Aṅguttara Nikāya
003. Uruwelavagga
1. Paṭhamauruwelasuttāṃ –– The first in Uruwwela
003.01. At one time the Blessed One was abiding in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. The Blessed One addressed the bhikkhus from there:
Bhikkhus, at one time before enlightenment, I was living in this Ajapala grove, on the bank of river Neranjara in this same Uruwela. When I was in seclusion this thought occured to me: It is unpleasant to live in disrespect, without order, what if I live treating with respect and honouring, a recluse or brahmin. Then it occured to me, for the completion of my incomplete virtues, I should live, treating with respect and honouring some other recluse or brahmin. In this world, together with its gods and men, Māra, Brahma and the community of recluses and brahmins, I do not see anyone more virtuous than me to treat with respect and to honour. For the completion of my incomplete concentration, I should live, treating with respect and honouring some other recluse or brahmin. In this world, together with its gods and men, Māra, Brahma and the community of recluses and brahmins, I do not see anyone more concentrated than me to treat with respect and to honour. For the completion of my incomplete wisdom, I should live, treating with respect and honouring some other recluse or brahmin. In this world, together with its gods and men, Māra, Brahma and the community of recluses and brahmins, I do not see anyone more wise than me to treat with respect and to honour. For the completion of my incomplete release, I should live, treating with respect and honouring some other recluse or brahmin. In this world, together with its gods and men, Māra, Brahma and the community of recluses and brahmins, I do not see anyone so well released like me to treat with respect and to honour
Bhikkhus, then it occured to me: What if I treat with respect and honour the Teaching realized by me and abide? Brahma Sahampati cognizing my thought process in his mind, as though a powerful man would stretch his bent arm or bend his stretched arm, disappeared from the world of Brahma and appeared before me.
Brahma Sahampati arranging his shawl on one shoulder and putting down his right knee and clasping his hands towards me said:
O! Blessed One, O! Well Gone One, it should be so! Venerable sir, those rightfully enlightened ones in the past abode treating with respect and honouring the Teaching. Those rightfully enlightened ones to come in the future too will abide treating with respect and honouring the Teaching. Now too, the Blessed One, rightfully enlightened should abide treating with respect and honouring the Teaching. Brahma Sahampati further said:
And the rightfully Enlightened One at present, destroyers of much unpleasantness
Lived honouring the good Teaching and also should do so at present.
In the future they will do it, it is the rightful order of things.
Therefore those who love themselves, should constantly honour
The Teaching recalling the dispensation of the enlightened ones.
2. Dutiyauruwelasuttaṃ –– The second in Uruwela
003.02. Bhikkhus, before my enlightenment, I was living in the Ajapala grove on the bank of river Neranjara in Uruwela. Then many aged brahmins, decayed and reached the end of life, approached me, exchanged friendly greetings, sat on a side and said: Good Gotama, we have heard that the recluse Gotama does not salute, attend or offer a seat to aged brahmins, decayed and reached the end of life. Good Gotama, that is not the right conduct
Bhikkhus, then it occured to me: These venerable ones do not know the elder or the attributes of an elder.
Bhikkhus, there may be elders of eighty years, ninety years or even a hundred years from birth, talking, at the improper time, not the real and the not essential. Talk that is not the Teaching and the discipline, words without a limit and location and could not be treasured. They go to the category of foolish elders.
Bhikkhus, there may be the young in the prime of life with black hair talking, at the proper time, talking the real and the essential. Talking about the Teaching and the discipline, words with a limit and location and could be treasured. They go to the category of wise elders.
Bhikkhus, these four are the attributes of an elder. What four?
Here, bhikkhus, the bhikkhu is virtuous restrained in the higher code of rules, pursuing the right course of conduct sees fear in the slightest fault and observes the precepts to train. He becomes learned and bears and treasures what he has learned. The Teaching good at the beginning, middle and the end full of meaning even in the letter explaining the pure and complete holy life. Of such a Teaching he becomes learned, bearing it in words, relaying it in mind and penetrating it to realize. He becomes a gainer for nothing, a gainer without difficulty, a quick gainer of the four higher states of mind, the pleasant abidings here and now. Desroying desires, releasing the mind from desires and released through wisdom, abides here and now having reālized. Bhikkhus, these four are the attributes of an elder.
With undisciplined thoughts like an animal
Unkind with evil thoughts he is far from stability.
If someone is virtuous, learned and intelligent,
Wants to perceive the Teaching wisely
Has gone beyond all things unobstructed and is intelligent,
Has dispelled birth and death and gone to the end of the holy life
He is the elder without desires, I call him an elder.
3. Lokasuttaṃ –– The world
003.03. Bhikkhus, the Thus Gone One is thoroughly enlightened about the world. The Thus Gone One is disentangled from the world. Is enlightened about the arising of the world and has dispelled it, the cessation of the world and has realized it and the path leading to the cessation of the world and has developed it.
Bhikkhus, the Thus Gone One is enlightened about all the seen, heard, experienced, cognized, wished for and pursued by the mind by gods and men together with Māra, brahma and the community of recluses and brahmins. Therefore it is said I am Thus Gone.
Bhikkhus, from the moment of my enlightenment until I pass into final extinction, whatever I said, muttered and pointed out, is that same, not another, therefore I am Thus Gone, it is said.
Bhikkhus, as the Thus Gone One says, so he does, as he does, so he says, because he does what he says and says what he does, therefore he is Thus Gone, it is said.
Bhikkhus, to this world, together with gods and men, Māra, Brahma, the Community of recluses and brahmins, the Thus Gone One is the unconquered Lord, the all pervading one, the controller of all, therefore he is Thus Gone, it is said.
Released from all bonds experiences the bliss of extinction
Desires destroyed, enlightened and doubts dispelled
Has destroyed all actions, is released without holding anything
That is the enlightened noble lion, who rolls the wheel of the Teaching
Gods and men who have taken refuge in enlightenment,
Get together and worship you as they have always done
Tamed, you are the chief to tame, appeased, the sage to appease
Released, is the foremost to release, and crossed you cross others
We always worship you, there is no compare to you in this world of gods and men.
4. Kalakārāmasuttaṃ –– In Kalaka’s monastery
003.04. At one time the Blessed One was living in Kalaka’s monastery in saketa and the Blessed One addressed the bhikkhus from there. Bhikkhus, I thoroughly know whatever seen, heard, experienced, cognized and pursued by the mind, in the world of gods and men, Māra, Brahma and the community of recluses and brahmins. I do not care for them. Bhikkhus, if I said, I know whatever seen, heard, experienced, cognized and pursued by the mind, of the world of gods and men, Māra, Brahma and the community of recluses and brahmins, it will be a lie. If I said, I know and do not know them, it would also be a lie. If I said, I neither know nor not that I do not know, it would be an unqualified statement. Therefore bhikkhus, the Thus Gone One seeing, does not think a should be seen was seen, or think it was not seen. Does not think of a should be seen or of one who has seen. Hearing, does not think a should be heard was heard, or think it was not heard. Does not think of a should be heard or of one who has heard. Experiencing, does not think a should be experienced was experienced, or think it was not experienced. Does not think of a should be experienced or of one who has experienced. Cognizing, does not think a should be cognized was cognized, or think it was not cognized. Does not think of a should be cognized or of one who has cognized.
Thus, bhikkhus, the Thus Gone One is such like in things seen, heard, experinced and cognized, he is highly qualified in those things and there is not a more noble and exalted state evident, it is said.
And false to the outsider, these are not to the self restrained.
True and false is an external assumption, the populace is entangled in,
Seeing the remedy for this
Thus Gone Ones have no clingings as I know and I see.
5. Brahmacariyasuttaṃ –– The holy life
003.05. Bhikkhus, this holy life is not lived to deceive people, for people to talk about you, to gain, hospitality and fame, to seek release through the gossip of others, for the purpose of may others know me thus. Bhikkhus, the holy life is lived for the purpose of restraining, dispelling, disenchantment and cessation.
And safety, for a plunge into extinction.
This is the path taken by great sages, follow it to end unpleasantness
They that follow the path do the dispensation.
6. Kuhasuttaṃ –– Concealing nature
003.06. Bhikkhus, those bhikkhus who are concealing, rigid, talkative, gingerly, showing off and not restrained are not mine, they have strayed from this Teaching and discipline. They will not grow to greatness in this dispensation.
Bhikkhus, those bhikkhus who are not concealing, not rigid, talkative, nor gingerly, not showing off and restrained are mine, they have not strayed from this Teaching and discipline. They will grow to greatness in this dispensation.
Will not grow in the Teaching of the rightfully Enlightened One
The straightforward, not talkative, wise, gentle, restrained ones
Will grow in the Teaching of the rightfully Enlightened One
7. Santuṭṭhīsuttaṃ –– Satisfaction
003.07. Bhikkhus, these four are insignificant, easily obtained, faultless things. What four? Bhikkhus, the rag robe is insignificant, easily obtained and faultless. Bhikkhus, the morsel of food is insignificant, easily obtained and faultless. Bhikkhus, the root of a tree is insignificant, easily obtained and faultless. Bhikkhus, the strong smelling urine is insignificant, easily obtained and faultless.
Bhikkhus, these four are insignificant, easily obtained, faultless things. Bhikkhus, if the bhikkhu is satisfied with these insignificant, easily obtained things. I say it is a characteristic of his recluseship.
For dwellings, robes, eatables and drinks,
It is the destruction of the mind, hate not intervening
These things are told to begin with, recluseship
To the diligent trainer, there is much satisfaction
8 Ariyavaṃsasuttaṃ –– The clan of nobility
003.08. Bhikkhus, these four belong to the noble clan, were recognized by those gone by, were honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and are not blamed by recluses, brahmins and the wise. What four?
Here, bhikkhus, the bhikkhu is satisfied with whatever gain of robes. He does not talk in praise of this and other kind of robe, with words improper and unsuitable. Not gaining robes too he does not worry. Gaining robes he partakes of them not enslaved, not greedily bound, wisely seeing the danger and the escape. On account of the gain of this and other robe he does not praise himself or disparage others. Bhikkhus, if someone is clever, not lazy, aware and mindfull on this, it is said he is established in the ancient, recognized clan of nobility.
Again, bhikkhus, the bhikkhu is satisfied with whatever gain of morsel food. He does not talk in praise of this and other kind of morsel food, with words improper and unsuitable. Not gaining morsel food too he does not worry. Gaining morsel food he partakes of them not enslaved, not greedily bound, wisely seeing the danger and the escape. On account of the gain of this and other morsel food he does not praise himself or disparage others. Bhikkhus, if someone is clever, not lazy, aware and mindfull on this, it is said he is established in the ancient, recognized clan of nobility.
Again, bhikkhus, the bhikkhu is satisfied with whatever gain of dwellings. He does not talk in praise of this and other kind of dwelling, with words improper and unsuitable. Not gaining dwellings too he does not worry. Gaining dwellings he partakes of them not enslaved, not greedily bound, wisely seeing the danger and the escape. On account of the gain of this and other dwelling he does not praise himself or disparage others. B;hikkhus, if someone is clever, not lazy, aware and mindfull on this, it is said he is established in the ancient, recognized clan of nobility.
Again, bhikkhus, the bhikkhu takes pleasure in developing his self and becomes attached to it. Takes pleasure in dispelling and becomes attached to it. On account of his developments and dispellings he does not praise himself or disparage others. Bhikkhus, if someone is clever, not lazy, aware and mindfull on this, it is said he is established in the ancient, recognized clan of nobility
Bhikkhus, these four belong to the noble clan, were recognized by those gone by, were honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and are not blamed by recluses, brahmins and the wise
Bhikkhus, the bhikkhu endowed with these four marks of the noble clan was to abide in the east, he overcomes discontent, discontent does not overcome him … re … was to abide in the west, he overcomes discontent, discontent does not overcome him … re … was to abide in the north, he overcomes discontent, discontent does not overcome him … re … was to abide in the south, he overcomes discontent, discontent does not overcome him. What is the reason?
Discontent and attachment do not conquer the wise
The wise conquer discontent and attachment
Explaining it correctly, action is checked and removed.
It is like pure gold, nobody blames it
Even the gods and Brahma praise it.
9. Dhammapadasuttaṃ –– Sections of the Teaching
003.09. Bhikkhus, these four sections of the Teaching belong to the noble clan, were recognized by those gone by, were honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and are not blamed by recluses, brahmins and the wise. What four?
Bhikkhus, the section of the teaching on non coveting belongs to the noble clan, was recognized by those gone by, was honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and is not blamed by recluses, brahmins and the wise.
Bhikkhus, the section of the teaching on non hatefulness, … re … on mindfulness, … re … on right concentration, belongs to the noble clan, was recognized by those gone by, was honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and is not blamed by recluses, brahmins and the wise.
Bhikkhus, these four sections of the Teaching belong to the noble clan, were recognized by those gone by, were honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and are not blamed by recluses, brahmins and the wise.
Internally settled, bring the mind to one point.
10. Paribbājakasuttaṃ –– Wandering ascetics
003. 10. At one time the Blessed One was living among the peaks of the Gijjha rock. At that time many well-known wandering ascetics were living in the monastery of the wandering ascetics on the bank of river Sappinie, such as Annabhara, Varadhara, Sakuludayi and other well-known wandering ascetics.
The Blessed One getting up from his evening seclusion approached the monastery of the wandering ascetics on the bank of river Sappinie and sat on the prepared seat and said:
Wandering ascetics, these four sections of the Teaching belong to the noble clan, were recognized by those gone by, were honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and are not blamed by recluses, brahmins and the wise. What four?
Wandering ascetics, the section of the teaching on non coveting belongs to the noble clan, was recognized by those gone by, was honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and is not blamed by recluses, brahmins and the wise.
Wandering ascetics, the section of the teaching on non hatefulness, … re … on right mindfulness, … re … on right concentration, belongs to the noble clan, was recognized by those gone by, was honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and is not blamed by recluses, brahmins and the wise.
Wandering ascetics, these four sections of the Teaching belong to the noble clan, were recognized by those gone by, were honoured from the past, recognized by the clan, was not confusing in the past and will not confuse in the future and are not blamed by recluses, brahmins and the wise.
If a wandering ascetic was to say- I reject this section of the teaching on non coveting, with much greed for sensuality, I will disclose a recluse or brahmin. Then I will say thus to him- Come! tell us. speak up. We will see your powers. That wandering ascetic rejecting the section of the Teaching on non coveting, coveting much for sensuality could disclose a recluse or brahmin is not possible.
If a wandering ascetic was to say- I reject this section of the teaching on non hatefulness, with a hateful defiled mind, I will disclose a recluse or brahmin. Then I will say thus to him- Come! tell us. speak up. We will see your powers. That wandering ascetic rejecting the section of the Teaching on non hatefulness, could disclose a recluse or brahmin is not possible.
If a wandering ascetic was to say- I reject this section of the teaching on right mindfulness, with a confused mind without awareness, I will disclose a recluse or brahmin. Then I will say thus to him- Come! tell us. speak up. We will see your powers. That wandering ascetic rejecting the section of the Teaching on right mindfulness, with a confused and unaware mind could disclose a recluse or brahmin is not possible.
If a wandering ascetic was to say- I reject this section of the teaching on right concentration, with an unconcentrated and confused mind, I will disclose a recluse or brahmin. Then I will say thus to him- Come! tell us. speak up. We will see your powers. That wandering ascetic rejecting the section of the Teaching on right concentrtion, unconcentrated and confused could disclose a recluse or brahmin is not possible.
Wandering ascetics who think to blame or rebuke these four sections of the Teaching, are here and now rightfully reproached in four instances. What four?
They blame and rebuke the good section on the Teaching non-coveting. The good recluses and brahmins with much greed for sensuality will be revered and praised by them. They blame and rebuke the good section on the Teaching non-hatefulness. The good recluses and brahmins with hateful minds and angry thoughts will be revered and praised by them.
They blame and rebuke the good section of the Teaching, right mindfulness. The good recluses and brahmins who are unaware with confused minds will be revered and praised by them. They blame and rebuke the good section on the Teaching, right concentration. The good recluses and brahmins unconcentrated and confused will be revered and praised by them.
Wandering ascetics who think to blame or rebuke these four sections of the Teaching, are here and now rightfully reproached in these four instances. Those wandering ascetics who were in the past, such as those carrying a heavy load, those with the view there is no reason and cause, those with the view there is no action done, and those with the view there is nothing, they too should think not to blame or rebuke these four sections of the Teaching. What is the reason? For fear of blame, aversion and reproach.
Those training not to covet are diligent it is said.
