Aṅguttara Nikāya
005. Akkosavaggo –– The section on abusing
1. Vivādasuttaṃ –– Disputes
41. Venerable Upali approached The Blessed One, worshipped, sat on a side and said:
“Venerable sir, why do quarrels, taking sides and disputes arise to the bhikkhu which take away the pleasant abiding of the bhikkhu?
“Here, Upali, the bhikkhu shows the non-Teaching as the Teaching and the Teaching as the non-Teaching. The non-discipline as the discipline and the discipline as the non discipline. The not told and not declared by the Thus Gone One as told and declared by the Thus Gone One. The told and declared by the Thus Gone One as the not told and not declared by the Thus Gone One. The not practised by the Thus Gone One as the practised by the Thus Gone One. The practised by the Thus Gone One as the not practised by the Thus Gone One. The not pointed out by the Thus Gone One as the pointed out by the Thus Gone One The pointed out by the Thus Gone One as the not pointed out by the Thus Gone One. Upali, on account of these reasons, quarrels, taking sides and disputes arise to the bhikkhu which take away the pleasant abiding of the bhikkhu.
2. Paṭhamavivādamūlasuttāṃ –– Origin of disputes
42 “ Venerable sir, how many origines are there for disputes?
“Upali, these ten are the origines for disputes. What ten?
Here, Upali, the bhikkhu shows the non-Teaching as the Teaching and the Teaching as the non-Teaching. The non-discipline as the discipline and the discipline as the non discipline. The not told and not declared by the Thus Gone One as told and declared by the Thus Gone One. The told and declared by the Thus Gone One as the not told and not declared by the Thus Gone One. The not practised by the Thus Gone One as the practised by the Thus Gone One. The practised by the Thus Gone One as the not practised by the Thus Gone One. The not pointed out by the Thus Gone One as the pointed out by the Thus Gone One The pointed out by the Thus Gone One as the not pointed out by the Thus Gone One. Upali, these ten are the origines of disputes.
3. Dutiyavivādamūlasuttaṃ –– Second on the origin of disputes
43. Venerable sir, how many are the origines of disputes?
“Upali, there are ten origines of disputes. What ten?
Here, Upali, the bhikkhu shows the non offence as the offence. Shows a lesser offence as a heavy offence. Shows a heavy offence as a lesser offence. A wicked offence as a not wicked offence. A not wicked offence as a wicked offence. An offence with remains, as an offence without remains. An offence without remains, as an offence with remains. Shows an offence that needs remedial action as an offence that does not need remedial action Shows an offence that does not need remedial action as an offence that needs remedial action. Upali, these ten are the origines of disputes.
4. Kusinārasuttaṃ –– In Kusinara
44. At one time The Blessed One was living in the Baliharana forest stretch in Kusinara. The Blessed One addressed the bhikkhus from there:
“Bhikkhus, a bhikkhu intending to accuse another bhikkhu should internally reflect five things in himself, and be internally established in five things and then accuse. What five things should he internally reflect in himself?
The accusing bhikkhu should reflect thus: Am I with pure bodily behaviour, endowed with matchlessly unfishered bodily behaviour. Are these things evident in me or not? If the bhikkhu be without pure bodily behaviour, without matchlessly unfishered bodily behaviour, there may be someone who tells- Come on bhikkhu! You first train in bodily good conduct.
Again, bhikkhus, the accusing bhikkhu should reflect thus: Am I with pure verbal behaviour, endowed with matchlessly unfishered verbal behaviour. Are these things evident in me or not? If the bhikkhu be without pure verbal behaviour, without matchlessly unfishered verbal behaviour, there may be someone who tells- Come on bhikkhu! You first train in verbal good conduct.
Again, bhikkhus, the accusing bhikkhu should reflect thus: Am I established in loving kindness towards the co-associates in the holy life, without aversion Are these things evident in me or not? If the bhikkhu be without established loving kindness towards co-associates in the holy life without aversion, there may be someone who tells- Come on bhikkhu! You first establish yourself in thoughts of loving kindness towards co-associates in the holy life.
Again, the accusing bhikkhu should reflect thus: Am I learned do I bear and accumulate the Teaching which is good at the beginning, middle and end, full of meanings even in the letters and declaring the complete and pure holy life. Am I learned in that Teaching, to recite by words, to experience it with the mind and penetrating it and have I come to right view? Are these things evident in me or not? If the bhikkhu is not learned, does not bear and accumulate the teaching which is good at the beginning, middle and end full of meanings even in the letters, declaring the pure and complete holy life. Could not recite by words, experience it in the mind and penetrating it come to right view, there may be someone who says: Come on bhikkhu! You first learn the Teaching.
Again, the accusing bhikkhu should reflect thus: Is the higher code of rules ingrained in me in detail and well gone home, to explain, to uphold, to judge, by way of discourses and by way of words in them. Are these things evident in me or not? If the higher code of rules be not ingrained in the bhikkhu with details and well gone home, to explain, to uphold, to judge, by way of discourses and by way of words, there may be someone who tells- Come on bhikkhu! You first train in the discipline.
In what five things should he be internally established?
I will talk at the right time, never out of time. I will talk the truth, never the untruthful. I will talk gently, never roughly. I will talk desiring the good and not desiring evil. And I will talk with loving kindness without aversion. These five things should be internally established. Bhikkhus, a bhikkhu intending to accuse another bhikkhu should internally reflect five things in himself, and be internally established in five things and then accuse.
5. Rājantepurappavesanasuttaṃ –– Entering the inner chamber of the palace
45. ‘Bhikkhus, these ten are the dangers of entering the inner chamber of the palace. What ten?
Bhikkhus, here the king sits with the queen. The bhikkhu enters the inner chamber. Either the queen smiles seeing the bhikkhu or the bhikkhu smiles seeing the queen. Then it occurs to the king: ’Indeed, these two are friendly or will be friendly.’ Bhikkhus, this is the first danger in entering the inner chamber of the palace.
Again, bhikkhus, the king has much work to do, a lot of duties. He does not recall of a certain woman’s coming. She conceives on account of him Then it occurs to the king: ’None other than the bhikkhu enter the inner chamber. It is the work of the bhikkhu’ Bhikkhus, this is the second danger in entering the inner chamber of the palace.
Again bhikkhus, the king loses a certain gem Then it occurs to the king: ’None other than the bhikkhu enters this, it is the work of the bhikkhu’ Bhikkhus, this is the third danger in entering the inner chamber of the palace.
Again bhikkhus, a secret talk in the inner chamber of the palace goes to external ears Then it occurs to the king: ’None other than the bhikkhu enters this, it is the work of the bhikkhu’ Bhikkhus, this is the fourth danger in entering the inner chamber of the palace.
Again bhikkhus, the king and the royal prince have a secret talk in the inner chamber Then it occurs to them: ’None other than the bhikkhu enters this, it is the work of the bhikkhu’ Bhikkhus, this is the fifth danger in entering the inner chamber of the palace.
Again bhikkhus, the king raises the status of a certain one to a upper level Then it occurs to those displeased about it: -’The king is friendly with the bhikkhu, this, is the work of the bhikkhu’ Bhikkhus, this is the sixth danger in entering the inner chamber of the palace.
Again bhikkhus, the king lowers the status of a certain one to a lower level Then it occurs to those displeased about it: -’The king is friendly with the bhikkhu, this, is the work of the bhikkhu’ Bhikkhus, this is the seventh danger in entering the inner chamber of the palace.
Again bhikkhus, the king dismisses the army at some unsuitable monment. Then it occurs to those displeased about it: -’The king is friendly with the bhikkhu, this is the work of the bhikkhu’ Bhikkhus, this is the eighth danger in entering the inner chamber of the palace.
Again bhikkhus, the king dismisses the army at the suitable time and when going away stops itṬhen it occurs to those displeased about it: -’The king is friendly with the bhikkhu, this, is the work of the bhikkhu’ Bhikkhus, this is the nineth danger in entering the inner chamber of the palace.
Again bhikkhus, the king assembles an elephant show, a horse show, a chariot show, and an exhibition of forms, sounds, scents, tastes and touches which is not suitable for the bhikkhu’ Bhikkhus, this is the tenth danger in entering the inner chamber of the palace.
Bhikkhus, these ten are the dangers of entering the inner chamber of the palace.
6. Sakkassusttaṃ –– The Sakyas
46. At one time The Blessed One was living in Nigroda’s monastery in Kapilavatthu in the country of the Sakyas. On that full moon day many Sakyas approached The Blessed One, worshipped and sat on side. The Blessed One said thus to the Sakya disciples seated on a side:
“Sakyas, do you observe the eight precepts on the full moon day?
“Venerable sir, on certain days we observe the eight precepts and on other days we do not.
“Sakyas, it is no gain for you, a rare chance missed, that you living with grief and death should observe the eight precepts on certain days and not on other days.
Sakyas, a certain man on an unlucky day when he could not get some work, earned half a coin, isn’t he a clever man with aroused effort?
“Yes, venerable sir.
Sakyas, a certain man on an unlucky day when he could not get some work, earned one coin, two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, one hundred coins, a thousnd coins. Isn’t he a clever man with aroused effort?
“Yes, venerable sir.
Sakyas, if this man earned a hundred coins, a thousand coins every day and accumulated whatever he earned for a period of hundred years, living a hundred years would he have a great mass of wealth?
“Yes, venerable sir.
“Sakyas, do you think that this man, owing his treasured great wealth, would experience only pleasantness for one night, one day, for half the night, for half the day?
“No, venerable sir.
“What is the reason?
“Venerable sir, sensual pleasures are impermanent, low, false and deluding things.
“Here, Sakyas. my disciples abiding diligently, zealous to dispel for ten years following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters.
Here, Sakyas. leave alone ten years, my disciples abiding diligently, zealous to dispel for nine years, … re … eight years, … re … seven years, … re … six years, … re … five years, … re … four years, … re … three years, … re.. two years, … re … one year following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters.
Here, Sakyas. leave alone one year, my disciples abiding diligently, zealous to dispel for ten months, following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters.
Here, Sakyas. leave alone ten months, my disciples abiding diligently, zealous to dispel for nine months, … re … eight months, … re … seven months, … re … six months, … re … five months, … re … four months, … re … three months, … re.. two months, … re … one month, … re … for half a month, following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters.
Here, Sakyas. my disciples abiding diligently, zealous to dispel for ten nigthts nd days following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters.
Here, Sakyas. my disciples abiding diligently, zealous to dispel for nine nights and days … re … eight nights and days, … re … seven nights and days, … re … six nights and days, five nights and days, … re … four nights and days, … re … three nights and days, … re … two nights and days … re … one night and day, following my advice would abide only in happiness for seven years, for seven hundred years, for seven thousand years and that too as once returners or non returners or absolute ones or stream enters. Sakyas, it is no gain for you, a rare chance missed, that you living with grief and death should observe the eight precepts on certain days and not on other days.
“Venerable sir, from today we will observe the eight precepts on the full moon day.
7. Mahālisuttaṃ –– The Licchavi Mahāli
47. At one time The Blessed One was abiding in the gabled hall in the great forest in Vesali. The Liccahavi Mahāli approached The Blessed One, worshipped, sat on a side and said:
“Venerable sir, what is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions? .
“Mahāli greed is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions. Hatred is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions. Delusion is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions. Unwise attention is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions. The wrongly directed mind is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions. Mahāli this is the cause and reason for doing demeritorious actions and for the non-stop flow of demeritorious actions.
Venerable sir, what is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions? .
“Mahāli non-greed is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions. Non -hate is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions. Non-delusion is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions. Wise attention is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions. The rightly directed mind is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions.
Mahāli, this is the cause and reason for doing meritorious actions and for the non-stop flow of meritorious actions Mahāli, if these ten things were not evident in the world, not living according to the Teaching and not leading a peaceful life or living according to the Teaching and leading a peaceful life would not be evident. Mahāli, since these ten things are evident in the world, not living according to the Teaching and not leading a peaceful life and living according to the Teaching and leading a peaceful life are evident in the world.
8. Pabbajita –– abhiṇhasuttaṃ – Should be constantly reflected by one gone forth
48. “Bhikkhus, these ten things should be constantly reflected by one gone forth. What ten?
Someone gone forth should constantly reflect, ‘I agreeably chose to be one without a caste.’ Should constantly reflect, ‘I rely on others for my livelihood.’ Should constantly reflect, ‘my appearance should be made different.’ Should constantly reflect, ‘does myself blame me about my virtues.’ Should constantly reflect ‘don’t wise co-associates in the holy life blame me for my virtues.’ Should constantly reflect, ‘all my near and dear ones change and turn otherwise.’ Should constantly reflect, ‘I am the owner of actions, the inheritor, the origin, the relation and refuge of actions. Whatever actions I do, good or evil I will be their inheritor.’ Should constantly reflect, ‘how do my night and day wear out.’ Should constantly reflect, ‘do I delight in an empty house.’ Should constantly reflect, ‘do I have some noble knowledge and vision above human. When questioned by the co-associates in my last days I would not be confused.’ Bhikkhus, these ten things should be constantly reflected by one gone forth.
9. Sarīṭṭhadhammasuttaṃ –– Things established in the body
49. Bhikkhus, these ten things are established in the body. What ten?
Cold, heat, hunger, thirst, urinating, excreting, bodily restraint, verbal restraint, restraint in livelihood and the determination to be. Bhikkhus, these ten things are established in the body.
10. Baṇḍanasuttaṃ –– Disputes
50. At one time The Blessed One was abiding in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. At that time many bhikkhus after the meal was over returning from the alms round were assembled in the attendance hall. Gathered and seated, they were quarrelling and disputing and were showing the weapon in their mouth to each other.
In the evening The Blessed One getting up from his seclusion approached the attendance hall and sat on the prepared seat. Then The Blessed One addressed the bhikkhus:
“Bhikkhus, with what talk were you gathered and seated now and what was the other conversation?
“Venerable sir, after the meal was over and returning from the alms round, we were assembled and seated in the attendance hall with a quarrel, disputing. We were showing the weapon in our mouths to each other and disputing.
“Bhikkhus, it is not suitable for clansmen like you who have gone forth out of faith to abide with a dispute and quarrel and show the weapon in your mouth to each other.
Bhikkhus, these ten things are conducive to friendliness, for reverence, to bring together to give up disputes and for unity. What ten?
Here, bhikkhus, the bhikkhu is virtuous restrained in the higher code of rules, abides seeing fear in the slightest fault. Bhikkhus, this is a thing conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu becomes learned, bears and accumulates the Teaching which is good at the beginning, middle and end, full of meanings even in the letters and stating the complete and pure holy life. That Teaching he recites and practises by words, and experiences it with the mind and penetratingly sees it to straighten his view. Bhikkhus, this is a thing conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again bhikkhus, the bhikkhu becomes a spiritual friend, a good associate with good friendship. Bhikkhus, this is a thing conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu is suave, with gentle manners, accepting advice patiently. Bhikkhus, this is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus the bhikkhu is with aroused effort, clever and discriminative in doing or getting done whatever things small or large that have to be done for the co-associates in the holy life. Bhikkhus, this is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu attached to the Teaching, talks delightedly about the higher aspects of the Teaching and discipline. Bhikkhus, this is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu abides with aroused effort to dispel demeritorious things, to accumulate meritorious things, firm not giving up the main aim in meritorious things. Bhikkhus, this too is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu is satisfied with whatever gain of robes, morsel food, dwellings and requisites when ill. Bhikkhus, this too is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu is with the highest prudent mindfulness, calling and recalling things told and heard long ago. Bhikkhus, this too is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity.
Again, bhikkhus, the bhikkhu is endowed with wisdom, about the rising and fading of the five holding masses, for the noble ones’ penetration to rightfully end unpleasantness. Bhikkhus, this too is a thing, conducive to friendliness, to be loved, to be revered, to give up disputes, to bring together and for unity. Bhikkhus, these ten things are conducive to friendliness, for reverence, to bring together to give up disputes and for unity.
