Anguttara Nikaya
026. Upasampadavaggo Ý The higher ordination
1. Upasampadetabbasuttam Ý Should give the higher ordination
026.01. Bhikkhus, a bhikkhu endowed with five things should give the higher ordination. What five?
Here, bhikkhus, the bhikkhu should be endowed with the mass of virtues, ... re ... the mass of concentration, ... re ... the mass of wisdom, ... re ... the mass of release, ... re ... and the mass of knowledge and vision of release of one gone beyond the training. Bhikkhus, a bhikkhu endowed with these five things should give the higher ordination.
2. Nissayasuttam Ý Protection
026.02. Bhikkhus, a bhikkhu endowed with five things should help in the protection. What five?
Here, bhikkhus, the bhikkhu should be endowed with the mass of virtues, ... re ... the mass of concentration, ... re ... the mass of wisdom, ... re ... the mass of release, ... re ... and the mass of knowledge and vision of release of one gone beyond the training. Bhikkhus, a bhikkhu endowed with these five things should help in the protection.
3. Samanerasuttam Ý Novices
026.03 Bhikkhus, a bhikkhu endowed with five things should ordain a novice. What five?
Here, bhikkhus, the bhikkhu should be endowed with the mass of virtues, ... re ... mass of concentration, ... re ... mass of wisdom, ... re ... mass of release, ... re ... and the mass of knowledge and vision of release of one gone beyond the training. Bhikkhus, a bhikkhu endowed with these five things should ordain a novice.
4. Pancamacchariyasuttam Ý Five kinds of selfishness
026.04. Bhikkhus, these five are kinds of selfishness. What five?
Selfishness for dwellings, families, gains, beauty and the Teaching. Of these five kinds of selfishness the most miserable one is selfichness for the Teaching.
5. Macchariyappahanasuttam Ý To dispel selfishness
026.05. Bhikkhus, for dispelling, for the complete cutting up, of the five kinds of selfishness the holy life is lived. What five?
For dispelling, for the complete cutting up of selfishness for dwellings, ... re ... for families, ... re ... for gains, ... re ... for beauty and ... re ... for the Teaching the holy life is lived.
Bhikkhus, for dispelling, for the complete cutting up, of the five kinds of selfishness the holy life is lived.
6. Pañhamajhanasuttam Ý First higher state of mind
026.06. Bhikkhus, it is not possible to abide in the first higher state of mind without dispelling these five things. What five?
The selfishness for dwellings, families, gains, beauty and the Teaching. Bhikkhus, it is not possible to abide in the first higher state of mind without dispelling these five things.
Bhikkhus, it is possible to abide in the first higher state of mind having dispelled these five things. What five?
The selfishness for dwellings, families, gains, beauty and the Teaching. Bhikkhus, it is possible to abide in the first higher state of mind, having dispelled these five things.
7 Ý 13 Dutiyajhanasuttadisattakam Ý
Seven suttas with the second higher state of the mind
257-263 Bhikkhus, it is not possible to abide in the second higher state of mind, ... re ... in the third higher state of mind, ... re ... in the fourth higher state of mind, ... re ... in the fruits of stream entry, ... re ... in the fruits of returning once, ... re ... in the fruits of not returning, ... re ... in the realization of worthiness without dispelling these five things. What five?
The selfishness for dwellings, families, gains, beauty and the Teaching. Bhikkhus, it is not possible to abide in realization of worthiness without dispelling these five things.
Bhikkhus, it is possible to abide in the second higher state of mind, ... re ... in the third higher state of mind, ... re ... in the fourth higher state of mind, ... re ... in the fruits of stream entry, ... re ... in the fruits of returning once, ... re ... in the fruits of not returning, ... re ... in the realization of worthiness having dispelled these five things. What five?
The selfishness for dwellings, families, gains, beauty and the Teaching. Bhikkhus, it is possible to abide in the first higher state of mind, having dispelled these five things.
14. Aparapañhamajhanasuttam Ý Another on the first higher state of mind
264. Bhikkhus, it is not possible to abide in the first higher state of mind without dispelling these five things. What five?
The selfishness for dwellings, families, gains, beauty and without gratitude and gratefulness Bhikkhus, it is not possible to abide in the first higher state of mind without dispelling these five things.
Bhikkhus, it is possible to abide in the first higher state of mind having dispelled these five things. What five?
The selfishness for dwellings, families, gains, beauty and developing gratitude and gratefulness. Bhikkhus, it is possible to abide in the first higher state of mind, having dispelled these five things.
15 Ý 21. Aparadutiyajhanasuttadisattakam Ý
Seven others from the second higher state of mind
265-271. Bhikkhus, it is not possible to abide in the second higher state of mind, ... re ... in the third higher state of mind, ... re ... in the fourth higher state of mind, ... re ... in the fruits of stream entry, ... re ... in the fruits of returning once, ... re ... in the fruits of not returning, ... re ... in the realization of worthiness without dispelling these five things. What five?
The selfishness for dwellings, families, gains, beauty and without gratitude and gratefulness . Bhikkhus, it is not possible to abide in realization of worthiness without dispelling these five things.
Bhikkhus, it is possible to abide in the second higher state of mind, ... re ... in the third higher state of mind, ... re ... in the fourth higher state of mind, ... re ... in the fruits of stream entry, ... re ... in the fruits of returning once, ... re ... in the fruits of not returning, ... re ... in the realization of worthiness having dispelled these five things. What five?
The selfishness for dwellings, families, gains, beauty and with gratefulness and gratitude. Bhikkhus, it is possible to abide in the realization of worthiness having dispelled these five things.
1. Sammutipeyyalam Ý The accepted repeats
1. Bhattuddesakasuttam Ý The superintendent of meals
272. Bhikkhus, the superintendent of food endowed with five things should not be rightfully taken to consideration. What five?
When gone to extremes, in interest, in anger, in delusion, in fear and when pointed out and codified and does not know, what it is Bhikkhus, the superintendent of food endowed with these five things should not be rightfully taken to consideration.
Bhikkhus, the superintendent of food endowed with these five things should be rightfully taken to consideration. What five?
When not gone to extremes, in interest, in anger, in delusion, in fear and when not pointed out and codified and knows, what to do. Bhikkhus, the superintendent of food endowed with these five things should be rightfully taken to consideration.
Bhikkhus, The superintendent of food, endowed with five things should be rightfully taken to consideration ... re ... should be taken for granted, ... re ... should not be sent away, ... re ... should be sent away with the consent of all, ... re ... should be known as foolish,. re ... should be known as wise, ... re ... conducts himself as destroyed, ... re ... is in hell as though led and lain there, ... re ... is in heaven as though led and lain there. What five?
When not gone to extremes, in interest, in anger, in delusion, in fear and when not pointed out and codified and knows, what to do. Bhikkhus, the superintendent of food endowed with these five things is in heaven as though led and lain there.
2 Ý 14 Senasanapannapakasuttaditerasakam Ý
Thirteen suttas with the one who prepares beds and seats
273-285. Bhikkhus, the one preparing beds and seats endowed with five things should not be rightfully taken to consideration ... re ... should be taken to consideration, ... re ... when he does not know what should be prepared and not prepared, ... re ... when he knows what should be prepared and not prepared.
... re ... The treasurer should not be rightfully taken to consideration ... re ... should be taken to consideration, ... re ... when he does not know what should and should not be protected, ... re ... when he knows what should and should not be protected.
... re ... The recipient of robes should not be rightfully taken to consideration, ... re ... should be rightfully taken to consideration, ... re ... when he does not know who and who should be considered, ... re ... when he knows who and who should be considered.
... re ... The distributor of robes should not be rightfully taken to consideration, ... re ... should be rightfully taken to consideration, ... re ... when he does not know who and who should be considered, ... re ... when he knows who and who should be considered.
... re ... The distributor of porridge should not be rightfully taken to consideration, ... re ... should be rightfully taken to consideration, ... re ... when he does not know who and who should be considered, ... re ... when he knows who and who should be considered.
... re ... The distributor of fruits, should not be rightfully taken to consideration, ... re ... should be rightfully taken to consideration, ... re ... when he does not know who and who should be considered, ... re ... when he knows who and who should be considered.
... re ... The distributor of eatables, should not be rightfully taken to consideration, ... re ... should be rightfully taken to consideration, ... re ... when he does not know, who and who should be considered, ... re ... when he knows who and who should be considered.
... re ... The diligent distributor, should not be rightfully taken to consideration, ... re ... should be rightfully taken to consideration, ... re ... when he does not know, who and who should be considered, ... re ... when he knows who and who should be considered.
... re ... The pleasant acceptor ... re ... The acceptor, ... re ... the monastery messenger ... re ... the novice messenger, ... re ... should not be rightfully taken to consideration, ... re ... should be rightfully taken to consideration, ... re ... when he does not know who and who should be considered, ... re ... when he knows who and who should be considered.
... re ... should not be sent away with the consent of all, ... re ... should be sent away with the consent of all, ... re ... should be known as foolish, ... re ... should be known as wise, ... re ... should be known as destroyed, ... re ... should be known to maintain himself well, ... re ... is in hell as led and lain, ... re ... should be known as in heaven as though led and lain there. What five?
When not gone to extremes, in interest, in anger, in delusion, in fear and when not pointed out and codified and knows, what to do. Bhikkhus, the novice messenger endowed with these five things should be rightfully taken to consideration.
Bhikkhus, the novice messenger endowed with these five things is in heaven as though led and lain there.
2. Repeats of the precepts
1. Bhikkhusuttam Ý The bhikkhu
286. Bhikkhus, the bhikkhu endowed with five things, is in hell as though led and lain there. What five?
Destroying living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewed drinks. Bhikkhus, the bhikkhu endowed with these five things, is in hell as though led and lain there.
Bhikkhus, the bhikkhu endowed with five things, is in heaven as though led and lain there. What five?
Abstaining from, destroying living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewed drinks. Bhikkhus, the bhikkhu endowed with these five things, is in heaven as though led and lain there.
2 Ý 7. Bhikkhunãsuttadichakkam Ý Six together with the bhikkhuni sutta
287-292. Bhikkhus, the bhikkhuni, ... re ... the novice in training, ... re ... the novice for higher ordination, ... re ... the female novice for higher ordination, ... re ... the lay disciple male, ... re ... the lay disciple female endowed with five things, is in hell as though led and lain there. What five?
Destroying living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewed drinks. Bhikkhus, the lay disciple female endowed with these five things, is in hell as though led and lain there.
Bhikkhus, the bhikkhuni, ... re ... the lay disciple female endowed with five things, is in heaven as though led and lain there. What five?
Abstaining from, destroying living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewed drinks. Bhikkhus, the lay disciple female endowed with these five things, is in heaven as though led and lain there.
8. Aajãvakasuttam Ý Wandering ascetic
293. Bhikkhus, the wandering ascetic endowed with five things, is in hell as though led and lain there. What five?
Destroying living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewed drinks. Bhikkhus, the wandering ascetic endowed with these five things, is in hell as though led and lain there.
9 Ý 17. Nigaõñhasuttadinavakam Ý Nine together with the Niganta sutta
294-302 Bhikkhus, one free from all ties, ... re ... the shaved disciple, ... re ... disciple with matted hair, ... re ... the wandering ascetic, ... re ... one who says do not go, ... re ... gone to the extreme in the fire element, ... re ... õot a fearful demon, ... re ... disciples of Gotama ... re ... and those who think are divine, endowed with five things, are in hell as though led and lain there. What five?
Destroying living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewed drinks. Bhikkhus, those who think are divine endowed with these five things, are in hell as though led and lain there.
3. Ragapeyyalam Ý Repeats on greed
303. Bhikkhus, thoroughly knowing greed five things should be developed. What five?
The perception of loathsomeness, the perception of death, the perception of dangers, the perception of loathsomeness in food and non-attachment to all the world. Bhikkhus, thoroughly knowing greed these five things should be developed.
304. Bhikkhus, thoroughly knowing greed five things should be developed. What five?
The perception of impermanence, the perception of lacking a self, the perception of death, the perception of loathsomeness in food and non-attachment to all the world. Bhikkhus, thoroughly knowing greed these five things should be developed.
305. Bhikkhus, thoroughly knowing greed five things should be developed. What five?
The perception of impermanence, the perception of unpleasantness in impermanence, the perception of lacking a self in unpleasantness, the perception of dispelling and the perception of disenchantment. Bhikkhus, thoroughly knowing greed these five things should be developed.
306. Bhikkhus, thoroughly knowing greed five things should be developed. What five?
The faculty of faith, effort, mindfulness, concentration and wisdom. Bhikkhus, thoroughly knowing greed these five things should be developed.
307. Bhikkhus, thoroughly knowing greed five things should be developed. What five?
The power of faith, effort, mindfulness, concentration and wisdom. Bhikkhus, thoroughly knowing greed these five things should be developed.
308- 1151. Bhikkhus, for the accurate understanding, ... re ... exhaustion, ... re ... óispelling, ... re ... wasting, ... re ... fading, ... re ... disenchantment, ... re ... cessation, ... re ... and giving up of greed five things should be developed. What five?
The power of faith, effort, mindfulness, concentration and wisdom.
Bhikkhus, for the accurate understanding, ... re ... exhaustion, ... re ... óispelling, ... re ... wasting, ... re ... fading, ... re ... disenchantment, ... re ... cessation, ... re ... and giving up of wickedness, ... re ... delusion, ... re ... hate, ... re ... malice, ... re ... grudge, ... re ... smearing, ... re ... envy, ... re ... miserliness, ... re ... craftiness, ... re ... deceitfulness, ... re ... immobility, ... re ... measuring, ... re ... conceit, ... re ... intoxication, and negligence these five things should be developed. What five?
The power of faith, effort, mindfulness, concentration and wisdom.
Showing posts with label Pancaka Nipata. Show all posts
Showing posts with label Pancaka Nipata. Show all posts
Thursday, April 21, 2011
Anguttara Nikaya - Pancaka Nipata - Duccarita Vaggo
Anguttara Nikaya
025. Duccaritavaggo
1. Pathamaduccaritasuttam Ý First on evil behaviour
025.01. Bhikkhus, these five are the dangers for misbehaviour. What five?
One blames oneself, the wise considering blame him, ill fame spreads, he dies a deluded death, after death he decreases and is born in hell. Bhikkhus, these five are the dangers for misbehaviour.
Bhikkhus, these five are the benefits for right behaviour. What five?
One does not blame oneself, the wise considering praise him, his fame spreads, he dies a non-deluded death, after death he increases and is born in heaven. Bhikkhus, these five are the benefits for right behaviour.
2. Pathamakayaduccaritasuttam Ý First on bodily misbehaviour
025.02. Bhikkhus, these five are the dangers for bodily misbehaviour. What five?
One blames oneself, the wise considering blame him, ill fame spreads, he dies a deluded death, after death he decreases and is born in hell. Bhikkhus, these five are the dangers for bodily misbehaviour.
Bhikkhus, these five are the benefits for bodily right behaviour. What five?
One does not blame oneself, the wise considering praise him, his fame spreads, he dies a non-deluded death, after death he increases and is born in heaven. Bhikkhus, these five are the benefits for bodily right behaviour.
3. Pathamavaciduccaritasuttam Ý First on verbal misbehaviour
025.03. Bhikkhus, these five are the dangers for verbal misbehaviour. What five?
One blames oneself, the wise considering blame him, ill fame spreads, he dies a deluded death, after death he decreases and is born in hell. Bhikkhus, these five are the dangers for vrbal misbehaviour.
Bhikkhus, these five are the benefits for verbal right behaviour. What five?
One does not blame oneself, the wise considering praise him, his fame spreads, he dies a non-deluded death, after death he increases and is born in heaven. Bhikkhus, these five are the benefits for verbal right behaviour.
4. Pathamamanoduccaritasuttam Ý First on mental misbehaviour
025.04. Bhikkhus, these five are the dangers for mental misbehaviour. What five?
One blames oneself, the wise considering blame him, ill fame spreads, he dies a deluded death, after death he decreases and is born in hell. Bhikkhus, these five are the dangers for mental misbehaviour.
Bhikkhus, these five are the benefits for mental right behaviour. What five?
One does not blame oneself, the wise considering praise him, his fame spreads, he dies a non-deluded death, after death he increases and is born in heaven. Bhikkhus, these five are the benefits for mental right behaviour.
5. Dutiyaduccaritasuttam Ý Second on misbehaviour
025.05. Bhikkhus, these five are the dangers for misbehaviour. What five?
One blames oneself, the wise considering blame him, ill fame spreads. He disturbs those established in right behaviour and establishes them in wrong behaviour. Bhikkhus, these five are the dangers for misbehaviour.
Bhikkhus, these five are the benefits for right behaviour. What five?
One does not blame oneself, the wise considering praise him, his fame spreads. He pulls out many from misbehaviour and establishes them in right behaviour. Bhikkhus, these five are the benefits for right behaviour.
6. Dutiyakayaduccaritasuttam Ý Second on bodily misbehaviour
025.06. Bhikkhus, these five are the dangers for bodily misbehaviour. What five?
One blames oneself, the wise considering blame him, ill fame spreads. He disturbs those established in right behaviour and establishes them in wrong behaviour. Bhikkhus, these five are the dangers for bodily misbehaviour.
Bhikkhus, these five are the benefits for bodily right behaviour. What five?
One does not blame oneself, the wise considering praise him, his fame spreads. He pulls out many from misbehaviour and establishes them in right behaviour. Bhikkhus, these five are the benefits for bodily right behaviour.
7. Dutiyavaciduccaritasuttam Ý Second on verbal misbehaviour
025.07. Bhikkhus, these five are the dangers for verbal misbehaviour. What five?
One blames oneself, the wise considering blame him, ill fame spreads. He disturbs those established in right behaviour and establishes them in wrong behaviour. Bhikkhus, these five are the dangers for verbal misbehaviour.
Bhikkhus, these five are the benefits for verbal right behaviour. What five?
One does not blame oneself, the wise considering praise him, his fame spreads. He pulls out many from misbehaviour and establishes them in right behaviour. Bhikkhus, these five are the benefits for right verbal behaviour.
8. Dutiyamanoduccaritasuttam Ý Second on mental misbehaviour
025.08. Bhikkhus, these five are the dangers for mental misbehaviour. What five?
One blames oneself, the wise considering blame him, ill fame spreads. He disturbs those established in right behaviour and establishes them in wrong behaviour. Bhikkhus, these five are the dangers for mental misbehaviour.
Bhikkhus, these five are the benefits for right mental behaviour. What five?
One does not blame oneself, the wise considering praise him, his fame spreads. He pulls out many from misbehaviour and establishes them in right behaviour. Bhikkhus, these five are the benefits for right mental behaviour.
9. Sivathikasuttam Ý A cemetery
025.09. Bhikkhus, these five are the dangers of a cemetery. What five?
It is impure, has evil smells, it is with fear, it is the dwelling of troublesome non-humans, it is the wailing place for many. Bhikkhus, these five are the dangers of a cemetery.
Bhikkhus, in the same manner these are the five dangers of a person comparable to a cemetery. What five?
Here, bhikkhus, a certain person is endowed with impure bodily, verbal and mental activity. This I say, is his impurity. Bhikkhus, just as that cemetery is impure, so also is this person.
Ill fame spreads of that person who has impure bodily, verbal and mental activity. This I say, is his evil smell. As the cemetery smells, so too this person.
The well behaved bhikkhus avoid this one endowed with impure bodily, verbal and mental activities from a distance, to that I say he is with fear. As the cemetery is with fear, so also this person.
This person with impure bodily, verbal and mental activity associates a person, of the same category. This I say, is the troublesome living together. As the cemetery is dwelling of troublesome non-humans, so also this person's dwelling.
The well behaved bhikkhus, seeing this person with impure bodily, verbal and mental activities turn away from him -thinking O! it is unpleasant to live with such a person. That I say, is the wailing. Bhikkhus, just as the cemetery is the wailing place of many, so also is this person. Bhikkhus, these five are the dangers of a person comparable to a cemetery.
10. Puggalappasadasuttam Ý Favourism
025.10. Bhikkhus, these five are the dangers for favouring a person. What five?
Bhikkhus, if a certain person is favoured by a person he falls to a certain ecclesiastical offence, on account of which the Community has to suspend him. Then it occurs to him: That person favoured by us, is suspended by the Community. Displeasure arises among the bhikkhus and they do not associate other bhikkhus. As a result they do not hear the Teaching and they deteriorate in the Teaching. Bhikkhus, this is the first danger in favouring a person ...
Again, bhikkhus, if a certain person is favoured by a person he falls to a certain ecclesiastical offence, on account of which the Community makes him sit at the end. Then it occurs to him: That person favoured by us, is suspended by the Community. Displeasure arises among the bhikkhus and they do not associate other bhikkhus. As a result they do not hear the Teaching and they deteriorate in the Teaching. Bhikkhus, this is the second danger in favouring a person.
Again, bhikkhus, if a certain person is favoured by a person and he becomes unsteady, ... re ... confused in mind, ... re ... or diesòhen it occurs: That person favoured by us, has died. Displeasure arises among the bhikkhus and they do not associate other bhikkhus. As a result they do not hear the Teaching and they deteriorate in the Teaching. Bhikkhus, this is the fifth danger in favouring a person. Bhikkhus, these five are the dangers for favouring a person.
025. Duccaritavaggo
1. Pathamaduccaritasuttam Ý First on evil behaviour
025.01. Bhikkhus, these five are the dangers for misbehaviour. What five?
One blames oneself, the wise considering blame him, ill fame spreads, he dies a deluded death, after death he decreases and is born in hell. Bhikkhus, these five are the dangers for misbehaviour.
Bhikkhus, these five are the benefits for right behaviour. What five?
One does not blame oneself, the wise considering praise him, his fame spreads, he dies a non-deluded death, after death he increases and is born in heaven. Bhikkhus, these five are the benefits for right behaviour.
2. Pathamakayaduccaritasuttam Ý First on bodily misbehaviour
025.02. Bhikkhus, these five are the dangers for bodily misbehaviour. What five?
One blames oneself, the wise considering blame him, ill fame spreads, he dies a deluded death, after death he decreases and is born in hell. Bhikkhus, these five are the dangers for bodily misbehaviour.
Bhikkhus, these five are the benefits for bodily right behaviour. What five?
One does not blame oneself, the wise considering praise him, his fame spreads, he dies a non-deluded death, after death he increases and is born in heaven. Bhikkhus, these five are the benefits for bodily right behaviour.
3. Pathamavaciduccaritasuttam Ý First on verbal misbehaviour
025.03. Bhikkhus, these five are the dangers for verbal misbehaviour. What five?
One blames oneself, the wise considering blame him, ill fame spreads, he dies a deluded death, after death he decreases and is born in hell. Bhikkhus, these five are the dangers for vrbal misbehaviour.
Bhikkhus, these five are the benefits for verbal right behaviour. What five?
One does not blame oneself, the wise considering praise him, his fame spreads, he dies a non-deluded death, after death he increases and is born in heaven. Bhikkhus, these five are the benefits for verbal right behaviour.
4. Pathamamanoduccaritasuttam Ý First on mental misbehaviour
025.04. Bhikkhus, these five are the dangers for mental misbehaviour. What five?
One blames oneself, the wise considering blame him, ill fame spreads, he dies a deluded death, after death he decreases and is born in hell. Bhikkhus, these five are the dangers for mental misbehaviour.
Bhikkhus, these five are the benefits for mental right behaviour. What five?
One does not blame oneself, the wise considering praise him, his fame spreads, he dies a non-deluded death, after death he increases and is born in heaven. Bhikkhus, these five are the benefits for mental right behaviour.
5. Dutiyaduccaritasuttam Ý Second on misbehaviour
025.05. Bhikkhus, these five are the dangers for misbehaviour. What five?
One blames oneself, the wise considering blame him, ill fame spreads. He disturbs those established in right behaviour and establishes them in wrong behaviour. Bhikkhus, these five are the dangers for misbehaviour.
Bhikkhus, these five are the benefits for right behaviour. What five?
One does not blame oneself, the wise considering praise him, his fame spreads. He pulls out many from misbehaviour and establishes them in right behaviour. Bhikkhus, these five are the benefits for right behaviour.
6. Dutiyakayaduccaritasuttam Ý Second on bodily misbehaviour
025.06. Bhikkhus, these five are the dangers for bodily misbehaviour. What five?
One blames oneself, the wise considering blame him, ill fame spreads. He disturbs those established in right behaviour and establishes them in wrong behaviour. Bhikkhus, these five are the dangers for bodily misbehaviour.
Bhikkhus, these five are the benefits for bodily right behaviour. What five?
One does not blame oneself, the wise considering praise him, his fame spreads. He pulls out many from misbehaviour and establishes them in right behaviour. Bhikkhus, these five are the benefits for bodily right behaviour.
7. Dutiyavaciduccaritasuttam Ý Second on verbal misbehaviour
025.07. Bhikkhus, these five are the dangers for verbal misbehaviour. What five?
One blames oneself, the wise considering blame him, ill fame spreads. He disturbs those established in right behaviour and establishes them in wrong behaviour. Bhikkhus, these five are the dangers for verbal misbehaviour.
Bhikkhus, these five are the benefits for verbal right behaviour. What five?
One does not blame oneself, the wise considering praise him, his fame spreads. He pulls out many from misbehaviour and establishes them in right behaviour. Bhikkhus, these five are the benefits for right verbal behaviour.
8. Dutiyamanoduccaritasuttam Ý Second on mental misbehaviour
025.08. Bhikkhus, these five are the dangers for mental misbehaviour. What five?
One blames oneself, the wise considering blame him, ill fame spreads. He disturbs those established in right behaviour and establishes them in wrong behaviour. Bhikkhus, these five are the dangers for mental misbehaviour.
Bhikkhus, these five are the benefits for right mental behaviour. What five?
One does not blame oneself, the wise considering praise him, his fame spreads. He pulls out many from misbehaviour and establishes them in right behaviour. Bhikkhus, these five are the benefits for right mental behaviour.
9. Sivathikasuttam Ý A cemetery
025.09. Bhikkhus, these five are the dangers of a cemetery. What five?
It is impure, has evil smells, it is with fear, it is the dwelling of troublesome non-humans, it is the wailing place for many. Bhikkhus, these five are the dangers of a cemetery.
Bhikkhus, in the same manner these are the five dangers of a person comparable to a cemetery. What five?
Here, bhikkhus, a certain person is endowed with impure bodily, verbal and mental activity. This I say, is his impurity. Bhikkhus, just as that cemetery is impure, so also is this person.
Ill fame spreads of that person who has impure bodily, verbal and mental activity. This I say, is his evil smell. As the cemetery smells, so too this person.
The well behaved bhikkhus avoid this one endowed with impure bodily, verbal and mental activities from a distance, to that I say he is with fear. As the cemetery is with fear, so also this person.
This person with impure bodily, verbal and mental activity associates a person, of the same category. This I say, is the troublesome living together. As the cemetery is dwelling of troublesome non-humans, so also this person's dwelling.
The well behaved bhikkhus, seeing this person with impure bodily, verbal and mental activities turn away from him -thinking O! it is unpleasant to live with such a person. That I say, is the wailing. Bhikkhus, just as the cemetery is the wailing place of many, so also is this person. Bhikkhus, these five are the dangers of a person comparable to a cemetery.
10. Puggalappasadasuttam Ý Favourism
025.10. Bhikkhus, these five are the dangers for favouring a person. What five?
Bhikkhus, if a certain person is favoured by a person he falls to a certain ecclesiastical offence, on account of which the Community has to suspend him. Then it occurs to him: That person favoured by us, is suspended by the Community. Displeasure arises among the bhikkhus and they do not associate other bhikkhus. As a result they do not hear the Teaching and they deteriorate in the Teaching. Bhikkhus, this is the first danger in favouring a person ...
Again, bhikkhus, if a certain person is favoured by a person he falls to a certain ecclesiastical offence, on account of which the Community makes him sit at the end. Then it occurs to him: That person favoured by us, is suspended by the Community. Displeasure arises among the bhikkhus and they do not associate other bhikkhus. As a result they do not hear the Teaching and they deteriorate in the Teaching. Bhikkhus, this is the second danger in favouring a person.
Again, bhikkhus, if a certain person is favoured by a person and he becomes unsteady, ... re ... confused in mind, ... re ... or diesòhen it occurs: That person favoured by us, has died. Displeasure arises among the bhikkhus and they do not associate other bhikkhus. As a result they do not hear the Teaching and they deteriorate in the Teaching. Bhikkhus, this is the fifth danger in favouring a person. Bhikkhus, these five are the dangers for favouring a person.
Anguttara Nikaya - Pancaka Nipata - Avasika Vaggo
Anguttara Nikaya
024. Avasikavaggo Ý Dwellings
1. Avasikasuttam Ý Monastery bhikkhus
024.01. Bhikkhus, the monastery bhikkhu endowed with these five things is not developed. What five?
He does not have good manners, does not observe the rules, he is not learned and does not bear the learning, does not observe the higher austerities, is not attached to seclusions, does not have polite speech, is stupid deaf and dumb. Bhikkhus, the monastery bhikkhu endowed with these five things is not developed.
Bhikkhus, the bhikkhu endowed with these five things is developed. What five?
He has good manners, observes the rules, he is learned and bears the learning, observes the higher austerities, is attached to seclusions, has polite speech, is wise not deaf or dumb. Bhikkhus, the bhikkhu endowed with these five things is developed.
2. Piyasuttam Ý Pleasant
024.02. Bhikkhus, the monastery bhikkhu endowed with five things becomes pleasing, agreeable, honourable and developed to the co-associates in the holy life. What five?
He is virtuous restrained in the higher code of rules, abides seeing fear in the slightest fault, thus he observes the rules. Learned, bears that Teaching good at the beginning, middle and end, full of meanings even in the letters completely declaring the pure holy life. He learns that Teaching, practises reciting it and experiencing it in the mind penetratingly sees it and rectifies the view. He is polite, and explains the Teaching kindly with words that flow freely. He is a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. Destroying desires, and releasing the mind from desires and released through wisdom, he abides here and now knowing and having realized. Bhikkhus, the monastery bhikkhu endowed with these five things becomes pleasing, agreeable, honourable and developed to the co-associates in the holy life.
3. Sobhanasuttam Ý Decorates
024.03. Endowed with five things the monastery bhikkhu decorates the monastery. What five?
He is virtuous restrained in the higher code of rules, abides seeing fear in the slightest fault, thus he observes the rules. Learned, bears that Teaching good at the beginning, middle and end, full of meanings even in the letters completely declaring the pure holy life. He learns that Teaching, practises reciting it and experiencing it in the mind penetratingly sees it and rectifies the view. He is polite, and explains the Teaching kindly with words that flow freely. Confidently approaches to advise, incite, to lighten the hearts of co-associates in the holy life. He is a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. Bhikkhus, the monastery bhikkhu endowed with these five things decorates the monastery.
4. Bahupakarasuttam Ý Is of much help
024.04. Bhikkhus, the bhikkhu endowed with five things is of much help to the monastery. What five?
He is virtuous restrained in the higher code of rules, abides seeing fear in the slightest fault, thus he observes the rules. Learned, bears that Teaching good at the beginning, middle and end, full of meanings even in the letters completely declaring the pure holy life. He learns that Teaching, practises reciting it and experiencing it in the mind penetratingly sees it and rectifies his view. He repairs dilapidated parts. When a huge Community of bhikkhus approach he approaches the lay disciples and tells them: The time has come for you to do merit. He is a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. Bhikkhus, the monastery bhikkhu endowed with these five things is of much help to the monastery.
5. Anukampasuttam Ý With compassion
024.05. Bhikkhus, the monastery bhikkhu endowed with five things has compassion for the laity. What five?
He establishes the laity in higher virtues, helps them to penetrate the Teaching, approaches the sick to arouse awareness- Good one, establish your mind on extinction. When a huge Community of bhikkhus approach from various states, he approaches the lay disciples and tells them: The time has come for you to do merit. Whatever kind of food you offer them unexalted or exalted it will be for your enjoyment. There is no decrease for something given out of faith. Bhikkhus, the monastery bhikkhu endowed with these five things is compassionate towards the laity.
6. Pathama Ý avaõõarahasuttam Ý Merits blame
024.06. Bhikkhus, the monastery bhikkhu endowed with five things is in hell as though led and lain there. What five?
Without scrutinizing and knowing the fathom, speaks in praise of the not praiseworthy and blames the praiseworthy. Without scrutinizing and thoroughly knowing establishes faith in which faith should not be established and does not establish faith in which faith should be established. Belittles something offered out of faith Bhikkhus, the monastery bhikkhu endowed with these five things is in hell as though led and lain there.
Bhikkhus, the monastery bhikkhu endowed with five things is in heaven as though led and lain there. What five?
Scrutinizing and knowing the fathom, he blames the blameworthy and praises the praiseworthy. Scrutinizing and thoroughly knowing does not establishe faith in which faith should not be established and establishes faith in which faith should be established. Does not belittle something offered out of faith Bhikkhus, the monastery bhikkhu endowed with these five things is in heaven as though led and lain there.
7. Dutiya Ý avaõõarahasuttam Ý Second which merits blame
024.07. Bhikkhus, the monastery bhikkhu endowed with five things is in hell as though led and lain there. What five?
Without scrutinizing and knowing the fathom, he speaks in praise of the not praiseworthy and blames the praiseworthy. Without scrutinizing and thoroughly knowing establishes faith in which faith should not be established and does not establish faith in which faith should be established. Is conceited and selfish about dwellings and is conceited and selfish of families. Belittles something offered out of faith Bhikkhus, the monastery bhikkhu endowed with these five things is in hell as though led and lain there.
Bhikkhus, the monastery bhikkhu endowed with five things is in heaven as though led and lain there. What five?
Scrutinizing and knowing the fathom he blames the blameworthy and praises the praiseworthy. Scrutinizing and thoroughly knowing does not establish faith in which faith should not be established and establishes faith in which faith should be established. Is not conceited or selfish about dwellings or families. Does not belittle something offered out of faith Bhikkhus, the monastery bhikkhu endowed with these five things is in heaven as though led and lain there.
8. Tatiya Ý avaõõarahasuttam Ý Third that merits blame
024.08. Bhikkhus, the monastery bhikkhu endowed with five things is in hell as though led and lain there. What five?
Without scrutinizing and knowing the fathom he speaks in praise of the not praiseworthy and blames the praiseworthy. Without scrutinizing and thoroughly knowing establishes faith in which faith should not be established and does not establish faith in which faith should be established. Is selfish for dwellings, families and gains Bhikkhus, the monastery bhikkhu endowed with these five things is in hell as though led and lain there.
Bhikkhus, the monastery bhikkhu endowed with five things is in heaven as though led and lain there. What five?
Scrutinizing and knowing the fathom, blames the blameworthy and praises the praiseworthy. Scrutinizing and thoroughly knowing does not establish faith in which faith should not be established and establishes faith in which faith should be established. Is not selfish for dwellings, families or gains. Bhikkhus, the monastery bhikkhu endowed with these five things is in heaven as though led and lain there.
9. Pathamamacchariyasuttam Ý First on selfishness
024.09. Bhikkhus, the monastery bhikkhu endowed with five things is in hell as though led and lain there. What five?
He is selfish of dwellings, families, gains and beauty. Belittles something offered out of faith Bhikkhus, the monastery bhikkhu endowed with these five things is in hell as though led and lain there.
Bhikkhus, the monastery bhikkhu endowed with five things is in heaven as though led and lain there. What five?
Is not selfish of dwellings, families, gains or beauty. Does not belittle something offered out of faith Bhikkhus, the monastery bhikkhu endowed with these five things is in heaven as though led and lain there.
10. Dutiyamacchariyasuttam Ý Second on selfishness
024.10. Bhikkhus, the monastery bhikkhu endowed with five things is in hell as though led and lain there. What five?
Is selfish of dwellings, families, gains, beauty and the Teaching. Bhikkhus, the monastery bhikkhu endowed with these five things is in hell as though led and lain there.
Bhikkhus, the monastery bhikkhu endowed with five things is in heaven as though led and lain there. What five?
Is not selfish of dwellings, families, gains, beauty or the Teaching. Bhikkhus, the monastery bhikkhu endowed with these five things is in heaven as though led and lain there.
024. Avasikavaggo Ý Dwellings
1. Avasikasuttam Ý Monastery bhikkhus
024.01. Bhikkhus, the monastery bhikkhu endowed with these five things is not developed. What five?
He does not have good manners, does not observe the rules, he is not learned and does not bear the learning, does not observe the higher austerities, is not attached to seclusions, does not have polite speech, is stupid deaf and dumb. Bhikkhus, the monastery bhikkhu endowed with these five things is not developed.
Bhikkhus, the bhikkhu endowed with these five things is developed. What five?
He has good manners, observes the rules, he is learned and bears the learning, observes the higher austerities, is attached to seclusions, has polite speech, is wise not deaf or dumb. Bhikkhus, the bhikkhu endowed with these five things is developed.
2. Piyasuttam Ý Pleasant
024.02. Bhikkhus, the monastery bhikkhu endowed with five things becomes pleasing, agreeable, honourable and developed to the co-associates in the holy life. What five?
He is virtuous restrained in the higher code of rules, abides seeing fear in the slightest fault, thus he observes the rules. Learned, bears that Teaching good at the beginning, middle and end, full of meanings even in the letters completely declaring the pure holy life. He learns that Teaching, practises reciting it and experiencing it in the mind penetratingly sees it and rectifies the view. He is polite, and explains the Teaching kindly with words that flow freely. He is a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. Destroying desires, and releasing the mind from desires and released through wisdom, he abides here and now knowing and having realized. Bhikkhus, the monastery bhikkhu endowed with these five things becomes pleasing, agreeable, honourable and developed to the co-associates in the holy life.
3. Sobhanasuttam Ý Decorates
024.03. Endowed with five things the monastery bhikkhu decorates the monastery. What five?
He is virtuous restrained in the higher code of rules, abides seeing fear in the slightest fault, thus he observes the rules. Learned, bears that Teaching good at the beginning, middle and end, full of meanings even in the letters completely declaring the pure holy life. He learns that Teaching, practises reciting it and experiencing it in the mind penetratingly sees it and rectifies the view. He is polite, and explains the Teaching kindly with words that flow freely. Confidently approaches to advise, incite, to lighten the hearts of co-associates in the holy life. He is a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. Bhikkhus, the monastery bhikkhu endowed with these five things decorates the monastery.
4. Bahupakarasuttam Ý Is of much help
024.04. Bhikkhus, the bhikkhu endowed with five things is of much help to the monastery. What five?
He is virtuous restrained in the higher code of rules, abides seeing fear in the slightest fault, thus he observes the rules. Learned, bears that Teaching good at the beginning, middle and end, full of meanings even in the letters completely declaring the pure holy life. He learns that Teaching, practises reciting it and experiencing it in the mind penetratingly sees it and rectifies his view. He repairs dilapidated parts. When a huge Community of bhikkhus approach he approaches the lay disciples and tells them: The time has come for you to do merit. He is a gainer for nothing, a quick and easy gainer of the four higher states of the mind, the pleasant abidings here and now. Bhikkhus, the monastery bhikkhu endowed with these five things is of much help to the monastery.
5. Anukampasuttam Ý With compassion
024.05. Bhikkhus, the monastery bhikkhu endowed with five things has compassion for the laity. What five?
He establishes the laity in higher virtues, helps them to penetrate the Teaching, approaches the sick to arouse awareness- Good one, establish your mind on extinction. When a huge Community of bhikkhus approach from various states, he approaches the lay disciples and tells them: The time has come for you to do merit. Whatever kind of food you offer them unexalted or exalted it will be for your enjoyment. There is no decrease for something given out of faith. Bhikkhus, the monastery bhikkhu endowed with these five things is compassionate towards the laity.
6. Pathama Ý avaõõarahasuttam Ý Merits blame
024.06. Bhikkhus, the monastery bhikkhu endowed with five things is in hell as though led and lain there. What five?
Without scrutinizing and knowing the fathom, speaks in praise of the not praiseworthy and blames the praiseworthy. Without scrutinizing and thoroughly knowing establishes faith in which faith should not be established and does not establish faith in which faith should be established. Belittles something offered out of faith Bhikkhus, the monastery bhikkhu endowed with these five things is in hell as though led and lain there.
Bhikkhus, the monastery bhikkhu endowed with five things is in heaven as though led and lain there. What five?
Scrutinizing and knowing the fathom, he blames the blameworthy and praises the praiseworthy. Scrutinizing and thoroughly knowing does not establishe faith in which faith should not be established and establishes faith in which faith should be established. Does not belittle something offered out of faith Bhikkhus, the monastery bhikkhu endowed with these five things is in heaven as though led and lain there.
7. Dutiya Ý avaõõarahasuttam Ý Second which merits blame
024.07. Bhikkhus, the monastery bhikkhu endowed with five things is in hell as though led and lain there. What five?
Without scrutinizing and knowing the fathom, he speaks in praise of the not praiseworthy and blames the praiseworthy. Without scrutinizing and thoroughly knowing establishes faith in which faith should not be established and does not establish faith in which faith should be established. Is conceited and selfish about dwellings and is conceited and selfish of families. Belittles something offered out of faith Bhikkhus, the monastery bhikkhu endowed with these five things is in hell as though led and lain there.
Bhikkhus, the monastery bhikkhu endowed with five things is in heaven as though led and lain there. What five?
Scrutinizing and knowing the fathom he blames the blameworthy and praises the praiseworthy. Scrutinizing and thoroughly knowing does not establish faith in which faith should not be established and establishes faith in which faith should be established. Is not conceited or selfish about dwellings or families. Does not belittle something offered out of faith Bhikkhus, the monastery bhikkhu endowed with these five things is in heaven as though led and lain there.
8. Tatiya Ý avaõõarahasuttam Ý Third that merits blame
024.08. Bhikkhus, the monastery bhikkhu endowed with five things is in hell as though led and lain there. What five?
Without scrutinizing and knowing the fathom he speaks in praise of the not praiseworthy and blames the praiseworthy. Without scrutinizing and thoroughly knowing establishes faith in which faith should not be established and does not establish faith in which faith should be established. Is selfish for dwellings, families and gains Bhikkhus, the monastery bhikkhu endowed with these five things is in hell as though led and lain there.
Bhikkhus, the monastery bhikkhu endowed with five things is in heaven as though led and lain there. What five?
Scrutinizing and knowing the fathom, blames the blameworthy and praises the praiseworthy. Scrutinizing and thoroughly knowing does not establish faith in which faith should not be established and establishes faith in which faith should be established. Is not selfish for dwellings, families or gains. Bhikkhus, the monastery bhikkhu endowed with these five things is in heaven as though led and lain there.
9. Pathamamacchariyasuttam Ý First on selfishness
024.09. Bhikkhus, the monastery bhikkhu endowed with five things is in hell as though led and lain there. What five?
He is selfish of dwellings, families, gains and beauty. Belittles something offered out of faith Bhikkhus, the monastery bhikkhu endowed with these five things is in hell as though led and lain there.
Bhikkhus, the monastery bhikkhu endowed with five things is in heaven as though led and lain there. What five?
Is not selfish of dwellings, families, gains or beauty. Does not belittle something offered out of faith Bhikkhus, the monastery bhikkhu endowed with these five things is in heaven as though led and lain there.
10. Dutiyamacchariyasuttam Ý Second on selfishness
024.10. Bhikkhus, the monastery bhikkhu endowed with five things is in hell as though led and lain there. What five?
Is selfish of dwellings, families, gains, beauty and the Teaching. Bhikkhus, the monastery bhikkhu endowed with these five things is in hell as though led and lain there.
Bhikkhus, the monastery bhikkhu endowed with five things is in heaven as though led and lain there. What five?
Is not selfish of dwellings, families, gains, beauty or the Teaching. Bhikkhus, the monastery bhikkhu endowed with these five things is in heaven as though led and lain there.
Anguttara Nikaya - Pancaka Nipata - Dighacarika Vaggo
Anguttara Nikaya
023. Dighacarikavaggo Ý Going on long tours
1. Pathamadighacarikasuttam Ý The first on long tours
023.01. Bhikkhus, these five are the dangers for those engaged in long non-stop tours. What five?
Does not get a chance to hear the not heard, does not get a chance to practise the heard, does not become confident of the heard, is attacked by serious illnesses and he has no friends. Bhikkhus, these five are the dangers for those engaged in long non-stop tours.
Bhikkhus, these five are the benefits for those engaged in their usual tours. What five?
Gets a chance to hear the not heard, gets a chance to practise the heard, becomes confident of the heard, is not attacked by serious illnesses and he has friends. Bhikkhus, these five are the benefits for those engaged in their usual tours.
2. Dutiyadighacarikasuttam Ý The second on long tours
023.01. Bhikkhus, these five are the dangers for those engaged in long non-stop tours. What five?
Does not attain the not attained, the attained decreases, a certain one does not become confident of the heard, is attacked by serious illnesses and he has no friends. Bhikkhus, these five are the dangers for those engaged in long non-stop tours.
Bhikkhus, these five are the benefits for those engaged in their usual tours. What five?
Attains to the not yet attained, the attained does not deteriorate, a certain one becomes confident of the heard, is not attacked by serious illnesses and he has friends. Bhikkhus, these five are the benefits for those engaged in their usual tours.
3. Atinivasasuttam Ý Extensive dwellings
023.03. Bhikkhus, these five are the dangers for living in extensive dwellings. What five?
Has too many household articles, accumulates household articles, has much requisites when ill and accumulates them, has many duties to be done, householders and the gone forth live associating each other attending to them as they come. Those who go away from the monastery go with desires. Bhikkhus, these five are the dangers for having extensive dwellings.
Bhikkhus, these five are the benefits for having a suitable dwelling. What five?
Does not have too many household articles, does not accumulate household articles, does not have much requisites when ill and does not accumulates them, has few duties, householders and the gone forth, live associating each other attending to them as they come. Those who go away from the monastery go without desires. Bhikkhus, these five are the benefits for having a suitable dwelling.
4. Maccharisuttam Ý Selfishness
023.04. Bhikkhus, these five are the dangers for dwelling in extensive dwellings. What five?
Becomes selfish for dwellings, for families, for gains, for beauty and selfish for the Teaching Bhikkhus, these five are the dangers for dwelling in extensive dwellings.
Bhikkhus, these five are the benefits for dwelling in a suitable dwelling. What five?
Is not selfish for dwellings, for families, for gains, for beauty and is not selfish for the Teaching Bhikkhus, these five are the benefits for dwelling in suitable dwellings.
5. Pathamakulåpakasuttam Ý First on frequenting families
023.05. Bhikkhus, these five are the dangers for frequenting families. What five?
Behaves in uninvited places, falls to the habit of sitting secretly, sitting in covered seats, falls to the habit of speaking more than five or six words to a woman, abides with many sensual thoughts. Bhikkhus, these five are the dangers for frequenting families.
6. Dutiyakulåpakasuttam Ý Second on frequenting families
023.06. Bhikkhus, these five are the dangers for frequenting families, for associating families. What five?
The bhikkhu sees women frequently, with frequent seeing there is association. With association there is confidence. With confidence there is approaching and when the mind descends this should be expected. - Either the holy life is lived without attachment or he becoms defiled on account of something or he gives up the holy life and comes to the lower life Bhikkhus, these five are the dangers for frequenting families, for associating families.
7. Bhogasuttam Ý Wealth
023.07. Bhikkhus, these five are the dangers for wealth. What five?
Wealth is nothing uncommon to fire, to water, to the king, to robbers and to unwanted inheritors Bhikkhus, these five are the dangers for wealth.
Bhikkhus, these five are the benefits for wealth. What five?
On account of wealth one pleases the self and maintains the self pleasantly. On account of wealth one pleases his mother and father and maintains them pleasantly. On account of wealth one pleases his wife and childred and maintains them pleasantly. On account of wealth one pleases his friends and co-associates and maintains them pleasantly. On account of wealth one offers the highest gifts to recluses and Brahmins which conduces to heavenly bliss and heavenly birth. Bhikkhus, these five are the benefits for wealth.
8. Ussårabhattasuttam Ý Eating after midday
023.08. Bhikkhus, these five are the dangers for families eating after the midday. What five?
Those guests who need hospitality are not offered food in time. The gods awaiting merit are not offered merit in time. Those recluses and Brahmins who take one meal per day and avoid food at night and untimely hours are not offered food at the right time. Slaves and workmen work hungrily, food eaten late does not absorb all the nourishment. Bhikkhus, these five are the dangers for families eating after the midday.
Bhikkhus, these five are the benefits for families eating at the right time. What five?
Those guests who need hospitality are offered food in time. The gods awaiting merit are offered merit in time. Those recluses and Brahmins who take one meal per day and avoid food at night and untimely hours are offered food at the right time. Slaves and workmen do not work hungrily, food eaten at the right time absorb all the nourishment. Bhikkhus, these five are the benefits for families eating at the right time.
9. Pathamakanhasappasuttam Ý First on the poisonous black snake
023.09. Bhikkhus, these five fears are from black poisonous snakes. What five?
They are impure, give a bad smell, are timid, arouse fear and pretend friendship.
Bhikkhus, these five fears are from black poisonous snakes.
In the same manner bhikkhus, these five fears are from women. what five?
They are impure, give a bad smell, are timid, arouse fear and pretend friendship.
Bhikkhus, these five fears are from women.
10. Dutiyakanhasappasuttam Ý Second on the poisonous black snake
023.10. Bhikkhus, these five fears are from black poisonous snakes. What five?
They are hateful, bear grudge, are poisonous, live in difficult circumstances and pretend friendship.
Bhikkhus, these five fears are from black poisonous snakes.
In the same manner bhikkhus, these five fears are from women. what five?
They are hateful, bear grudge, are poisonous, live in difficult circumstances and pretend friendship. Bhikkhus, this is women's poison: For most of the time women are passionate and lustful. This is their life in difficult circumstances. -For most of the time women slander. This is their pretence of friendship: For most of the time women overdo in their behavioural patterns. Bhikkhus, these five fears are from women.
023. Dighacarikavaggo Ý Going on long tours
1. Pathamadighacarikasuttam Ý The first on long tours
023.01. Bhikkhus, these five are the dangers for those engaged in long non-stop tours. What five?
Does not get a chance to hear the not heard, does not get a chance to practise the heard, does not become confident of the heard, is attacked by serious illnesses and he has no friends. Bhikkhus, these five are the dangers for those engaged in long non-stop tours.
Bhikkhus, these five are the benefits for those engaged in their usual tours. What five?
Gets a chance to hear the not heard, gets a chance to practise the heard, becomes confident of the heard, is not attacked by serious illnesses and he has friends. Bhikkhus, these five are the benefits for those engaged in their usual tours.
2. Dutiyadighacarikasuttam Ý The second on long tours
023.01. Bhikkhus, these five are the dangers for those engaged in long non-stop tours. What five?
Does not attain the not attained, the attained decreases, a certain one does not become confident of the heard, is attacked by serious illnesses and he has no friends. Bhikkhus, these five are the dangers for those engaged in long non-stop tours.
Bhikkhus, these five are the benefits for those engaged in their usual tours. What five?
Attains to the not yet attained, the attained does not deteriorate, a certain one becomes confident of the heard, is not attacked by serious illnesses and he has friends. Bhikkhus, these five are the benefits for those engaged in their usual tours.
3. Atinivasasuttam Ý Extensive dwellings
023.03. Bhikkhus, these five are the dangers for living in extensive dwellings. What five?
Has too many household articles, accumulates household articles, has much requisites when ill and accumulates them, has many duties to be done, householders and the gone forth live associating each other attending to them as they come. Those who go away from the monastery go with desires. Bhikkhus, these five are the dangers for having extensive dwellings.
Bhikkhus, these five are the benefits for having a suitable dwelling. What five?
Does not have too many household articles, does not accumulate household articles, does not have much requisites when ill and does not accumulates them, has few duties, householders and the gone forth, live associating each other attending to them as they come. Those who go away from the monastery go without desires. Bhikkhus, these five are the benefits for having a suitable dwelling.
4. Maccharisuttam Ý Selfishness
023.04. Bhikkhus, these five are the dangers for dwelling in extensive dwellings. What five?
Becomes selfish for dwellings, for families, for gains, for beauty and selfish for the Teaching Bhikkhus, these five are the dangers for dwelling in extensive dwellings.
Bhikkhus, these five are the benefits for dwelling in a suitable dwelling. What five?
Is not selfish for dwellings, for families, for gains, for beauty and is not selfish for the Teaching Bhikkhus, these five are the benefits for dwelling in suitable dwellings.
5. Pathamakulåpakasuttam Ý First on frequenting families
023.05. Bhikkhus, these five are the dangers for frequenting families. What five?
Behaves in uninvited places, falls to the habit of sitting secretly, sitting in covered seats, falls to the habit of speaking more than five or six words to a woman, abides with many sensual thoughts. Bhikkhus, these five are the dangers for frequenting families.
6. Dutiyakulåpakasuttam Ý Second on frequenting families
023.06. Bhikkhus, these five are the dangers for frequenting families, for associating families. What five?
The bhikkhu sees women frequently, with frequent seeing there is association. With association there is confidence. With confidence there is approaching and when the mind descends this should be expected. - Either the holy life is lived without attachment or he becoms defiled on account of something or he gives up the holy life and comes to the lower life Bhikkhus, these five are the dangers for frequenting families, for associating families.
7. Bhogasuttam Ý Wealth
023.07. Bhikkhus, these five are the dangers for wealth. What five?
Wealth is nothing uncommon to fire, to water, to the king, to robbers and to unwanted inheritors Bhikkhus, these five are the dangers for wealth.
Bhikkhus, these five are the benefits for wealth. What five?
On account of wealth one pleases the self and maintains the self pleasantly. On account of wealth one pleases his mother and father and maintains them pleasantly. On account of wealth one pleases his wife and childred and maintains them pleasantly. On account of wealth one pleases his friends and co-associates and maintains them pleasantly. On account of wealth one offers the highest gifts to recluses and Brahmins which conduces to heavenly bliss and heavenly birth. Bhikkhus, these five are the benefits for wealth.
8. Ussårabhattasuttam Ý Eating after midday
023.08. Bhikkhus, these five are the dangers for families eating after the midday. What five?
Those guests who need hospitality are not offered food in time. The gods awaiting merit are not offered merit in time. Those recluses and Brahmins who take one meal per day and avoid food at night and untimely hours are not offered food at the right time. Slaves and workmen work hungrily, food eaten late does not absorb all the nourishment. Bhikkhus, these five are the dangers for families eating after the midday.
Bhikkhus, these five are the benefits for families eating at the right time. What five?
Those guests who need hospitality are offered food in time. The gods awaiting merit are offered merit in time. Those recluses and Brahmins who take one meal per day and avoid food at night and untimely hours are offered food at the right time. Slaves and workmen do not work hungrily, food eaten at the right time absorb all the nourishment. Bhikkhus, these five are the benefits for families eating at the right time.
9. Pathamakanhasappasuttam Ý First on the poisonous black snake
023.09. Bhikkhus, these five fears are from black poisonous snakes. What five?
They are impure, give a bad smell, are timid, arouse fear and pretend friendship.
Bhikkhus, these five fears are from black poisonous snakes.
In the same manner bhikkhus, these five fears are from women. what five?
They are impure, give a bad smell, are timid, arouse fear and pretend friendship.
Bhikkhus, these five fears are from women.
10. Dutiyakanhasappasuttam Ý Second on the poisonous black snake
023.10. Bhikkhus, these five fears are from black poisonous snakes. What five?
They are hateful, bear grudge, are poisonous, live in difficult circumstances and pretend friendship.
Bhikkhus, these five fears are from black poisonous snakes.
In the same manner bhikkhus, these five fears are from women. what five?
They are hateful, bear grudge, are poisonous, live in difficult circumstances and pretend friendship. Bhikkhus, this is women's poison: For most of the time women are passionate and lustful. This is their life in difficult circumstances. -For most of the time women slander. This is their pretence of friendship: For most of the time women overdo in their behavioural patterns. Bhikkhus, these five fears are from women.
Anguttara Nikaya - Pancaka Nipata - Akkosaka Vaggo
Anguttara Nikaya
022. Akkoskavaggo - Rebuking
1. Akkosakasuttam - Rebuking
022.01. Bhikkhus, these five dangers could be expected by the bhikkhu who rebukes and finds faults with noble co-associates in the holy life. What five?
Either it becomes a grave offence going beyond limits, or he falls to a certain offence, or he suffers from a grave illness, or he dies deluded, or after death he goes to decrease and hell. Bhikkhus, these five dangers could be expected by the bhikkhu who rebukes and finds faults with noble co-associates in the holy life.
2. Bhandanakarakasuttam - Arousing quarrels
022.02. Bhikkhus, the bhikkhu who arouses quarrels, strifes, disputes, gossip and causes a discussion among the Community should expect five dangers. What five?
Does not attain the not yet attained, decreases in what is already attained, ill fame spreads about him, he dies a deluded death, and goes to decrease and hell after death. Bhikkhus, the bhikkhu who arouses quarrels, strifes, disputes, gossip and causes a discussion among the Community should expect these five dangers.
3. Silasuttam - Virtues
022.03. Bhikkhus, these five are the dangers for an unvirtuous one, for failing in virtues. What five?
Bhikkhus, the unvirtuous one on account of failing in virtues and negligence, comes to great loss of wealth. Bhikkhus, this is the first danger for an unvirtuous one, for failing in virtues.
Again, bhikkhus the unvirtuous one on account of failure in virtues spreads ill fame. Bhikkhus, this is the second danger for the unvirtuous for failing in virtues.
Again, bhikkhus, the unvirtuous one on account of failing in virtues, whatever gathering he approaches, whether of warriors, Brahmins, ordinary householders or recluses and Brahmins he approaches confused and without confidence. Bhikkhus, this is the third danger for an unvirtuous one, for failing in virtues.
Again, bhikkhus, the unvirtuous one on account of failing in virtues dies a deluded death Bhikkhus, this is the fourth danger for an unvirtuous one, for failing in virtues.
Again, bhikkhus, the unvirtuous one on account of failing in virtues after death is born in decrease in hell. Bhikkhus, this is the fifth danger for an unvirtuous one, for failing in virtues.
Bhikkhus, these five are the benefits for the virtuous one, for his attainment of virtues. What five?
Bhikkhus, the virtuous one on account of his virtues and diligence, comes to great gain of wealth. Bhikkhus, this is the first benefit for the virtuous one, for his attainment of virtues. Again, bhikkhus the virtuous one on account of his attainment of virtues spreads a good fame. Bhikkhus, this is the second benefit for the virtuous for his attainment of virtues.
Again, bhikkhus, the virtuous one on account of his attainment of virtues, whatever gathering he approaches, whether of warriors, Brahmins, ordinary householders or recluses and Brahmins he approaches unconfused with confidence. Bhikkhus, this is the third benefit for the virtuous one, for his attainment of virtues.
Again, bhikkhus, the virtuous one on account of his virtues dies an undeluded death Bhikkhus, this is the fourth benefit for the virtuous one, for his attinment of virtues.
Again, bhikkhus, the virtuous one on account of his attainment of virtues after death is born in increase in heaven. Bhikkhus, this is the fifth benefit for the virtuous one, for his attainment of virtues.
Bhikkhus, these five are the benefits for the virtuous one, for his attainment of virtues.
4. Bahubhanisuttam - Speaking much
022.04. Bhikkhus, these five are the dangers for a person who speaks much. What five?
He tells lies, slanders, talks roughly, talks frivolously and after death goes to loss, to decrease, to hell. Bhikkhus, these five are the dangers for a person who speaks much.
Bhikkhus, these five are the benefits for a person who speaks little. What five?
He does not tell lies, does not slander, does not talk roughly, does not talk frivolously and after death goes to increase, is born in heaven. Bhikkhus, these five are the benefits for a person who speaks little.
5. Pañhama - akkhantisuttam - First on Impatience
022.05. Bhikkhus, these five are the dangers for impatience. What five?
He becomes not pleasing to many, becomes one full of hate, becomes one full of faults, he dies a deluded death and after death he is born in loss, in decrease in hell. Bhikkhus, these five are the dangers for impatience.
Bhikkhus, these five are the benefits for patience. What five?
He becomes pleasing to many, he is not hateful, he is not full of faults, he does not die a deluded death and after death he is born in increase, is born in heaven.
Bhikkhus, these five are the benefits for patience.
6. ôutiya - akkhantisuttam - Second on Impatience
022.06. Bhikkhus, these five are the dangers for impatience. What five?
He becomes disagreeable and not pleasing to many, becomes a fierce one, becomes a remorseful one, he dies a deluded death and after death he is born in loss, in decrease in hell. Bhikkhus, these five are the dangers for impatience.
Bhikkhus, these five are the benefits for patience. What five?
He becomes agreeable and pleasing to many, not fierce, he has no remorse, he does not die a deluded death and after death he is born in increase, is born in heaven.
Bhikkhus, these five are the benefits for patience.
7. Pañhama - apasadikasuttam - The first on disagreeability
022.07. Bhikkhus, these five are the dangers for being disagreeable. What five?
Oneself disapproves it, the wise considering blame it, an evil fame spreads, he dies a deluded death, and after death goes to decrease, is born in hell. Bhikkhus, these five are the dangers for being disagreeable.
Bhikkhus, these five are the benefits for being agreeable. What five?
Oneself does not disapprove it, the wise considering praise it, good fame spreads, he does not die a deluded death, and after death goes to increase, is born in heaven. Bhikkhus, these five are the benefits for being agreeable.
8. Dutiya - apasadikasuttam - The second on disagreeability
022.08. Bhikkhus, these five are the dangers for being disagreeable. What five?
The displeased do not become amiable, some of the amiable change their minds, the duties of the Teacher's dispensation are not done, the later generation follow him. and his mind is not appeased. Bhikkhus, these five are the dangers for being disagreeable.
Bhikkhus, these five are the benefits for being agreeable. What five?
The displeased become amiable, the amiable become more pleased, the duties of the Teacher's dispensation are done, the later generation follow him and his mind is appeased. Bhikkhus, these five are the benefits for being agreeable.
9. Aggisuttam - On fire
022.09. Bhikkhus these five are the dangers of fire. What five?
It is not suitable for the eyes, it destroys the colour, it lessens the power, it grows up as a mass and it becomes a place for low wild talk. Bhikkhus these are the five dangers of fire.
10. Madhurasuttam - Intoxicants
022.10. Bhikkhus, these five are the dangers of intoxicants. What five?
Becomes unusual, collects defilements, becomes like rough dogs, or like troublesome demons and morsel food becomes rare. Bhikkhus, these five are the dangers of intoxicants.
022. Akkoskavaggo - Rebuking
1. Akkosakasuttam - Rebuking
022.01. Bhikkhus, these five dangers could be expected by the bhikkhu who rebukes and finds faults with noble co-associates in the holy life. What five?
Either it becomes a grave offence going beyond limits, or he falls to a certain offence, or he suffers from a grave illness, or he dies deluded, or after death he goes to decrease and hell. Bhikkhus, these five dangers could be expected by the bhikkhu who rebukes and finds faults with noble co-associates in the holy life.
2. Bhandanakarakasuttam - Arousing quarrels
022.02. Bhikkhus, the bhikkhu who arouses quarrels, strifes, disputes, gossip and causes a discussion among the Community should expect five dangers. What five?
Does not attain the not yet attained, decreases in what is already attained, ill fame spreads about him, he dies a deluded death, and goes to decrease and hell after death. Bhikkhus, the bhikkhu who arouses quarrels, strifes, disputes, gossip and causes a discussion among the Community should expect these five dangers.
3. Silasuttam - Virtues
022.03. Bhikkhus, these five are the dangers for an unvirtuous one, for failing in virtues. What five?
Bhikkhus, the unvirtuous one on account of failing in virtues and negligence, comes to great loss of wealth. Bhikkhus, this is the first danger for an unvirtuous one, for failing in virtues.
Again, bhikkhus the unvirtuous one on account of failure in virtues spreads ill fame. Bhikkhus, this is the second danger for the unvirtuous for failing in virtues.
Again, bhikkhus, the unvirtuous one on account of failing in virtues, whatever gathering he approaches, whether of warriors, Brahmins, ordinary householders or recluses and Brahmins he approaches confused and without confidence. Bhikkhus, this is the third danger for an unvirtuous one, for failing in virtues.
Again, bhikkhus, the unvirtuous one on account of failing in virtues dies a deluded death Bhikkhus, this is the fourth danger for an unvirtuous one, for failing in virtues.
Again, bhikkhus, the unvirtuous one on account of failing in virtues after death is born in decrease in hell. Bhikkhus, this is the fifth danger for an unvirtuous one, for failing in virtues.
Bhikkhus, these five are the benefits for the virtuous one, for his attainment of virtues. What five?
Bhikkhus, the virtuous one on account of his virtues and diligence, comes to great gain of wealth. Bhikkhus, this is the first benefit for the virtuous one, for his attainment of virtues. Again, bhikkhus the virtuous one on account of his attainment of virtues spreads a good fame. Bhikkhus, this is the second benefit for the virtuous for his attainment of virtues.
Again, bhikkhus, the virtuous one on account of his attainment of virtues, whatever gathering he approaches, whether of warriors, Brahmins, ordinary householders or recluses and Brahmins he approaches unconfused with confidence. Bhikkhus, this is the third benefit for the virtuous one, for his attainment of virtues.
Again, bhikkhus, the virtuous one on account of his virtues dies an undeluded death Bhikkhus, this is the fourth benefit for the virtuous one, for his attinment of virtues.
Again, bhikkhus, the virtuous one on account of his attainment of virtues after death is born in increase in heaven. Bhikkhus, this is the fifth benefit for the virtuous one, for his attainment of virtues.
Bhikkhus, these five are the benefits for the virtuous one, for his attainment of virtues.
4. Bahubhanisuttam - Speaking much
022.04. Bhikkhus, these five are the dangers for a person who speaks much. What five?
He tells lies, slanders, talks roughly, talks frivolously and after death goes to loss, to decrease, to hell. Bhikkhus, these five are the dangers for a person who speaks much.
Bhikkhus, these five are the benefits for a person who speaks little. What five?
He does not tell lies, does not slander, does not talk roughly, does not talk frivolously and after death goes to increase, is born in heaven. Bhikkhus, these five are the benefits for a person who speaks little.
5. Pañhama - akkhantisuttam - First on Impatience
022.05. Bhikkhus, these five are the dangers for impatience. What five?
He becomes not pleasing to many, becomes one full of hate, becomes one full of faults, he dies a deluded death and after death he is born in loss, in decrease in hell. Bhikkhus, these five are the dangers for impatience.
Bhikkhus, these five are the benefits for patience. What five?
He becomes pleasing to many, he is not hateful, he is not full of faults, he does not die a deluded death and after death he is born in increase, is born in heaven.
Bhikkhus, these five are the benefits for patience.
6. ôutiya - akkhantisuttam - Second on Impatience
022.06. Bhikkhus, these five are the dangers for impatience. What five?
He becomes disagreeable and not pleasing to many, becomes a fierce one, becomes a remorseful one, he dies a deluded death and after death he is born in loss, in decrease in hell. Bhikkhus, these five are the dangers for impatience.
Bhikkhus, these five are the benefits for patience. What five?
He becomes agreeable and pleasing to many, not fierce, he has no remorse, he does not die a deluded death and after death he is born in increase, is born in heaven.
Bhikkhus, these five are the benefits for patience.
7. Pañhama - apasadikasuttam - The first on disagreeability
022.07. Bhikkhus, these five are the dangers for being disagreeable. What five?
Oneself disapproves it, the wise considering blame it, an evil fame spreads, he dies a deluded death, and after death goes to decrease, is born in hell. Bhikkhus, these five are the dangers for being disagreeable.
Bhikkhus, these five are the benefits for being agreeable. What five?
Oneself does not disapprove it, the wise considering praise it, good fame spreads, he does not die a deluded death, and after death goes to increase, is born in heaven. Bhikkhus, these five are the benefits for being agreeable.
8. Dutiya - apasadikasuttam - The second on disagreeability
022.08. Bhikkhus, these five are the dangers for being disagreeable. What five?
The displeased do not become amiable, some of the amiable change their minds, the duties of the Teacher's dispensation are not done, the later generation follow him. and his mind is not appeased. Bhikkhus, these five are the dangers for being disagreeable.
Bhikkhus, these five are the benefits for being agreeable. What five?
The displeased become amiable, the amiable become more pleased, the duties of the Teacher's dispensation are done, the later generation follow him and his mind is appeased. Bhikkhus, these five are the benefits for being agreeable.
9. Aggisuttam - On fire
022.09. Bhikkhus these five are the dangers of fire. What five?
It is not suitable for the eyes, it destroys the colour, it lessens the power, it grows up as a mass and it becomes a place for low wild talk. Bhikkhus these are the five dangers of fire.
10. Madhurasuttam - Intoxicants
022.10. Bhikkhus, these five are the dangers of intoxicants. What five?
Becomes unusual, collects defilements, becomes like rough dogs, or like troublesome demons and morsel food becomes rare. Bhikkhus, these five are the dangers of intoxicants.
Anguttara Nikaya - Pancaka Nipata - Kimbila Vaggo
Anguttara Nikaya
021. Kimbilavaggo
1. Kimbilasuttam
021.01. At one time The Blessed One was living with venerable Kimbila in the bamboo grove and venerable Kimbila approached The Blessed One, worshipped and sat on a side. Then venerable Kimbila said to The Blessed One:
Venerable sir, what is the reason for the good Teaching, not to stand long after the demise of the Thus Gone One?
Here, Kimbila, after the demise of the Teacher, the bhikkhus, bhikkhunis, lay disciples male and female lead a rebellious life disrespecting the Teacher, the Teaching, the Community of bhikkhus, the training and rebelliously disrespecting each other. Kimbila, this is the reason for the good Teaching, not to stand long after the demise of the Thus Gone One.
Venerable sir, what is the reason for the good Teaching, to stand long after the demise of the Thus Gone One?
Here, Kimbila, after the demise of the Teacher, the bhikkhus, bhikkhunis, lay disciples male and female lead a docile life respecting the Teacher, the Teaching, the Community of bhikkhus, the training and becoming docile respecting each other. Kimbila, this is the reason for the good Teaching, to stand long after the demise of the Thus Gone One.
2. Dhammassavanasuttam Ý The results of listening to the Teaching
021.02. Bhikkhus, these five are the results of listening to the Teaching. What five?
Hears what has not been heard, the heard is refreshed, doubts are dispelled, the view is rectified and the mind becomes pleased. Bhikkhus, these five are the results of listening to the Teaching.
3. Assajaniyasuttam Ý The thoroughbred
021.03. Bhikkhus, endowed with five qualities the king's thoroughbred horse becomes justified and qualified for the services of the king. What five?
By his uprightness, speed, gentleness, patience and docility. Bhikkhus, endowed with these five qualities the king's thoroughbred horse becomes justified and qualified for the services of the king.
Bhikkhus, in the same manner the bhikkhu endowed with five things becomes suitable for veneration, hospitality, gifts and to be revered with clasped hands, the incomparable field of merit for the world. What Five?
By the uprightness, speed, gentleness, patience and docility. Bhikkhus, the bhikkhu endowed with these five things becomes suitable for veneration, hospitality, gifts and to be revered with clasped hands, the incomparable field of merit for the world.
4. Balasuttam Ý Power
021.04. Bhikkhus, these five are powers. What five?
The power of faith, shame, remorse, effort and wisdom. Bhikkhus, these five are powers.
5. Cetokhilasuttam Ý An arrow in the mind
021.05. Bhikkhus, these five are arrows in the mind. What five?
Here, bhikkhus, the bhikkhu has doubts about the Teacher, he does not feel inclined towards the Teacher, is not reassured, the mind does not apply to become tranquil, to persevere, to dispel and make endeavour. The mind's lack of assurance, lack of application to become tranquil, to persevere, to dispel and make endeavour is the first arrow in the mind.
Again, bhikkhus, the bhikkhu has doubts about the Teaching, ... re ... about the Community of bhikkhus, ... re ... about the training, ... re ... and abides with an angry afflicted mind towards the co-associates in the holy life, he does not feel inclined towards them, is not reassured, the mind does not apply to become tranquil, to persevere, to dispel and make endeavour. The mind's lack of assurance, lack of application to become tranquil, to persevere, to dispel and make endeavour is the fifth arrow in the mind.
6. Vinibandhasuttam Ý Bondages
021.06. Bhikkhus, these five are bonds of the mind. What five?
Here, bhikkhus, the bhikkhu is not free from greed, interest, love, thirst, longings and craving for sensuality. Bhikkhus, when the bhikkhu is not free from greed, interest, love, thirst, longings and craving for sensuality, his mind does not become tranquil, to persevere, to dispel and make endeavour The mind's lack of assurance, lack of application to become tranquil, to persevere, to dispel is the first bondage of the mind.
Again, bhikkhus, the bhikkhu is not free from greed, interest, love, thirst, longings and craving for the body ... re ... for matter, ... re ... or eating as much as the stomach holds abides in the pleasure of sleep and laziness ... re ... or he leads the holy life aspiring to be born with a certain company of gods. By these virtues, austerities, may I be born a god or born in the company of certain gods. Bhikkhus, when the bhikkhu is not free from greed, interest, love, thirst, longings and craving thinking by these virtues, austerities may I be born a god or born in their company, his mind does not become tranquil, to persevere, to dispel and make endeavour The mind's lack of assurance, lack of application to become tranquil, to persevere, to dispel is the fifth bondage of the mind. Bhikkhus, these five are bonds of the mind.
7. Yagusuttam Ý Porridge
021.07. Bhikkhus, these five are the benefits of drinking porridge. What five?
Hunger is appeased, thirst is appeased, the winds behave accordingly, the bladder gets washed out, the digested gets pushed out. Bhikkhus, these five are the benefits of drinking porridge.
8. Dantakatthasuttam Ý Toothpic
021.08. Bhikkhus, these five are the dangers for not partaking the toothpic. What five?
It becomes unpleasant to the sight, the mouth smells, the taste conductors do not get a cleansing, bile and phlegm does not cover up the food, food becomes disagreeable to him.
Bhikkhus, these five are the dangers for not partaking the toothpic.
9. Gitassarasuttam Ý Musical sounds
021.09. Bhikkhus, these five are the dangers for reciting the teaching in a musical tone. What five?
Oneself gets attached to the tone, others too get attached to the tone, householders laugh at it: In the manner that we sing, the sons of the recluse Gotama sing, the concentration of those who do not like musical notes gets destroyed. The later generation copy it.
Bhikkhus, these five are the dangers for reciting the teaching in a musical tone.
10. Mutthassatisuttam Ý Without mindfulness
021.10. Bhikkhus, these five are the dangers for falling to sleep without mindful awareness. What five?
Sleeps unpleasantly, gets up unpleasantly, sees evil dreams, gods do not protect him, he strews excreta. Bhikkhus, these five are the dangers for falling to sleep without mindful awareness.
Bhikkhus, these five are the benefits for falling to sleep with mindful awareness. What five?
Sleeps pleasantly, gets up pleasantly, does not see evil dreams, gods protect him, he does not strew excreta. Bhikkhus, these five are the benefits for falling to sleep with mindful awareness.
021. Kimbilavaggo
1. Kimbilasuttam
021.01. At one time The Blessed One was living with venerable Kimbila in the bamboo grove and venerable Kimbila approached The Blessed One, worshipped and sat on a side. Then venerable Kimbila said to The Blessed One:
Venerable sir, what is the reason for the good Teaching, not to stand long after the demise of the Thus Gone One?
Here, Kimbila, after the demise of the Teacher, the bhikkhus, bhikkhunis, lay disciples male and female lead a rebellious life disrespecting the Teacher, the Teaching, the Community of bhikkhus, the training and rebelliously disrespecting each other. Kimbila, this is the reason for the good Teaching, not to stand long after the demise of the Thus Gone One.
Venerable sir, what is the reason for the good Teaching, to stand long after the demise of the Thus Gone One?
Here, Kimbila, after the demise of the Teacher, the bhikkhus, bhikkhunis, lay disciples male and female lead a docile life respecting the Teacher, the Teaching, the Community of bhikkhus, the training and becoming docile respecting each other. Kimbila, this is the reason for the good Teaching, to stand long after the demise of the Thus Gone One.
2. Dhammassavanasuttam Ý The results of listening to the Teaching
021.02. Bhikkhus, these five are the results of listening to the Teaching. What five?
Hears what has not been heard, the heard is refreshed, doubts are dispelled, the view is rectified and the mind becomes pleased. Bhikkhus, these five are the results of listening to the Teaching.
3. Assajaniyasuttam Ý The thoroughbred
021.03. Bhikkhus, endowed with five qualities the king's thoroughbred horse becomes justified and qualified for the services of the king. What five?
By his uprightness, speed, gentleness, patience and docility. Bhikkhus, endowed with these five qualities the king's thoroughbred horse becomes justified and qualified for the services of the king.
Bhikkhus, in the same manner the bhikkhu endowed with five things becomes suitable for veneration, hospitality, gifts and to be revered with clasped hands, the incomparable field of merit for the world. What Five?
By the uprightness, speed, gentleness, patience and docility. Bhikkhus, the bhikkhu endowed with these five things becomes suitable for veneration, hospitality, gifts and to be revered with clasped hands, the incomparable field of merit for the world.
4. Balasuttam Ý Power
021.04. Bhikkhus, these five are powers. What five?
The power of faith, shame, remorse, effort and wisdom. Bhikkhus, these five are powers.
5. Cetokhilasuttam Ý An arrow in the mind
021.05. Bhikkhus, these five are arrows in the mind. What five?
Here, bhikkhus, the bhikkhu has doubts about the Teacher, he does not feel inclined towards the Teacher, is not reassured, the mind does not apply to become tranquil, to persevere, to dispel and make endeavour. The mind's lack of assurance, lack of application to become tranquil, to persevere, to dispel and make endeavour is the first arrow in the mind.
Again, bhikkhus, the bhikkhu has doubts about the Teaching, ... re ... about the Community of bhikkhus, ... re ... about the training, ... re ... and abides with an angry afflicted mind towards the co-associates in the holy life, he does not feel inclined towards them, is not reassured, the mind does not apply to become tranquil, to persevere, to dispel and make endeavour. The mind's lack of assurance, lack of application to become tranquil, to persevere, to dispel and make endeavour is the fifth arrow in the mind.
6. Vinibandhasuttam Ý Bondages
021.06. Bhikkhus, these five are bonds of the mind. What five?
Here, bhikkhus, the bhikkhu is not free from greed, interest, love, thirst, longings and craving for sensuality. Bhikkhus, when the bhikkhu is not free from greed, interest, love, thirst, longings and craving for sensuality, his mind does not become tranquil, to persevere, to dispel and make endeavour The mind's lack of assurance, lack of application to become tranquil, to persevere, to dispel is the first bondage of the mind.
Again, bhikkhus, the bhikkhu is not free from greed, interest, love, thirst, longings and craving for the body ... re ... for matter, ... re ... or eating as much as the stomach holds abides in the pleasure of sleep and laziness ... re ... or he leads the holy life aspiring to be born with a certain company of gods. By these virtues, austerities, may I be born a god or born in the company of certain gods. Bhikkhus, when the bhikkhu is not free from greed, interest, love, thirst, longings and craving thinking by these virtues, austerities may I be born a god or born in their company, his mind does not become tranquil, to persevere, to dispel and make endeavour The mind's lack of assurance, lack of application to become tranquil, to persevere, to dispel is the fifth bondage of the mind. Bhikkhus, these five are bonds of the mind.
7. Yagusuttam Ý Porridge
021.07. Bhikkhus, these five are the benefits of drinking porridge. What five?
Hunger is appeased, thirst is appeased, the winds behave accordingly, the bladder gets washed out, the digested gets pushed out. Bhikkhus, these five are the benefits of drinking porridge.
8. Dantakatthasuttam Ý Toothpic
021.08. Bhikkhus, these five are the dangers for not partaking the toothpic. What five?
It becomes unpleasant to the sight, the mouth smells, the taste conductors do not get a cleansing, bile and phlegm does not cover up the food, food becomes disagreeable to him.
Bhikkhus, these five are the dangers for not partaking the toothpic.
9. Gitassarasuttam Ý Musical sounds
021.09. Bhikkhus, these five are the dangers for reciting the teaching in a musical tone. What five?
Oneself gets attached to the tone, others too get attached to the tone, householders laugh at it: In the manner that we sing, the sons of the recluse Gotama sing, the concentration of those who do not like musical notes gets destroyed. The later generation copy it.
Bhikkhus, these five are the dangers for reciting the teaching in a musical tone.
10. Mutthassatisuttam Ý Without mindfulness
021.10. Bhikkhus, these five are the dangers for falling to sleep without mindful awareness. What five?
Sleeps unpleasantly, gets up unpleasantly, sees evil dreams, gods do not protect him, he strews excreta. Bhikkhus, these five are the dangers for falling to sleep without mindful awareness.
Bhikkhus, these five are the benefits for falling to sleep with mindful awareness. What five?
Sleeps pleasantly, gets up pleasantly, does not see evil dreams, gods protect him, he does not strew excreta. Bhikkhus, these five are the benefits for falling to sleep with mindful awareness.
Anguttara Nikaya - Pancaka Nipata - Brahmana Vaggo
Anguttara Nikaya
020. Brahmanavaggo Ý Brahmins
1. Sonasuttam Ý To Sona
020.01. Bhikkhus, these five were ancient qualities of Brahmins, now evident among dogs, but not among Brahmins. What five?
Bhikkhus, in the past Brahmins went to Brahmin women only, now they go to Brahmin women and to non-Brahmin women. also. At present dogs go to bitches only and not to any others. Bhikkhus, this is the first ancient quality of the Brahmins, which is evident among dogs now, but not among Brahmins.
Bhikkhus, in the past Brahmins went to Brahmin women when it was the season, now they go to Brahmin women when it is not the season. At present dogs go to bitches when it is their season not out of season. Bhikkhus, this is the second ancient quality of the Brahmins, which is evident among dogs now, but not among Brahmins.
Bhikkhus, in the past Brahmins did not buy or sell Brahmin women with mutual understanding, they came together and lived together. At present dogs do not buy or sell bitches, with mutual understanding they come together and live together. Bhikkhus, this is the third ancient quality of the Brahmins, which is evident among dogs now, but not among Brahmins.
Bhikkhus, in the past Brahmins did not amass wealth, grains, silver or pure gold. At present dogs do not amass wealth, grains, silver or pure gold. Bhikkhus, this is the fourth ancient quality of the Brahmins, which is evident among dogs now, but not among Brahmins.
Bhikkhus, in the past Brahmins went in search of food in the evening to eat in the morning. At present they eat. whatever is given until the stomach is full and go away carrying whatever is left. At present dogs go in search of food in the evening to eat in the morning. Bhikkhus, this is the fifth ancient quality of the Brahmins, which is evident among dogs now, but not among Brahmins.
Bhikkhus, these five were ancient qualities of Brahmins, now evident among dogs, but not among Brahmins.
2. Donabrahmanasuttam Ý The Brahmin Dona
020.02. The Brahmin Dona approached The Blessed One and exchanged friendly greetings, sat on a side and said to The Blessed One:
Good Gotama, we have heard that the recluse Gotama does not honour, attend or offer a seat to decayed aged Brahmins who have come to the end of life. Good Gotama, is this so? Good Gotama is it the right conduct, to not honour, attend or offer a seat to decayed aged Brahmins who have come to the end of life?
Dona, do you recognize a Brahmin?
Good Gotama, to say it correctly -a Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and and not censured. He is a scholar of the three Vedic scriptures. and learned in the rules as an officiating priest, knows the words together with the letters with the History as the fifth. Knows the words and their grammar and is complete with the marks of a great man.
Good Gotama, saying it correctly I am that Brahmin, well born on both sides- on the mother's and father's side. I am of pure descent up to the seventh great grand father, not spoilt and and not censured. I am a scholar of the three Vedic scriptures. and am learned in the rules as an officiating priest. I know the words together with the letters with the History as the fifth. I know the words and their grammar and am complete with the marks of a great man.
Dona, those ancient sages the makers, those handing down the tradition of the scriptures, which at present are sung, handed down, collected and are re -sung and recited now, are the following. Such as Aññhaka, Vamaka, Vamadeva, Vessamitta, Yamtaggi, Angirasa, Bharadvaja, Vaseññha, Kassapa and Bhagu. They specify these five kinds of Brahmins- The one similar to Brahma, the one similar to gods, the one on the boundary, the one who has split the boundary and the Brahmin outcaste. Dona, of them to which do you belong?
Good Gotama, I do not know of five kinds of Brahmins, I know them as Brahmins only. It is good if good Gotama, teach me the five kinds of Brahmins. Then Brahmin listen and attend carefully, I will tell. The Blessed One said: .
Dona, who is the Brahmin similar to Brahma?
Here, Dona, the Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and and not censured.
He observes holy chastity for forty eight years. These forty eight years he observes holy chastity, learns the scriptures and searches the wealth of the teacher, righteously.
Dona, what is righteousness there?
Neither farming, nor trading, nor cattle rearing. Not archery, not soldiery, neither a certain skill but to lead the complete life of a bhikkhu begging with bowl in hand to dispel measuring and conceit. He taking charge of the teacher's wealth, shaves head and beard and wearing yellow clothes leave home and becomes homeless.
Having gone forth, he abides pervading one direction with thoughts of loving kindness. So also the second, third, fourth, above, below and across, in every respect, on the whole, the entire world. He abides with thoughts of loving kindness grown great and immeasurable without enmity. He abides pervading one direction with thoughts of compassion, ... re ... intrinsic joy, ... re ... with equanimity ... re ... So also the second, third, fourth, above, below and across, in every respect, on the whole, the entire world. He abides with thoughts of equanimity grown great and immeasurable without enmity. He develops these four divine abidings. After death he is born in the world of brahma. Dona, thus the Brahmin is similar to brahma. Dona, who is the Brahmin similar to a god?
Here, Dona, the Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and not censured.
He observes holy chastity for forty eight years. These forty eight years he observes holy chastity, learns the scriptures and searches the wealth of the teacher righteously.
Dona, what is righteousness there?
Neither farming, nor trading, nor cattle rearing. Not archery, not a soldier, neither a certain skill but to lead the complete life of a bhikkhu begging with bowl in hand to dispel measuring and conceit. He taking charge of the teacher's wealth then goes in search of a wife righteously. Dona, what is righteousness there?
Not buying one, nor selling one, choosing only a Brahmin woman taking charge of her with water. He goes only to Brahmin women. Not to warrior women, or to the ordinary caste women or the outcaste women, not to women of such castes as of basket weavers, chariot makers, rubbish collectors. He does not go to a woman bearing a child, or giving suck, does not go to a woman when it is not her season. Why does the Brahmin not go to a woman bearing child? Dona, if the Brahmin goes to a woman bearing child, the boy or girl that will be born will be named one born in dirty water. Therefore he does not go to one bearing child. Why does the Brahmin not go to a woman giving suck? Dona, if the Brahmin goes to a woman giving suck, the boy or girl that will be born will be named, one pressed with excreta. Therefore he does not go to one giving suck. Thus he goes to a Brahmin woman not for sensual pleasures, not for play, not for passion but for the sake of humanity. He does sexual intercourse and arousing birth, shaves head and beard and wearing yellow clothes leaves home becomes homeless.
Gone forth thus, secluding the mind from sensual desires, ... re ... abides in the fourth higher state of the mind. Developing these four higher states of the mind, after death he goes to heaven. Thus, Dona, the Brahmin is similar to a god. Dona, how is the Brahmin on the border?
Here, Dona, the Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and not censured.
He observes holy chastity for forty eight years. These forty eight years he observes holy chastity, learns the scriptures and searches the wealth of the teacher righteously.
Dona, what is righteousness there?
Neither farming, nor trading, nor cattle rearing. Not archery, not soldiery, neither a certain skill but to lead the complete life of a bhikkhu begging with bowl in hand to dispel measuring and conceit. He taking charge of the teacher's wealth then goes in search of a wife righteously. Dona, what is righteousness there?
Not buying one, nor selling one, choosing only a Brahmin woman taking charge of her with water. He goes only to Brahmin women not to warrior women, nor to the ordinary caste women nor the outcaste women, nor to women of such castes as of basket weavers, chariot makers, rubbish collectors. He does not go to a woman bearing a child, or giving suck, does not go to a woman when it is not her season. Why does the Brahmin not go to a woman bearing child? Dona, if the Brahmin goes to a woman bearing child, the boy or girl that will be born will be named one born in dirty water. Therefore he does not go to one bearing child. Why does the Brahmin not go to a woman giving suck? Dona, if the Brahmin goes to a woman giving suck, the boy or girl that will be born will be named, one pressed with excreta. Therefore he does not go to one giving suck. Thus he goes to a Brahmin woman not for sensual pleasures, not for play, not for passion but for the sake of humanity. He does sexual intercourse and arousing birth, takes delight in his wife lives as husband, does not leave home and become homeless. According to the border of the ancient Brahmins, he stands there does not go beyond. Therefore the Brahmin is said to stand on the border. Dona, thus the Brahmin stands on the border.
Dona, how does the Brahmin go beyond the border?
Here, Dona, the Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and not censured.
He observes holy chastity for forty eight years. These forty eight years he observes holy chastity, learns the scriptures and searches the wealth of the teacher righteously.
Dona, what is righteousness there?
Neither farming, nor trading, nor cattle rearing. Not archery, not soldiery, neither a certain skill but to lead the complete life of a bhikkhu begging with bowl in hand to dispel measuring and conceit. He taking charge of the teacher's wealth then goes in search of a wife righteously. or unrighteously, either buying one, or selling one, or choosing one taking charge of her with water. He goes to Brahmin women, to warrior women, to the ordinary caste women or to the outcaste women, or to women of such castes as of basket weavers, chariot makers, rubbish collectors. He goes to a woman bearing a child, or giving suck, or to a woman when it is not her season. He goes to a Brahmin woman for sensual pleasures, for play, for passion and for the sake of humanity. As told by the ancient Brahmins, he does not stand on the border. He breaks through the border and it is said he has gone beyond the border. Thus Dona, the Brahmin goes beyond the border.
Dona, how does the Brahmin become an outcaste of a Brahmin?
Here, Dona, the Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and not censured.
He observes holy chastity for forty eight years. These forty eight years he observes holy chastity, learns the scriptures and searches the wealth of the teacher righteously. and unrighteously.
Either by farming, or by trading, or by cattle rearing. Or by archery, or soldiery, or learning a certain skill, to lead the complete life of a bhikkhu begging with bowl in hand to dispel measuring and conceit.
Having taken charge of the teacher's wealth he goes in search of a wife righteously. or unrighteously, either buying one, or selling one, or choosing one taking charge of her with water. He goes to Brahmin women, to warrior women, to the ordinary caste women or to the outcaste women, or to women of such castes as of basket weavers, chariot makers, rubbish collectors. He goes to a woman bearing a child, or giving suck, or to a woman, during her season and out of her season. He goes to a Brahmin woman for sensual pleasures, for play, for passion and for the sake of humanity. He makes a living with all kinds of livelihood. The ancient Brahmins told him: How shall we make you known when you make a living doing all kinds of livelihood? He said, just as fire burns the pure and the impure and by that the fire is not soiled. In the same manner the Brahmin makes a living with all kinds of livelihood and is not soiled on account of it. On account of making a livelihood with all kinds of activity he is known as a Brahmin outcasteòhus Dona, the Brahmin becomes a Brahmin outcaste.
Dona, those ancient sages the makers, those handing down the tradition of the scriptures, which at present are sung, handed down, collected and are re -sung and recited now, are the following. Such as Aññhaka, Vamaka, Vamadeva, Vessamitta, Yamtaggi, Angirasa, Bharadvaja, Vaseññha, Kassapa and Bhagu. They specify these five kinds of Brahmins- The one similar to Brahma, the one similar to gods, the one on the boundary, the one who has split the boundary and the Brahmin outcaste. Dona, of them to which do you belong?
Good Gotama, when this is so, I do not qualify to be even the Brahmin outcaste. Good Gotama, I understand! ... re ... am a lay disciple of good Gotama. I take refuge in good Gotama, from today until life lasts.
3. Sangaravasuttam Ý The Brahmin Sangarava
020.03. òhen the Brahmin Sangarava approached The Blessed One, exchanged friendly greetings sat on a side and said: Good Gotama, for what reason do I not remember to recite scriptures I recited long ago, more so those that I did not recite? For what reason do I remember to recite scriptures I did not recite for a long time and more so those that I recited?.
Brahmin, at a time when your mind is overwhelmed with sensual desires, you do not know or see the escape from arisen sensual desires as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, like a water surface mixed with lacquer and dye of colours red, yellow, blue and brown, in which a man wanting to see his face, would neither know his face or see it. In the same manner Brahmin, at a time when your mind is overwhelmed with sensual desires, you do not know or see the escape from arisen sensual desires as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, at a time when your mind is overwhelmed with hate, you do not know or see the escape from arisen hate as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, like a heated water surface which has expanded, in which a man wanting to see his face, would neither know his face or see it. In the same manner Brahmin, at a time when your mind is overwhelmed with hate, you do not know or see the escape from arisen hate as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, at a time when your mind is overwhelmed with sloth and torpor, you do not know or see the escape from arisen sloth and torpor as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, like a water surface covered up with moss and leaves, in which a man wanting to see his face, would neither know his face or see it. In the same manner Brahmin, at a time when your mind is overwhelmed with sloth and torpor, you do not know or see the escape from loth and torpor as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, at a time when your mind is overwhelmed with restlessness and worry, you do not know or see the escape from arisen restlessness and worry as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, like a water surface moved by the wind would be swaying and arousing waves, in which a man wanting to see his face, would neither know his face or see it. In the same manner Brahmin, at a time when your mind is overwhelmed with restlessness and worry, you do not know or see the escape from arisen restlessness and worry as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, at a time when your mind is overwhelmed with doubts, you do not know or see the escape from arisen doubts, as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, like a water surface disturbed stirred made muddy and with darkness setting, in which a man wanting to see his face, would neither know his face or see it. In the same manner Brahmin, at a time when your mind is overwhelmed with doubts, you do not know or see the escape from arisen doubts as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, at a time when your mind is not overwhelmed with sensual desires and you know and see the escape from arisen sensual desires as it really is, you know your own good, the good of others and the good of either as it really is. At such times you remember to recite scriptures not recited, there is nothing to talk of those recited.
Brahmin, like a water surface not mixed with lacquer and dye of colours red, yellow, blue and brown, in which a man wanting to see his face, would know his face or see it. In the same manner Brahmin, at a time when your mind is not overwhelmed with sensual desires, and know or see the escape from arisen sensual desires as it really is, you know your own good, the good of others and the good of either as it really is. At such times you remember to recite scriptures not recited, there is nothing to talk of those recited.
Brahmin, at a time when your mind is not overwhelmed with hate, you know and see the escape from arisen hate as it really is, you know your own good, the good of others, or the good of either as it really is. At such times you remember to recite scriptures not recited there is nothing to speak of those recited.
Brahmin, like a not heated water surface which has not expanded, in which a man wanting to see his face, would know his face and see it. In the same manner Brahmin, at a time when your mind is not overwhelmed with hate, you know and see the escape from arisen hate as it really is, you know your own good, the good of others, and the good of either as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.
Brahmin, at a time when your mind is not overwhelmed with sloth and torpor and you know and see the escape from arisen sloth and torpor as it really is, you know your own good, the good of others and the good of either as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.
Brahmin, like a water surface not covered up with moss and leaves, in which a man wanting to see his face, would know and see his face. In the same manner Brahmin, at a time when your mind is not overwhelmed with sloth and torpor, you know and see the escape from sloth and torpor as it really is, you know your own good, the good of others, and the good of both as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.
Brahmin, at a time when your mind is not overwhelmed with restlessness and worry and know and see the escape from arisen restlessness and worry as it really is, you know your own good, the good of others and the good of both as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.
Brahmin, like a water surface not moved by the wind would not sway or arouse waves, in it a man wanting to see his face, would know and see his face. In the same manner Brahmin, at a time when your mind is not overwhelmed with restlessness and worry and you know and see the escape from arisen restlessness and worry as it really is, you know your own good, the good of others and the good of both as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.
Brahmin, at a time when your mind is not overwhelmed with doubts and you know and see the escape from arisen doubts, as it really is, you know your own good, the good of others and the good of both as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.
Brahmin, like a water surface not disturbed and with light setting, in it a man wanting to see his face, would know and see his face. In the same manner Brahmin, at a time when your mind is not overwhelmed with doubts, you know and see the escape from arisen doubts as it really is, then you know your own good, the good of others, and the good of both as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.
Good Gotama, I understand ... re ... I am a lay disiple of good Gotama who has taken refuge from today until life lasts.
4. Karanapalisuttam Ý Brahmin Karanapali
020.04. At one time The Blessed One lived in the gabled hall in the Great Forest in Vesali. At that time the Brahmin Karanapali was doing some work of the Licchavis and saw the Brahmin Pingiya coming in the distance and said thus to the Brahmin pingiya:
Where, does good Pingiya go during the day time?
Here, I am returning from the presence of the recluse Gotama.
Good Pingiya, how is the wisdom of the recluse Gotama, do you think he is wise?
Who am I to know the extent of wisdom of the recluse Gotama? Someone like him should know the extent of wisdom of the recluse Gotama.
Good Pingiya praises the recluse Gotama very highly.
Among gods and men good Gotama deserves the highest praise
Why is good Pingiya so pleased in the recluse Gotama?
Like a man who has tasted the highest taste, would not be pleased with other lesser tastes in like manner those who have heard good Gotama's Teaching - in discourses, in prose and verse sections, in explanation discourses or the wonderful things - would not be pleased with views of other recluses and Brahmins.
Like a man overwhelmed with hunger. coming across a honey comb, in whichever way he tastes it, he becomes pleased in like manner those who have heard good Gotama's Teaching - in discourses, in prose and verse sections, in explanation discourses or the wonderful things-gains a pleasure and gains an appeasement.
Like a man who has come across a sandle wood stick, whether white or red, in whatever manner he smells it, near the root in the middle or top it gives a heavenly bliss in like manner in whatever way good Gotama's Teaching is heard- in discourses, in prose and verse sections, in explanation discourses or the wonderful things-gains a pleasure and gains an appeasement.
Like a man gravely ill, in great unpleasantness is attended by a clever physician. Who attends on him at the right moment and dismisses his ailment, in like manner in whatever way good Gotama's Teaching is heard- in discourses, in prose and verse sections, in explanation discourses or the wonderful things-in that and other manner his grief, lament, unpleantness displeasure and distress vanishes.
There is a pond with pure, good, cool and transparent water in a pleasant surrounding. A man overwhelmed by thirst and fantish on account of thirst comes to it Ascends it bathes, quenches his thirst and appeases all his tired limbs. in like manner those who have heard good Gotama's Teaching - in discourses, in prose and verse sections, in explanation discourses or the wonderful things-gains a pleasure and gains an appeasement giving up all their troubles and worries.
When this was said the Brahmin Karanapali got up from his seat, arranged his shawl on one shoulder put his right knee on the ground, claspped his hands towartds the direction in which The Blessed One was, and made this solemn utterance three times.
I worship that Blessed One, worthy and rightfully enlightened!
Good Pingiya, now I understand. Good Pingiya has reinstated something that was over turned. Has made manifest something that was covered. Has told the way to someone who was lost. Has lighted an oil lamp for the darkness, so that forms could be seen in the darkness. Good Pingiya has explained the Teaching in various ways. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciple who has taken refuge from today until life lasts.
5. Pingiyanisuttam Ý The Brahmin Pingiya
020.05. At one time The Blessed One was living in the gabled hall in the Great Forest in Vesali. At that time about five hundred Licchavis were attending on The Blessed One. Some of the Licchavis were dressed and adorned in blue, some in yellow, some in red and others in white. Among them The Blessed One shone more and more brightly in fame and beauty.
Then the Brahmin Pingiya got up from his seat, arranged the shawl on one shoulder, clasped his hands towards The Blessed One and said: Blessed One I should say something.
The Blessed One said: Say it Pingiya.
Then the Brahmin Pingiya eulogized The Blessed One saying this meaningful verse.
Like the Kokanada lotus, blooming in the morning and pervading the scent,
Look at the shining Angirasa (one sweet in every limb)
Like the sun spreading radiance in the sky.
Then those five hundred Licchavis put their five hundred shawls in front of the Brahmin Pingiya. Then the Brahmin Pingiya put those five hundred shawls in front of The Blessed One.
Then The Blessed One said to those Licchavis:
Licchavis, the arising of five jewels are rare in the world. What five?
The arising of the Thus Gone One, worthy and rightfully enlightened, is rare in the world.
Those who preach the Teaching and discipline proclaimed by the Thus Gone One are rare in the world. Those who understand the Teaching and discipline of the Thus Gone One when it is taught are rare in the world. Those who understand the Teaching and discipline of the Thus Gone One and fall to that method, are rare in the world. A grateful person who shows gratitude is rare in the world. Licchavis, the arising of these five jewels are rare in the world.
6. Mahasupinasuttam Ý The wonderful dreams
020.06. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment five wonderful dreams appeared to him. What five?
When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this first wonderful dream appeared to him: The earth was his bed, the Himalaya mountains his pillow, left hand was immersed in the eastern ocean, the right hand in the western ocean and the two feet in the southern ocean. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this first wonderful dream appeared to him:
Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this second wonderful dream appeared to him: A kind of grass called Tiriya sprang from his navel and grew up high into space. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this second wonderful dream appeared to him:
Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this third wonderful dream appeared to him: Some white worms with black heads crept up from his feet and covered his feet up to the knees. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this third wonderful dream appeared to him:
Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fourth wonderful dream appeared to him: Four crows of different colours came from the four directions sat at his feet and all became white. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fourth wonderful dream appeared to him:
Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fifth wonderful dream appeared to him: On a huge mountain of excreta The Blessed One walked to and fro not touched by that excreta. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fifth wonderful dream appeared to him:
When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this first wonderful dream appeared to him: The earth was his bed, the Himalaya mountains his pillowñhe left hand was immersed in the eastern ocean, the right hand in the western ocean, the two feet in the southern ocean. Bhikkhus, by the Thus Gone One, the noble rightful enlightenment was realized, for that noble and rightful attainment of enlightenment this first wonderful dream appeared to him:
Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this second wonderful dream appeared to him: A kind of grass called Tiriya sprang from his navel and grew up high into space. Bhikkhus, by the Thus Gone One, worthy and rightfully enlightened, the Noble Eightfold path was realized and it became known among gods and men for that realization this second wonderful dream appeared to him:
Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this third wonderful dream appeared to him: Some white worms with black heads crept up from his feet and covered his feet up to the knees. Bhikkhus, many lay disciples who wear white clothes has taken refuge in the Thus Gone One until life lasts, for that realization this third wonderful dream appeared to him:
Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fourth wonderful dream appeared to him: Four crows of different colours came from the four directions sat at his feet and all became white. Bhikkhus, those from all these four castes; warrior, Brahmin, ordinary and outcaste leave home and become homeless and realize noble release. Bhikkhus, for that realization this fourth wonderful dream appeared to him:
Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fifth wonderful dream appeared to him: On a huge mountain of excreta The Blessed One walked to and fro not touched by that excreta. Bhikkhus, the Thus Gone One is a gainer of robes, morsel food, dwellings and requisites when ill . He partakes them not enslaved, not swooned and not attached, seeing the danger and knowing the escape. For that realization this fifth wonderful dream appeared to him:
When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment these five wonderful dreams appeared to him.
7. Vassasuttam Ý Rains
020.07. Bhikkhus, these five are dangerous for rains, those that forecaste rains do not know or see them. What five?
Bhikkhus, in space, high above, the fire element gets disturbed and a storm rising on account of it comes to earth. Bhikkhus, this is the first danger for rains, which those that forecaste rains do not know or see.
Again, bhikkhus, in space, high above, the air element gets disturbed and a storm rising on account of it comes to earth. Bhikkhus, this is the second danger for rains, which those that forecaste rains do not know or see.
Again, bhikkhus, the king of demons receives some water in the hand and throws it into the ocean. Bhikkhus, this is the third danger for rains, which those that forecaste rains do not know or see.
Again, bhikkhus, the clouds that bring rain get belated. Bhikkhus, this is the fourth danger for rains, which those that forecaste rains do not know or see.
Again, bhikkhus the people become unrighteous. Bhikkhus, this is the fifth danger for rains, which those that forecaste rains do not know or see.
Bhikkhus, these five are dangerous for rains, those that forecaste rains do not know or see them.
8. Vacasuttam Ý Speech
020.08. Bhikkhus, endowed with five characteristics, words are well said, not badly enunciated, not faulty and not found faulty by the wise. What five?
Words told at the right time, truthful, words said politely, the essential words and words told with loving kindness. Bhikkhus, endowed with these five characteristics, words are well said, not badly enunciated, not faulty and not found faulty by the wise.
9. Kulasuttam Ý Families
020.09. Bhikkhus, when a virtuous one, gone forth approaches a certain family, the people there accrue much merit in five instances. What five?
Bhikkhus, seeing the virtuous bhikkhu approaching the people there, gladden and reconcile their minds. At that time that family falls to the method conducive to heavenly bliss.
Bhikkhus, seeing the virtuous bhikkhu approaching the people there, attend on the bhikkhu, venerate him and offer a seat. At that time that family falls to the method conducive to a high birth.
Bhikkhus, seeing the virtuous bhikkhu approaching the people there, dispel their miserliness and averice. At that time that family falls to the method conducive to possessing high authority.
Bhikkhus, seeing the virtuous bhikkhu approaching the people there, to the best of their ability divide their wealth. At that time that family falls to the method conducive to gaining great wealth.
Bhikkhus, seeing the virtuous bhikkhu approaching the people there, listen to the Teaching and ask questions At that time that family falls to the method conducive to great wisdom. Bhikkhus, when a virtuous one, gone forth approaches a certain family, the people there accrue much merit in five instances.
10. Nissaraniyasuttam Ý Elements to be driven out
020.10. Bhikkhus, these five are elements to be driven out. What five?
Here, bhikkhus, when the bhikkhu attends to sensuality the mind does not rejoice, does not brighten up, does not get established and is not released. When the bhikkhu attends to non-sensuality the mind rejoices, brightens up, gets established and is released. To him that mind is well gone, well-developed, well established, thoroughly released and unyoked from sensuality. He is released from desires, troubles and worries that arise on account of sensuality. He has no feelings for them. This is driving out sensuality.
Again, bhikkhus, when the bhikkhu attends to hurtfulness, the mind does not rejoice, does not brighten up, does not get established and is not released. When the bhikkhu attends to non-hurtfulness the mind rejoices, brightens up, gets established and is released. To him that mind is well gone, well-developed, well established, thoroughly released and unyoked from hurtfulness He is released from desires, troubles and worries that arise on account of hurtfulness. He has no feelings for them. This is driving out hurtfulness.
Again, bhikkhus, when the bhikkhu attends to vexation, the mind does not rejoice, does not brighten up, does not get established and is not released. When the bhikkhu attends to non-vexation, the mind rejoices, brightens up, gets established and is released. To him that mind is well gone, well-developed, well established, thoroughly released and unyoked from vexation. He is released from desires, troubles and worries that arise on account of vexation. He has no feelings for them. This is driving out of vexation.
Again, bhikkhus, when the bhikkhu attends to matter, the mind does not rejoice, does not brighten up, does not get established and is not released. When the bhikkhu attends to non-matter the mind rejoices, brightens up, gets established and is released. To him that mind is well gone, well-developed, well established, thoroughly released and unyoked from matter. He is released from desires, troubles and worries that arise on account of matter. He has no feelings for them. This is driving out matter.
Again, bhikkhus, when the bhikkhu attends to self, the mind does not rejoice, does not brighten up, does not get established and is not released. When the bhikkhu attends to non-self the mind rejoices, brightens up, gets established and is released. To him that mind is well gone, well-developed, well established, thoroughly released and unyoked from self. He is released from desires, troubles and worries that arise on account of self. He has no feelings for them. This is driving out self.
His mind does not get filled up persistently with interests of sensuality, with hurting interests, with interests to annoy, with material interests and with interests of self. On account of the mind not getting persistently filled up with interests of sensuality, hurting, annoying, material interests and interests of the self, he has no persistent fillings. Has destroyed craving, diverted the bonds, rightfully overcoming measuring has put an end to unpleasantness. Bhikkhus, these five are elements to be driven out.
020. Brahmanavaggo Ý Brahmins
1. Sonasuttam Ý To Sona
020.01. Bhikkhus, these five were ancient qualities of Brahmins, now evident among dogs, but not among Brahmins. What five?
Bhikkhus, in the past Brahmins went to Brahmin women only, now they go to Brahmin women and to non-Brahmin women. also. At present dogs go to bitches only and not to any others. Bhikkhus, this is the first ancient quality of the Brahmins, which is evident among dogs now, but not among Brahmins.
Bhikkhus, in the past Brahmins went to Brahmin women when it was the season, now they go to Brahmin women when it is not the season. At present dogs go to bitches when it is their season not out of season. Bhikkhus, this is the second ancient quality of the Brahmins, which is evident among dogs now, but not among Brahmins.
Bhikkhus, in the past Brahmins did not buy or sell Brahmin women with mutual understanding, they came together and lived together. At present dogs do not buy or sell bitches, with mutual understanding they come together and live together. Bhikkhus, this is the third ancient quality of the Brahmins, which is evident among dogs now, but not among Brahmins.
Bhikkhus, in the past Brahmins did not amass wealth, grains, silver or pure gold. At present dogs do not amass wealth, grains, silver or pure gold. Bhikkhus, this is the fourth ancient quality of the Brahmins, which is evident among dogs now, but not among Brahmins.
Bhikkhus, in the past Brahmins went in search of food in the evening to eat in the morning. At present they eat. whatever is given until the stomach is full and go away carrying whatever is left. At present dogs go in search of food in the evening to eat in the morning. Bhikkhus, this is the fifth ancient quality of the Brahmins, which is evident among dogs now, but not among Brahmins.
Bhikkhus, these five were ancient qualities of Brahmins, now evident among dogs, but not among Brahmins.
2. Donabrahmanasuttam Ý The Brahmin Dona
020.02. The Brahmin Dona approached The Blessed One and exchanged friendly greetings, sat on a side and said to The Blessed One:
Good Gotama, we have heard that the recluse Gotama does not honour, attend or offer a seat to decayed aged Brahmins who have come to the end of life. Good Gotama, is this so? Good Gotama is it the right conduct, to not honour, attend or offer a seat to decayed aged Brahmins who have come to the end of life?
Dona, do you recognize a Brahmin?
Good Gotama, to say it correctly -a Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and and not censured. He is a scholar of the three Vedic scriptures. and learned in the rules as an officiating priest, knows the words together with the letters with the History as the fifth. Knows the words and their grammar and is complete with the marks of a great man.
Good Gotama, saying it correctly I am that Brahmin, well born on both sides- on the mother's and father's side. I am of pure descent up to the seventh great grand father, not spoilt and and not censured. I am a scholar of the three Vedic scriptures. and am learned in the rules as an officiating priest. I know the words together with the letters with the History as the fifth. I know the words and their grammar and am complete with the marks of a great man.
Dona, those ancient sages the makers, those handing down the tradition of the scriptures, which at present are sung, handed down, collected and are re -sung and recited now, are the following. Such as Aññhaka, Vamaka, Vamadeva, Vessamitta, Yamtaggi, Angirasa, Bharadvaja, Vaseññha, Kassapa and Bhagu. They specify these five kinds of Brahmins- The one similar to Brahma, the one similar to gods, the one on the boundary, the one who has split the boundary and the Brahmin outcaste. Dona, of them to which do you belong?
Good Gotama, I do not know of five kinds of Brahmins, I know them as Brahmins only. It is good if good Gotama, teach me the five kinds of Brahmins. Then Brahmin listen and attend carefully, I will tell. The Blessed One said: .
Dona, who is the Brahmin similar to Brahma?
Here, Dona, the Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and and not censured.
He observes holy chastity for forty eight years. These forty eight years he observes holy chastity, learns the scriptures and searches the wealth of the teacher, righteously.
Dona, what is righteousness there?
Neither farming, nor trading, nor cattle rearing. Not archery, not soldiery, neither a certain skill but to lead the complete life of a bhikkhu begging with bowl in hand to dispel measuring and conceit. He taking charge of the teacher's wealth, shaves head and beard and wearing yellow clothes leave home and becomes homeless.
Having gone forth, he abides pervading one direction with thoughts of loving kindness. So also the second, third, fourth, above, below and across, in every respect, on the whole, the entire world. He abides with thoughts of loving kindness grown great and immeasurable without enmity. He abides pervading one direction with thoughts of compassion, ... re ... intrinsic joy, ... re ... with equanimity ... re ... So also the second, third, fourth, above, below and across, in every respect, on the whole, the entire world. He abides with thoughts of equanimity grown great and immeasurable without enmity. He develops these four divine abidings. After death he is born in the world of brahma. Dona, thus the Brahmin is similar to brahma. Dona, who is the Brahmin similar to a god?
Here, Dona, the Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and not censured.
He observes holy chastity for forty eight years. These forty eight years he observes holy chastity, learns the scriptures and searches the wealth of the teacher righteously.
Dona, what is righteousness there?
Neither farming, nor trading, nor cattle rearing. Not archery, not a soldier, neither a certain skill but to lead the complete life of a bhikkhu begging with bowl in hand to dispel measuring and conceit. He taking charge of the teacher's wealth then goes in search of a wife righteously. Dona, what is righteousness there?
Not buying one, nor selling one, choosing only a Brahmin woman taking charge of her with water. He goes only to Brahmin women. Not to warrior women, or to the ordinary caste women or the outcaste women, not to women of such castes as of basket weavers, chariot makers, rubbish collectors. He does not go to a woman bearing a child, or giving suck, does not go to a woman when it is not her season. Why does the Brahmin not go to a woman bearing child? Dona, if the Brahmin goes to a woman bearing child, the boy or girl that will be born will be named one born in dirty water. Therefore he does not go to one bearing child. Why does the Brahmin not go to a woman giving suck? Dona, if the Brahmin goes to a woman giving suck, the boy or girl that will be born will be named, one pressed with excreta. Therefore he does not go to one giving suck. Thus he goes to a Brahmin woman not for sensual pleasures, not for play, not for passion but for the sake of humanity. He does sexual intercourse and arousing birth, shaves head and beard and wearing yellow clothes leaves home becomes homeless.
Gone forth thus, secluding the mind from sensual desires, ... re ... abides in the fourth higher state of the mind. Developing these four higher states of the mind, after death he goes to heaven. Thus, Dona, the Brahmin is similar to a god. Dona, how is the Brahmin on the border?
Here, Dona, the Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and not censured.
He observes holy chastity for forty eight years. These forty eight years he observes holy chastity, learns the scriptures and searches the wealth of the teacher righteously.
Dona, what is righteousness there?
Neither farming, nor trading, nor cattle rearing. Not archery, not soldiery, neither a certain skill but to lead the complete life of a bhikkhu begging with bowl in hand to dispel measuring and conceit. He taking charge of the teacher's wealth then goes in search of a wife righteously. Dona, what is righteousness there?
Not buying one, nor selling one, choosing only a Brahmin woman taking charge of her with water. He goes only to Brahmin women not to warrior women, nor to the ordinary caste women nor the outcaste women, nor to women of such castes as of basket weavers, chariot makers, rubbish collectors. He does not go to a woman bearing a child, or giving suck, does not go to a woman when it is not her season. Why does the Brahmin not go to a woman bearing child? Dona, if the Brahmin goes to a woman bearing child, the boy or girl that will be born will be named one born in dirty water. Therefore he does not go to one bearing child. Why does the Brahmin not go to a woman giving suck? Dona, if the Brahmin goes to a woman giving suck, the boy or girl that will be born will be named, one pressed with excreta. Therefore he does not go to one giving suck. Thus he goes to a Brahmin woman not for sensual pleasures, not for play, not for passion but for the sake of humanity. He does sexual intercourse and arousing birth, takes delight in his wife lives as husband, does not leave home and become homeless. According to the border of the ancient Brahmins, he stands there does not go beyond. Therefore the Brahmin is said to stand on the border. Dona, thus the Brahmin stands on the border.
Dona, how does the Brahmin go beyond the border?
Here, Dona, the Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and not censured.
He observes holy chastity for forty eight years. These forty eight years he observes holy chastity, learns the scriptures and searches the wealth of the teacher righteously.
Dona, what is righteousness there?
Neither farming, nor trading, nor cattle rearing. Not archery, not soldiery, neither a certain skill but to lead the complete life of a bhikkhu begging with bowl in hand to dispel measuring and conceit. He taking charge of the teacher's wealth then goes in search of a wife righteously. or unrighteously, either buying one, or selling one, or choosing one taking charge of her with water. He goes to Brahmin women, to warrior women, to the ordinary caste women or to the outcaste women, or to women of such castes as of basket weavers, chariot makers, rubbish collectors. He goes to a woman bearing a child, or giving suck, or to a woman when it is not her season. He goes to a Brahmin woman for sensual pleasures, for play, for passion and for the sake of humanity. As told by the ancient Brahmins, he does not stand on the border. He breaks through the border and it is said he has gone beyond the border. Thus Dona, the Brahmin goes beyond the border.
Dona, how does the Brahmin become an outcaste of a Brahmin?
Here, Dona, the Brahmin is well born on both sides- on the mother's and father's side. He is of pure descent up to the seventh great grand father, not spoilt and not censured.
He observes holy chastity for forty eight years. These forty eight years he observes holy chastity, learns the scriptures and searches the wealth of the teacher righteously. and unrighteously.
Either by farming, or by trading, or by cattle rearing. Or by archery, or soldiery, or learning a certain skill, to lead the complete life of a bhikkhu begging with bowl in hand to dispel measuring and conceit.
Having taken charge of the teacher's wealth he goes in search of a wife righteously. or unrighteously, either buying one, or selling one, or choosing one taking charge of her with water. He goes to Brahmin women, to warrior women, to the ordinary caste women or to the outcaste women, or to women of such castes as of basket weavers, chariot makers, rubbish collectors. He goes to a woman bearing a child, or giving suck, or to a woman, during her season and out of her season. He goes to a Brahmin woman for sensual pleasures, for play, for passion and for the sake of humanity. He makes a living with all kinds of livelihood. The ancient Brahmins told him: How shall we make you known when you make a living doing all kinds of livelihood? He said, just as fire burns the pure and the impure and by that the fire is not soiled. In the same manner the Brahmin makes a living with all kinds of livelihood and is not soiled on account of it. On account of making a livelihood with all kinds of activity he is known as a Brahmin outcasteòhus Dona, the Brahmin becomes a Brahmin outcaste.
Dona, those ancient sages the makers, those handing down the tradition of the scriptures, which at present are sung, handed down, collected and are re -sung and recited now, are the following. Such as Aññhaka, Vamaka, Vamadeva, Vessamitta, Yamtaggi, Angirasa, Bharadvaja, Vaseññha, Kassapa and Bhagu. They specify these five kinds of Brahmins- The one similar to Brahma, the one similar to gods, the one on the boundary, the one who has split the boundary and the Brahmin outcaste. Dona, of them to which do you belong?
Good Gotama, when this is so, I do not qualify to be even the Brahmin outcaste. Good Gotama, I understand! ... re ... am a lay disciple of good Gotama. I take refuge in good Gotama, from today until life lasts.
3. Sangaravasuttam Ý The Brahmin Sangarava
020.03. òhen the Brahmin Sangarava approached The Blessed One, exchanged friendly greetings sat on a side and said: Good Gotama, for what reason do I not remember to recite scriptures I recited long ago, more so those that I did not recite? For what reason do I remember to recite scriptures I did not recite for a long time and more so those that I recited?.
Brahmin, at a time when your mind is overwhelmed with sensual desires, you do not know or see the escape from arisen sensual desires as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, like a water surface mixed with lacquer and dye of colours red, yellow, blue and brown, in which a man wanting to see his face, would neither know his face or see it. In the same manner Brahmin, at a time when your mind is overwhelmed with sensual desires, you do not know or see the escape from arisen sensual desires as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, at a time when your mind is overwhelmed with hate, you do not know or see the escape from arisen hate as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, like a heated water surface which has expanded, in which a man wanting to see his face, would neither know his face or see it. In the same manner Brahmin, at a time when your mind is overwhelmed with hate, you do not know or see the escape from arisen hate as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, at a time when your mind is overwhelmed with sloth and torpor, you do not know or see the escape from arisen sloth and torpor as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, like a water surface covered up with moss and leaves, in which a man wanting to see his face, would neither know his face or see it. In the same manner Brahmin, at a time when your mind is overwhelmed with sloth and torpor, you do not know or see the escape from loth and torpor as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, at a time when your mind is overwhelmed with restlessness and worry, you do not know or see the escape from arisen restlessness and worry as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, like a water surface moved by the wind would be swaying and arousing waves, in which a man wanting to see his face, would neither know his face or see it. In the same manner Brahmin, at a time when your mind is overwhelmed with restlessness and worry, you do not know or see the escape from arisen restlessness and worry as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, at a time when your mind is overwhelmed with doubts, you do not know or see the escape from arisen doubts, as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, like a water surface disturbed stirred made muddy and with darkness setting, in which a man wanting to see his face, would neither know his face or see it. In the same manner Brahmin, at a time when your mind is overwhelmed with doubts, you do not know or see the escape from arisen doubts as it really is, you do not know your own good, the good of others, or the good of either as it really is. At such times you do not remember to recite scriptures recited long ago, more so those, that you did not recite.
Brahmin, at a time when your mind is not overwhelmed with sensual desires and you know and see the escape from arisen sensual desires as it really is, you know your own good, the good of others and the good of either as it really is. At such times you remember to recite scriptures not recited, there is nothing to talk of those recited.
Brahmin, like a water surface not mixed with lacquer and dye of colours red, yellow, blue and brown, in which a man wanting to see his face, would know his face or see it. In the same manner Brahmin, at a time when your mind is not overwhelmed with sensual desires, and know or see the escape from arisen sensual desires as it really is, you know your own good, the good of others and the good of either as it really is. At such times you remember to recite scriptures not recited, there is nothing to talk of those recited.
Brahmin, at a time when your mind is not overwhelmed with hate, you know and see the escape from arisen hate as it really is, you know your own good, the good of others, or the good of either as it really is. At such times you remember to recite scriptures not recited there is nothing to speak of those recited.
Brahmin, like a not heated water surface which has not expanded, in which a man wanting to see his face, would know his face and see it. In the same manner Brahmin, at a time when your mind is not overwhelmed with hate, you know and see the escape from arisen hate as it really is, you know your own good, the good of others, and the good of either as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.
Brahmin, at a time when your mind is not overwhelmed with sloth and torpor and you know and see the escape from arisen sloth and torpor as it really is, you know your own good, the good of others and the good of either as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.
Brahmin, like a water surface not covered up with moss and leaves, in which a man wanting to see his face, would know and see his face. In the same manner Brahmin, at a time when your mind is not overwhelmed with sloth and torpor, you know and see the escape from sloth and torpor as it really is, you know your own good, the good of others, and the good of both as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.
Brahmin, at a time when your mind is not overwhelmed with restlessness and worry and know and see the escape from arisen restlessness and worry as it really is, you know your own good, the good of others and the good of both as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.
Brahmin, like a water surface not moved by the wind would not sway or arouse waves, in it a man wanting to see his face, would know and see his face. In the same manner Brahmin, at a time when your mind is not overwhelmed with restlessness and worry and you know and see the escape from arisen restlessness and worry as it really is, you know your own good, the good of others and the good of both as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.
Brahmin, at a time when your mind is not overwhelmed with doubts and you know and see the escape from arisen doubts, as it really is, you know your own good, the good of others and the good of both as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.
Brahmin, like a water surface not disturbed and with light setting, in it a man wanting to see his face, would know and see his face. In the same manner Brahmin, at a time when your mind is not overwhelmed with doubts, you know and see the escape from arisen doubts as it really is, then you know your own good, the good of others, and the good of both as it really is. At such times you remember to recite scriptures not recited and there is nothing to speak of those recited.
Good Gotama, I understand ... re ... I am a lay disiple of good Gotama who has taken refuge from today until life lasts.
4. Karanapalisuttam Ý Brahmin Karanapali
020.04. At one time The Blessed One lived in the gabled hall in the Great Forest in Vesali. At that time the Brahmin Karanapali was doing some work of the Licchavis and saw the Brahmin Pingiya coming in the distance and said thus to the Brahmin pingiya:
Where, does good Pingiya go during the day time?
Here, I am returning from the presence of the recluse Gotama.
Good Pingiya, how is the wisdom of the recluse Gotama, do you think he is wise?
Who am I to know the extent of wisdom of the recluse Gotama? Someone like him should know the extent of wisdom of the recluse Gotama.
Good Pingiya praises the recluse Gotama very highly.
Among gods and men good Gotama deserves the highest praise
Why is good Pingiya so pleased in the recluse Gotama?
Like a man who has tasted the highest taste, would not be pleased with other lesser tastes in like manner those who have heard good Gotama's Teaching - in discourses, in prose and verse sections, in explanation discourses or the wonderful things - would not be pleased with views of other recluses and Brahmins.
Like a man overwhelmed with hunger. coming across a honey comb, in whichever way he tastes it, he becomes pleased in like manner those who have heard good Gotama's Teaching - in discourses, in prose and verse sections, in explanation discourses or the wonderful things-gains a pleasure and gains an appeasement.
Like a man who has come across a sandle wood stick, whether white or red, in whatever manner he smells it, near the root in the middle or top it gives a heavenly bliss in like manner in whatever way good Gotama's Teaching is heard- in discourses, in prose and verse sections, in explanation discourses or the wonderful things-gains a pleasure and gains an appeasement.
Like a man gravely ill, in great unpleasantness is attended by a clever physician. Who attends on him at the right moment and dismisses his ailment, in like manner in whatever way good Gotama's Teaching is heard- in discourses, in prose and verse sections, in explanation discourses or the wonderful things-in that and other manner his grief, lament, unpleantness displeasure and distress vanishes.
There is a pond with pure, good, cool and transparent water in a pleasant surrounding. A man overwhelmed by thirst and fantish on account of thirst comes to it Ascends it bathes, quenches his thirst and appeases all his tired limbs. in like manner those who have heard good Gotama's Teaching - in discourses, in prose and verse sections, in explanation discourses or the wonderful things-gains a pleasure and gains an appeasement giving up all their troubles and worries.
When this was said the Brahmin Karanapali got up from his seat, arranged his shawl on one shoulder put his right knee on the ground, claspped his hands towartds the direction in which The Blessed One was, and made this solemn utterance three times.
I worship that Blessed One, worthy and rightfully enlightened!
Good Pingiya, now I understand. Good Pingiya has reinstated something that was over turned. Has made manifest something that was covered. Has told the way to someone who was lost. Has lighted an oil lamp for the darkness, so that forms could be seen in the darkness. Good Pingiya has explained the Teaching in various ways. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciple who has taken refuge from today until life lasts.
5. Pingiyanisuttam Ý The Brahmin Pingiya
020.05. At one time The Blessed One was living in the gabled hall in the Great Forest in Vesali. At that time about five hundred Licchavis were attending on The Blessed One. Some of the Licchavis were dressed and adorned in blue, some in yellow, some in red and others in white. Among them The Blessed One shone more and more brightly in fame and beauty.
Then the Brahmin Pingiya got up from his seat, arranged the shawl on one shoulder, clasped his hands towards The Blessed One and said: Blessed One I should say something.
The Blessed One said: Say it Pingiya.
Then the Brahmin Pingiya eulogized The Blessed One saying this meaningful verse.
Like the Kokanada lotus, blooming in the morning and pervading the scent,
Look at the shining Angirasa (one sweet in every limb)
Like the sun spreading radiance in the sky.
Then those five hundred Licchavis put their five hundred shawls in front of the Brahmin Pingiya. Then the Brahmin Pingiya put those five hundred shawls in front of The Blessed One.
Then The Blessed One said to those Licchavis:
Licchavis, the arising of five jewels are rare in the world. What five?
The arising of the Thus Gone One, worthy and rightfully enlightened, is rare in the world.
Those who preach the Teaching and discipline proclaimed by the Thus Gone One are rare in the world. Those who understand the Teaching and discipline of the Thus Gone One when it is taught are rare in the world. Those who understand the Teaching and discipline of the Thus Gone One and fall to that method, are rare in the world. A grateful person who shows gratitude is rare in the world. Licchavis, the arising of these five jewels are rare in the world.
6. Mahasupinasuttam Ý The wonderful dreams
020.06. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment five wonderful dreams appeared to him. What five?
When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this first wonderful dream appeared to him: The earth was his bed, the Himalaya mountains his pillow, left hand was immersed in the eastern ocean, the right hand in the western ocean and the two feet in the southern ocean. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this first wonderful dream appeared to him:
Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this second wonderful dream appeared to him: A kind of grass called Tiriya sprang from his navel and grew up high into space. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this second wonderful dream appeared to him:
Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this third wonderful dream appeared to him: Some white worms with black heads crept up from his feet and covered his feet up to the knees. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this third wonderful dream appeared to him:
Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fourth wonderful dream appeared to him: Four crows of different colours came from the four directions sat at his feet and all became white. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fourth wonderful dream appeared to him:
Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fifth wonderful dream appeared to him: On a huge mountain of excreta The Blessed One walked to and fro not touched by that excreta. When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fifth wonderful dream appeared to him:
When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this first wonderful dream appeared to him: The earth was his bed, the Himalaya mountains his pillowñhe left hand was immersed in the eastern ocean, the right hand in the western ocean, the two feet in the southern ocean. Bhikkhus, by the Thus Gone One, the noble rightful enlightenment was realized, for that noble and rightful attainment of enlightenment this first wonderful dream appeared to him:
Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this second wonderful dream appeared to him: A kind of grass called Tiriya sprang from his navel and grew up high into space. Bhikkhus, by the Thus Gone One, worthy and rightfully enlightened, the Noble Eightfold path was realized and it became known among gods and men for that realization this second wonderful dream appeared to him:
Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this third wonderful dream appeared to him: Some white worms with black heads crept up from his feet and covered his feet up to the knees. Bhikkhus, many lay disciples who wear white clothes has taken refuge in the Thus Gone One until life lasts, for that realization this third wonderful dream appeared to him:
Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fourth wonderful dream appeared to him: Four crows of different colours came from the four directions sat at his feet and all became white. Bhikkhus, those from all these four castes; warrior, Brahmin, ordinary and outcaste leave home and become homeless and realize noble release. Bhikkhus, for that realization this fourth wonderful dream appeared to him:
Again, when the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment this fifth wonderful dream appeared to him: On a huge mountain of excreta The Blessed One walked to and fro not touched by that excreta. Bhikkhus, the Thus Gone One is a gainer of robes, morsel food, dwellings and requisites when ill . He partakes them not enslaved, not swooned and not attached, seeing the danger and knowing the escape. For that realization this fifth wonderful dream appeared to him:
When the Thus Gone One, worthy and rightfully enlightened, was aspiring enlightenment these five wonderful dreams appeared to him.
7. Vassasuttam Ý Rains
020.07. Bhikkhus, these five are dangerous for rains, those that forecaste rains do not know or see them. What five?
Bhikkhus, in space, high above, the fire element gets disturbed and a storm rising on account of it comes to earth. Bhikkhus, this is the first danger for rains, which those that forecaste rains do not know or see.
Again, bhikkhus, in space, high above, the air element gets disturbed and a storm rising on account of it comes to earth. Bhikkhus, this is the second danger for rains, which those that forecaste rains do not know or see.
Again, bhikkhus, the king of demons receives some water in the hand and throws it into the ocean. Bhikkhus, this is the third danger for rains, which those that forecaste rains do not know or see.
Again, bhikkhus, the clouds that bring rain get belated. Bhikkhus, this is the fourth danger for rains, which those that forecaste rains do not know or see.
Again, bhikkhus the people become unrighteous. Bhikkhus, this is the fifth danger for rains, which those that forecaste rains do not know or see.
Bhikkhus, these five are dangerous for rains, those that forecaste rains do not know or see them.
8. Vacasuttam Ý Speech
020.08. Bhikkhus, endowed with five characteristics, words are well said, not badly enunciated, not faulty and not found faulty by the wise. What five?
Words told at the right time, truthful, words said politely, the essential words and words told with loving kindness. Bhikkhus, endowed with these five characteristics, words are well said, not badly enunciated, not faulty and not found faulty by the wise.
9. Kulasuttam Ý Families
020.09. Bhikkhus, when a virtuous one, gone forth approaches a certain family, the people there accrue much merit in five instances. What five?
Bhikkhus, seeing the virtuous bhikkhu approaching the people there, gladden and reconcile their minds. At that time that family falls to the method conducive to heavenly bliss.
Bhikkhus, seeing the virtuous bhikkhu approaching the people there, attend on the bhikkhu, venerate him and offer a seat. At that time that family falls to the method conducive to a high birth.
Bhikkhus, seeing the virtuous bhikkhu approaching the people there, dispel their miserliness and averice. At that time that family falls to the method conducive to possessing high authority.
Bhikkhus, seeing the virtuous bhikkhu approaching the people there, to the best of their ability divide their wealth. At that time that family falls to the method conducive to gaining great wealth.
Bhikkhus, seeing the virtuous bhikkhu approaching the people there, listen to the Teaching and ask questions At that time that family falls to the method conducive to great wisdom. Bhikkhus, when a virtuous one, gone forth approaches a certain family, the people there accrue much merit in five instances.
10. Nissaraniyasuttam Ý Elements to be driven out
020.10. Bhikkhus, these five are elements to be driven out. What five?
Here, bhikkhus, when the bhikkhu attends to sensuality the mind does not rejoice, does not brighten up, does not get established and is not released. When the bhikkhu attends to non-sensuality the mind rejoices, brightens up, gets established and is released. To him that mind is well gone, well-developed, well established, thoroughly released and unyoked from sensuality. He is released from desires, troubles and worries that arise on account of sensuality. He has no feelings for them. This is driving out sensuality.
Again, bhikkhus, when the bhikkhu attends to hurtfulness, the mind does not rejoice, does not brighten up, does not get established and is not released. When the bhikkhu attends to non-hurtfulness the mind rejoices, brightens up, gets established and is released. To him that mind is well gone, well-developed, well established, thoroughly released and unyoked from hurtfulness He is released from desires, troubles and worries that arise on account of hurtfulness. He has no feelings for them. This is driving out hurtfulness.
Again, bhikkhus, when the bhikkhu attends to vexation, the mind does not rejoice, does not brighten up, does not get established and is not released. When the bhikkhu attends to non-vexation, the mind rejoices, brightens up, gets established and is released. To him that mind is well gone, well-developed, well established, thoroughly released and unyoked from vexation. He is released from desires, troubles and worries that arise on account of vexation. He has no feelings for them. This is driving out of vexation.
Again, bhikkhus, when the bhikkhu attends to matter, the mind does not rejoice, does not brighten up, does not get established and is not released. When the bhikkhu attends to non-matter the mind rejoices, brightens up, gets established and is released. To him that mind is well gone, well-developed, well established, thoroughly released and unyoked from matter. He is released from desires, troubles and worries that arise on account of matter. He has no feelings for them. This is driving out matter.
Again, bhikkhus, when the bhikkhu attends to self, the mind does not rejoice, does not brighten up, does not get established and is not released. When the bhikkhu attends to non-self the mind rejoices, brightens up, gets established and is released. To him that mind is well gone, well-developed, well established, thoroughly released and unyoked from self. He is released from desires, troubles and worries that arise on account of self. He has no feelings for them. This is driving out self.
His mind does not get filled up persistently with interests of sensuality, with hurting interests, with interests to annoy, with material interests and with interests of self. On account of the mind not getting persistently filled up with interests of sensuality, hurting, annoying, material interests and interests of the self, he has no persistent fillings. Has destroyed craving, diverted the bonds, rightfully overcoming measuring has put an end to unpleasantness. Bhikkhus, these five are elements to be driven out.
Anguttara Nikaya - Pancaka Nipata - Aranna Vaggo
Anguttara Nikaya
019. Arannavaggo Ý In the forests
1. Arannikasuttam Ý In the forest
019.01. Bhikkhus, these five live in the forest. What five?
Owing to stupidity and delusion one lives in the forest. owing to evil desires one lives in the forest, owing to derangement of mind one lives in the forest, as it is praised by The Blessed Ones and the disciples of The Blessed One someone lives in the forest. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one lives in the forest. Bhikkhus, these are the five that live in the forest. Of those five who live in the forest, the one who has few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough is the foremost, noble and released. one who lives in the forest.
Like milk is obtained from the cow, curd from milk, butter from curd, ghee from butter and the cream of ghee from ghee and it is the most exalted. In the same manner of those living in the forest, the one who lives on account of having few desires, satisfaction, to observe the higher penances, for want of seclusion, thinking this is enough is the foremost, noble and released. one who lives in the forest.
2. Civarasuttam Ý Robes
019.02. Bhikkhus, these five are rag robe wearers. What five?
Owing to stupidity and delusion one wears rag robes, owing to evil desires one wears rag robes, owing to derangement of mind one wears rag robes, as it is praised by The Blessed Ones and the disciples of The Blessed One someone wears rag robes. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one wears rag robes. Bhikkhus, these are the five who wear rag robes.
3 Rukkhamulikasuttam Ý The roots of trees
019.03. Bhikkhus, these five abound roots of trees. What five?
Owing to stupidity and delusion one abounds roots of trees, owing to evil desires one abounds roots of trees, owing to derangement of mind one abounds roots of trees, as it is praised by The Blessed Ones and the disciples of The Blessed One someone abounds roots of trees. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one abounds roots of trees. Bhikkhus, these are the five who abound roots of trees.
4. Sosanikasuttam Ý Cemeterys
019.04. Bhikkhus, these five abound cemeterys. What five?
Owing to stupidity and delusion one abounds cemeterys, owing to evil desires one abounds cemeterys, owing to derangement of mind one abounds cemeterys, as it is praised by The Blessed Ones and the disciples of The Blessed One someone abounds cemeterys. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one abounds cemeterys. Bhikkhus, these are the five who abound cemeterys.
5. Abbhokasikasuttam Ý Open spaces
019.05. Bhikkhus, these five abound open spaces. What five?
Owing to stupidity and delusion one abounds open spaces, owing to evil desires one abounds open spaces, owing to derangement of mind one abounds open spaces, as it is praised by The Blessed Ones and the disciples of The Blessed One someone abounds open spaces. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one abounds open spaces. Bhikkhus, these five abound open spaces.
6. Nesajjikasuttam Ý Remain in a sitting position
019.06. Bhikkhus, these five remain in a sitting position. What five?
Owing to stupidity and delusion one maintains a sitting position, owing to evil desires one maintains a sitting position, owing to derangement of mind one maintains a sitting position, as it is praised by The Blessed Ones and the disciples of The Blessed One someone one maintains a sitting position. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one maintains a sitting position. Bhikkhus, these five remain in a sitting position.
7. Yathasanthatikasuttam Ý Accepting whatever seat
019.07. Bhikkhus, these five accept whatever offered seat. What five?
Owing to stupidity and delusion one accepts whatever offered seat, owing to evil desires one accepts whatever offered seat, owing to derangement of mind one accepts whatever offered seat, as it is praised by The Blessed Ones and the disciples of The Blessed One one accepts whatever offered seat. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one accepts whatever offered seat. Bhikkhus, these five accept whatever offered seats.
8. Ekasanikasuttam Ý Living alone
019.08. Bhikkhus, these five live alone. What five?
Owing to stupidity and delusion one lives alone. Owing to evil desires one lives alone. Owing to derangement of mind one lives alone. As it is praised by The Blessed Ones and the disciples of The Blessed One one lives alone. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one lives alone. Bhikkhus, these five live alone.
9. Khalupacchabhattikasuttam Ý Refusing offered food after the normal time
019.09. Bhikkhus, these five refuse food offered after the normal time. What five?
Owing to stupidity and delusion one refuses offered food after the normal time. Owing to evil desires one refuses food offered after the normal time. Owing to derangement of mind one refuses to accept offered food after the normal time. As it is praised by The Blessed Ones and the disciples of The Blessed One, one refuses to accept offered food after the normal time. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one refuses to accept food offered after the normal time. Bhikkhus, these five refuse to accept food offered after the normal time.
10. Pattapindikasuttam Partaking morsel food
019.10. Bhikkhus, these five partake morsel food. What five?
Owing to stupidity and delusion one partakes morsel food. Owing to evil desires one partakes morsel food. Owing to derangement of mind one partakes morsel food. As it is praised by The Blessed Ones and the disciples of The Blessed One one partakes morsel food. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one partakes morsel food. Bhikkhus, these five partake morsel food.
Like milk is obtained from the cow, curd from milk, butter from curd, ghee from butter and the cream of ghee from ghee and it is the most exalted. In the same manner of those partaking morsel food, the one who partakes on account of having few desires, satisfaction, to observe the higher penances, for want of seclusion, thinking this is enough is the foremost, noble and released. one who partakes morsel food.
019. Arannavaggo Ý In the forests
1. Arannikasuttam Ý In the forest
019.01. Bhikkhus, these five live in the forest. What five?
Owing to stupidity and delusion one lives in the forest. owing to evil desires one lives in the forest, owing to derangement of mind one lives in the forest, as it is praised by The Blessed Ones and the disciples of The Blessed One someone lives in the forest. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one lives in the forest. Bhikkhus, these are the five that live in the forest. Of those five who live in the forest, the one who has few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough is the foremost, noble and released. one who lives in the forest.
Like milk is obtained from the cow, curd from milk, butter from curd, ghee from butter and the cream of ghee from ghee and it is the most exalted. In the same manner of those living in the forest, the one who lives on account of having few desires, satisfaction, to observe the higher penances, for want of seclusion, thinking this is enough is the foremost, noble and released. one who lives in the forest.
2. Civarasuttam Ý Robes
019.02. Bhikkhus, these five are rag robe wearers. What five?
Owing to stupidity and delusion one wears rag robes, owing to evil desires one wears rag robes, owing to derangement of mind one wears rag robes, as it is praised by The Blessed Ones and the disciples of The Blessed One someone wears rag robes. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one wears rag robes. Bhikkhus, these are the five who wear rag robes.
3 Rukkhamulikasuttam Ý The roots of trees
019.03. Bhikkhus, these five abound roots of trees. What five?
Owing to stupidity and delusion one abounds roots of trees, owing to evil desires one abounds roots of trees, owing to derangement of mind one abounds roots of trees, as it is praised by The Blessed Ones and the disciples of The Blessed One someone abounds roots of trees. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one abounds roots of trees. Bhikkhus, these are the five who abound roots of trees.
4. Sosanikasuttam Ý Cemeterys
019.04. Bhikkhus, these five abound cemeterys. What five?
Owing to stupidity and delusion one abounds cemeterys, owing to evil desires one abounds cemeterys, owing to derangement of mind one abounds cemeterys, as it is praised by The Blessed Ones and the disciples of The Blessed One someone abounds cemeterys. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one abounds cemeterys. Bhikkhus, these are the five who abound cemeterys.
5. Abbhokasikasuttam Ý Open spaces
019.05. Bhikkhus, these five abound open spaces. What five?
Owing to stupidity and delusion one abounds open spaces, owing to evil desires one abounds open spaces, owing to derangement of mind one abounds open spaces, as it is praised by The Blessed Ones and the disciples of The Blessed One someone abounds open spaces. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one abounds open spaces. Bhikkhus, these five abound open spaces.
6. Nesajjikasuttam Ý Remain in a sitting position
019.06. Bhikkhus, these five remain in a sitting position. What five?
Owing to stupidity and delusion one maintains a sitting position, owing to evil desires one maintains a sitting position, owing to derangement of mind one maintains a sitting position, as it is praised by The Blessed Ones and the disciples of The Blessed One someone one maintains a sitting position. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one maintains a sitting position. Bhikkhus, these five remain in a sitting position.
7. Yathasanthatikasuttam Ý Accepting whatever seat
019.07. Bhikkhus, these five accept whatever offered seat. What five?
Owing to stupidity and delusion one accepts whatever offered seat, owing to evil desires one accepts whatever offered seat, owing to derangement of mind one accepts whatever offered seat, as it is praised by The Blessed Ones and the disciples of The Blessed One one accepts whatever offered seat. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one accepts whatever offered seat. Bhikkhus, these five accept whatever offered seats.
8. Ekasanikasuttam Ý Living alone
019.08. Bhikkhus, these five live alone. What five?
Owing to stupidity and delusion one lives alone. Owing to evil desires one lives alone. Owing to derangement of mind one lives alone. As it is praised by The Blessed Ones and the disciples of The Blessed One one lives alone. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one lives alone. Bhikkhus, these five live alone.
9. Khalupacchabhattikasuttam Ý Refusing offered food after the normal time
019.09. Bhikkhus, these five refuse food offered after the normal time. What five?
Owing to stupidity and delusion one refuses offered food after the normal time. Owing to evil desires one refuses food offered after the normal time. Owing to derangement of mind one refuses to accept offered food after the normal time. As it is praised by The Blessed Ones and the disciples of The Blessed One, one refuses to accept offered food after the normal time. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one refuses to accept food offered after the normal time. Bhikkhus, these five refuse to accept food offered after the normal time.
10. Pattapindikasuttam Partaking morsel food
019.10. Bhikkhus, these five partake morsel food. What five?
Owing to stupidity and delusion one partakes morsel food. Owing to evil desires one partakes morsel food. Owing to derangement of mind one partakes morsel food. As it is praised by The Blessed Ones and the disciples of The Blessed One one partakes morsel food. On account of having few desires, satisfaction, to observe the higher penances, for want of seclusion and thinking this is enough one partakes morsel food. Bhikkhus, these five partake morsel food.
Like milk is obtained from the cow, curd from milk, butter from curd, ghee from butter and the cream of ghee from ghee and it is the most exalted. In the same manner of those partaking morsel food, the one who partakes on account of having few desires, satisfaction, to observe the higher penances, for want of seclusion, thinking this is enough is the foremost, noble and released. one who partakes morsel food.
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