differences of feelings.

Bhikkhus, what are the results of feelings?

Here, bhikkhus, the one who feels, arouses this and other birth in merit or demerit. These are the results of feelings.

Bhikkhus, what is the cessation of feelings?

Bhikkhus, the cessation of contact is the cessation of feelings. This same Noble Eightfold path is the path of cessation of feelings. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows feelings thus. The origin and arising of feelings thus, the different feelings thus, the results of feelings thus, the cessation of feelings thus and the path to the cessation of feelings thus, he knows the penetration in the holy life in the cessation of feelings.

Bhikkhus, if it was said, feelings should be known, ... re ... the cessation of feelings should be known, it was said on account of this.

Bhikkhus, it was said, perceptions should be known, the origin and arising of perceptions should be known, the differences of perceptions should be known, the results of perceptions should be known, the cessation of perceptions should be known and the path leading to the cessation of perceptions should be known. Why was it said?

Bhikkhus, these six are the perceptions. The perceptions of forms, sounds. scents, tastes, touches and ideas.

Bhikkhus, what is the origin and arising of perceptions?

Bhikkhus, contact is the origin and arising of perceptions.

Bhikkhus, what are the differences of perceptions?

Bhikkhus, the perception of forms is one, of sounds is another, of scents is another, of tastes is another, of touches is another and of ideas is another. These are the differences of perceptions.

Bhikkhus, what are the results of perceptions?

Bhikkhus, the maturity of the common usage is perception, in whatever way it is perceived, in that way it is defined, that is to perceive. These are the results of perceptions.

Bhikkhus, what is the cessation of perceptions?

Bhikkhus, the cessation of contact is the cessation of perceptions. This same Noble Eightfold path is the path of cessation of perceptions. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows perceptions thus. The origin and arising of perceptions thus, the different perceptions thus, the results of perceptions thus, the cessation of perceptions thus and the path to the cessation of perceptions thus, he knows the penetration in the holy life in the cessation of perceptions.

Bhikkhus, if it was said, perceptions should be known, ... re ... the cessation of perceptions should be known, it was said on account of this.

Bhikkhus, it was said, desires should be known, the origin and arising of desires should be known, the differences of desires should be known, the results of desires should be known, the cessation of desires should be known, the path leading to the cessation of desires should be known. Why was it said so?

Bhikkhus, these three are the desires: Desires to enjoy, desires to be and ignorant desires.

Bhikkhus, what is the origin and arising of desires?

Bhikkhus, ignorance is the origin and arising of desires..

Bhikkhus, what are the differences of desires?

Bhikkhus, there are desires which lead one, to hell, to the animal world, to the sphere of ghosts, to the human world, to gods. Bhikkhus, this is the difference in desires.

Bhikkhus, what are the results of desires?

Here, bhikkhus, the one who desires, arouses this and other birth in merit or demerit. These are the results of desires.

Bhikkhus, what is the cessation of desires?

Bhikkhus, the cessation of ignorance is the cessation of desires. This same Noble Eightfold path is the path of cessation of desires. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows desires thus. The origin and arising of desires thus, the different desires thus, the results of desires thus, the cessation of desires thus and the path to the cessation of desires thus, he knows the penetration in the holy life in the cessation of desires.

Bhikkhus, if it was said, desires should be known, ... re ... the cessation of desires should be known, it was said on account of this.

Bhikkhus, it was said, actions should be known, the origin and arising of actions should be known, the differences of actions should be known, the results of actions should be known, the cessation of actions should be known, the path leading to the cessation of actions should be known. Why was it said so?

Bhikkhus, intention I say is action. Having intended one does action by body, speech and mind.

Bhikkhus, what is the origin and arising of actions?

Bhikkhus, contact is the origin and arising of actions..

Bhikkhus, what are the differences of actions?

Bhikkhus, there are actions with, hellish feelings, beastly feelings, ghostly feelings, human feelings, heavenly feelings,

Bhikkhus, what are the results of actions?

Bhikkhus, the results of actions are threefold. Either here and now, in the next birth or in a subsequent birth. Bhikkhus, these are the results of actions.

Bhikkhus, what is the cessation of actions?

Bhikkhus, the cessation of contact is the cessation of actions. This same Noble Eightfold path is the path of cessation of actions. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows actions thus. The origin and arising of actions thus, the different actions thus, the results of actions thus, the cessation of actions thus and the path to the cessation of actions thus, he knows the penetration in the holy life in the cessation of actions.

Bhikkhus, if it was said, actions should be known, ... re ... the cessation of actions should be known, it was said on account of this.

Bhikkhus, it was said, unpleasantness should be known, the origin and arising of unpleasantness should be known, the differences of unpleasantness should be known, the results of unpleasantness should be known, the cessation of unpleasantness should be known, the path leading to the cessation of unpleasantness should be known. Why was it said so?

Birth is unpleasant, so also are decay, ailments, death, grief, wailing, unpleasantness, displeasure and distress, not getting one's desires is unpleasant, in short the five holding masses are unpleasant.

Bhikkhus, what is the origin and arising of unpleasantness?

Bhikkhus, craving is the origin and arising of unpleasantness?

Bhikkhus, what are the differences of unpleasantness?

Bhikkhus, there is unpleasantness,of extreme nature, of slight nature, that fades slowly and that which fades quickly.

Bhikkhus, what are the results of unpleasantness?

Here, bhikkhus, a certain person with a mind overwhelmed with unpleasantness, grieves, wails, beats the breast, and becomes bewildered. Overwhelmed by that unpleasantness, he searches outside. Who will tell a line or two for the cessaton of this unpleasantness? Bhikkhus, the maturity of delusion is unpleasant. Bhikkhus this is the result of unpleasantness .

Bhikkhus, what is the cessation of unpleasantness?

Bhikkhus, the cessation of craving is the cessation of unpleasantness. This same Noble Eightfold path is the path to the cessation of unpleasantness. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, when the noble disciple knows unpleasantness thus. The origin and arising of unpleasantness thus, the different unpleasantnesses thus, the results of unpleasantness thus, the cessation of unpleasantnesses thus and the path to the cessation of unpleasant thus, he knows the penetration in the holy life in the cessation of unpleasantness..

Bhikkhus, if it was said, unpleasantness should be known, ... re ... the cessation of unpleasantness should be known, it was said on account of this.

Bhikkhus, this is the method of penetrating into the Teaching.

10. Sãhanadasuttam Ý The lion's roar

006.10. Bhikkhus, these six are the powers of the Thus Gone One, endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling. What six?

Here, bhikkhus, the Thus Gone One knows the possibility as possibility and the impossibility as impossubility, as it really is. The Thus Gone One knowing the possibility as possibility and the impossibility as the impossubility, as it really is, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.

Again, bhikkhus, the Thus Gone One knows the situational acquisition of the results of actions, in the past, future and present, as it really is. The Thus Gone One knowing the situational acquisition of the results of actions, in the past, future and present, as it really is, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.

Again, the Thus Gone One knows the higher states of the mind, the releases, the concentrations and attainments with their defilements, purities and the risings from them as it really is. The Thus Gone One knowing the higher states of the mind, the releases, the concentrations and attainments with their defilements, purities and the risings from them as it really is, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.

Again the Thus Gone One recollects the manifold previous births, such as one birth, two births ... re ... thus with all details recollects the previous births. The Thus Gone One recollecting the manifold previous births, such as one birth, two births ... re ... thus with all details recollecting the previous births, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.

Again, the Thus Gone One with the heavenly ear purified beyond human, knows beings born, according to their actions. The Thus Gone One with the heavenly ear purified beyond human knowing beings born according to their actions, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.

Again, the Thus Gone One destroying desires, ... re ... by himself realizing abides. The Thus Gone One destroying desires, ... re ... by himself realizing and abiding, is a power of the Thus Gone One endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.

Bhikkhus, these six are the powers of the Thus Gone One, endowed with which the Thus Gone One wields the most important place among gatherings and roaring the lion's roar keeps the wheel of Brahma rolling.

There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing the possibility as possibility and the impossibility as impossibility and The Blessed One explains to them as it really is, the possibility as possibility and the impossibility as impossibility.

There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing the situational results of actions according to the past, future and the present and The Blessed One explains to them as it really is, the situational results of actions according to the past, future and the present.

There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing the higher states of the mind, the releases, concentrations, attainments according to their defiling natures, purities, the risings from them and The Blessed One explains to them as it really is, the higher states of the mind, the releases, concentrations, attainments according to their defiling natures, purities and the risings from them.

There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing previous births and The Blessed One explains to them as it really is, his knowledge of previous births.

There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing the disappearing and appearing of beings and The Blessed One explains to them as it really is, the disappearing and appearing of beings.

There bhikkhus, others approach the Thus Gone One to question him, on his knowledge of knowing the destruction of desires ... re ... and The Blessed One explains to them as it really is, the destruction of desires ... re ...

There bhikkhus, I declare the knowledge of the possibility as the possibility and the impossibility as the impossibility, to the concentrated, not to the distracted. So also, the situational results of actions in the past, future, present; the higher states of the mind, releases, concentrations, attainments with their defiling natures, purities and the risings from them; recollecting previous births; knowing the disappearing and appearing of beings; and the destruction of desires. All these are to the concentrated not to the distracted.