Anguttara Nikaya - Tikanipata - Ragapeyyalam

Anguttaranikaya

3. Tika Nipata

Ragapeyyalam



169. Bhikkhus, to thoroughly realize greed three things should be developed.

What three?

The concentration on emptiness, the concentration on signlessness, and the concentration established on nothing. Bhikkhus, to thoroughly realize greed these three things should be developed.

Bhikkhus, for exact knowledge, exhaustion, dispelling, destruction, fading, disenchantment, cessation and giving up of greed, these three things should be developed.

Bhikkhus, to thoroughly realize hate, ... re ... delusion, ... re ... anger ... re ... gruding nature, smearing nature, malicious nature, jealousy, selfishness, hypocrisy,craftiness, obduracy, impetuosity, measuring, conceit, intoxication. ... re ... . and negligence three things should be developed.

What three?

The concentration on emptiness, the concentration on signlessness and the concentration established on nothing. Bhikkhus, to thoroughly realize hate, ... re ... delusion, ... re ... anger .re ... gruding nature, smearing nature, malicious nature, jealousy, selfishness, hypocrisy,craftiness, obduracy, impetuosity, measuring, conceit, intoxication. ... re ... . and negligence these three things should be developed.

Bhikkhus, for exact knowledge, exhaustion, dispelling, destruction, fading, disenchantment, cessation, and giving up of negligence these three things should be developed.

The Blessed One said thus and the bhikkhus were delighted.

Anguttara Nikaya - Tikanipata - Kammapathapeyyalam

Anguttaranikayo

3. Tika Nipata

7. Kammapathapeyyalam

159. Bhikkhus, endowed with three things, as lead and lain, is in hell. What three?

One self destroys living things, incites others to destroy living things and approves destruction of living things.

Bhikkhus, endowed with three things, as lead and lain, is in heaven. What three?

One self abstains from destroying living things, abstains from inciting others to destroy living things and disapproves destruction of living things.

160. Bhikkhus, endowed with three things, as lead and lain, is in hell. What three?

One self takes the not given, incites others to take the not given and approves taking the not given.

Bhikkhus, endowed with three things, as lead and lain, is in heaven. What three?

One self abstains from taking the not given, abstains from inciting others to take the not given and disapproves taking the not given.

161. Bhikkhus, endowed with three things, as lead and lain, is in hell. What three?

One self misbehaves in sensual desires, incites others to misbehave in senssual desires and approves misbehaviour in sensual desires.

Bhikkhus, endowed with three things, as lead and lain, is in heaven. What three?

One self abstains from misbehaving in sensual desires, abstains from inciting others to misbehave in sensual desires and disapproves misbehaviour in sensual desires.

162. Bhikkhus, endowed with three things, as lead and lain, is in hell. What three?

One self tells lies, incites others to tell lies and approves telling lies.

Bhikkhus, endowed with three things, as lead and lain, is in heaven. What three?

One self abstains from telling lies, abstains from inciting others to tell lies and disapproves telling lies.

163. Bhikkhus, endowed with three things, as lead and lain, is in hell. What three?

One self slanders, incites others to slander and approves slandering.

Bhikkhus, endowed with three things, as lead and lain, is in heaven. What three?

One self abstains from slandering, abstains from inciting others to slander and disapproves slandering.

164. Bhikkhus, endowed with three things, as lead and lain, is in hell. What three?

One self talking roughly, incites others to talk roughly and approves rough talk.

Bhikkhus, endowed with three things, as lead and lain, is in heaven. What three?

One self abstains from talking roughly, abstains from inciting others to talk roughly and disapproves rough talk.

165. Bhikkhus, endowed with three things, as lead and lain, is in hell. What three?

One self talks frivolously, incites others to talk frivolously and approves frivolous talk.

Bhikkhus, endowed with three things, as lead and lain, is in heaven. What three?

One self abstains from frivolous talk, abstains from inciting others to talk frivolously.

166. Bhikkhus, endowed with three things, as lead and lain, is in hell. What three?

One self coveting, incites others to covet and approves the coveting nature.

Bhikkhus, endowed with three things, as lead and lain, is in heaven. What three?

One self abstains from coveting, abstains from inciting others to covet and disapproves the coveting nature.

167. Bhikkhus, endowed with three things, as lead and lain, is in hell. What three?

One self hateful, incites others to hate and approves hateful nature.

Bhikkhus, endowed with three things, as lead and lain, is in heaven. What three?

One self abstains from hatefulness, abstains from inciting others to be hateful and disapproves hateful nature.

168. Bhikkhus, endowed with three things, as lead and lain, is in hell. What three?

One self with wrong view, incites others to develop wrong view and approves wrong view.

Bhikkhus, endowed with three things, as lead and lain, is in heaven. What three?

One self is right in view, incites others to rectify their view and approves right view.

Anguttara Nikaya - Tikanipata - Acela Vaggo

Anguttara Nikaya
3. Tika-Nipata
6. Acelavaggo (Patipada Vagga)
Not clothed

157. Bhikkhus, these three are the methods. What three?

The strong hard method, the method of wasting away, and the way of the middle path.

Bhikkhus, what is the hard method?

Here bhikkhus, a certain one holds this view and says, `There is nothing wrong in indulging in sensual pleasures and they fall for sensual pleasures.' Bhikkhus, this isthe hard method.

Bhikkhus, what is the wasting away method?

Here bhikkhus a certain one goes without clothes, without good manners licks the hand, does not invite anyone, or offer a meal, or accept what is brought. Does not accept a special preparation, or an invitation. Does not accept a serving from a pot, a cooking vessel, over a goat, a stick, or a broom. Does not accept when two are eating, from a woman bearing a child, giving suck, gone with a man, a soiled woman, a place where she is supported, or from a place where flies settle. Does not accept fish, meat, intoxicating drinks, brewd drinks and gruel. He supports himself going to one house, two houses, three houses, four houses, five houses, six houses or seven houses. He supports himself with what is brought by one, two, three, four, five, six or seven. He supports himself, thus arranged for two weeks. Then he eats vegetables, millets, raw rice, a kind of dark rice, a kind of water plant, finely broken rice, rice foam, sesamum flour, grass, cow dung, roots and fruits from the forest and whatever is picked. He wears garments of hemp, garments of coarse cloth interwoven with hemp, miserable garments, garments made of, the bark of trees, antelope hide, strips of antelope hide, strips of wood and owls' wings. He wears garments made of grass, blankets made of head hair and blankets made of horses' tail. He practises, pulling out hairs of the head and beard, standing as penance, rejecting seats and squatting as penance. He tortures himself with thorns, sleeping on thorns. He bathes up to the third time in the evening to make the water ablution. Thus he gives various kinds of torture to the body. This is the method of wasting away.

Bhikkhus, what is the middle path?

Here, bhikkhus, the bhikkhu abides reflecting the body in the body mindful and aware to dispel covetousness and displeasure in the world. The bhikkhu abides reflecting the feelings in feelings mindful and aware to dispel covetousness and displeasure in the world. The bhikkhu abides reflecting the mental states in the mind mindful and aware to dispel covetousness and displeasure in the world. The bhikkhu abides reflecting thoughts in thoughts mindful and aware to dispel covetousness and displeasure in the world. Bhikkhus, this is the middle path. Bhikkhus, these are the three methods.

158. Bhikkhus, these three are the methods. What three?

The hard method, the method of wasting away, and the way of the middle path.

Bhikkhus, what is the hard method?

Here bhikkhus, a certain one holds this view and says, `There is nothing wrong in indulging in sensual pleasures and they fall for sensual pleasures.' Bhikkhus, this is the hard method.

Bhikkhus, what is the wasting away method?

Here bhikkhus a certain one goes without clothes, without good manners licks the hand, does not invite anyone, or offer a meal, or accept what is brought. Does not accept a special preparation, or an invitation. Does not accept a serving from a pot, a cooking vessel, over a goat, a stick, or a broom. Does not accept when two are eating, from a woman bearing a child, giving suck, gone with a man, a soiled woman, a place where she is supported, or from a place where flies settle. Does not accept fish, meat, intoxicating drinks, brewd drinks and gruel. He supports himself going to one house, two houses, three houses, four houses, five houses, six houses or seven houses. He supports himself with what is brought by one, two, three, four, five, six or seven. He supports himself, thus arranged for two weeks. Then he eats vegetables, millets, raw rice, a kind of dark rice, a kind of water plant, finely broken rice, rice foam, sesamum flour, grass, cow dung, roots and fruits from the forest and whatever is picked. He wears garments of hemp, garments of coarse cloth interwoven with hemp, miserable garments, garments made of, the bark of trees, antelope hide, strips of antelope hide, strips of wood and owls' wings. He wears garments made of grass, blankets made of head hair and blankets made of horses' tail. He practises, pulling out hairs of the head and beard, He practises standing for penance, rejecting seats and squatting for penance. He tortures himself with thorns, sleeping on thorns. He bathes up to the third time in the evening to make the water ablution. Thus he gives various kinds of torture to the body. This is the method of wasting away.

Bhikkhus, what is the middle path?

Here bhikkhus, the bhikkhu arouses interest and effort and strains the mind for the non arising of not arisen demeritorious thoughts, arouses interest and effort and strains the mind for the dispelling of arisen demeritorious thoughts. Arouses interest and effort and strains the mind for the arousing of not arisen meritorious thoughts and the bhikkhu arouses interest and effort and strains the mind for the non confused establishment, development and completion of arisen meritorious thoughts. He develops the psychic power endowed with interest, endeavour and determinations, develops the psychic power endowed with effort, concentration and determinations, develops the psychic power endowed with collectedness of thoughts, concentration and determinations, develops the psychic power endowed with concentration to investigate, endeavour and determinations. He develops the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration and the faculty of wisdom. He develops the power of faith, the power of effort, the power of mindfulness, the power of concentration and the power of wisdom. He develops the enlightenment factor mindfulness, the enlightenment factor investigating the Teaching, the enlightenment factor effort, the enlightenment factor joy, the enlightenment delight, the enlightenment factor concentration and the enlightenment factor equanimity. He develops right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.
Bhikkhus, this is the middle path.
These are the three methods.


PTS Page 297 (152 end)

Anguttara Nikaya - Tikanipata - Mangala Vagga

Anguttara Nikaya
3. Tika Nipata

15. Mangalavagga
The auspicies

1. Akusalasuttam Ý Demerit

147. Bhikkhus, endowed with three things, as though lead and lain there, is in hell. What three? Demeritorious bodily, verbal and mental actions. Bhikkhus, endowed with these three things, as though lead and lain there, is in hell.

Bhikkhus, endowed with three things, as though lead and lain there, is in heaven. What three? Meritorious bodily, verbal and mental actions. Bhikkhus, endowed with these three things, as though lead and lain there, is in heaven.

2. Savajjasuttam Ý Blamable

148. Bhikkhus, endowed with three things, as though lead and lain there, is in hell. What three? Blamable bodily, verbal and mental actions. Bhikkhus, endowed with these three things, as though lead and lain there, is in hell.

Bhikkhus, endowed with three things, as though lead and lain there, is in heaven. What three? Unblamable bodily, verbal and mental actions. Bhikkhus, endowed with these three things, as though lead and lain there, is in heaven.

3. Visamasuttam Ý Disharmonious

149. Bhikkhus, endowed with three things, as though lead and lain there, is in hell. What three? Disharmonious bodily, verbal and mental actions. Bhikkhus, endowed with these three things, as though lead and lain there, is in hell.

Bhikkhus, endowed with three things, as though lead and lain there, is in heaven. What three? Harmonious bodily, verbal and mental actions. Bhikkhus, endowed with these three things, as though lead and lain there, is in heaven.

4. Asucisuttam Ý Impure

150. Bhikkhus, endowed with three things, as though lead and lain there, is in hell. What three? Impure bodily, verbal and mental actions. Bhikkhus, endowed with these three things, as though lead and lain there, is in hell.

Bhikkhus, endowed with three things, as though lead and lain there, is in heaven. What three? Pure bodily, verbal and mental actions. Bhikkhus, endowed with these three things, as though lead and lain there, is in heaven.

5. Pathamakhatasuttam Ý First on uprooting

151. Bhikkhus, endowed with three things, the not learned fool uproots and destroys himself. Becomes blamable, and blamed by the wise accrues much demerit What three? Demeritorious bodily, verbal and mental actions. Bhikkhus, endowed with these three things, the not learned fool uproots and destroys himself. Becomes blamable, and blamed by the wise accrues much demerit.

Bhikkhus, endowed with three things, the wise learned Great Man does not uproot or destroy himself. He becomes not blamable and praised by the wise accrues much merit. What three? Meritorious bodily, verbal and mental actions. Bhikkhus, endowed with these three things, the wise learned Great Man does not uproot or destroy himself. He becomes not blamable and praised by the wise accrues much merit.

6. Dutiyakhatasuttam Ý Second on uprooting

152. Bhikkhus, endowed with three things, the not learned fool uproots and destroys himself. Becomes blamable, and blamed by the wise accrues much demerit What three? Demeritorious bodily, verbal and mental actions. Bhikkhus, endowed with these three things, the not learned fool uproots and destroys himself. Becomes blamable, and blamed by the wise accrues much demerit.

Bhikkhus, endowed with three things, the wise learned Great Man does not uproot or destroy himself. He becomes not blamable and praised by the wise accrues much merit. What three? Meritorious bodily, verbal and mental actions. Bhikkhus, endowed with these three things, the wise learned Great Man does not uproot or destroy himself. He becomes not blamable and praised by the wise accrues much merit.

7. Tatiyakhatasuttam Ý The third on uprooting

153. Bhikkhus, endowed with three things, the not learned fool uproots and destroys himself. Becomes blamable, and blamed by the wise accrues much demerit What three? Disharmonious bodily, verbal and mental actions. Bhikkhus, endowed with these three things, the not learned fool uproots and destroys himself. Becomes blamable, and blamed by the wise accrues much demerit.

Bhikkhus, endowed with three things, the wise learned Great Man does not uproot or destroy himself. He becomes not blamable and praised by the wise accrues much merit. What three? Harmonious bodily, verbal and mental actions. Bhikkhus, endowed with these three things, the wise learned Great Man does not uproot or destroy himself. He becomes not blamable and praised by the wise accrues much merit

8. Catutthakhatasuttam Ý The fourth on uprooting

154. Bhikkhus, endowed with three things, the not learned fool uproots and destroys himself. Becomes blamable, and blamed by the wise accrues much demerit What three? Impure bodily, verbal and mental actions. Bhikkhus, endowed with these three things, the not learned fool uproots and destroys himself. Becomes blamable, and blamed by the wise accrues much demerit.

Bhikkhus, endowed with three things, the wise learned Great Man does not uproot or destroy himself. He becomes not blamable and praised by the wise accrues much merit. What three? Pure bodily, verbal and mental actions. Bhikkhus, endowed with these three things, the wise learned Great Man does not uproot or destroy himself. He becomes not blamable and praised by the wise accrues much merit

9. Vandanasuttam Ý Homages

155. Bhikkhus, these three are homages. What three? Bodily homage, verbal homage and mental homage. Bhikkhus, these three are homages.

10. Pubbanhasuttam Ý The early period.

156. Bhikkhus, sentient beings well behavd bodily, verbally and mentally, early in their lives, have an early good time. Sentient beings well behaved bodily, verbally and mentally, in the middle portion of their lives, have a good time in the middle. Sentient beings well behaved bodily, verbally and mentally, late in their lives, have a late good time.

At the auspicious time, well arisen with an effulgent light
At the right time and moment well applied to lead the holy life.
Bodily, verbal and mental actions are honourable
His aspirations are honourable,
Attaining his aims, he grows in the dispensation
And becomes well and happy together with his relations

Anguttara Nikaya - Tikanipata - Yodhajiva Vagga

Anguttara Nikaya
3. Tika Nipata

14. Yodhajivavaggo
The warrior

1. Yodhajivasuttam Ý On the warrior

134. Bhikkhus, endowed with three things the warrior becomes worthy for the king, and royal by the sign. What three?

Here bhikkhus, the warrior shoots from a distance, knows the right time to shoot and breaks down a huge mass. Bhikkhus, endowed with these three things the warrior becomes worthy for the king and royal by the sign.

In the same manner bhikkhus, endowed with three things the bhikkhu becomes suitable for hospitality, ... re ... the incomparable field of merit for the world. What three?

Here bhikkhus, the warrior shoots from a distance, knows the right time to shoot and breaks down a huge mass.

Bhikkhus, how does the bhikkhu shoot from a distance?

Here, bhikkhus, whatever matter, in the past, future or present, internal or external, rough or fine, unexalted or exalted, at a distance or in close proximity, all that matter `is not mine, am not in it, it is not my self.' He sees this, as it really is with right wisdom.

Whatever feelings, in the past, future or present, internal or external, rough or fine, unexalted or exalted, at a distance or in close proximity, all those feelings `are not mine, am not in them, they are not my self.' He sees this, as it really is with right wisdom.

Whatever perceptions, in the past, future or present, internal or external, rough or fine, unexalted or exalted, at a distance or in close proximity, all those perceptions `are not mine, am not in them, they are not my self.' He sees this, as it really is with right wisdom.

Whatever determinations, in the past, future or present, internal or external, rough or fine, unexalted or exalted, at a distance or in close proximity, all those determinations `are not mine, am not in them, they are not my self.' He sees this, as it really is with right wisdom.

Whatever consciousness, in the past, future or present, internal or external, rough or fine, unexalted or exalted, at a distance or in close proximity, all that consciousness `is not mine, am not in it, it is not my self.' He sees this, as it really is with right wisdom.

Bhikkhus, thus the bhikkhu shoots from a distance.

How does the bhikkhu shoot at the correct moment?

Here, bhikkhus, the bhikkhu knows as it really is, this is unpleasant ... re ... This is the method to the cessation of unpleasantness, as it really is. Bhikkhus, thus the bhikkhu shoots at the correct moment.

Bhikkhus, how does the bhikkhu break through a large mass?

Here bhikkhus, the bhikkhu breaks through a large mass of ignorance. Thus the bhikkhu breaks through a large mass.

Bhikkhus, the bhikkhu endowed with these three things becomes suitable for hospitality, ... re ... the incomparable field of merit for the world.

2. Parisasuttam Ý Gatherings

135. Bhikkhus, these three are the gatherings What three?

The trained with an external polish, the trained with an inquiring mind, and the trained as long as the threat is there. Bhikkhus, these three are the gatherings.

3. Mittasuttam Ý Friends.

136. Bhikkhus, endowed with three characteristics friends should be associated. What three? Here, bhikkhus, the bhikkhu gives something difficult to give, does something difficult to do, pardons when difficult to pardon.

4. Uppadasuttam Ý Arising.

137. Bhikkhus, whether the Thus Gone Ones are born or not born whether the Thus Gone One's elements are stable as an established rule, the rightful order of things is that all determinations are impermanent. To this the Thus Gone One is completely awakened. It is realized, understood and mastered. by the Thus Gone One and delcared, preached, established, explained, clasified and made clear that all determinations are impermanent.

Bhikkhus, whether the Thus Gone Ones are born or not born whether the Thus Gone One's elements are stable as an established rule, the rightful order of things is that all determinations are unpleasant. To this the Thus Gone One is completely awakened. It is realized, understood and mastered. by the Thus Gone One and delcared, preached, established, explained, clasified and made clear that all determinations are unpleasant.

Bhikkhus, whether the Thus Gone Ones are born or not born whether the Thus Gone One's elements are stable as an established rule, the rightful order of things is that all determinations lack a self. To this the Thus Gone One is completely awakened. It is realized, understood and mastered. by the Thus Gone One and delcared, preached, established, explained, clasified and made clear that all determinations lack a self.

5. Kesakambalasuttam Ý The blanket of head hair

138. Bhikkhus, of cloth woven with different kinds of thread, the blanket made of head hair, should be proclaimed the most miserable, when cold it is cold, when hot it is hot, it isn't beautiful, its smell is evil and it is unpleasant to the touch. Bhikkhus, in the same manner it should be declared that of the various beliefs of various recluses, Makkhali's view is the most miserable. Bhikkhus, Makkhali the foolish man is of this view: There is no action, there is nothing done, there is no effort.

Bhikkhus, those who became worthy and rightfully enlightned in the past, those Blessed Ones too were of the view there is action, there is action done, and effort should be made. They too shut out the foolish man Makkhali's view. There is no action, there is nothing done, there is no effort.

Bhikkhus, those who will become worthy and rightfully enlightned in the future, those Blessed Ones too will be of the view there is action, there is action done, and effort should be made. They too will shut out the foolish man Makkhali's view. There is no action, there is nothing done, there is no effort.

Bhikkhus, I too worthy and rightfully enlightned at present, am of the view there is action, there is action done, and effort should be made. I too shut out the foolish man Makkhali's view. There is no action, there is nothing done, there is no effort.

Bhikkhus, a net thrown at the mouth of the river ensnares many fish, to their ill fate, unpleasantness and disaster in the same manner Makkhali the foolish man's net entices many sentient beings, to their ill fate, unpleasantness and disaster.

6. Sampadasuttam Ý Attainments

139. Bhikkhus, these three are the attainments. What three?

The attainment of faith, the attainment of virtues and the attainment of wisdom. Bhikkhus, these three are the attainments.

7. Vuddhisuttam Ý Growths

140. Bhikkhus, these three are the growths. What three?

The growth in faith, the growth in virtues and the growth in wisdom. Bhikkhus, these three are the growths.

8. Assakhalunkasuttam Ý An inferior horse.

141. Bhikkhus, I declare three inferior horses and three inferior men, listen and attend carefully.

Bhikkhus, who are the three inferior horses?

Here, bhikkhus, a certain inferior horse has speed, does not have attraction and the right length and circumference. Here, bhikkhus, a certain inferior horse has speed and attraction not right length and circumference. Here, bhikkhus, a certain inferior horse has speed, attraction and the right length and circumference. Bhikkhus, these three are the inferior horses.

Bhikkhus, who are the three inferior men?

Here, bhikkhus, a certain inferior man has speed, does not have attraction and the right length and circumference. Here, bhikkhus, a certain inferior man has speed and attraction not right length and circumference. Here, bhikkhus, a certain inferior man has speed, attraction and the right length and circumference. Bhikkhus, these three are the inferior men.

Bhikkhus, who is the inferior man who has speed not the attraction and the right length and circumference?

Here bhikkhus, a certain one knows as it really is, this is unpleasant ... re ... knows as it really is, this is the method to the cessation of unpleasantness. I say, this is his speed. If a deep question on the Teaching and the Discipline is asked, he is not cross, but does not explain it. I say, this is his lack of beauty. He is not a gainer of robes, morsel food, dwellings and requisties when ill. I say, this is his lack of length and circumference. Bhikkhus, this is the inferior man who has speed not the attraction and the right length and circumference.

Bhikkhus, who is the inferior man who has speed and attraction not the right length and circumference?

Here bhikkhus, a certain one knows as it really is, this is unpleasant ... re ... knows as it really is, this is the method to the cessation of unpleasantness. I say, this is his speed. If a deep question on the Teaching and the Discipline is asked, he explains it, without anger. I say, this is his beauty. He is not a gainer of robes, morsel food, dwellings and requisties when ill. I say, this is his lack of length and circumference. Bhikkhus, this is the inferior man who has speed and attraction not the right length and circumference.

Bhikkhus, who is the inferior man who has speed, attraction and the right length and circumference?

Here bhikkhus, a certain one knows as it really is, this is unpleasant ... re ... knows as it really is, this is the method to the cessation of unpleasantness. I say, this is his speed. If a deep question on the Teaching and the Discipline is asked, he explains it without anger. I say, this is his beauty. He is a gainer of robes, morsel food, dwellings and requisties when ill. I say, this is his length and circumference. Bhikkhus, this is the inferior man who has speed attraction and the right length and circumference.

Bhikkhus, these are the three inferior men.

9 Assadassasuttam Ý The steed

142. Bhikkhus, I declare three steeds and three men like steeds, listen and attend carefully.

Bhikkhus, who are the three steeds?

Here, bhikkhus, a certain steed has speed, does not have attraction and the right length and circumference. Here, bhikkhus, a certain steed has speed and attraction not right length and circumference. Here, bhikkhus, a certain steed has speed, attraction and the right length and circumference. Bhikkhus, these three are the steeds.

Bhikkhus, who are the three men like steeds?

Here, bhikkhus, a certain man who is like a steed has speed, does not have attraction and the right length and circumference. Here, bhikkhus, a certain man who is like a steed has speed and attraction not right length and circumference. Here, bhikkhus, a certain man who is like a steed has speed, attraction and the right length and circumference. Bhikkhus, these three are the men who are like steeds.

Bhikkhus, who is the man like a steed who has speed not the attraction and the right length and circumference?

Here bhikkhus, the bhikkhu destroying the five lower bonds binding him to the sensual world, arises spontaneously and extinguishes in that birth and does not go further. I say, this is his speed. If a deep question on the Teaching and the Discipline is asked, he is not cross, but does not explain it. I say, this is his lack of beauty. He is not a gainer of robes, morsel food, dwellings and requisties when ill. I say, this is his lack of length and circumference. Bhikkhus, this is the man like a steed who has speed not the attraction and the right length and circumference.

Bhikkhus, who is the man like a steed who has speed and attraction not the right length and circumference?

Here bhikkhus,the bhikkhu destroying the five lower bonds binding him to the sensual world, arises spontaneously and extinguishes in that same birth does not go further. I say, this is his speed. If a deep question on the Teaching and the Discipline is asked, he explains it, without anger. I say, this is his beauty. He is not a gainer of robes, morsel food, dwellings and requisties when ill. I say, this is his lack of length and circumference. Bhikkhus, this is the man like a steed who has speed and attraction not the right length and circumference.

Bhikkhus, who is the man who like a steed has speed, attraction and the right length and circumference?

Here bhikkhus, the bhikkhu destroying the five lower bonds binding him to the sensual world, arises spontaneously and extinguishes in that same birth does not go further. I say, this is his speed. If a deep question on the Teaching and the Discipline is asked, he explains it without anger. I say, this is his beauty. He is a gainer of robes, morsel food, dwellings and requisties when ill. I say, this is his length and circumference. Bhikkhus, this is the man like a steed who has speed attraction and the right length and circumference.

Bhikkhus, these are the three men who are like steeds. .

10 Assa ajaniyasuttam Ý The thoroughbred

143. Bhikkhus, bound by three, I declare the thoroughbred and bound by three I declare the thoroughbred of a man. Listen and attend carefully to it.

Bhikkhus, who is the thoroughbred bound by three?

Here, bhikkhus, a certain thoroughbred is endowed with speed, beauty and the length and circumference.

Bhikkhus, who is the thoroughbred man bound by three?

Here,bhikkhus, a certain thoroughbred man is bound with speed, beauty and the length and circumference.

Bhikkhus, how is a thoroughbred man endowed with speed, beauty and length and breath?

Here, bhikkhus, the bhikkhu destroying desires and releasing the mind, and released through wisdom, here now having realized abides. I say this is his speed. If a deep question on the Teaching and Discipline is asked, he explains without anger. I say, this is his beauty. He gains robes, morsel food, dwellngs and requisites when ill. I say this is his length and circumference. Thus bhikkhus, the thoroughbred of a man has speed, beauty and length and circumference. Bhikkhus, these three are the thoroughbed men.

11. Pathamamoranivapasuttam Ý First in Moranivapa

144. At one time the Blessed One was living at the wandering ascetics' monastery in Moranivapa in Rajagaha. The Blessed One addressed the bhikkhus from there.

Bhikkhus, endowed with three things the bhikkhu comes to the highest point, the complete end of unpleasantness, end of the holy life to the finale and becomes chief among gods and men. What three? With the mass of virtues of one gone beyond the training, with the mass of concentration of one gone beyond the training and with the mass of wisdom of one gone beyond the training. Bhikkhus, endowed with these three the bhikkhu comes to the highest point, the complete end of unpleasantness, end of the holy life, to the finale and becomes chief among gods and men.

12. Dutiyamoranivapasuttam Ý The second in Moranivapa

145. At one time the Blessed One was living in the wandering ascetics' monastery in Moranivapa in Rajagaha. The Blessed One addressed the bhikkhus from there.

Bhikkhus, endowed with three things the bhikkhu comes to the highest point, the complete end of unpleasantness, end of the holy life, to the finale and becomes chief among gods and men. What three? The extraordinary of the fete of psychic powers. The extraordinary of reading the thoughts of others and the extraordinary of giving instructions. Bhikkhus, the bhikkhu endowed with these three comes to the highest point, the complete end of unpleasantness, end of the holy life, to the finale and becomes chief among gods and men.

13. Tatiyamoranivapasuttam Ý The third in Moranivapa

146. At one time the Blessed One was living in the wandering ascetics' monastery in Moranivapa in Rajagaha. The Blessed One addressed the bhikkhus from there.

Bhikkhus, the bhikkhu endowed with these three comes to the highest point, the complete end of unpleasantness, end of the holy life to the finale and becomes chief among gods and men. What three?

Right view, right knowledge and right release. Bhikkhus, endowed with these three the bhikkhu comes to the highest point, the complete end of unpleasantness, end of the holy life, to the finale and becomes chief among gods and men.

Anguttara Nikaya - Tikanipata - Kusinara Vaggo

Anguttara Nikaya
3. Tika Nipata

13. Kusinaravaggo (Bharanduvaggo)

1. Kusinarasuttam Ý At Kusinara

124. At one time the Blessed One lived in Kusinara in a stretch of forest in Baliharana. The Blessed One addressed the bhikkhus:

Here bhikkhus, the bhikkhu abides relying on a certain village or hamlet. a householder or his son approaches him and invites for the next days meal. If the bhikkhu wishes he accepts it The next morning the bhikkhu putting on his robes and taking bowl and robes approaches the home of that householder or householder's son. He sits on the prepared seat. The householder or his son with his own hands serves the bhikkhu with nourishing eatables and drinks. Then it occurs to the bhikkhu: It is good that the householder or his son has served me with nourishing eatables and drinks with his own hands. It also occurs to him: O! Good if this same householder or the householder's son serves me with nourishing eatables and drinks, of similar nature with his own hands in the future as well. He partakes that morsel food enslaved and swooned to greed, without seeing the danger and the escape from it. There he thinks sensual thoughts, hateful thoughts and hurting thoughts. Bhikkhus, I say, giving gifts to such a bhikkhu is not of the highest benefit. What is the reason? That bhikkhu abides negligently. .

Here bhikkhus, the bhikkhu abides relying on a certain village or hamlet. a householder or his son approaches him and invites for the next days meal. If the bhikkhu wishes he accepts it The next morning the bhikkhu putting on his robes and taking bowl and robes approaches the home of that householder or householder's son. He sits on the prepared seat. The householder or his son with his own hands serves the bhikkhu with nourishing eatables and drinks. Then it does not occur to the bhikkhu: It is good that the householder or his son has served me with nourishing eatables and drinks with his own hands. It also does not occur to him: O! Good if this same householder or the householder's son serves me with nourishing eatables and drinks, of similar nature with his own hands in the future as well. He partakes that morsel food not enslaved and not swooned to greed, wisely seeing the danger and the escape from it. There he thinks non sensual thoughts, not hateful thoughts and non hurting thoughts. Bhikkhus, I say, giving gifts to such a bhikkhu is of the highest benefit. What is the reason? That bhikkhu abides diligently.

2. Bhandanasuttam Ý Quarrelling

125. Bhikkhus, in a direction the bhikkhus quarrel, fight and form a dispute using the mouth as the weapon and abide, I find it unpleasant even to think of that direction, the least to go there. I conclude: Indeed these venerable ones have given up three things and make much of three things. What three things have they given up? Non-sensual thoughts, non hateful thoughts and non-hurting thoughts. They have given up these three.

What have they practised much? Sensual thoughts, hateful thoughts and hurting thoughts. They have practised much of these three.

Bhikkhus, in a direction the bhikkhus quarrel, fight and form a dispute using the mouth as the weapon and abide, I find it unpleasant even to think of that direction, the least to go there. I conclude: Indeed these venerable ones have given up three things and make much of three things.

Bhikkhus, in a direction the bhikkhus are united, delighted, without a dispute abide seeing each other with friendly eyes mixing like milk and water, I find it pleasant to go in that direction, and more so to think of them I conclude: Indeed these venerable ones have given up three things and made much of three things.

What three things have they given up? Sensual thoughts, hateful thoughts and hurting thoughts. They have given up these three.

What have they practised much? Non-sensual thoughts, non-hateful thoughts and non-hurting thoughts. They have practised much of these three.

3. Gotamakasuttam Ý At the monument Gotamaka.

126. At one time the Blessed One was living in the Gotamaka monument in Vesali and addressed the bhikkhus: Bhikkhus, I teach thoroughly knowing, with reasons, not without, with wonders, not without. Since I teach you thoroughly knowing, with reasons and wonders, there is a cause that I should advise you and instruct you. Bhikkhus, you should be pleased and happy. The Blessed One is rightfully enlightened.

The Teaching of the Blessed One is well declared and the Community of bhikkhus have come to the right path. The Blessed One said this and those bhikkhus were pleased. When this was said, the thousandfold world element shook

4. Bharandukalamasuttam Ý The Kalama Bharandu

127. At one time the Blessed One touring the country of Kosala arrived in Kapilavatthu. The Sakya Mahanama hearing that the Blessed One had arrived in Kapilavatthu, approached, worshipped and stood on a side. The Blessed One said thus to the Sakya Mahanama: Mahanama, go. Find me a suitable dwelling for one night in Kapilavatthu.

The Sakya Mahanama accepted and wandered everywhere in Kapilavatthu looking for a suitable dwelling for the Blessed One for a single night, not finding a suitable dwelling approached the Blessed One and said to the Blessed One:

Venerable sir, in Kapilavatthu there is no suitable dwelling for the Blessed One for one night. There is the monastery of the Kalama Bharandu, who was a previous co-associate in the holy life of the Blessed. Tonight the Blessed One could dwell there.

Go! Mahanama prepare a spread. The Sakya Mahanama accepted and going to the monastery of the Kalama Bharandu prepared a spread, placed water for washing the feet and approached the Blessed One and said:

Venerable sir a spread is made, water is placed for washing the feet. It is ready when the Blessed One thinks to go.

The Blessed One approached the monastery of the Kalama Bhrandu sat on the prepared seat and washed his feet. Then it occured to the Sakya Mahanama: This is not the right time to associate the Blessed One, he is tired, I will associate him tomorrow and he worshipped the Blessed One, circumambulated the Blessed One and went away.

The next morning the Sakya Mahanama approached the Blessed One worshipped and sat on a side. The Blessed One said thus to him:

Mahanama, these three teachers are evident in the world. What three?

Mahanama, a certain teacher appoints the comprehension of sensuality and does not appoint the comprehension of matter and feelings. Mahanama, a certain other teacher appoints the comprehension of sensuality and the comprehension of matter and not the comprehension of feelings. Mahanama, a certain other teacher appoints the comprehension of sensuality the comprehension of matter and the comprehension of feelings. Mahanama, these three teachers are evident in the world. Mahanama, are the perfections of these three teachers the same or various?

When this was said the Kalama Bhrandu promted to the Sakya Mahanama say it is the same.

Then the Blessed One said to the Sakya Mahanama, say it is various.

For the second time the Kalama Bhrandu promted to the Sakya Mahanama say it is the same.

For the second time the Blessed One said to the Sakya Mahanama, say it is various.

For the third time the Kalama Bhrandu promted to the Sakya Mahanama say it is the same.

For the third time the Blessed One said to the Sakya Mahanama, say it is various.

Then it occured to the Kalama Bhrandu: I am depreciated up to the third time by the Blessed One in the face of this powerful Sakya Mahanama. I should go away from Kapilavatthu.

The Kalama Bhrandu left Kapilavatthu but did not return to Kapilavatthu.

5. Hatthakasuttam Ý To Hatthaka the son of gods

128. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi. Then Hatthaka the son of the gods when the night was far spent approached the Blessed One illuminating the whole of Jeta's grove when trying to stand before the Blessed One was sinking. As though oil or ghee put on sand would sink. In the same manner Hatthaka the son of the gods when trying to stand before the Blessed One was sinking and could not stand.

The Blessed One said to Hatthaka: Hatthaka, create a rough form. Hatthaka consented and creating a rough form worshipped the Blessed One and stood on a side. Then the Blessed One said thus to him:

Hatthaka, those thoughts that you developed when you were a human, are they yet evident in you.

Venerable sir, those thoughts that prevailed when I was a human, they prevail in me now and those thoughts that did not prevail when I was a human, they too prevail in me now. As the Blessed One now abides crowded by bhikkhus, bhikkhunis, lay disciples male and female, kings, kings' ministers, by those with different faiths and their disciples. In the same manner I am crowded by sons of gods. Venerable sir, even from afar sons of gods come to my presence to hear the Teaching.

Venerable sir, not satiated and not hindered by three things, I passed away. What three? Venerable sir, I passed away not satiated with the unhindered sight of the Blessed One. Venerable sir, I passed away not satiated with the unhindered hearing of the Teaching. Venerable sir, I passed away not satiated with the unhindered attention towards the Community. Venerable sir, not satiated and not hindered by these three things, I passed away.

I was never satisfied seing the Blessed One,
Attending on the Community and hearing the Teaching.
Training in higher virtues, I was attached to the Teaching.
Hatthaka passed away not satiated in these three things.

6. Katuviyasuttam Ý On defiling

129. At one time the Blessed One was abiding in the deer park in Isipatana in Benares. The Blessed One putting on robes in the morning and taking bowl and robes entered Benares for the alms round and saw a certain bhikkhu going for alms, under a fig tree where cattle are bound. He was internally dissatisfied and his interests were turned out wards, forgetful, not aware and distracted the mind straying with uncontrolled mental faculties. Seeing him the Blessed One said: Bhikkhu, do not defile yourself. When you defile yourself an evil smell emanates and it is impossible that flies would not settle.

That bhikkhu advised by the Blessed One in this manner became remorseful. The Blessed One after going the alms round and after the meal was over addressed the bhikkhus: Bhikkhus, I put on robes in the morning and taking bowl and robes entered Benares for the alms round and saw a certain bhikkhu going for alms, under a fig tree where cattle are bound. He was internally dissatisfied and his interests were turned out wards, forgetful, not aware and distracted, his mind straying with uncontrolled mental faculties. Seeing him I said: Bhikkhu, do not defile yourself. When you defile yourself an evil smell emanates and it is impossible that flies would not settle.

That bhikkhu advised by me became remorseful.

When this was said a certain bhikkhu said: Venerable sir, what is defiling, what is the evil smell and what are flies?

Bhikikhu, the defiling is covetousness, the evil smell is aversion and flies are evil demeritorious thoughts. That bhikkhu defiling himself and emanating an evil smell, that flies should not settle is not possible.

With unprotected eyes and ears and mental faculties uncontrolled,
Flies in the form of greedy thoughts will settle.
The defiled bhikkhu emanates evil smells
Far from extinction, he has destroyed bliss.

In village or in forest not achieving his inner peace,
The fool sets forth followed by flies.
He that is virtuous and wisely attached to appeasemment
Sleeps well having destroyed the flies.

7. Pathamanuruddhasuttam Ý The first about venerable Anuruddha

130. Venerable Anurudddha approached the Blessed One, worshipped, sat on a side and said to the Blessed One: Venerable sir, with my heavenly eye, purified beyond human, I see many women after death going to loss, to a bad state, to decrease, to hell.

Venerable sir, on sccount of what kind of thoughts do women after death go to loss, to a bad state, to decrease to hell? Anuruddha, on account of three kinds of thoughts many women after death are born in loss, in a bad state, in decrease, in hell.

What three?

Here, Anuruddha, during the early part of their lives women live overcome by selfish and stingy thoughts, during the middle part of their lives they live overcome by jealous thoughts and during the final part of their lives they live overcome by sensual thoughts.

Anuruddha, on account of these three kinds of thoughts many women after death are born in loss, in a bad state, in decrease, in hell.

8. Dutiyanuruddhasuttam Ý The second about venerable Anuruddha

131. Venerable Anurudddha approached venerable Sariputta, exchanged friendly greetings and sitting on a side said thus to venerable Sariputta:

Friend, Sariputta, with my heavenly eye purified beyond human I look at the thousandfold world system, my effort is aroused, mindfulness is established unconfused, body is appeased without aversion, the mind is concentrated and in one point. Yet my mind is not released from desires without anything remaining.

Friend, Anuruddha, when it occurs to you, `With my heavenly eye purified beyond human I look at the thousandfold world system.' That to you is conceit. Friend, Anuruddha, when it occurs to you, `My effort is aroused, mindfulness is established unconfused, body is appeased without aversion, the mind is concentrated and in one point,' that to you is distraction. Friend, Anuruddha, if it occurs to you, `Yet my mind is not released from desires without anything remaining,' that, to you is worry.

Good! If venerable Anuruddha dispelling these three thoughts, not attending to them should lead the mind to the deathless element.

Venerable Anuruddha in the meantime dispelling these three thoughts, not attending to them, led the mind to the deathless element. Then venerable Anuruddha alone and secluded from the crowd, diligently arousing effort to dispel, before long for whatever reason sons of clansmen, rightfully leaving the household become homeless, that noble end of the holy life he here and now by himself realizing abode. He thoroughly knew, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. Venerable Anuruddha became one of the noble ones.

9. Paticchannasuttam Ý The covered up

132. Bhikkhus, these three are carried away covered, not openly. What three? Women are carried away covered not openly. Brahmanical mutterings are done under cover and Wrong view is covered not made manifest.

Bhikkhus, these three when made manifest shine. What three?

Bhikkhus, the moon shines when manifest, the sun shines when manifest and the Teaching and Discipline declared by the Thus Gone One shines when manifest and not when covered. These three shine when manifest and not when covered.

10. Lekhasuttam Ý Writings

133. Bhikkhus, these three persons are evident in the world. What three?

The person comparable to a writing on a rock, the person comparable to a writing on earth and the person comparable to a writing on water.

Bhikkhus, who is the person comparable to a writing on a rock?

Here, bhikkhus a certain person is always angry. He lies with that anger a long while. As the writing on a rock is not rubbed off quickly, by water or by the wind. In the same manner bhikkhus, a certain person is always angry. He lies with that anger a long while. Bhikkhus, this person is comparable to a writing on a rock.

Bhikkhus, who is the person comparable to a writing on earth?

Here, bhikkhus a certain person is always angry. He does not lie with that anger a long while. As a writing on earth is rubbed off quickly, by water or by the wind. In the same manner bhikkhus, a certain person is always angry. He does not lie with that anger a long while. Bhikkhus, this person is comparable to a writing on earth.

Bhikkhus, who is the person comparable to a writing on water?

Here bhikkhus, a certain person when spoken harshly or roughly gets arranged, is not cross becomes friendly. As a writing on water quickly gets rubbed off. In the same manner bhikkhus, a certain person when spoken harshly or roughly gets arranged, is not cross becomes friendly.

Bhikkhus, these three persons are evident in the world.

Anguttara Nikaya - Tikanipata - Apayika Vaggo

Anguttara Nikaya
3. Tika-Nipata

12. Apayikavaggo
On hell

1. Apayikasuttam Ý Hell

114. Bhikkhus, without dispelling these three, it is loss, it is hell. What three?

With a promise to lead the holy life, breaking it, falsely degrading one who lives the pure holy life, and he that falls for it, upholding the view that there is nothing wrong in sensual desires. Bhikkhus, without dispelling these three, it is loss, it is hell.

2. Dullabhasuttam Ý Rare arisings

115. Bhikkhus, the arising of three things are rare in the world. What three? The arising of the Thus Gone One, worthy and rightfully enlightened is rare the world. A person who preaches the Teaching and Discipline declared by the Thus Gone One is rare in the world. A person who has gratitude and returns it, is rare in the world. Bhikkhus, the arising of these three things are rare in the world.

3. Appameyyasuttam Ý Immeasurable

116. Bhikkhus, these three kinds of persons are in the world What three? The one easily measured, the one measured with difficulty, and the immeasurable one.

Bhikkhus, who is the easily measured one?

Here bhikkhus, a certain person is excited, muddled in mind, puffed up and vain, is forgetful with loose talk is confused not aware with uncontrolled mentl faculties. Bhikkhus, such a person is easily measured.

Bhikkhus, who is measured with difficulty?

Here bhikkhus, a certain person is not excited, not muddled in mind, puffed up or vain, not forgetful without loose talk mindfulness established is aware with controlled mentl faculties and the mind concentrated Bhikkhus, such a person is measured with difficulty.

Bhikkhus, who is immeasurable?

Here bhikkhus, the bhikkhu is worthy, with desires destroyed. Bhikkhus, such a person is immeasurable.

4. Anenjasuttam Ý Immovable states

117. Bhikkhus, these three persons are evident in the world. What three?

Here, bhikkhus, a certain person overcoming all perceptions of matter and going beyond perceptions of anger, not attending to various perceptions, [1] With boundless space attains to the sphere of space. He becomes fully satisfied in it, strives after it and prospers in it. Becoming intent on it and making much of it, without falling away from it, he dies and is born with the gods of the sphere of space. The gods of the sphere of space have a life span of twenty thousand forward world cycles. An ordinary person having completed that life span would go even to hell, the animal world or be born with the ghosts. As for the disciples of the Blessed One, completing that life span would extinguish in that same birth. Bhikkhus, this is the difference and the peculiarity in the course of action, birth and conscience of the noble disciple and the ordinary person.

Again, bhikkhus, a certain person overcoming all the sphere of space With boundless consciousness attains to the sphere of consciousness. He becomes fully satisfied in it, strives after it and prospers in it. Becoming intent on it and making much of it, without falling away from it, he dies and is born with the gods of the sphere of consciousness. The gods of the sphere of consciousness have a life span of forty thousand forward world cycles. An ordinary person having completed that life span would go even to hell, the animal world or be born with the ghosts. As for the disciples of the Blessed One, completing that life span would extinguish in that same birth. Bhikkhus, this is the difference and the peculiarity in the course of action, birth and conscience of the noble disciple and the ordinary person.

Again, bhikkhus, a certain person overcoming all the sphere of consciousness, with there is nothing attains to the sphere of no-thingness. He becomes fully satisfied in it, strives after it and prospers in it. Becoming intent on it and making much of it, without falling away from it, he dies and is born with the gods of the sphere of no thingness. The gods of the sphere of no-thingness have a life span of sixty thousand forward world cycles. An ordinary person having completed that life span would go even to hell, the animal world or be born with the ghosts. As for the disciples of the Blessed One, completing that life span would extinguish in that same birth. Bhikkhus, this is difference and the peculiarity in the course of action, birth and conscience of the noble disciple and the ordinary person. Bhikkhus, these three persons are evident in the world.

5. Vipattisampadasuttam Ý Moral faliure

118 Bhikkhus, these three are the moral faliures. What three?

Faliure in virtues, failing to develop the mind and failing to rectify the view.

Bhikkhus, what is the faliure in virtues?

Here a certain one destroys living things, takes the not given, misbehaves in sexual desires, tells lies, slanders, talks roughly and talks frivolously. Bhikkhus, this is faliure in virtues.

Bhikkhus, what is failing to develop the mind?

Here bhikkhus a certain one has a coveting and a hateful mind. Bhikkhus, this is failing to develop the mind .

Bhikkhus, what is failing to receitfy the view?

Here bhikkhus, a certain one is with wrong view, a reversed vision; there are no results for a gift, offering or a sacrifice, there are no results for good and evil actions, there is no this world or other world, there is no mother, no father. There are no spontaneously arisen beings, neither are there recluses and brahmins who have come to the right path and method and by themselves realizing this world and the other world declare it. Bhikkhus, this is failing to rectify the view.

Bhikkhus, as a result of faliure in virtues sentient beings after death are born in loss, in a bad state, in decrease in hell, so also as a result of failing to develop the mind and failing to rectify the view. Bhikkhus, these are the three moral faliures.

Bhikkhus, these three are the moral accomplishments. What three?

Success in virtues, succeeding to develop the mind and succeeding to rectify the view.

Bhikkhus, what is success in virtues?

Here a certain one does not destroy living things, does not take the not given, does not misbehave in sexual desires, does not tell lies, does not slander, does not talk roughly and does not talk frivolously. Bhikkhus, this is success in virtues.

Bhikkhus, what is succeeding to develop the mind?

Here bhikkhus a certain one does not covet and does not hate. Bhikkhus, this is succeeding to develop the mind .

Bhikkhus, what is succeeding to receitfy the view?

Here bhikkhus, a certain one is with right view, not with reversed vision; there are results for a gift, offering or a sacrifice, there are results for good and evil actions, there is this world and the other world, there is mother, father. There are spontaneously arisen beings, and there are recluses and brahmins who have come to the right path and method and by themselves realizing this world and the other world declare it. Bhikkhus, this is succeeding to rectify the view.

Bhikkhus, as a result of success in virtues sentient beings after death are born in gain, in a good state, in increase in heaven, so also as a result of succeeding to develop the mind and succeeding to rectify the view. Bhikkhus, these are the three moral accomplishments.

6 Apannakasuttam Ý With certainty

119. Bhikkhus, these three are the moral faliures. What three?

Faliure in virtues, failing to develop the mind and failing to rectify the view.

Bhikkhus, what is faliure in virtues?

Here a certain one destroys living things, takes the not given, misbehaves in sexual desires, tells lies, slanders, talks roughly and talks frivolously. Bhikkhus, this is faliure in virtues.

Bhikkhus, what is failing to develop the mind?

Here bhikkhus a certain one covets and hates. Bhikkhus, this is failing to develop the mind .

Bhikkhus, what is failing to receitfy the view?

Here bhikkhus, a certain one is with wrong view, a reversed vision; there are no results for a gift, offering or a sacrifice, there are no results for good and evil actions, there is no this world nor another world, there is no mother, no father. There are no spontaneously arisen beings, neither are there recluses and brahmins who have come to the right path and method and by themselves realizing this world and the other world declare it. Bhikkhus, this is failing to rectify the view.

Bhikkhus, as a result of faliure in virtues sentient beings after death are born in loss, in a bad state, in decrease, in hell, so also as a result of failing to develop the mind and failing to rectify the view. Bhikkhus, these are the three moral faliures.

Bhikkhus, a true gem thrown up in whatever way will come down and get well established in the same manner as a result of faliure in virtues, failing to develop the mind and failing to rectify the view sentient beings after death are born in loss, in a bad state, in decrease, in hell.

Bhikkhus, these three are the moral accomplishments. What three?

Success in virtues, succeeding to develop the mind and succeeding to rectify the view.

Bhikkhus, what is success in virtues?

Here a certain one does not destroy living things, does not take the not given, does not misbehave in sexual desires, does not tell lies, does not slander, does not talk roughly and does not talk frivolously. Bhikkhus, this is success in virtues.

Bhikkhus, what is succeeding to develop the mind?

Here bhikkhus a certain one does not covet and does not hate. Bhikkhus, this is succeeding to develop the mind .

Bhikkhus, what is succeeding to receitfy the view?

Here bhikkhus, a certain one is with right view, not with reversed vision; there are results for a gift, offering or a sacrifice, there are results for good and evil actions, there is this world and the other world, there is mother, father. There are spontaneously arisen beings, and there are recluses and brahmins who have come to the right path and method and by themselves realizing, this world and the other world declare it. Bhikkhus, this is succeeding to rectify the view.

Bhikkhus, as a result of success in virtues sentient beings after death are born in gain, in a good state, in increase in heaven, so also as a result of succeeding to develop the mind and succeeding to rectify the view. Bhikkhus, these are the three moral accomplishments.

Bhikkhus, a true gem thrown up in whatever way will come down and get well established in the same manner as a result of success in virtues, succeeding to develop the mind and succeeding to rectify the view sentient beings after death are born in gain, in a good state, in increase, in heaven. .

7. Kammantasuttam Ý Actions

120. Bhikkhus, these three are the moral faliures. What three?

Failing in activity, failing in livelihood and failing to rectify the view.

Bhikkhus, what is the failing in activity?

Here a certain one destroys living things, takes the not given, misbehaves in sexual desires, tells lies, slanders, talks roughly and talks frivolously. Bhikkhus, this is failing in activity.

Bhikkhus, what is failing in livelihood?

Here bhikkhus a certain one lives making t he wrong livelihood . Bhikkhus, this is failing in livelihood.

Bhikkhus, what is failing to receitfy the view?

Here bhikkhus, a certain one is with wrong view, a reversed vision; there are no results for a gift, offering or a sacrifice, there are no results for good and evil actions, there is no this world nor another world, there is no mother, no father. There are no spontaneously arisen beings, neither are there recluses and brahmins who have come to the right path and method and by themselves realizing this world and the other world declare it. Bhikkhus, this is failing to rectify the view.

Bhikkhus, as a result of failing in activity sentient beings after death are born in loss, in a bad state, in decrease in hell, so also as a result of failing in a livelihood and failing to rectify the view. Bhikkhus, these are the three moral faliures.

Bhikkhus, these three are the moral accomplishments. What three?

Success in activity, succeeding in a livelihood and succeeding to rectify the view.

Bhikkhus, what is success in activity?

Here a certain one does not destroy living things, does not take the not given, does not misbehave in sexual desires, does not tell lies, does not slander, does not talk roughly and does not talk frivolously. Bhikkhus, this is success in activity.

Bhikkhus, what is succeeding in a livelihood?

Here bhikkhus a certain one follows the right livelihood to make a living. Bhikkhus, this is success in a livelihood.

Bhikkhus, what is succeeding to receitfy the view?

Here bhikkhus, a certain one is with right view, not with reversed vision; there are results for a gift, offering or a sacrifice, there are results for good and evil actions, there is this world and the other world, there is mother, father. There are spontaneously arisen beings, and there are recluses and brahmins who have come to the right path and method and by themselves realizing this world and the other world declare it. Bhikkhus, this is succeeding to rectify the view.

8. Pathamasoceyyasuttam Ý The first on Purity

121. Bhikkhus, these three are purities. What three?

Bodily purity, verbal purity and mental purity.

Bhikkhus, what is bodily purity?

Here bhikkhus, a certain one abstains from destroying living things, taking the not given and misbehaving in sexual desires. This is bodily purity.

Bhikkhus, what is verbal purity?

Here bhikkhus, a certain one abstains from telling lies, slandering, talking roughly and talking frivolously. Bhikkhus, this is verbal purity. .

Bhikkhus, what is mental purity?

Here, bhikkhus, a certain one is not covetous and hateful. Bhikkhus, this is mental purity. These are the three purities.

9. Dutiyasoceyyasuttam Ý The second on Purity

122. Bhikkhus, these three are purities. What three?

Bodily purity, verbal purity and mental purity.

Bhikkhus, what is bodily purity?

Here bhikkhus, a certain one abstains from destroying living things, taking the not given and misbehaving in sexual desires. This is bodily purity.

Bhikkhus, what is verbal purity?

Here bhikkhus, a certain one abstains from telling lies, slandering, talking roughly and talking frivolously. Bhikkhus, this is verbal purity. .

Bhikkhus, what is mental purity?

Here, bhikkhus, when there is sensual interest, the bhikkhu knows, there is sensual interest in me, when there isn't sensual interest, the bhikkhu knows, there isn't sensual interest in me. He knows how the non arisen sensual interest arises, how arisen sensual interest is dispelled and how dispelled sensual interest would not arise again.

When there is anger, the bhikkhu knows, there is anger in me, when there isn't anger, the bhikkhu knows, there isn't anger in me. He knows how the non arisen anger arises, how arisen anger is dispelled and how dispelled anger would not arise again.

When there is sloth and torpor, the bhikkhu knows, there is sloth and torpor in me, when there isn't sloth and torpor, the bhikkhu knows, there isn't sloth and torpor in me. He knows how the non arisen sloth and torpor arises, how arisen sloth and torpor is dispelled and how dispelled sloth and torpor would not arise again.

When there is excitement and worry, the bhikkhu knows, there is excitement and worry in me, when there isn't excitement and worry, the bhikkhu knows, there isn't excitement and worry in me. He knows how the non arisen excitement and worry arises, how arisen excitement and worry is dispelled and how dispelled excitement and worry would not arise again.

When there is doubt, the bhikkhu knows, there is doubt in me, when there isn't doubt, the bhikkhu knows, there isn't doubt in me. He knows how the non arisen doubt arises, how arisen doubt is dispelled and how dispelled doubt would not arise again. Bhikkhus, this is mental purity. These are the three purities.

10. Moneyyasuttam Ý Moral perfection

123. Bhikkhus, these three are moral perfections. What three?

Moral perfection in body, words, and mind.

Bhikkhus, what is bodily moral perfection?

Here bhikkhus, a certain one abstains from destroying living things, taking the not given and misbehaving in sexual desires. This is bodily moral perfection.

Bhikkhus, what is verbal moral perfection?

Here bhikkhus, a certain one abstains from telling lies, slandering, talking roughly, and talking frivolously. Bhikkhus, this is verbal moral perfection. .

Bhikkhus, what is mental moral perfection?

Here, bhikkhus, the bhikkhu destroying desires and releasing the mind, and released through wisdom, by himself realizing abides. This is moral perfection of mind. Bhikkhus, these three are the moral perfections.

The bodily, verbal and mental sage without desires,
Is the sage who has dispelled everything.

Anguttara Nikaya - Tikanipata - Sambodhi Vaggo

Anguttara Nikaya
3. Tika Nipata

11. Sambodhivaggo
Enlightenment

1. Pubbesambodhasuttam Ý Before enlightenment

104. Bhikkhus, when I was not yet enlightened, it occured to me: In this world what is the satisfaction, what is the danger and what is the escape? Then I occured to me: The arising of pleasure and pleasantness in the world on account of something, is the satisfaction in this world. That there is impermanence, unpleasantness and change in the world, that is the danger. The driving out, interest and greed in the world, the dispelling of interest and greed is the escape from the world. Bhikkhus, until I knew as it really is, the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, I did not announce to the world together with its gods, Maras, Brahmas, the community of recluses and brahmins, my rightful enlightenment. Knowledge arose to me about my vision. The release of my mind is unshakeable. This is my last birth, there will be no more rebirths.

2. Pañhamassadasuttam Ý The first on satisfaction

105. Bhikkhus, I went in search of satisfaction in the world, whatever satisfaction there is in the world, I experienced it and thoroughly saw it with wisdom Bhikkhus, I went in search of the danger in the world, whatever danger there is in the world, I found out and thoroughly saw it with wisdom. Bhikkhus, I went in search of the escape in the world, whatever escape there is in the world, I found it out and thoroughly saw it with wisdom.

The arising of pleasure and pleasantness in the world is on account of something is the satisfaction in this world. That there is impermanence, unpleasantness and change in the world, that is the danger. The driving out, interest and greed in the world, the dispelling of interest and greed is the escape from the world. Bhikkhus, until I knew as it really is, the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, I did not announce to the world together with its gods, Maras, Brahmas, the community of recluses and brahmins, my rightful enlightenment. Knowledge arose to me about my vision. The release of my mind is unshakeable. This is my last birth, there will be no more rebirths.

3. Dutiyassadasuttam Ý The second on satisfaction

106. Bhikkhus, if there was no satisfaction in the world, sentient beings would not be attached to this world. Since there is a satisfaction, sentient beings are attached to this world Bhikkhus, if there was no danger in the world, sentient beings would not turn away from this world. Since there is a danger, sentient beings turn away from this world Bhikkhus, if there was no escape from the world, sentient beings would not escape from this world. Since there is an escape, sentient beings escape from this world.

Bhikkhus, until the sentient being knows as it really is, the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, he would not free himself, unfetter and release himself without restrictions from this world together with gods and men, Maras, Brahmas and the community of recluses and brahmins Bhikkhus, when the sentient being knows as it really is, the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, he frees himself, unfetters and releases himself and abides without restrictions from this world together with gods and men, Maras, Brahmas and the community of recluses and brahmins.

4. Samanabrahmanasuttam Ý Recluses and brahmins

107. Bhikkhus, those recluses and brahmins who do not know as it really is, the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, are not my recluses, or brahmins, or those doing the recluseship, or those that can be called recluses or brahmins or those that can be called brahmins. These venerable ones will not come to recluseship or brahminship in this very life by themselves realizing and abide.

Bhikkhus, those recluses and brahmins who know as it really is, the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, are recluses, or brahmins, or those doing the recluseship, or those that can be called recluses or brahmins or those that can be called brahmins. These venerable ones will come to recluseship or brahminship in this very life by themselves realizing and abide.

5. Runnasuttam Ý Crying

108. Bhikkhus, singing is crying in this discipline of the noble ones and dancing is insanity. Bhikkhus, it is childish to laugh too long showing your teeth. Therefore give up singing, dancing and it is suitable that you, delighting in the Teaching should laugh to a certain extent only.

6. Atittisuttam Ý Not satiated

109. Bhikkhus, indulging in these three there is no satiation. What three? Indulging in dreaming, taking intoxicating drinks and sexual inter course there is no satiation. Bhikkhus, indulging in these three there is no satiation.

7. Arakkhitasuttam Ý Not protected

110. The householder Anathapiõóika approached the Blessed One, worshipped and sat on a side the Blessed One said thus to him: Householder, when the mind is not protected bodily actions are not protected, so also verbal and mental actions. When bodily, verbal and mental actions are not protected, bodily actions leak, verbal actions leak and mental actions leak When bodily, verbal and mental actions leak, bodily actions stink, verbal actions stink and mental actions stink. Householder, to one with stinking bodily, verbal and mental actions, there is no auspicious death.

Householder, in a gabled house that is not well thatched the gable is not protected, the beam supporting the framework of the roof is not protected, the walls are not protected. Then there is leaking on the gable, on the beam supporting the framework the roof and on the walls. Then there is decaying of the gable, the beam supporting the framework of the roof and the walls. In the same manner householder, when the mind is not protected, ... re ... ñhere is no auspicious death.

Householder, when the mind is protected bodily actions are protected, so also verbal and mental actions. When bodily, verbal and mental actions are protected, bodily actions do not leak, verbal actions do not leak and mental actions do not leak When bodily, verbal and mental actions do not leak, bodily actions do not stink, verbal actions do not stink and mental actions do not stink. Householder, to one with not stinking bodily, verbal and mental actions, there is an auspicious death.

Householder, in a gabled house that is well thatched the gable is protected, the beam supporting the framework of the roof is protected, the walls are protected. Then there is no leaking on the gable, on the beam supporting the framework the roof and on the walls. Then there is no decaying of the gable, the beam supporting the framework of the roof and the walls. In the same manner householder, when the mind is protected ... re ... there is an auspicious death.

8. Byapannasuttam Ý Troubled

111. The householder Anathapiõóika approached the Blessed One, worshipped and sat on a side the Blessed One said thus to him: Householder, when the mind is troubled bodily actions are troubled, so also verbal and mental actions. When bodily, verbal and mental actions are troubled, there is no auspicious death.

Householder, in a gabled house that is not well thatched the gable is troubled, the beam supporting the framework of the roof is troubled, the walls are troubled. In the same manner householder, when the mind is troubled, ... re ... there is no auspicious death.

Householder, when the mind is not troubled bodily actions are not troubled, so also verbal and mental actions. When bodily, verbal and mental actions are not troubled, there is an auspicious death.

Householder, in a gabled house that is well thatched the gable is not troubled, the beam supporting the framework of the roof is not troubled, the walls are not troubled. In the same manner householder, when the mind is not troubled ... re ... there is an auspicious death.

9. Pathamanidhanasuttam Ý First on the origination of actions

112. Bhikkhus, these three are the origins for the arising of actions. What three? Greed is an origin for the arising of actions, so too hate and delusion.

Bhikkhus, an action by nature greedy, arising from greed, is demerit and wrong. It brings unpleasant results and conduces to more action not to the cessation of actions. Bhikkhus, an action by nature hateful, arising from hate, is demerit and wrong. It brings unpleasant results and conduces to more action not to the cessation of actions. Bhikkhus, an action by nature deluded, arising from delusion, is demerit and wrong. It brings unpleasant results and conduces to more action not to the cessation of actions. Bhikkhus, these three are the origins for the arising of actions.

Bhikkhus, these three are the origins for the arising of actions. What three? Non-greed is an origin for the arising of actions, so too non-hate and non-delusion.

Bhikkhus, an action by nature not greedy, arising from non-greed, is merit, not wrong. It brings pleasant results and conduces to cessation of actions not to the arising of more actions Bhikkhus, an action by nature not hateful, arising from non-hate, is merit not wrong. It brings pleasant results and conduces to the cessation of actions, not to the arising of more actions. Bhikkhus, an action by nature not deluded, arising from non-delusion, is merit, not wrong. It brings pleasant results and conduces to cessation of actions, not to the arising of more actions. Bhikkhus, these three are the origins for the arising of actions.

10. Dutiyanidhanasuttam

113. Bhikkhus, these three are the origins for the arising of actions. What three? Bhikkhus, interest arises on account of thoughts that aroused interest and greed in the past. Bhikkhus, interest arises on account of thoughts that will arouse interest and greed in the future. Bhikkhus, interest arises on account of thoughts that arouse interest and greed in the present.

Bhikkhus, how does interest arise on account of thoughts that aroused interest and greed in the past?

Bhikkhus, there is thinking and pondering on thoughts that aroused interest and greed in the past. That thinking and pondering arouses new interest. The born interest forms a bond with those thoughts. Bhikkhus, this is the bond of the greedy mind. Thus interest arises on account of thoughts that aroused interest and greed in the past.

Bhikkhus, how does interest arise on account of thoughts that will arouse interest and greed in the future?

Bhikkhus, there is thinking and pondering on thoughts that will arouse interest and greed in the future. That thinking and pondering arouses new interest. The born interest forms a bond with those thoughts. Bhikkhus, this is the bond of that greedy mind. Thus interest arises on account of thoughts that will arouse interest and greed in the future.

Bhikkhus, how does interest arise on account of thoughts that arouse interest and greed in the present?

Bhikkhus, there is thinking and pondering on thoughts that arouse interest and greed in the present. That thinking and pondering arouses new interest. The born interest forms a bond with those thoughts. Bhikkhus, this is the bond of that greedy mind. Thus interest arises on account of thoughts that arouse interest and greed in the present. .

Bhikkhus, these three are the origins for the arising of actions. What three?

Bhikkhus, interest does not arise on account of thoughts that aroused interest and greed in the past. Bhikkhus, interest does not arise on account of thoughts that will arouse interest and greed in the future. Bhikkhus, interest does not arise on account of thoughts that arouse interest and greed in the present.

Bhikkhus, how does interest not arise on account of thoughts that aroused interest and greed in the past?

Bhikkhus, knowing the future results of thoughts that aroused interest and greed in the past, should avoid them, dispel interest for them and penetratingly see it through wisdom. Thus interest does not arise on account of thoughts that aroused interest and greed in the past.

Bhikkhus, how does interest not arise on account of thoughts that will arouse interest and greed in the future?

Bhikkhus, knowing the future results of thoughts that will arouse interest and greed in the future, should avoid them, dispel interest for them and penetratingly see it through wisdom. Thus interest does not arise on account of thoughts that will arouse interest and greed in the future.

Bhikkhus, how does interest not arise on account of thoughts that arouse interest and greed in the present?

Bhikkhus, knowing the future results of thoughts that arouse interest and greed in the present, should avoid them, dispel interest for them and penetratingly see it through wisdom. Thus interest does not arise on account of thoughts that arouse interest and greed in the present.

Bhikkhus, these three are the origins for the arising of actions.

Anguttara Nikaya - Tikanipata - Lonaphala Vagga

Anguttara Nikaya
3. Tika Nipata

10. Lonaphalavagga

Accayikasuttam Ý Pressing work

93. Bhikkhus, these three are pressing work for the cultivating householder. What three?

Here bhikkhus, the cultivating householder prepares the field quickly, furrows it quickly, embeds the seeds and quickly leads water in and out. Bhikkhus, he has to do these three things quickly.

Bhikkhus, to the cultivating householder, there is not that power to think today the seeds will be born, or tomorrow they will be pregnant or the day after they will thrive. Yet at the right time the seedlings germinate, grow and bear fruit.

In the same manner bhikkhus, these three are pressing work for the bhikkhu. What three? Precepting for higher virtues, for higher concentration and for higher wisdom. These three has to be done quickly by the bhikkhu. He has no power to think today, my mind will be released from holding to desires, or tomorrow or the day after it will be released from holding to desires. Yet there comes a time to the bhikkhu who precepts himself for higher virtues, higher concentration and higher wisdom, when his mind will be released from holding to desires.

Therefore bhikkhus, you should train thus: We will be with firm interest for higher virtues, higher concentration and higher wisdom.

2. Pavivekasuttam Ý Seclusions

94. Bhikkhus, these three are seclusions of the wandering ascetics of other sects. What three? Seclusion in robes, morsel food and dwellings.

Here bhikkhus, for the wandering ascetics of other sects this is the seclusion in robes. They wear garments of hemp, garments of coarse cloth interwoven with hemp, miserable garments, garments made of, the bark of trees, antelope hide, strips of antelope hide, strips of wood and owls' wings. They wear garments made of grass, blankets made of head hair and blankets made of horses' tail. This is the seclusion of robes to the wandering ascetics of other sects.

Here bhikkhus, for the wandering ascetics of other sects this is the seclusion in morsel food: They eat vegetables, millets, raw rice, a kind of dark rice, a kind of water plant, finely broken rice, rice foam, sesamum flour, grass, cow dung, roots and fruits from the forest and whatever is picked. This is the seclusion in morsel food for the wandering ascetics of other sects.

Here bhikkhus, for the wandering ascetics of other sects this is the seclusion in dwellings: They dwell in forests, at the root of trees, cemeterys, forest paths, open space, on a heap of straw or in a hay stack.

Bhikkhus, in this discipline of the Teaching these are the three seclusions for the bhikkhu. What three? Here bhikkhus, the bhikkhu becomes virtuous, dispels wrong virtues and departs from wrong virtues. Becomes one of right view dispels wrong view and departs from wrong view. Becomes one who destroys desires, dispels desires and he departs from desires: Bhikkhus, to this is called the bhikkhu has attained the highest, the essence and is established in the purely essential. Bhikkhus, these three are seclusions for the bhikkhus in this discipline of the Teaching.

Bhikkhus, like the cultivating householder when the field is successfully ripe would quickly cause it, to be cut, collected and carried away and collected in a heap. Then it would be quickly crushed, the straw shaken and thrown away and chaff blown away. Quickly carrying it away would cause it to be husked and the essence would be taken.

Bhikkhus, the cultivating householder has attained the highest, the essence and is established in the purely essential of those grains. In the same manner bhikkhus, the bhikkhu becomes virtuous, dispels wrong virtues and departs from wrong virtues. Becomes one of right view dispels wrong view and departs from wrong view. Becomes one who destroys desires, dispels desires and he departs from desires: Bhikkhus, to this is called the bhikkhu has attained the highest, the essence and is established in the purely essential.

3. Saradasuttam Ý In Autumn

95. Bhikkhus, in Autumn when there is a clear sky, without a single cloud and the sun rising high up in the sky destroys all the darkness and burns and scorches every thing. In the same manner to the noble disciple there arises the eye of the Teaching and together with that arising, three bonds get dispelled, the view of a self, doubts and taking virtues as the ultimate end of the holy life. After that the leading is by covetousness and hatred. He secluding the mind from sensual and demeritorious thoughts, with thoughts and thought processes and with joy and pleasantness born of seclusion abides in the first jhana. If the noble disciple dies at that time he has no bonds on account of which he is to be born in this world .

4. Parisasuttam

96. Bhikkhus, these three are the gatherings. What three? The eminent gathering, the divided gathering and the united gathering.

Bhikkhus, what is the eminent gathering?

Here bhikkhus, in a gathering the elder bhikkhus do not live in abundance given to lethargyóeviating from the main aim. They give the first place to seclusion putting forth effort to attain the not yet attained and to realize the not yet realized: The later generation imitate them and they too do not live in abundance given to lethargyóeviating from the main aim. They give the first place to seclusion putting forth effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the eminent gathering.

Bhikkhus, what is the divided gathering?

Bhikkhus, in a gathering the bhikkhus quarrel and dispute among themselves with the weapon in the mouths. To this is called a divided gathering.

Bhikkhus, what is a united gathering?

Bhikkhus, in a gathering the bhikkhus are united and combined, without a dispute get mixed like milk and water and abide looking at each other with pleasant eyes. To this is called the united gathering.

Bhikkhus, at a time when the bhikkhus are united and combined, without a dispute get mixed like milk and water and abide looking at each other with pleasant eyes, at such time merit is accured, at such times the bhikkhus are in divine abiding: such as the release of mind in intrinsic joy. To the greatly pleased joy arises and the body of one with a joyful mind appeases. The appeased body feels pleasant and the pleasant mind becomes one pointed.

When large drops of rain fall on the higher altitudes of the rock, that water sloping down the valleys fill up the small streams and bigger streams and fill up the small ponds. They in turn fill up the larger ponds and the rivulets and then they fill up the rivers and the great rivers òhe great rivers fill the ocean. In the same manner bhikkhus at a time when the bhikkhus are united and combined, without a dispute get mixed like milk and water and abide looking at each other with pleasant eyes, at such times merit is accured, at such time the bhikkhus are in divine abiding: such as the release of mind in intrinsic joy. To the greatly pleased joy arises and the body of one with a joyful mind appeases. The appeased body feels pleasant and the pleasant mind becomes one pointed.

Bhikkhus, these are the three gatherings.

5. Pathama-assajaniyasutam Ý The first on the thoroughbred

97. Bhikkhus, endowed with three characteristics the king's thoroughbred becomes, the king's possession and becomes royal with the sign. What three?

Here bhikkhus the king's thoroughbred is endowed with beauty, power and speed. The king's thoroughbred endowed with these three characteristics becomes, the king's possession and becomes royal with the sign.

Bhikkhus, in the same manner the bhikkhu endowed with three things becomes suitable for, hospitality, reverence, gifts and for reverential salutation with clasped hands, the field of merit for the world. What three?

Here bhikkhus the bhikkhu is endowed with beauty, power and speed.

Bhikkhus, how is the bhikkhu endowed with beauty?

Here, bhikkhus the bhikkhu becomes virtuous observing the higher code of rules and practising the right conduct. He observes the rules seeing fear in the slightest fault. Thus the bhikkhu is endowed with beauty.

Bhikkhus, how does the bhikkhu become powerful?

Here bhikkhus, the bhikkhu abides with aroused effort to dispel demeritorious thoughts and to arouse meritorious thoughts becoming firm with aroused effort for meritorious thoughts and not putting off the single aim. Thus the bhikkhu becomes powerful.

Bhikkhus, how does the bhikkhu become endowed with speed?

Here, bhikkhus, the bhikkhu knows as it really is, this is unpleasant. Knows as it really is, this is the arising of unpleasantness. Knows as it really is this is the cessation of unpleasantness and knows as it really is, this is the path leading to the cessation of unpleasantness.

Bhikkhus, thus the bhikkhu becomes endowed with speed.

Bhikkhus, the bhikkhu endowed with these three things becomes suitable for, hospitality, reverence, gifts and for reverential salutation with clasped hands, the field of merit for the world.

6. Dutiya-assajaniyasutam Ý The Second on the thoroughbred

98. Bhikkhus, endowed with three characteristics the king's thoroughbred becomes, the king's possession and becomes royal with the sign. What three?

Here bhikkhus the king's thoroughbred is endowed with beauty, power and speed. The king's thoroughbred endowed with these three characteristics becomes, the king's possession and becomes royal with the sign.

Bhikkhus, in the same manner the bhikkhu endowed with three things becomes suitable for, hospitality, reverence, gifts and for reverential salutation with clasped hands, the field of merit for the world. What three?

Here bhikkhus the bhikkhu is endowed with beauty, power and speed.

Bhikkhus, how is the bhikkhu endowed with beauty?

Here, bhikkhus the bhikkhu becomes virtuous observing the higher code of rules and practising the right conduct. He observes the rules seeing fear in the slightest fault. Thus the bhikkhu is endowed with beauty.

Bhikkhus, how does the bhikkhu become powerful?

Here bhikkhus, the bhikkhu abides with aroused effort to dispel demeritorious thoughts and to arouse meritorious thoughts becoming firm with aroused effort for meritorious thoughts and not putting off the single aim. Thus the bhikkhu becomes powerful.

Bhikkhus, how does the bhikkhu become endowed with speed?

Here, bhikkhus, the bhikkhu destroying the five lower bonds binding to the sensual world takes spontaneous birth and extinguishes in that same birth.

Bhikkhus, thus the bhikkhu becomes endowed with speed.

Bhikkhus, the bhikkhu endowed with these three things becomes suitable for, hospitality, reverence, gifts and for reverential salutation with clasped hands, the field of merit for the world.

7. Tatiyaassajaniyasutam Ý The third on the thoroughbred

99. Bhikkhus, endowed with three characteristics the king's thoroughbred becomes, the king's possession and becomes royal with the sign. What three?

Here bhikkhus the king's thoroughbred is endowed with beauty, power and speed. The king's thoroughbred endowed with these three characteristics becomes, the king's possession and becomes royal with the sign.

Bhikkhus, in the same manner the bhikkhu endowed with three things becomes suitable for, hospitality, reverence, gifts and for reverential salutation with clasped hands, the field of merit for the world. What three?

Here bhikkhus the bhikkhu is endowed with beauty, power and speed.

Bhikkhus, how is the bhikkhu endowed with beauty?

Here, bhikkhus the bhikkhu becomes virtuous observing the higher code of rules and practising the right conduct. He observes the rules seeing fear in the slightest fault. Thus the bhikkhu is endowed with beauty.

Bhikkhus, how does the bhikkhu become powerful?

Here bhikkhus, the bhikkhu abides with aroused effort to dispel demeritorious thoughts and to arouse meritorious thoughts becoming firm with aroused effort for meritorious thoughts and not putting off the single aim. Thus the bhikkhu becomes powerful.

Bhikkhus, how does the bhikkhu become endowed with speed?

Here, bhikkhus, the bhikkhu destroying desires, the mind released from desires and released through wisdom, here and now by himself realizing abides.

Bhikkhus, thus the bhikkhu becomes endowed with speed.

Bhikkhus, the bhikkhu endowed with these three things becomes suitable for, hospitality, reverence, gifts and for reverential salutation with clasped hands, the field of merit for the world.

8. Potthakasuttam Ý The book

100. Bhikkhus, even a new book may be not comely, attractive to touch and be of low value, even a middling book may be not comely, attractive to touch and be of low value.

or even a decayed book may be not comely, attractive to touch and be of low value.

The decayed book will be taken to wipe something or would be thrown into the rubbish heap.

Bhikkhus, in the same manner even if a novice bhikkhu is with evil thoughts, I say he is not attractive. I compare him to the not comely book.

They that serve him, associate him and imitate him will be mentally unwell and fall into unpleasantness for a long time. I say this is his unpleasant touch. I compare this to the not attractive touch of the book.

They that offer him robes, morsel food, dwellings and requisites when ill are not well rewarded. I say, it is owing to his low value. I compare it to the low value of the book.

Even if a middling ... re ... even if an elder bhikkhu is with evil thoughts, I say he is not attractive. I compare him to the not comely book.

They that serve him, associate him and imitate him will be mentally unwell and fall into unpleasantness for a long time. I say this is his unpleasant touch. I compare this to the not attractive touch of the book.

They that offer him robes, morsel food, dwellings and requisites when ill are not well rewarded. I say, it is owing to his low value. I compare it to the low value of the book.

If such an elder bhikkhu speaks in the midst of the Colmmunity of bhikkhus, they would tell him: You foolish, not learned one, what have you to say, we think you have to be spoken to. He would be displeased and angry and would speak displeased words. The Community would throw him out as the book that is thrown as rubbbish. .

Bhikkhus, even a new Kashmire cloth is comely, attractive to touch and of high value, even a middling Kashmire cloth is comely, attractive to touch and of high value.

or even a decayed Kashmire cloth is comely, attractive to touch and of high value.

The decayed Kashmire cloth will be taken to cover jewels or would be put in the scented casket.

Bhikkhus, in the same manner even if a novice bhikkhu is virtuous and with good conduct , that I say is his attractive looks. I compare him to the attractive Kashmire cloth.

They that serve him, associate him and imitate him will be mentally well and pleasant for a long time. I say this is his pleasant touch. I compare this to the attractive touch of the Kashmire cloth.

They that offer him robes, morsel food, dwellings and requisites when ill are well rewarded. I say, it is owing to his high value. I compare it to the high value of the Kashmire cloth.

Even if a middling ... re ... even if an elder bhikkhu is virtuous with good conduct, that I say is his attractive looks. I compare him to the attractive Kashmire cloth.

They that serve him, associate him and imitate him will be mentally well and pleasant for a long time. I say this is his pleasant touch. I compare this to the attractive touch of the Kashmire cloth.

They that offer him robes, morsel food, dwellings and requisites when ill are well rewarded. I say, it is owing to his high value. I compare it to the high value of the Kashmire cloth.

If such an elder bhikkhu speaks in the midst of the Colmmunity of bhikkhus, it would be told : Venerable ones, make no noise an elder is speaking on the Teaching and Discipline. His words would be well treasured, either put in the scented casket or wrapt up in the Kashmire cloth. Therefore bhikkhus you should train, we should be like the Kashmire cloth and not like the book.

9. Lonakapallasuttam Ý The crystal of salt

101. Bhikkhus, if someone says: In whatever manner a peson does action, in that respective manner he will feel the results. Bhikkhus, if that be so, there is no holy life and there is no apparent way to end unpleasantness rightfully. Bhikkhus, if a person says: With whatever feelings a man does action, in that respective manner he will feel the results. Bhikkhus, if that be so, there is a holy life and there is an apparent way to end unpleasantness rightfully.

Here bhikkhus, a certain person doing a trifling evil action would pull him to hell. Here bhikkhus, a certain person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.

Bhikkhus, what kind of person doing a trifling evil action, on account of it, be pulled to hell?.

Here bhikkhus, a certain person is undeveloped, in body,[1] virtues,[2] in mind,[3] in wisdom,[4] is insignificant with a small self[5] living in unpleasantness. Bhikkhus, such a person doing a trifling evil action would pull him to hell.

Bhikkhus, what kind of person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent?

Here bhikkhus, a certain person is developed, in body, virtues, in mind, in wisdom, is with a significant self immeasureable and living in pleasantness. Bhikkhus, such a person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.

A man would put a crystal of salt into a cup of water. Bhikkhus, would that cup of water be saturated with the crystal of salt? Yes, venerable sir. What is the reason?

Venerable sir, the little water in the cup would be saturated with the crystal of salt.

A man would put a crystal of salt into river Ganges. Bhikkhus, would the water in river Ganges be saturated with the crystal of salt? No, venerable sir. What is the reason?

Venerable sir, that great mass of water in river Ganges would not be saturated with the crystal of salt.

In the same manner bhikkhus, a certain person doing a trifling evil action would pull him to hell and a certain person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.

Bhikkhus, what kind of person doing a trifling evil action, on account of it, be pulled to hell?.

Here bhikkhus, a certain person is undeveloped, in body, virtues, in mind, in wisdom, is insignificant with a small self, living in unpleasantness. Bhikkhus, such a person doing a trifling evil action would pull him to hell.

Bhikkhus, what kind of person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent?

Here bhikkhus, a certain person is developed, in body, virtues, in mind, in wisdom, is with a significant self, immeasureable and living in pleasantness. Bhikkhus, such a person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.

Here bhikkhus, a certain person would go to jail for half a coin, a coin or a hundred coins bhikkhus, another person would not go to jail for half a coin, a coin or a hundred coins.

Bhikkhus, what kind of person would go to jail for half a coin, a coin or a hundred coins? Here, bhikkhus a certain person is poor, unable to do anything with little resources, this kind of person would go to jail for half a coin, a coin or a hundred coins.

Bhikkhus, what kind of person would not go to jail for half a coin, a coin or a hundred coins? Here, bhikkhus a certain person is wealthy, with many resources, this kind of person would not go to jail for half a coin, a coin or a hundred coins.

In the same manner bhikkhus, a certain person doing a trifling evil action would pull him to hell and a certain person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.

Bhikkhus, what kind of person doing a trifling evil action, on account of it, be pulled to hell?

Here bhikkhus, a certain person is undeveloped, in body, virtues, in mind, in wisdom, is insignificant with a small self living in unpleasantness. Bhikkhus, such a person doing a trifling evil action would pull him to hell.

Bhikkhus, what kind of person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent?

Here bhikkhus, a certain person is developed, in body, virtues, in mind, in wisdom, is with a significant self, immeasureable and living in pleasantness. Bhikkhus, such a person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.

Bhikkhus, the lambs of a certain one, the slaughterer would steal and would be able to kill, tie up, cook or do what he likes with them. Yet the lambs of a certain other one, the slaughterer would steal but would not be able to kill, tie up, cook or do what he likes with them.

Bhikkhus, whose lambs would the slaughterer be able to steal and kill, tie up, cook or do what he likes with them?

Here bhikkhus, a certain one is poor, without resources to do something. the lambs of such a one the slaughterer would steal and would be able to kill, tie up, cook or do what he likes with them.

Bhikkhus, whose lambs would the slaughterer steal but would not be unable to kill, tie up, cook or do what he likes with them?

Here bhikkhus, a certain one is wealthy and has many resources, a king or king's minister, the lambs of such a one the slaughterer would steal but would not be able to kill, tie up, cook or do what he likes with them. Undoubtedly he would say sirs either give my sheep or give their worth. .

In the same manner bhikkhus, a certain person doing a trifling evil action would pull him to hell and a certain person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.

Bhikkhus, what kind of person doing a trifling evil action, on account of it, be pulled to hell?.

Here bhikkhus, a certain person is undeveloped, in body, virtues, in mind, in wisdom, is insignificant with a small self living in unpleasantness. Bhikkhus, such a person doing a trifling evil action would pull him to hell.

Bhikkhus, what kind of person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent?

Here bhikkhus, a certain person is developed, in body, virtues, in mind, in wisdom, is with a significant self, immeasureable and living in pleasantness. Bhikkhus, such a person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.

Bhikkhus, if someone says: In whatever manner a person does action, in that respective manner he will feel the results. Bhikkhus, if that be so, there is no holy life and there is no apparent way to end unpleasantness rightfully. Bhikkhus, if someone says: With whatever feelings a person does action, in that respective manner he will feel the results. Bhikkhus, if that be so, there is a holy life and there is an apparent way to end unpleasantness rightfully.

Notes

1. Undeveloped body.'abhavita kayo' Take a child who has not yet reached its teen age. To him the six doors of mental contact are a constant source of pleasure. He would be tossing about, laughing running about and happy. He would be overwhelmed with pleasure. This is an example for an undeveloped body.

2. Undeveloped virtues. `abhavitasilo' It is the uncontrolled mental faculties. That is seeing a form would be either attached to it or averse to it. Which is closely followed up with a train of unpleasant things such as displeasure, pleasure, happiness unhappiness, distress, worry and unpleasantness. So also hearing a sound, smelling a scent, tasting, with a body contact and an idea would be either attached to it or averse to it. Which is closely followed up with a train of unpleasant things such as displeasure, pleasure, happiness unhappiness, distress, worry and unpleasantness. The control of the six doors of mental contact is the ultimate end of observing all virtues.

3. Undeveloped mind `abhavitacitta' Soon after any pleasant feeling, there is an unpleasant feeling, on account of losing the pleasant feeling. Follow note 1. From that same child, all of a sudden you might hear a sudden yell, with tears streaming down his face. Now he is overwhelmed with unpleasantness. He has no control of himself. It is owing to his undeveloped mind. Not only a child, most of us become childish at times the Blessed One specifies an antidote for us to develop the mind and that is the four jhanas.

4. Undeveloped wisdom `abhavitapa¤¤a' It is not knowing, this is unpleasant, as it really is. Not knowing this is the arising of unpleasantness, ... re ... Not knowing this is the cessation of unpleasantness, ... re ... Not knowing this is the path to the cessation of unpleasantness, ... re ... That path is the Noble Eightfold Path.

5. Is insignificant with a small self `paritto appatumo' For a person to become significant, merely becoming huge and strong is not enough, he should have some internal build up in the form of character building. Observing certain restrains and observances would be helpful.



10. Pamsudhovakasuttam Ý Washing impurities

102. Bhikkhus, to born gold there are rough impurities, such as dirty sand, pebbles and stones. The washer or his apprentice spreads the impure gold in a trough and washes, cleans and shakes it, when the rough impurities are cleaned,

To born gold there are middling impurities, such as fine stones, and big grains of sand The washer or his apprentice washes, cleans and shakes it, when the middling impurities are cleaned,-

To born gold there are fine impurities, such as fine sand and black sand The washer or his apprentice washes, cleans and shakes it, when the fine impurities are cleaned,

Then the goldsmith does the rest. The goldsmith or his apprentice puts the raw gold to a metal vessel and heats and boils does not turn it into liquid or attend to it well. When not yet attended to, the gold is not bright, is brittle and not ready to work with.

Bhikkhus, there comes a time when the goldsmith or his apprentice heats, boils and turns it into liquid. Then the brittleness is gone it becomes pure, bright and ready to work with. Whatever the goldsmith desires to make with it, whether a girdle, earings or a chain for the neck, for that purpose it becomes suitable.

In the same manner bhikkhus, to the bhikkhu developing the mind to a higher degree there are rough defilements such as misbehaviour by body, speech or mind. A capable bhikkhu dispels them turns them out and makes them things that would not rise again.

When these are dispelled to the bhikkhu developing the mind to a higher degree there are middling defilements, such as sensual thoughts, hateful thoughts and hurting thoughts A capable bhikkhu dispels them turns them out and makes them things that would not rise again.

When these are dispelled to the bhikkhu developing the mind to a higher degree there are fine defilements, such as thoughts about the nationality, state and other deceptive thoughts. A capable bhikkhu dispels them turns them out and makes them things that would not rise again.

After that thoughts about the Teaching take over. That concentration is not peaceful, not exalted, not appeasing with the mind not coming to a single point and neither without thoughts that rebuke the religious observances. Bhikkhus, there comes a time when the concentration is peaceful, exalted, appeased with the mind coming to a single point and without thoughts that rebuke the religious observances. Then to whatever realization of knowledge the mind is bent, mindfulness in that sphere becomes the eyewitness.

If he desires, partakes various forms of psychic powers. One becomes many and many becomes one. Appears and disappears without obstructions, across walls, embankments and rocks, as though passing through space. Comes out of earth and dives into it as though in water. One goes unbroken on water as though on hard earth. Sits cross legged in space like birds small or large. Touches the moon and sun with the hand, thus wields power as far as the world of Brahma. Thus mindfulness becomes the eyewitness in that respective mental sphere.

If he desires, with the purified heavenly ear beyond human, hears sounds both heavenly and human at close quarters or at a distance. Thus mindfulness becomes the eyewitness in that respective mental sphere.

If he so desires, penetratingly knows the mental state of other persons and other beings. As this is a mind, with greed, without greed, with hate, without hate, with delusion, without delusion. As this mind is, not scattered, scattered, grown great, not grown great, with a compare, without a compare. As this mind is concentrated, not concentrated, released, not released. Thus mindfulness becomes the eyewitness in that respective mental sphere.

If he so desires, recalls innumerable previous births, such as one, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, innumerable forward cycles, innumerable backward cycles and innumerable forward and backward cycles. He recalls there I was of such name, lineage, clan, with such a disposition, such supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there, of such name, lineage, clan, with such a disposition, such supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there is born here. Thus he recollects innumerable previous births with characteristics and details. Thus mindfulness becomes the eyewitness in that respective mental sphere.

If he so desires, with the purified heavenly eye which is beyond human he sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and evil states. Knows them born according to their actions. As these good beings on account of bodily, verbal and mental misconduct, on account of blaming noble ones, on account of wrong view, on account of wrong view of actions, after death are born in decrease, in an evil state, in hell As these good beings on account of bodily, verbal and mental good conduct, on account of not blaming noble ones, on account of right view, on account of right view of actions, after death are born in increase, in a good state, in heaven. Thus with the purified heavenly eye which is beyond human he sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and evil states. Knows them born according to their actions. Thus mindfulness becomes the eyewitness in that respective mental sphere.

Bhikkhus, if he so desires, releasing the mind from desires and released through wisdom, here and now by himself realizing abides. Thus mindfulness becomes the eyewitness in that respective mental sphere.

11. Nimittasuttam Ý Signs

103. Bhikkhus, a bhikkhu developing the mind to higher states should attend to three things from time to time: Alternately should attend to one or all the four ways of establishing mindfulness, to the most patronized sign,[1] and to the chosen release of mind.[2]

Bhikkhus, if the bhikkhu developing the mind to higher states should attend to only establishing mindfulness, the mind tends to become lazy. Bhikkhus, if the bhikkhu developing the mind to higher states should attend to only the most patronized sign, the mind tends to become excited or distracted. Bhikkhus, if the bhikkhu developing the mind to higher states should attend to only the chosen release of mind, it does not become concentrated for the destruction of desires. When the bhikkhu developing the mind to higher states alternately attends to establishing mindfulness, attends to the most patronized sign and attends to the chosen release of mind, it becomes gentle, workable, bright not prone to be interuptted it gets concentrated for the destruction of desires.

Bhikkhus, the goldsmith or his apprentice builds a furnace and lights its mouth, then taking the gold with a pair of pincers he holds it at the mouth of the furnace, from time to time he sprinkles water on it and looks at it. Bhikkhus, if the goldsmith or his apprentice only held the gold at the mouth of the furnace, it would get burnt. If he only sprinkled water on it, it would get cold. If he only looked at it, it would not be quite ready Since the goldsmith or his apprentice from time to time held the gold at the mouth of the furnace, sprinkled water and looked at it, it became gentle, workable, bright and not brittle, it became suitable to make whatever desired ornament, whether a girdle band, earings, a necklace or a gold chain. .

In the same manner bhikkhus, a bhikkhu developing the mind to higher states should attend to three things from time to time: should attend to one or all the four ways of establishing mindfulness,[1] should attend to the most patronized sign,[2] and to the chosen release of mind.[3]

Bhikkhus, if the bhikkhu developing the mind to higher states should attend to only establishing mindfulness, the mind tends to become lazy. Bhikkhus, if the bhikkhu developing the mind to higher states should attend to only the most patronized sign, the mind tends to become excited or distracted. Bhikkhus, if the bhikkhu developing the mind to higher states should attend to only the chosen release of mind, it does not become concentrated for the destruction of desires. When the bhikkhu developing the mind to higher states alternately attends to establishing mindfulness, attends to the most patronized sign and attends to the chosen release of mind, it becomes gentle, workable, bright, not prone to be interuptted it gets concentrated for the destruction of desires.

Then the mind could be directed to whatever realization of knowleldge it became necessary. In that respective sphere the mindfulness became the eye witness.

Bhikkhus, if he so desires partakes various psychic fetes One becomes many and many becomes one. Appears and disappears without obstructions, across walls, embankments and rocks, as though passing through space. Comes out of earth and dives into it as though in water. Goes unbroken on water as though on hard earth. Sits cross legged in space like birds small or large. Touches the moon and sun with the hand, thus wields power as far as the world of Brahma.

Bhikkhus, if he so desires, releasing the mind from desires and released through wisdom, here and now by himself realizing abides. Thus mindfulness becomes the eyewitness in that respective mental sphere.

Notes

1. Should attend to one or all the four ways of establishing mindfulness. `samadhinimittam manasikatabbam' Samadhinimitta consists of all four ways of establishing mindfulness. Such as establishing mindfulness of, the body in the body, of feelings in feelings, mental states in the mind and thoughts and thought processes. Attending to one of these, or several of these is the samadhinimitta.

2. Should attend to the most patronzed sign `paggahanimittam manasikatabbam' The most partonzed sign is the one most practised by the meditator. e.g., being aware of the breath, or the sign of loathsomeness or any other preferred sign.

3. Should attend to the chosen release of mind. `upekhanimittam manasikatabbam' The chosen release of mind is the release the mediator has chosen. may be the release realized at the six doors of mental contact, or releasing the mind from desires or the release through wisdom, or the release through loving kindness or any other divine abiding etc.