Anguttara Nikaya - Sattaka Nipata - Ahuneyya Vaggo

Anguttara Nikaya

010. Ahuneyyavaggo Ý Reverential

010.01. Bhikkhus, these seven persons are reverential, ... re ... worthy of gifts and worshipful with clasped hands, the field of merit for the world. What seven?

Here, bhikkhus, a certain person abides seeing impermanence, perceiving and experiencing it, with the mind constantly, uninterruputedlly, penetrating to be settled wisely in it. He destroying desires, the mind released and released through wisdom, here and now realizing abides. Bhikkhus, this is the first person, reverential, ... re ... worthy of gifts and worshipful with clasped hands, the field of merit for the world.

Again, bhikkhus, a certain person abides seeing impermanence, perceiving and experiencing it, with the mind constantly, uninterruputedlly, penetrating to be settled wisely in it. His consumation of life span and consumation of desires happens at one and the same time. Bhikkhus, this is the second person, reverential, ... re ... worthy of gifts and worshipful with clasped hands, the field of merit for the world.

Again, bhikkhus, a certain person abides seeing impermanence, perceiving and experiencing it, with the mind constantly, uninterruputedlly, penetrating to be settled wisely in it. He destroying the five lower bonds binding him to the sensual world becomes a non-returner, ... re ... becomes one in the vicinity of extinction, ... re ... extinct without substratum, ... re ... extinct with substratum, ... re ... becomes one going up stream, as far as the highest world of Brahma. Bhikkhus, this is the seventh person, reverential, ... re ... worthy of gifts and worshipful with clasped hands, the field of merit for the world.

Bhikkhus, these seven persons are reverential, ... re ... worthy of gifts and worshipful with clasped hands, the field of merit for the world. What seven?

Here, bhikkhus, a certain person abides seeing unpleasantness, ... re ... the lack of a self, ... re ... destruction, ... re ... fading, ... re ... disenchantment, ... re ... cessation, ... re ... giving up, ... re ...

Abides hearing, ... re ... smelling, ... re ... tasting, ... re ... touching, ... re ... thinking, ... re ...

Abides seeing in matter, ... re ... in sounds, ... re ... in smells, ... re ... in tastes, ... re ... in touches, ... re ... and in ideas, ... re ...

Abides seeing in eye-consciousness, ... re ... in ear-consciousness, ... re ... in nose conscioussness, ... re ... in tongue consciousness, ... re ... in body consciousness, ... re ... and in mind conscioussness, ... re ...

Abides seeing in eye contact, ... re ... ear contact, ... re ... smell contact, ... re ... tongue contact, ... re ... body contact, ... re ... and mind contact, ... re ...

Abides seeing in feelings born of, eye contact, ... re ... ear contact, ... re ... nose contact, ... re ... tongue contact, ... re ... body contact, ... re ... mind contact.

Abides seeing in perceptions, of the seen, ... re ... of the heard, ... re ... of the smelt, ... re ... of the tasted, ... re ... of the touched, ... re ... of ideas ... re ...

Abides seeing in intentions for the seen, ... re ... for the heard, ... re ... for the smelt, ... re ... for the tasted, ... re ... for the touched, ... re ... for ideas ... re ...

Abides seeing craving, for the seen, ... re ... for the heard, ... re ... for the smelt, ... re ... for the tasted, ... re ... for the touched, ... re ... for ideas ... re ...

Abides seeing the thoughts, for the seen, ... re ... for the heard, ... re ... for the smelt, ... re ... for the tasted, ... re ... for the touched, ... re ... for ideas ... re ...

Abides seeing the discursive thoughs for the seen, ... re ... for the heard, ... re ... for the smelt, ... re ... for the tasted, ... re ... for the touched, ... re ... for ideas ... re ...

Abides seeing the five holding masses, ... re ... the mass of matter, ... re ... the mass of feelings, ... re ... the mass of perceptions ... re ... the mass of determinations, ... re ... abides seeing impermanaence, unpleasantness, ... re ... the lack of a self, ... re ... destruction, ... re ... fading, ... re ... disenchantment, ... re ... cessation, ... re ... giving up, ... re ... the incomparable field of merit for the world.

11. Ragapeyyalam Ý Repeats on greed

623. Bhikkhus, thoroughly knowing greed, these seven things should be developed. What seven?

The enlightenment factor mindfulness, ... re ... the enlightenment factor equanimity. Bhikkhus, thoroughly knowing greed, these seven things should be developd.

624. Bhikkhus, thoroughly knowing greed, these seven things should be developed. What seven?

The perception, of impermanence, the lack of a self, loathsomeness, danger, dispelling, disenchantment and cessation. Bhikkhus, thoroughly knowing greed, these seven things should be developed.

625. Bhikkhus, thoroughly knowing greed, these seven things should be developed. What seven?

The perception of, loathing, death, loathing food, disenchantment for all the world, impermanence, unpleasantness in impermanence, lack of a self in unpleasantness, Bhikkhus, thoroughly knowing greed, these seven things should be developed.

626-652. Bhikkhus, thoroughly knowing greed for its diminution,ño dispel it, óestruction, fading, disenchantment cessation,ñurning out, giving up. These seven things should be developed.

653-1132. Bhikkhus, thoroughly knowing evil intention, ... re ... delusion, ... re ... anger, ... re ... grudge, ... re ... ill feeling, ... re ... unmercifulness, ... re ... envy, ... re ... selfishness, ... re ... deception, ... re ... craftiness, ... re ... immobility, ... re ... impetuosity ... re ... measuring, ... re ... conceit, ... re ... intoxication, ... re ... negligence, ... re ... for its diminution, to dispel it, destruction fading, disenchantment cessation, turning out, giving up, these seven things should be developed.

The Blessed One said thus and those bhikkhus delighted in his words.

Anguttara Nikaya - Sattaka Nipata - Samana Vaggo

Anguttara Nikaya
009 Samanavaggo Ý Recluses

1. Bhikkhusuttam Ý On a bhikkhu

009.01. Bhikkhus, with the destruction of seven things, there is a bhikkhu. What seven?

The view of a self, doubts, clinging to virtues, greed, hate, delusion and measuring. Bhikkhus, with the destruction of these seven things, there is a bhikkhu.

2. Samanasuttam Ý A recluse

009.02. Bhikkhus, with the quietening of seven things, there is a recluse. What seven?

The view of a self, doubts, clinging to virtues, greed, hate, delusion and measuring. Bhikkhus, with the quietening of these seven things, there is a recluse.

3. Brahmanasuttam Ý A Brahmin

009.03. Bhikkhus, with the turning out of seven things, there is a Brahmin. What seven?

The view of a self, doubts, clinging to virtues, greed, hate, delusion and measuring. Bhikkhus, with the turning out of these seven things, there is a Brahmin.

4. Sottiyasuttam Ý Mental health

009.04. Bhikkhus, with the vanishing of seven things, there is mental health. What seven?

The view of a self, doubts, clinging to virtues, greed, hate, delusion and measuring. Bhikkhus, with the vanishing of these seven things, there is mental health.

5. Nhatakasuttam Ý Washed

009.05. Bhikkhus, with the washing off of seven things, there is cleansing. What seven?

The view of a self, doubts, clinging to virtues, greed, hate, delusion and measuring. Bhikkhus, with the washing off of these seven things, there is a cleansing.

6. Vedagåsuttam Ý Knowing the highest

009.06. Bhikkhus, knowing seven things, there is highest knowledge. What seven?

The view of a self, doubts, clinging to virtues, greed, hate, delusion and measuring. Bhikkhus, knowing these seven things, there is highest knowledge.

7. Ariyasuttam Ý Nobility

009.07. Bhikkhus, when far from seven things, there is Nobility. What seven?

The view of a self, doubts, clinging to virtues, greed, hate, delusion and measuring. Bhikkhus, when far from these seven things, there is Nobility.

8. Arahasuttam Ý Far from

009.08. Bhikkhus, when far from seven things, there is Nobility. What seven?

The view of a self, doubts, clinging to virtues, greed, hate, delusion and measuring. Bhikkhus, when far from these seven things, there is Nobility.

9. Asaddhammasuttam Ý Unrighteous

009.09. ßBhikkhus, these seven are unrighteous. What seven?

Lack of, faith, shame, remorse, learning, mindfulness and wisdom and also becoming lazy.

Bhikkhus, these seven are unrighteous".

10. Saddhammasuttam Ý Righteous

009.10. ßBhikkhus, these seven are righteous. What seven?

Having faith, shame, remorse, learning, aroused effort mindfulness and wisdom.

Bhikkhus, these seven are righteous".

Anguttara Nikaya - Sattaka Nipata - Vinaya Vaggo

Anguttara Nikaya
008. Vinayavaggo Ý On the discipline

1. Pathamavinayadharasuttam Ý First on bearing the discipline

008.01. Bhikkhus, the bhikkhu endowed with these seven things is a bearer of the discipline. What seven?

He knows ecclestiastical offences, the non-ecclestiastical offences, the light ecclestiastical offences, the heavy ecclestiastical offences, is virtuous restrained in the higher cods of rules, observes the precepts seeing fear in the slightest fault, becomes the gainer without a wish, without doing anything and quickly, of the four higher states of the mind. The pleasant abidings here and now. Destroying desires, the mind released and released through wisdom, abides having realized here and now. The bhikkhu endowed with these seven things is a bearer of the discipline.

2. Dutiyavinayadharasuttam Ý Second on bearing the discipline

008.02. Bhikkhus, the bhikkhu endowed with these seven things is a bearer of the discipline. What seven?

He knows ecclestiastical offences, the non-ecclestiastical offences, the light ecclestiastical offences, the heavy ecclestiastical offences, of the higher code of rules he becomes competent to detail and to analyse and discriminate as expositions and words. He becomes the gainer without a wish, without doing anything and quickly, of the four higher states of the mind. The pleasant abidings here and now. Destroying desires, the mind released and released through wisdom, abides having realized here and now. The bhikkhu endowed with these seven things is a bearer of the discipline.

3òatiyavinayadharasuttam Ý Third on bearing the discipline

008.03. Bhikkhus, the bhikkhu endowed with these seven things is a bearer of the discipline. What seven?

He knows ecclestiastical offences, the non-ecclestiastical offences, the light ecclestiastical offences, the heavy ecclestiastical offences, he is irrefutably established in the discipline, becomes the gainer without a wish, without doing anything and quickly, of the four higher states of the mind. The pleasant abidings here and now. Destroying desires, the mind released and released through wisdom, abides having realized here and now. The bhikkhu endowed with these seven things is a bearer of the discipline.

4. Catutthavinayadharasuttam Ý Fourth on bearing the discipline

008.04. Bhikkhus, the bhikkhu endowed with these seven things is a bearer of the discipline. What seven?

He knows ecclestiastical offences, the non-ecclestiastical offences, the light ecclestiastical offences, the heavy ecclestiastical offences, recollects the manifold previous births such as one birth, two births, ... re ... with all details the previous births, with the heavenly eye purified beyond human sees beings born according to their actions. Destroying desires, the mind released and released through wisdom, abides having realized here and now. The bhikkhu endowed with these seven things is a bearer of the discipline.

5. Pathamavinayadharasobhanasuttam Ý First ornamental disciplinarian

008.05. Bhikkhus, the bhikkhu endowed with these seven things is an ornamental disciplinarian. What seven?

He knows ecclestiastical offences, the non-ecclestiastical offences, the light ecclestiastical offences, the heavy ecclestiastical offences, is virtuous restrained in the higher cods of rules, observes the precepts seeing fear in the slightest fault, becomes the gainer without a wish, without doing anything and quickly, of the four higher states of the mind. The pleasant abidings here and now. Destroying desires, the mind released and released through wisdom, abides having realized here and now. The bhikkhu endowed with these seven things is an ornamental disciplinarian.

6. Dutiyavinayadharasobhanasuttam Ý The second ornamental disciplinarian

008.06. Bhikkhus, the bhikkhu endowed with these seven things is an ornamental disciplinarian. What seven?

He knows ecclestiastical offences, the non-ecclestiastical offences, the light ecclestiastical offences, the heavy ecclestiastical offences, of the higher code of rules he becomes competent to detail and to analyse and discriminate as expositions and words. becomes the gainer without a wish, without doing anything and quickly, of the four higher states of the mind. The pleasant abidings here and now. Destroying desires, the mind released and released through wisdom, abides having realized here and now. The bhikkhu endowed with these seven things is an ornamental disciplinarian.

7. Tatiyavinayadharasobhanasuttam Ý The third ornamental disciplinarian

008.07. Bhikkhus, the bhikkhu endowed with these seven things is an ornamental disciplinarian. What seven?

He knows ecclestiastical offences, the non-ecclestiastical offences, the light ecclestiastical offences, the heavy ecclestiastical offences, of the higher code of rules he is irrefutably established in the discipline, becomes the gainer without a wish, without doing anything and quickly, of the four higher states of the mind. The pleasant abidings here and now. Destroying desires, the mind released and released through wisdom, abides having realized here and now. The bhikkhu endowed with these seven things is an ornamental disciplinarian.

8. Catutthavinayadharasobhanasuttam Ý The fourth ornamental disciplinarian

008.08. Bhikkhus, the bhikkhu endowed with these seven things is an ornamental disciplinarian. What seven?

He knows ecclestiastical offences, the non-ecclestiastical offences, the light ecclestiastical offences, the heavy ecclestiastical offences, recollects the manifold previous births such as one birth, two births, ... re ... with all details the previous births, with the heavenly eye purified beyond human sees beings born according to their actions. Destroying desires, the mind released and released through wisdom, abides having realized here and now. The bhikkhu endowed with these seven things is an ornamental disciplinarian.

9. Satthusasanasuttam Ý The dispensation of the Teacher

008.09. Venerable Upali approached The Blessed One, worshipped, sat on a side and said:

Venerable sir, it is good if The Blessed One teach me in short, so that I could hearing it withdraw from the crowd, secluded, become diligent to dispel and abide.

Upali, you know the Teaching -'Know that some things, do not with certainty lead to turning away, disenhantment, cessation, appeasement, realization, enlightenment and extinction. Know with certainty! This is not the Teaching, the Discipline, nor the dispensaton of the Teacher. Know that some things, with certainty lead to turning away, disenhantment, cessation, appeasement, realization, enlightenment and extinction. Know with certainty! This is the Teaching, the Discipline, and the dispensaton of the Teacher.

10. Adhikaranasamathasuttam Ý Settlement of legal matters

008.10. Bhikkhus, these seven are the ways in which whatever arisen legal matters should be settled. What seven? Settling the matter in the presence of a chapter of priests and the accused party. Causing to recall the situation, acquittal on the ground of restored sanity, causing to make a promise. Settling the matter on a majority of votes of the Community. Causing the accused to see the demerit, Covering up the whole thing as though with grass.

Bhikkhus, these seven are the ways in which whatever arisen legal matters should be settled.

Anguttara Nikaya - Sattaka Nipata - Maha Vagga

Anguttara Nikaya
007. Mahavagga- The greater section

1. Hiri-ottappasuttam- Shame and remorse.

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

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

2. Sattasuriyasuttam- Seven suns.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And declaring the Teaching to end unpleasantness is mindfully extinguished.

3. Nagaropamasuttam - Comparable to a city.

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

How is the city protected with the seven accessory protections?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4. Dhamma¤¤usuttam- Knowing the Teaching.

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

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

Bhikkhus, how does the bhikkhu know the Teaching?

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

Bhikkhus, how does the bhikkhu know the meanings?

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

Bhikkhus, how does the bhikkhu know the self?

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

Bhikkhus, how does the bhikkhu know the measure?

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

Bhikkhus, how is knowing the right time?

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

Bhikkhus, how is knowing the gathering?

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

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

Bhikkhus, what is knowing the individual here and beyond?

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

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

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

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

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

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

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

5. Paricchattakasuttam- The tree shading all round.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

6. Sakkaccasuttam- Revering.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

7. Bhavanasuttam- Development.

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

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

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

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

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

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

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

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

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

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

8. Aggikkhandhopamasuttam - Comparable to a mass of fire.

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

ßYes, venerable sir."

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

9. Sunettasuttam- Sunetta.

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

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

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

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

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

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

10. Arakasuttam -Teacher Araka.

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

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

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

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

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

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

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

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

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

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

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

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

Anguttara Nikaya - Sattaka Nipata - Abyakata Vaggo

Aïguttara Nikaya
006. Abyakatavaggo Ý The not explained

1. Abyakatasuttam Ý The not explained

006.01. Then a certain bhikkhu approached The Blessed One worshipped, sat on a side and said: ßVenerable sir for what reason do doubts not arise to the learned noble disciple about the things not explained?"

ßBhikkhu, the noble disciple has ceased speculating and doubts do not arise to him about the unexplained things. Bhikkhu, the Thus Gone One is, after death is a speculation. The Thus Gone One is not, after death is a speculation. The Thus Gone One is and is not after death is a speculation. The Thus Gone One neither is, nor is not after death is a speculation. Bhikkhu, the not learned ordinary man, does not know views, the arising of views, the cessation of views and does not know the path to the cessation of views. His views develop and he is not released from birth, decay, death, grief, lament unpleasantness displeasure and distress. I say he is not released from unpleasantness.

Bhikkhu, the learned noble disciple, knows views, the arising of views, the cessation of views and knows the path to the cessation of views. His views cease and he is released from birth, decay, death, grief, lament unpleasantness displeasure and distress. I say he is released from unpleasantness. Bhikkhu, the noble disciple who knows and sees thus, does not announce the Thus Gone One is, after death. The Thus Gone One is not, after death. The Thus Gone One is and is not after death. The Thus Gone One neither is, nor is not after death. Thus the noble disciple knows and sees, that the not announced things are not announced. The noble disciple who knows and sees thus is not frightened, does not shiver, does not feel about the unannounced things.

Bhikkhus, the Thus Gone One is, after death. is an obsesion of excitement ... re ... is an obsession of perceptions, ... re ... an obsession of imagination,. re. an obsession of worldliness, ... re ... an obsession of seizure. The Thus Gone One is, after death is a remorse. The Thus Gone One is not, after death is a remorse The Thus Gone One is and is not after death is a remorse. The Thus Gone One neither is, nor is not after death is a remorse

Bhikkhu, the not learned ordinary man, does not know remorse the arising of remorse, the cessation of remorse and does not know the path to the cessation of remorse. His remorse develops and he is not released from birth, decay, death, grief, lament unpleasantness displeasure and distress. I say he is not released from unpleasantness.

Bhikkhu, the learned noble disciple, knows remorse, the arising of remorse, the cessation of remorse and knows the path to the cessation of remorse. His remorse ceases and he is released from birth, decay, death, grief, lament unpleasantness displeasure and distress. I say he is released from unpleasantness. Bhikkhu, the noble disciple who knows and sees thus, does not announce the Thus Gone One is, after death. The Thus Gone One is not, after death. The Thus Gone One is and is not after death. The Thus Gone One neither is, nor is not after death. Thus the noble disciple knows and sees, that the not announced things are not announced. The noble disciple who knows and sees thus is not frightened, does not shiver, does not feel about the unannounced things.

Bhikkhu, this is the reason for doubts, to not arise to the learned noble disciple about the things not explained.

2. Purisagatisuttam Ý Courses of action of Great Men

006.02. Bhikkhus, I will teach the seven courses of action of Great Men and extinction without seizures, listen carefully. Those bhikkhus agreed and The Blessed One said: Bhikkhus, what are the seven courses of action of Great Men?

Here, bhikkhus, the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me. What I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner

Like an iron pot heated throughout the day when struck sparks arouse and fade. In the same manner the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me what I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner.

Here, bhikkhus, the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me. What I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner

Like an iron pot heated throughout the day when struck sparks rise jump up and fade. In the same manner the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me what I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner.

Here, bhikkhus, the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me. What I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner

Like an iron pot heated throughout the day when struck sparks rise, jump up, not falling on the ground fade. In the same manner the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me what I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the latent tendencies of the craving to be, nor all the latent tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner.

Here, bhikkhus, the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me, what I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner

Like an iron pot heated throughout the day when struck sparks rise spoiling the ground fade. In the same manner the bhikkhu follows this course- I did not have and do not have. There will not be and it will not be to me what I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all latent tendencies of the craving to be, nor all latent tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner.

Here, bhikkhus, the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me. What I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner

Like an iron pot heated throughout the day when struck sparks rise, jump up and a little fall on a bunch of grass or a bundle of sticks. Then fire is lighted and smoke comes up and burning that bunch of grass or bundle of sticks it extinguishes without fuel. In the same manner the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me what I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he extinguishes without substratum

Here, bhikkhus, the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me. What I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner

Like an iron pot heated throughout the day when struck sparks rise and fall on a large bunch of grass or a huge bundle of sticks. A fire rises, smoke rises and burning that same bunch of grass or bundle of sticks it extinguishes without fuel. In the same manner the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me what I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he extinguishes with substratum

Here, bhikkhus, the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me. What I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner

Like an iron pot heated throughout the day when struck sparks rise and fall on a huge bunch of grass or a huge bundle of sticks. A fire and smoke rises burns the bunch of grass or the bundle of sticks and burns the brushwood and the parklands, coming to the end of a path way, to the edge of a rock, or to the edge of some water or to a pleasant surrounding extinguishes in want of fuel. In the same manner the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me what I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he goes up stream as far a the highest world of Brahma.

Bhikkhus, these are the seven courses of action of Great Men

Bhikkhus, what is non-seizing extinction?

Here, bhikkhus, the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me. What I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state he has realized completely. Of that state he has dispelled all latent tendencies of measuring, all tendencies of the craving to be, all latent tendencies to ignorance. Destroying desires, ... re ... by himself realizing he abides. Bhikkhus, this is non-seizing extinction Bhikkhus, these are the seven courses of action of Great Men and non-seizing extinction.

3. Tissabrahmasuttam Ý Brahma Tissa

006.03. I heard thus. At one time The Blessed One was living among the Gijja peaks in Rajagahs. When the night was waning two gods illuminating the whole of the Gijja peaks with a resplendent light approached The Blessed One, worshipped and stood on a side. Standing one of the gods said thus to The Blessed One: ßVenerable sir, these bhikkhunis are released" The other one said: ßVenerable sir, these bhikkhunis are well released without substratum remaining." Saying it, they stood for the approval of the Teacher. Knowing that the Teacher approves, worshipped and circumambulated The Blessed One and disappeared from there.

The Blessed One at the end of that night addressed the bhikkhus: Bhikkhus, when last night was waning two gods illuminating the whole of the Gijja peaks with a resplendent light approached me, worshipped and stood on a side. Standing one of the gods said thus - ßVenerable sir, these bhikkhunis are released" The other one said: ßVenerable sir, these bhikkhunis are well released without substratum remaining." Saying it they stood for my approval. Knowing that I approve, worshipped, circumambulated me and disappeared from there.

At that time venerable Mahamoggallana was seated close to The Blessed One, and it occured to venerable Mahamoggallana-"To which kind of gods does this knowledge be -when with substratum, is with substratum and when without substratum, is without substratum? At that time a bhikkhu named Tissa had passed away recently and was born in a certain Brahma world. He is very powerful and should know this."

Then venerable Mahamoggallana as a strong man would bend his stretched arm or stretch his bent arm disappeared from the Gijja peaks and appeared in the world of Brahma. Brahma Tissa seeing venerable Mahamoggallana approaching in the distance, said: Welome! Sir Moggallana! It is after a long time that you got this chance to come here. Sir, the seat is ready, take a seat. Venerable Mahamoggallana sat on the prepared seat and Brahma Tissa too worshipped venerable Mahamoggallana and sat on a side. Then venerable Mahamoggallana said to Brahma Tissa: "To which kind of gods does this knowledge be -when with substratum, is with substratum and when without substratum, is without substratum?" Sir, to gods born in the world of Brahma this knowledge arises. -when with substratum, is with substratum and when without substratum, is without substratum.

Tissa, does this knowledge -'when with substratum, is with substratum and when without substratum, is without substratum' arise to all gods in the world of Brahma? No, venerable sir, this knowledge -'when with substratum, is with substratum and when without substratum, is without substratum' does not arise to all gods in the world of Brahma.'

Venerable sir, those gods satisfied with the life span, beauty happiness, fame and authority of the world of Brahma, do not know of some escape more noble than that, as it really is. To them this knowledge -'when with substratum, is with substratum and when without substratum, is without substratum' does not arise. Venerable sir, those gods dissatisfied with the life span, beauty happiness, fame and authority of the world of Brahma, know of some escape more noble than that, as it really is. To them this knowledge -'when with substratum, is with substratum and when without substratum, is without substratum' arises.

Here, sir, Moggallana, there is a bhikkhu released bothwise. Those gods know him thus: `This venerable one is released bothwise. As long as his body will stand, they will show him to gods and men. After the breakup of the body, they will not show him to gods and men. Thus sir, Moggallana, to those gods there is the knowledge 'when with substratum, is with substratum and when without substratum, is without substratum'

Here, sir, Moggallana, there is a bhikkhu released through wisdom. Those gods know him thus: `This venerable one is released through wisdom. As long as his body will stand, they will show him to gods and men. After the breakup of the body, they will not show him to gods and men. Thus sir, Moggallana, to those gods there is the knowledge 'when with substratum, is with substratum and when without substratum, is without substratum'

Here, sir, Moggallana, there is a bhikkhu, a body witness. Those gods know him thus: `This venerable one is a body witness. If this venerable one partakes suitable dwellings, associates spiritual friends and conducts properly in the mental faculties for whatever reason sons of clansmen rightfully leave the household and become homeless that noble end of the holy life, he will undoubtedly attain here and now and realizing abide. Sir, Moggallana, in this manner too, to those gods there is the knowledge 'when with substratum, is with substratum and when without substratum, is without substratum'

Here, sir, Moggallana, there is a bhikkhu, one come to right view, ... re ... one released through faith, ... re ... one going the path of the Teaching, ... re ... Those gods know him thus: `This venerable one goes in the path of the Teaching. If this venerable one partakes suitable dwellings, associates spiritual friends and conducts properly in the mental faculties for whatever reason sons of clansmen rightfully leave the household and become homeless that noble end of the holy life, he will undoubtedly attain here and now and realizing abide. Sir, Moggallana, in this manner too, to those gods there is the knowledge 'when with substratum, is with substratum and when without substratum, is without substratum'

Then venerable Mahamoggallana as a strong man would bend his stretched arm or stretch his bent arm, disappeared from the world of Brahma, appeared among the Gijja peaks, approached The Blessed One, worshipped, sat on a side and related the whole conversation that took place between him and the Brahma Tissa

ßMoggallana, didn't Brahma Tissa tell you about the seventh person, who abides without a sign?." Venerable sir, this is the time to teach about the person who abides without a sisgn The bhikkhus hearing it from The Blessed One will bear it. Then Moggallana, listen and attend carefully I will tell. Venerable Mahamoggallana conscnted and The Blessed One said:

Here, Moggallana, the bhikkhu not attending to any signs, abides in the concentration of no-sign. Those gods know him thus: `This venerable one not attending to any signs, abides in the concentration of no-sign. If this venerable one partakes suitable dwellings, associates spiritual friends and conducts properly in the mental faculties for whatever reason sons of clansmen rightfully leave the household and become homeless that noble end of the holy life, he will undoubtedly attain here and now and realizing abide. Sir, Moggallana, in this manner too, to those gods there is the knowledge 'when with substratum, is with substratum and when without substratum, is without substratum.'

4. Sãhasenapatisuttam Ý The General Siha

006.04. I heard thus: At one The Blessed One was living in a gabled hall in the Great forest in Vesali. The general Siha approached The Blessed One, worshipped, sat on a side and said:

ßCould The Blessed One appoint the here and now results of giving gifts?"

ßSiha, I will cross question you on this and you may reply as it pleases you. Siha, there are two people of them one is without faith, selfish, greedy and abusive. The other has faith, is benevolent, is attached to administering and giving gifts. Noble ones showing compassion, to which one would they first show compassion is it to the one without faith, selfish, greedy and abusive or to the one who has faith, is benevolent, is attached to administering and giving gifts?

Venerable sir, why should the Noble ones showing compassion, first show compassion to the one without faith, selfish, greedy and abusive they will first show compassion to the one who has faith, is benevolent, is attached to administering and giving gifts.

Siha, from whom would the Noble Ones accepting gifts, first accept gifts, is it from the one who is without faith, selfish, greedy and abusive, or from the one who has faith, is benevolent, is attached to administering and giving gifts? Venerable sir why should the noble ones, accepting gifts first accept from the one without faith, selfish, greedy and abusive, they would first accept from the one who has faith, is benevolent, is attached to administering and giving gifts.

Siha, to whom would the Noble Ones first give the Teaching is to the one, without faith, selfish, greedy and abusive, or to the one who has faith, is benevolent, is attached to administering and giving gifts?

Venerable sir, why should the Noble ones giving the Teaching first give to the one without faith, selfish, greedy and abusive they will first give it to the one who has faith, is benevolent, is attached to administering and giving gifts.

Siha, whose fame would spread is it of the one without faith, selfish, greedy and abusive or of the one who has faith, is benevolent, is attached to administering and giving gifts?

Venerable sir, how should the fame of the one without faith, selfish, greedy and abusive spread, the fame of the one who has faith, is benevolent, is attached to administering and giving gifts would spread.

Siha, of these two persons the one who is without faith, selfish, greedy and abusive or the one who has faith, is benevolent, attached to administering and giving gifts would approach a gathering of warriors, Brahmins, householders or recluses with confidence?

Venerable sir, how could the one without faith, selfish, greedy and abusive approach a gathering of warriors, Brahmins, householders or recluses with confidence, he would approach confused. The one with faith, is benevolent, is attached to administering and giving gifts would approach a gathering of warriors, Brahmins, householders or recluses with confidence without confusion.

Siha, of these two persons, the one without faith, selfish, greedy and abusive and the one with faith, benevolent, attached to administering and giving gifts would go to increase, to heaven after death? Venerable sir, how could the one without faith, selfish, greedy and abusive, go to increase to heaven after death. Venerable sir, the one with faith, benevolent, attached to administering and giving gifts would go to increase to heaven. Venerable sir, of the here and now benefits of benevolence declared by The Blessed One I do not develop so much faith in The Blessed One. I myself know these benefits Venerable sir, I know that I am a giver of gifts, a benefactor. Noble Ones who show compassion, show compassion to me first. Noble Ones who approach for gifts approach me first. Noble Ones who accept gifts, accept gifts from me first. Those Noble Ones teaching, teach me first. As one with faith, a benevolent giver of gifts, my fame spreads- `General Siha is a benefactor who attends on the Community. Venerable sir, whatever gathering I approach whether of warriors, Brahmins, householders or recluses I approach with confidence without confusion. When The Blessed One said, Siha, the benefactor, the giver of gifts after death goes to increase goes to heaven. I did not know that. On account of that I take faith in The Blessed One. Siha, that is so, the benefactor, the giver of gifts after death goes to increase is born in heaven.

5. Aarakkheyyasuttam Ý To be protected

006.05. Bhikkhus, these four are to be protected by the Thus Gone One with the three blameless states. What four are to be protected by the Thus Gone One? Bhikkhus, the Thus Gone One is with pure bodily behaviour, has no bodily misbehaviour-The Thus Gone One protects it, may others not know about it. The Thus Gone One is with pure verbal behaviour, has no verbal misbehaviour-The Thus Gone One protects it, may others not know about it. the Thus Gone One is with pure mental behaviour, has no mental misbehaviour-The Thus Gone One protects it, may others not know about it. The Thus Gone One is with pure livelihood, has no wrong livelihood-The Thus Gone One protects it, may others not know about it. These four are protected by the Thus Gone One.

What are the three blameless states?

Bhikkhus, the Teaching of the Thus Gone One is well proclaimed. There, if a recluse, a Brahmin, a god, Mara, Brahma or anyone in the world was to dispute rightfully - `Here your Teaching is not well proclaimed'. Bhikkhus, I do not see such an occurance. Not seeing such a sign I abide appeased, fearless and confident.

Bhikkhus, the path of extinction is well pointed out to my disciples. Which if they follow as pointed out will destroying desires, the mind released and released through wisdom here and now realizing by themselves would abide. There, if a recluse, a Brahmin, a god, Mara, Brahma or anyone in the world was to dispute rightfully - `Here it is not well pointed out to your disciples, following it, as pointed out will not destroy desires, release the mind and the release through wisdom here and now realizing by themselves would abide.'. Bhikkhus, I do not see such an occurance. Not seeing such a sign I abide appeased, fearless and confident.

Bhikkhus, innum erable hundreds of my disciples destroying desires, ... re ... by themselves realizing abide There, if a recluse, a Brahmin, a god, Mara, Brahma or anyone in the world was to dispute rightfully - There are not innumerable hundreds of your disciples who have destroyed desires, and the mind realeased and released through wisdom by themselves realizing abide Bhikkhus, I do not see such an occurance. Not seeing such a sign I abide appeased, fearless and confident These are the blameless states.

Bhikkhus, these four are to be protected by the Thus Gone One with the three blameless states.

6. Kimbilasuttam Ý To venerable Kimbila

006.06. At one time The Blessed One was living in the Nicula forest with venerable Kimbila. Then venerable Kimbila approached The Blessed One, worshipped, sat on a side and sai: -Venerable sir what is the reason for the good Teaching not to last long, after the final extinction of the Thus Gone One?

Here, Kimbila, after the final extinction of the Thus Gone One the bhikkhus, bhikkhunis, lay male disciples and lay female disciples live an unruly life not honouring the Teacher, Teaching, the Community of bhikkhus, the training, concentration, diligence and friendly relations Kimbila, this is the reason for the good Teaching not to last long after the final extinction of the Thus Gone One.

Venerable sir what is the reason for the good Teaching to last long after the final extinction of the Thus Gone One?

Here, Kimbila, after the final extinction of the Thus Gone One the bhikkhus, bhikkhunis, lay male disciples and lay female disciples live mindfully honouring the Teacher, Teaching, the Community of bhikkhus, the training, concentration, diligence and friendly relations Kimbila, this is the reason for the good Teaching to last long after the final extinction of the Thus Gone One.

8. Pacalayamanasuttam Ý Dozing

006.08. I heard thus. At one time The Blessed One was living in the dear park in the Bhesakala forest among the Sunsumara peaks in the Bhagga country. At that time venerable Mahamoggallana was dozing seated in the Kallavalaputta village in Magadha. The Blessed One saw with his purified heavenly eye beyond human venerable Mahamoggallana dozing seated in the Kallavalaputta village. Then as a strong man would stretch his bent arm or bend his stretched arm The Blessed One disappeared from the dear park in the Bhesakala forest among the Sunsumara peaks in the Bhagga country and appeared before venerable Mahamoggallana in the Kallavalaputta village in Magadha. The Blessed One sat on the prepared seat and said:

ßMoggallana, were you dozing?"

ßYes, venerable sir."

ßMoggallana, you should not abide in that perception, abiding in which you were overcome by that sluggishness. You should not attend and abide in that perception much. There is a possiblilty for that sluggishness to disappear if you abide thus.

Abiding in this manner if that sluggishness does not disappear, you should think and discriminatingly think about the Teaching as you have heard and experience it with the mind. There is a possiblilty for that sluggishness to disappear if you abide thus.

Abiding in this manner if that sluggishness does not disappear, you should recite in detail the Teaching as you have heard and experience it. There is a possiblilty for that sluggishness to disappear if you abide thus.

Abiding in this manner if that sluggishness does not disappear, you should pull both ears and rub the body with both hands. There is a possiblilty for that sluggishness to disappear if you abide thus.

Abiding in this manner if that sluggishness does not disappear, you should get up from the seat, wash your eyes, look in the directions and should look at the constellation of stars. There is a possiblilty for that sluggishness to disappear if you abide thus.

Abiding in this manner if that sluggishness does not disappear, you should attend to the sign of light - attend to the perception of day- as the day, so the night -as the night so the day. Thus open and uncoverd the mind should be developed. There is a possiblilty for that sluggishness to disappear if you abide thus.

Abiding in this manner if that sluggishness does not disappear, you should determine a walk perceiving the start and the end with the mental faculties turned inwards and the mind not allowed to wander. There is a possiblilty for that sluggishness to disappear if you abide thus.

Abiding in this manner if that sluggishness does not disappear, you should turn to the right side and making the lion's posture, go to sleep keeping one foot over the other and mindful of the time of rising. When awake quickly get out of bed thinking I will not enjoy the sluggish pleasure.

Moggallana, you should train in this manner. I will not enter families `with the glory of a bhikkhu.' In families there are various kinds of work to be done. When people come, the bhikkhu is not attended. Then it occurs to the bhikkhu: Who has disrupted my friendship in this family, now these people are not amiable. Thus with that loss is confused. To the confused is agitation. The agitated are not restrained. The mind of one not restrained is far from concentration.

Moggallana, you should train in this manner. I will not enter into disputes. When it is a dispute, there is much talk. When there is much talk there is agitation. The agitated are not restrained. The mind of one not restrained is far from concentration.

Moggallana, I do not praise all associations neither do I depreciate all associations. I do not approve the association between householders and those gone forth. I appreciate the abounding of dwellings which are noiseless, free from humans, suitable for solitude and seclusion.

When this was said venerable Mahamoggallana said thus to The Blessed One:

ßVenerable sir, saying it in short, how is the bhikkhu released with the destruction of craving reaching the highest, ending the holy life and become the topmost among gods and men?"

Here, Moggallana the bhikkhu becomes learned, all things are not suitable to settle in. Moggallana, of that mind that all things are not suitable to settle in, the bhikkhu becomes learned. He learns all things and thoroughly learns them. Thoroughly knowing all things feels whatever feelings, pleasant, unpleasant or neither unpleasant nor pleasant. He abides seeing impermanence, disenchantment, cessation and giving up those feelings. When abiding seeing impermanence, disenchantment, cessation and giving up of those feelings he abides not holding to anything in the world. Not holding does not worry and without worries is by himself extinguished. He knows, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. Moggallana, saying it in short, the bhikkhu, released with the destruction of craving reach the highest, end the holy life and become the topmost among gods and men in this manner.

9. Mettasuttam Ý Lovingkindness

006.09. Bhikkhus, do not fear to do good. Pleasantness is a synonym for good. Bhikkhus, I know of enjoying the results of pleasing and agreeable good, done long ago. I developed the thought of loving kindness for seven years and did not come to this world for seven forward and backward world cycles. During the forward world cycles I was a god of radiance and during the backward world cycles I was born in an empty paradise of Brahma.

There, I was Brahma, Brahma the great, the unconquered lord and master with sure insight, holding authority for seven times. Thirty six times I was Sakka the kng of gods. Innumerable hundreds of times I was the righteous universal monarch, winning the four directions and establishing states. Bhikkhus, I was endowed with these seven jewels, such as the jewel of the wheel, the elephant, the horse, the jewel, the woman, the householder and the advisor. Bhikkhus, I had over a thousand courageous sons with valiant figures, for crushing foreign armies. They lived ruling over the earth righteously, without weapons as far as the limit of the ocean.

Look at the results of good, how merits bring pleasantness.
Developing the thought of loving kindness for seven years
I did not come to this world for seven forward and backward world cycles
During the forward world cycles I was a radiant god
And during the backward world cycles was born in an empty paradise of Brahma
There I was Great Brahma for seven times, wielding authority.
Thirty six times I was king of gods, ruling over the gods.
Innumerable hundreds of times I became universal monarch in Jambudipa
Head anointed warriors were the leaders of the people
They ruled without punishments and weapons. I advised them,
To rule this earth without force and impartially.
Thus I earned for the clan much wealth and resources.
I was endowed with the five strands of sense pleasures and the seven jewels
By the enlightened ones showing compassion for the world
It was told was the cause for my greatness and success in the world.
With much resources and means I became a powerful, famous king in India.
Who would not be pleased to hear this other than those born in darkness
Therefore desiring your own good, honour the Teaching recollecting the dispensation.

10. Bhariyasuttam Ý Wives

006.10. The Blessed One putting on robes in the morning, taking bowl and robes approached the household of Anathapiõóika and sat on the prepared seat. At that time in the householder Anathapiõóika's home there was great commotion. The householder Anathapiõóika approached The Blessed One, worshipped and sat on a side. The Blessed One said:

ßWhat is the reason for such a commotion in your house, it is like fishermen hauling a catch of fish?

ßVenerable sir, Sujatha Gharusunha is brought back from an oppulent family, she does not heed to mother-in law, father-in-law or to the husband, and does not even honour, revere esteem and worship The Blessed One."

Then The Blessed One addressed Sujatha Gharusunha. ßCome! Sujatha!"

Sujatha Gharusunha replying ßYes, venerable sir." Approached The Blessed One, worshipped and sat on a side. The Blessed One said:

ßSujatha, there are seven kinds of wives to a man. What seven?

A wife comparable to a murderer, to a robber, to a lady, to a mother, to a sister, to a friend and to a slave woman. These are the seven wives to a man. Of these which one, are you?

Venerable sir, I do not understand this short exposition of The Blessed One. Good! If it is explained to me, so that I may know the detailed meaning. Then Sujatha, listen, attend carefully I will tell. The Blessed One said.

Without compassion the mind defiled, attached to another man she belittles her husband.
Bought for money, intent on slaying this is the murderer wife for a man.
A woman enjoying the wealth of her husband, skills, merchandise and agricultural things
If intent on stealing, even a little, this is the robber wife for a man.
Not active, lazy, greedy, rough and talking rough cutting words,
She overrides the powers of her husband, this is the lady wife for a man.
Always compassionately, one protects her husband, like a mother her son.
So also protects his wealth and everything. She is a mother wife to a man.
Like an elder sister honouring her younger brother, she lives with him,
With a shameful mind. She is the sister wife for a man.
She who delights seeing her husband, like meeting a friend after a long time,
She is well-bred, with chastity and virtues. She is the friendly wife for a man.
Molested with a stick is appeased, bears with the husband
With an undefiled mind, she is the wife comparable to a slave.
The murderous, the robbing and the ladylike wives,
Are unvirtuous, rough and without love, after death are born in hell.
The wives comparable to a mother, a sister, a friend and a slave
Are virtuous, with well-developed self, after death are born in heaven.
Sujatha these are the seven wives to a man. Of them what are you?
Venerable sir, from today remember me as a slave wife to my husband.

11. Kodhanasuttam Ý Hatred

006.11. Bhikkhus, these seven things cause hostility in co-wives arousing hatred in a woman or man. What seven?

Here, bhikkhus, a co-wife desires for her opponent: `O! she should be ugly!' What is the reason? Bhikkhus, a co-wife is not delighted in the beauty of another co-wife

Bhikkhus, a hateful man overcome by hate and overwhelmed by it, however well bathed, anionted, has shaved head and beard and is dressed in white, yet he is ugly overcome with hate. Bhikkhus, this is the first thing that causes hostility on account of co-wives arousing hatred in a woman or man.

Again, hikkhus, a co-wife desires for her opponent: `O! she should sleep badly!' What is the reason? Bhikkhus, a co-wife is not delighted in another co-wife's pleasant sleep

Bhikkhus, a hateful man overcome by hate and overwhelmed by it, however well he sleeps on a sofa, covered with long woollen fleece, with woollen coverlets with carpets made of deer hide for the ground, with overhead cannopies and two red cushions on either side, yet he sleeps badly, overcome with hate. Bhikkhus, this is the second thing that causes hostility on account of co-wives arousing hatred in a woman or man.

Again, hikkhus, a co-wife desires for her opponent: `O! she should not have in abundance!' What is the reason? Bhikkhus, a co-wife is not delighted in another co-wife's abundance!"

Bhikkhus, a hateful man overcome by hate and overwhelmed by it, seizes the useless and thinks I have taken hold of the useful, seizing the useful thinks I have taken hold of the useless. To him grasping these things wrongly it conduces to unwelcome unpleasantness for a long time. Bhikkhus, this is the third thing that causes hostility on account of co-wives arousing hatred in a woman or man.

Again, hikkhus, a co-wife desires for her opponent: `O! she should not have wealth!' What is the reason? `Bhikkhus, a co-wife is not delighted in another co-wife's wealth.'

Bhikkhus, a hateful man overcome by hate and overwhelmed by it, whatever wealth he has amassed with aroused effort and toiling with his hands when sweat dripped, so rightfully earned, that too the king takes away and puts in the treasury. Bhikkhus, this is the fourth thing that causes hostility on account of co-wives arousing hatred in a woman or man.

Again, hikkhus, a co-wife desires for her opponent: `O! she should not be famous!' What is the reason? Bhikkhus, a co-wife is not delighted in another co-wife's fame.

Bhikkhus, a hateful man overcome by hate and overwhelmed by it, whatever fame he has earned through diligence perishes. Bhikkhus, this is the fifth thing that causes hostility on account of co-wives arousing hatred in a woman or man.

Again, hikkhus, a co-wife desires for her opponent: `O! she should not have friends!' What is the reason? Bhikkhus, a co-wife is not delighted in another co-wife's friendships

Bhikkhus, a hateful man overcome by hate and overwhelmed by it, whoever friends, co-associates blood relations be they avoid him from a distance. Bhikkhus, this is the sixth thing that causes hostility on account of co-wives arousing hatred in a woman or man.

Again, hikkhus, a co-wife desires for her opponent: `O! she should go to loss, to decrease to hell after death!' What is the reason? Bhikkhus, a co-wife is not delighted in another co-wife's going to heaven

Bhikkhus, a hateful man overcome by hate and overwhelmed by it, misbehaves by body, by speech and mind and after death goes to loss, to decrease is born in hell. Bhikkhus, this is the seventh thing that causes hostility on account of co-wives arousing hatred in a woman or man.

The hateful one is ugly, sleeps badly, leaving aside the useful does the useless,
Doing destruction with body and words, overwhelmed with hate,
He comes to destruction of wealth, and is disgraced as a hateful.
Relations, friends, and well wishers avoid the hateful as he arouses bad feelings.
Fear arises with it and people do not know about it.
They do not know the least good thing and the least good in the Teaching,
When angry, man is in pitch darkness, he destroys easily, something difficult to correct
When anger abates, he has remorse as burnt with fire
He exhibits his evil mind, like dust evident in the air.
The human when angry is not shameful, has no remorse and gentle words.
One overcome with hate does not see any light,
Actions to be put aside, in the Teaching are far removed from him
Therefore I inform, consider it carefully. The hateful kill father,
His own mother, the noble one and the ordinary man
The hateful one kills his mother who fed, reared, showed him the world
And gave him life, he also kills ordinary folk
Those beings should be compared to oneself, the self is extremely dear
The hateful infatuated one kills in various ways
They kill the self with the sword, eat poison, tie themselves with bonds,
Or die in mountain grottos, doing actions that destroy beings and themselves.
The hateful do not know that hate is decrease
Thus with hate they house in Death's snare.
Cut it up, with taming with wisdom, effort and right view
The wise should cut up demerit and train the evil mind,
Dispelling hate, troubles and greed, tame the self and extinguish without desires.