Aṅguttara Nikāya
006. Abhyākatavaggo –– The not explained
1. Abhyākatasuttaṃ –– The not explained
006.01. Then a certain bhikkhu approached The Blessed One worshipped, sat on a side and said: “Venerable sir for what reason do doubts not arise to the learned noble disciple about the things not explained?”
“Bhikkhu, the noble disciple has ceased speculating and doubts do not arise to him about the unexplained things. Bhikkhu, the Thus Gone One is, after death is a speculation. The Thus Gone One is not, after death is a speculation. The Thus Gone One is and is not after death is a speculation. The Thus Gone One neither is, nor is not after death is a speculation. Bhikkhu, the not learned ordinary man, does not know views, the arising of views, the cessation of views and does not know the path to the cessation of views. His views develop and he is not released from birth, decay, death, grief, lament unpleasantness displeasure and distress. I say he is not released from unpleasantness.
Bhikkhu, the learned noble disciple, knows views, the arising of views, the cessation of views and knows the path to the cessation of views. His views cease and he is released from birth, decay, death, grief, lament unpleasantness displeasure and distress. I say he is released from unpleasantness. Bhikkhu, the noble disciple who knows and sees thus, does not announce the Thus Gone One is, after death. The Thus Gone One is not, after death. The Thus Gone One is and is not after death. The Thus Gone One neither is, nor is not after death. Thus the noble disciple knows and sees, that the not announced things are not announced. The noble disciple who knows and sees thus is not frightened, does not shiver, does not feel about the unannounced things.
Bhikkhus, the Thus Gone One is, after death. is an obsesion of excitement … re … is an obsession of perceptions, … re … an obsession of imagination,. re. an obsession of worldliness, … re … an obsession of seizure. The Thus Gone One is, after death is a remorse. The Thus Gone One is not, after death is a remorse The Thus Gone One is and is not after death is a remorse. The Thus Gone One neither is, nor is not after death is a remorse
Bhikkhu, the not learned ordinary man, does not know remorse the arising of remorse, the cessation of remorse and does not know the path to the cessation of remorse. His remorse develops and he is not released from birth, decay, death, grief, lament unpleasantness displeasure and distress. I say he is not released from unpleasantness.
Bhikkhu, the learned noble disciple, knows remorse, the arising of remorse, the cessation of remorse and knows the path to the cessation of remorse. His remorse ceases and he is released from birth, decay, death, grief, lament unpleasantness displeasure and distress. I say he is released from unpleasantness. Bhikkhu, the noble disciple who knows and sees thus, does not announce the Thus Gone One is, after death. The Thus Gone One is not, after death. The Thus Gone One is and is not after death. The Thus Gone One neither is, nor is not after death. Thus the noble disciple knows and sees, that the not announced things are not announced. The noble disciple who knows and sees thus is not frightened, does not shiver, does not feel about the unannounced things.
Bhikkhu, this is the reason for doubts, to not arise to the learned noble disciple about the things not explained.
2. Purisagatisuttaṃ –– Courses of action of Great Men
006.02. Bhikkhus, I will teach the seven courses of action of Great Men and extinction without seizures, listen carefully. Those bhikkhus agreed and The Blessed One said: Bhikkhus, what are the seven courses of action of Great Men?
Here, bhikkhus, the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me. What I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner
Like an iron pot heated throughout the day when struck sparks arouse and fade. In the same manner the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me what I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner.
Here, bhikkhus, the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me. What I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner
Like an iron pot heated throughout the day when struck sparks rise jump up and fade. In the same manner the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me what I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner.
Here, bhikkhus, the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me. What I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner
Like an iron pot heated throughout the day when struck sparks rise, jump up, not falling on the ground fade. In the same manner the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me what I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the latent tendencies of the craving to be, nor all the latent tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner.
Here, bhikkhus, the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me, what I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner
Like an iron pot heated throughout the day when struck sparks rise spoiling the ground fade. In the same manner the bhikkhu follows this course- I did not have and do not have. There will not be and it will not be to me what I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all latent tendencies of the craving to be, nor all latent tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner.
Here, bhikkhus, the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me. What I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner
Like an iron pot heated throughout the day when struck sparks rise, jump up and a little fall on a bunch of grass or a bundle of sticks. Then fire is lighted and smoke comes up and burning that bunch of grass or bundle of sticks it extinguishes without fuel. In the same manner the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me what I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he extinguishes without substratum
Here, bhikkhus, the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me. What I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner
Like an iron pot heated throughout the day when struck sparks rise and fall on a large bunch of grass or a huge bundle of sticks. A fire rises, smoke rises and burning that same bunch of grass or bundle of sticks it extinguishes without fuel. In the same manner the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me what I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he extinguishes with substratum
Here, bhikkhus, the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me. What I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he becomes a non-returner
Like an iron pot heated throughout the day when struck sparks rise and fall on a huge bunch of grass or a huge bundle of sticks. A fire and smoke rises burns the bunch of grass or the bundle of sticks and burns the brushwood and the parklands, coming to the end of a path way, to the edge of a rock, or to the edge of some water or to a pleasant surrounding extinguishes in want of fuel. In the same manner the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me what I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state too he has not realized completely. Of that state he has not dispelled all latent tendencies of measuring, all the tendencies of the craving to be, nor all the tendencies to ignorance. Destroying the five lower bonds binding him to the sensual world he goes up stream as far a the highest world of Brahma.
Bhikkhus, these are the seven courses of action of Great Men
Bhikkhus, what is non-seizing extinction?
Here, bhikkhus, the bhikkhu follows this course- I did not have and do not have. There will not be and will not be to me. What I had and produced I give up and gain equanimity. Not attached to being or producing, with right wisdom he envisages some noble peaceful state. That state he has realized completely. Of that state he has dispelled all latent tendencies of measuring, all tendencies of the craving to be, all latent tendencies to ignorance. Destroying desires, … re … by himself realizing he abides. Bhikkhus, this is non-seizing extinction Bhikkhus, these are the seven courses of action of Great Men and non-seizing extinction.
3. Tissabrahmāsuttaṃ –– Brahma Tissa
006.03. I heard thus. At one time The Blessed One was living among the Gijja peaks in Rajagahs. When the night was waning two gods illuminating the whole of the Gijja peaks with a resplendent light approached The Blessed One, worshipped and stood on a side. Standing one of the gods said thus to The Blessed One: “Venerable sir, these bhikkhunis are released” The other one said: “Venerable sir, these bhikkhunis are well released without substratum remaining.” Saying it, they stood for the approval of the Teacher. Knowing that the Teacher approves, worshipped and circumambulated The Blessed One and disappeared from there.
The Blessed One at the end of that night addressed the bhikkhus: Bhikkhus, when last night was waning two gods illuminating the whole of the Gijja peaks with a resplendent light approached me, worshipped and stood on a side. Standing one of the gods said thus – “Venerable sir, these bhikkhunis are released” The other one said: “Venerable sir, these bhikkhunis are well released without substratum remaining.” Saying it they stood for my approval. Knowing that I approve, worshipped, circumambulated me and disappeared from there.
At that time venerable Mahāmoggallāna was seated close to The Blessed One, and it occured to venerable Mahāmoggallāna-“To which kind of gods does this knowledge be -when with substratum, is with substratum and when without substratum, is without substratum? At that time a bhikkhu named Tissa had passed away recently and was born in a certain Brahma world. He is very powerful and should know this.”
Then venerable Mahāmoggallāna as a strong man would bend his stretched arm or stretch his bent arm disappeared from the Gijja peaks and appeared in the world of Brahma. Brahma Tissa seeing venerable Mahāmoggallāna approaching in the distance, said: Welome! Sir Moggallāna! It is after a long time that you got this chance to come here. Sir, the seat is ready, take a seat. Venerable Mahāmoggallāna sat on the prepared seat and Brahma Tissa too worshipped venerable Mahāmoggallāna and sat on a side. Then venerable Mahāmoggallāna said to Brahma Tissa: “To which kind of gods does this knowledge be -when with substratum, is with substratum and when without substratum, is without substratum?” Sir, to gods born in the world of Brahma this knowledge arises. -when with substratum, is with substratum and when without substratum, is without substratum.
Tissa, does this knowledge -’when with substratum, is with substratum and when without substratum, is without substratum’ arise to all gods in the world of Brahma? No, venerable sir, this knowledge -’when with substratum, is with substratum and when without substratum, is without substratum’ does not arise to all gods in the world of Brahma.’
Venerable sir, those gods satisfied with the life span, beauty happiness, fame and authority of the world of Brahma, do not know of some escape more noble than that, as it really is. To them this knowledge -’when with substratum, is with substratum and when without substratum, is without substratum’ does not arise. Venerable sir, those gods dissatisfied with the life span, beauty happiness, fame and authority of the world of Brahma, know of some escape more noble than that, as it really is. To them this knowledge -’when with substratum, is with substratum and when without substratum, is without substratum’ arises.
Here, sir, Moggallāna, there is a bhikkhu released bothwise. Those gods know him thus: ‘This venerable one is released bothwise. As long as his body will stand, they will show him to gods and men. After the breakup of the body, they will not show him to gods and men. Thus sir, Moggallāna, to those gods there is the knowledge ’when with substratum, is with substratum and when without substratum, is without substratum’
Here, sir, Moggallāna, there is a bhikkhu released through wisdom. Those gods know him thus: ‘This venerable one is released through wisdom. As long as his body will stand, they will show him to gods and men. After the breakup of the body, they will not show him to gods and men. Thus sir, Moggallāna, to those gods there is the knowledge ’when with substratum, is with substratum and when without substratum, is without substratum’
Here, sir, Moggallāna, there is a bhikkhu, a body witness. Those gods know him thus: ‘This venerable one is a body witness. If this venerable one partakes suitable dwellings, associates spiritual friends and conducts properly in the mental faculties for whatever reason sons of clansmen rightfully leave the household and become homeless that noble end of the holy life, he will undoubtedly attain here and now and realizing abide. Sir, Moggallāna, in this manner too, to those gods there is the knowledge ’when with substratum, is with substratum and when without substratum, is without substratum’
Here, sir, Moggallāna, there is a bhikkhu, one come to right view, … re … one released through faith, … re … one going the path of the Teaching, … re … Those gods know him thus: ‘This venerable one goes in the path of the Teaching. If this venerable one partakes suitable dwellings, associates spiritual friends and conducts properly in the mental faculties for whatever reason sons of clansmen rightfully leave the household and become homeless that noble end of the holy life, he will undoubtedly attain here and now and realizing abide. Sir, Moggallāna, in this manner too, to those gods there is the knowledge ’when with substratum, is with substratum and when without substratum, is without substratum’
Then venerable Mahāmoggallāna as a strong man would bend his stretched arm or stretch his bent arm, disappeared from the world of Brahma, appeared among the Gijja peaks, approached The Blessed One, worshipped, sat on a side and related the whole conversation that took place between him and the Brahma Tissa
“Moggallāna, didn’t Brahma Tissa tell you about the seventh person, who abides without a sign?.” Venerable sir, this is the time to teach about the person who abides without a sisgn The bhikkhus hearing it from The Blessed One will bear it. Then Moggallāna, listen and attend carefully I will tell. Venerable Mahāmoggallāna conscnted and The Blessed One said:
Here, Moggallāna, the bhikkhu not attending to any signs, abides in the concentration of no-sign. Those gods know him thus: ‘This venerable one not attending to any signs, abides in the concentration of no-sign. If this venerable one partakes suitable dwellings, associates spiritual friends and conducts properly in the mental faculties for whatever reason sons of clansmen rightfully leave the household and become homeless that noble end of the holy life, he will undoubtedly attain here and now and realizing abide. Sir, Moggallāna, in this manner too, to those gods there is the knowledge ’when with substratum, is with substratum and when without substratum, is without substratum.’
4. Sīhasenāpatisuttaṃ –– The General Siha
006.04. I heard thus: At one The Blessed One was living in a gabled hall in the Great forest in Vesali. The general Siha approached The Blessed One, worshipped, sat on a side and said:
“Could The Blessed One appoint the here and now results of giving gifts?”
“Siha, I will cross question you on this and you may reply as it pleases you. Siha, there are two people of them one is without faith, selfish, greedy and abusive. The other has faith, is benevolent, is attached to administering and giving gifts. Noble ones showing compassion, to which one would they first show compassion is it to the one without faith, selfish, greedy and abusive or to the one who has faith, is benevolent, is attached to administering and giving gifts?
Venerable sir, why should the Noble ones showing compassion, first show compassion to the one without faith, selfish, greedy and abusive they will first show compassion to the one who has faith, is benevolent, is attached to administering and giving gifts.
Siha, from whom would the Noble Ones accepting gifts, first accept gifts, is it from the one who is without faith, selfish, greedy and abusive, or from the one who has faith, is benevolent, is attached to administering and giving gifts? Venerable sir why should the noble ones, accepting gifts first accept from the one without faith, selfish, greedy and abusive, they would first accept from the one who has faith, is benevolent, is attached to administering and giving gifts.
Siha, to whom would the Noble Ones first give the Teaching is to the one, without faith, selfish, greedy and abusive, or to the one who has faith, is benevolent, is attached to administering and giving gifts?
Venerable sir, why should the Noble ones giving the Teaching first give to the one without faith, selfish, greedy and abusive they will first give it to the one who has faith, is benevolent, is attached to administering and giving gifts.
Siha, whose fame would spread is it of the one without faith, selfish, greedy and abusive or of the one who has faith, is benevolent, is attached to administering and giving gifts?
Venerable sir, how should the fame of the one without faith, selfish, greedy and abusive spread, the fame of the one who has faith, is benevolent, is attached to administering and giving gifts would spread.
Siha, of these two persons the one who is without faith, selfish, greedy and abusive or the one who has faith, is benevolent, attached to administering and giving gifts would approach a gathering of warriors, Brahmins, householders or recluses with confidence?
Venerable sir, how could the one without faith, selfish, greedy and abusive approach a gathering of warriors, Brahmins, householders or recluses with confidence, he would approach confused. The one with faith, is benevolent, is attached to administering and giving gifts would approach a gathering of warriors, Brahmins, householders or recluses with confidence without confusion.
Siha, of these two persons, the one without faith, selfish, greedy and abusive and the one with faith, benevolent, attached to administering and giving gifts would go to increase, to heaven after death? Venerable sir, how could the one without faith, selfish, greedy and abusive, go to increase to heaven after death. Venerable sir, the one with faith, benevolent, attached to administering and giving gifts would go to increase to heaven. Venerable sir, of the here and now benefits of benevolence declared by The Blessed One I do not develop so much faith in The Blessed One. I myself know these benefits Venerable sir, I know that I am a giver of gifts, a benefactor. Noble Ones who show compassion, show compassion to me first. Noble Ones who approach for gifts approach me first. Noble Ones who accept gifts, accept gifts from me first. Those Noble Ones teaching, teach me first. As one with faith, a benevolent giver of gifts, my fame spreads- ‘General Siha is a benefactor who attends on the Community. Venerable sir, whatever gathering I approach whether of warriors, Brahmins, householders or recluses I approach with confidence without confusion. When The Blessed One said, Siha, the benefactor, the giver of gifts after death goes to increase goes to heaven. I did not know that. On account of that I take faith in The Blessed One. Siha, that is so, the benefactor, the giver of gifts after death goes to increase is born in heaven.
5. Aarakkheyyasuttaṃ –– To be protected
006.05. Bhikkhus, these four are to be protected by the Thus Gone One with the three blameless states. What four are to be protected by the Thus Gone One? Bhikkhus, the Thus Gone One is with pure bodily behaviour, has no bodily misbehaviour-The Thus Gone One protects it, may others not know about it. The Thus Gone One is with pure verbal behaviour, has no verbal misbehaviour-The Thus Gone One protects it, may others not know about it. the Thus Gone One is with pure mental behaviour, has no mental misbehaviour-The Thus Gone One protects it, may others not know about it. The Thus Gone One is with pure livelihood, has no wrong livelihood-The Thus Gone One protects it, may others not know about it. These four are protected by the Thus Gone One.
What are the three blameless states?
Bhikkhus, the Teaching of the Thus Gone One is well proclaimed. There, if a recluse, a Brahmin, a god, Māra, Brahma or anyone in the world was to dispute rightfully – ‘Here your Teaching is not well proclaimed’. Bhikkhus, I do not see such an occurance. Not seeing such a sign I abide appeased, fearless and confident.
Bhikkhus, the path of extinction is well pointed out to my disciples. Which if they follow as pointed out will destroying desires, the mind released and released through wisdom here and now realizing by themselves would abide. There, if a recluse, a Brahmin, a god, Māra, Brahma or anyone in the world was to dispute rightfully – ‘Here it is not well pointed out to your disciples, following it, as pointed out will not destroy desires, release the mind and the release through wisdom here and now realizing by themselves would abide.’. Bhikkhus, I do not see such an occurance. Not seeing such a sign I abide appeased, fearless and confident.
Bhikkhus, innum erable hundreds of my disciples destroying desires, … re … by themselves realizing abide There, if a recluse, a Brahmin, a god, Māra, Brahma or anyone in the world was to dispute rightfully – There are not innumerable hundreds of your disciples who have destroyed desires, and the mind realeased and released through wisdom by themselves realizing abide Bhikkhus, I do not see such an occurance. Not seeing such a sign I abide appeased, fearless and confident These are the blameless states.
Bhikkhus, these four are to be protected by the Thus Gone One with the three blameless states.
6. Kimbilasuttaṃ –– To venerable Kimbila
006.06. At one time The Blessed One was living in the Nicula forest with venerable Kimbila. Then venerable Kimbila approached The Blessed One, worshipped, sat on a side and sai: -Venerable sir what is the reason for the good Teaching not to last long, after the final extinction of the Thus Gone One?
Here, Kimbila, after the final extinction of the Thus Gone One the bhikkhus, bhikkhunis, lay male disciples and lay female disciples live an unruly life not honouring the Teacher, Teaching, the Community of bhikkhus, the training, concentration, diligence and friendly relations Kimbila, this is the reason for the good Teaching not to last long after the final extinction of the Thus Gone One.
Venerable sir what is the reason for the good Teaching to last long after the final extinction of the Thus Gone One?
Here, Kimbila, after the final extinction of the Thus Gone One the bhikkhus, bhikkhunis, lay male disciples and lay female disciples live mindfully honouring the Teacher, Teaching, the Community of bhikkhus, the training, concentration, diligence and friendly relations Kimbila, this is the reason for the good Teaching to last long after the final extinction of the Thus Gone One.
8. Pacalāyamānasuttaṃ –– Dozing
006.08. I heard thus. At one time The Blessed One was living in the dear park in the Bhesakala forest among the Sunsumara peaks in the Bhagga country. At that time venerable Mahāmoggallāna was dozing seated in the Kallavalaputta village in Magadha. The Blessed One saw with his purified heavenly eye beyond human venerable Mahāmoggallāna dozing seated in the Kallavalaputta village. Then as a strong man would stretch his bent arm or bend his stretched arm The Blessed One disappeared from the dear park in the Bhesakala forest among the Sunsumara peaks in the Bhagga country and appeared before venerable Mahāmoggallāna in the Kallavalaputta village in Magadha. The Blessed One sat on the prepared seat and said:
“Moggallāna, were you dozing?”
“Yes, venerable sir.”
“Moggallāna, you should not abide in that perception, abiding in which you were overcome by that sluggishness. You should not attend and abide in that perception much. There is a possiblilty for that sluggishness to disappear if you abide thus.
Abiding in this manner if that sluggishness does not disappear, you should think and discriminatingly think about the Teaching as you have heard and experience it with the mind. There is a possiblilty for that sluggishness to disappear if you abide thus.
Abiding in this manner if that sluggishness does not disappear, you should recite in detail the Teaching as you have heard and experience it. There is a possiblilty for that sluggishness to disappear if you abide thus.
Abiding in this manner if that sluggishness does not disappear, you should pull both ears and rub the body with both hands. There is a possiblilty for that sluggishness to disappear if you abide thus.
Abiding in this manner if that sluggishness does not disappear, you should get up from the seat, wash your eyes, look in the directions and should look at the constellation of stars. There is a possiblilty for that sluggishness to disappear if you abide thus.
Abiding in this manner if that sluggishness does not disappear, you should attend to the sign of light – attend to the perception of day- as the day, so the night -as the night so the day. Thus open and uncoverd the mind should be developed. There is a possiblilty for that sluggishness to disappear if you abide thus.
Abiding in this manner if that sluggishness does not disappear, you should determine a walk perceiving the start and the end with the mental faculties turned inwards and the mind not allowed to wander. There is a possiblilty for that sluggishness to disappear if you abide thus.
Abiding in this manner if that sluggishness does not disappear, you should turn to the right side and making the lion’s posture, go to sleep keeping one foot over the other and mindful of the time of rising. When awake quickly get out of bed thinking I will not enjoy the sluggish pleasure.
Moggallāna, you should train in this manner. I will not enter families ‘with the glory of a bhikkhu.’ In families there are various kinds of work to be done. When people come, the bhikkhu is not attended. Then it occurs to the bhikkhu: Who has disrupted my friendship in this family, now these people are not amiable. Thus with that loss is confused. To the confused is agitation. The agitated are not restrained. The mind of one not restrained is far from concentration.
Moggallāna, you should train in this manner. I will not enter into disputes. When it is a dispute, there is much talk. When there is much talk there is agitation. The agitated are not restrained. The mind of one not restrained is far from concentration.
Moggallāna, I do not praise all associations neither do I depreciate all associations. I do not approve the association between householders and those gone forth. I appreciate the abounding of dwellings which are noiseless, free from humans, suitable for solitude and seclusion.
When this was said venerable Mahāmoggallāna said thus to The Blessed One:
“Venerable sir, saying it in short, how is the bhikkhu released with the destruction of craving reaching the highest, ending the holy life and become the topmost among gods and men?”
Here, Moggallāna the bhikkhu becomes learned, all things are not suitable to settle in. Moggallāna, of that mind that all things are not suitable to settle in, the bhikkhu becomes learned. He learns all things and thoroughly learns them. Thoroughly knowing all things feels whatever feelings, pleasant, unpleasant or neither unpleasant nor pleasant. He abides seeing impermanence, disenchantment, cessation and giving up those feelings. When abiding seeing impermanence, disenchantment, cessation and giving up of those feelings he abides not holding to anything in the world. Not holding does not worry and without worries is by himself extinguished. He knows, birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. Moggallāna, saying it in short, the bhikkhu, released with the destruction of craving reach the highest, end the holy life and become the topmost among gods and men in this manner.
9. Mettasuttaṃ –– Lovingkindness
006.09. Bhikkhus, do not fear to do good. Pleasantness is a synonym for good. Bhikkhus, I know of enjoying the results of pleasing and agreeable good, done long ago. I developed the thought of loving kindness for seven years and did not come to this world for seven forward and backward world cycles. During the forward world cycles I was a god of radiance and during the backward world cycles I was born in an empty paradise of Brahma.
There, I was Brahma, Brahma the great, the unconquered lord and master with sure insight, holding authority for seven times. Thirty six times I was Sakka the kng of gods. Innumerable hundreds of times I was the righteous universal monarch, winning the four directions and establishing states. Bhikkhus, I was endowed with these seven jewels, such as the jewel of the wheel, the elephant, the horse, the jewel, the woman, the householder and the advisor. Bhikkhus, I had over a thousand courageous sons with valiant figures, for crushing foreign armies. They lived ruling over the earth righteously, without weapons as far as the limit of the ocean.
Developing the thought of loving kindness for seven years
I did not come to this world for seven forward and backward world cycles
During the forward world cycles I was a radiant god
And during the backward world cycles was born in an empty paradise of Brahma
There I was Great Brahma for seven times, wielding authority.
Thirty six times I was king of gods, ruling over the gods.
Innumerable hundreds of times I became universal monarch in Jambudipa
Head anointed warriors were the leaders of the people
They ruled without punishments and weapons. I advised them,
To rule this earth without force and impartially.
Thus I earned for the clan much wealth and resources.
I was endowed with the five strands of sense pleasures and the seven jewels
By the enlightened ones showing compassion for the world
It was told was the cause for my greatness and success in the world.
With much resources and means I became a powerful, famous king in India.
Who would not be pleased to hear this other than those born in darkness
Therefore desiring your own good, honour the Teaching recollecting the dispensation.
10. Bhariyāsuttaṃ –– Wives
006.10. The Blessed One putting on robes in the morning, taking bowl and robes approached the household of Anāthapiṇḍika and sat on the prepared seat. At that time in the householder Anāthapiṇḍika’s home there was great commotion. The householder Anāthapiṇḍika approached The Blessed One, worshipped and sat on a side. The Blessed One said:
“What is the reason for such a commotion in your house, it is like fishermen hauling a catch of fish?
“Venerable sir, Sujatha Gharusunha is brought back from an oppulent family, she does not heed to mother-in law, father-in-law or to the husband, and does not even honour, revere esteem and worship The Blessed One.”
Then The Blessed One addressed Sujatha Gharusunha. “Come! Sujatha!”
Sujatha Gharusunha replying “Yes, venerable sir.” Approached The Blessed One, worshipped and sat on a side. The Blessed One said:
“Sujatha, there are seven kinds of wives to a man. What seven?
A wife comparable to a murderer, to a robber, to a lady, to a mother, to a sister, to a friend and to a slave woman. These are the seven wives to a man. Of these which one, are you?
Venerable sir, I do not understand this short exposition of The Blessed One. Good! If it is explained to me, so that I may know the detailed meaning. Then Sujatha, listen, attend carefully I will tell. The Blessed One said.
Bought for money, intent on slaying this is the murderer wife for a man.
A woman enjoying the wealth of her husband, skills, merchandise and agricultural things
If intent on stealing, even a little, this is the robber wife for a man.
Not active, lazy, greedy, rough and talking rough cutting words,
She overrides the powers of her husband, this is the lady wife for a man.
Always compassionately, one protects her husband, like a mother her son.
So also protects his wealth and everything. She is a mother wife to a man.
Like an elder sister honouring her younger brother, she lives with him,
With a shameful mind. She is the sister wife for a man.
She who delights seeing her husband, like meeting a friend after a long time,
She is well-bred, with chastity and virtues. She is the friendly wife for a man.
Molested with a stick is appeased, bears with the husband
With an undefiled mind, she is the wife comparable to a slave.
The murderous, the robbing and the ladylike wives,
Are unvirtuous, rough and without love, after death are born in hell.
The wives comparable to a mother, a sister, a friend and a slave
Are virtuous, with well-developed self, after death are born in heaven.
Sujatha these are the seven wives to a man. Of them what are you?
Venerable sir, from today remember me as a slave wife to my husband.
11. Kodhanasuttāṃ –– Hatred
006.11. Bhikkhus, these seven things cause hostility in co-wives arousing hatred in a woman or man. What seven?
Here, bhikkhus, a co-wife desires for her opponent: ‘O! she should be ugly!’ What is the reason? Bhikkhus, a co-wife is not delighted in the beauty of another co-wife
Bhikkhus, a hateful man overcome by hate and overwhelmed by it, however well bathed, anionted, has shaved head and beard and is dressed in white, yet he is ugly overcome with hate. Bhikkhus, this is the first thing that causes hostility on account of co-wives arousing hatred in a woman or man.
Again, hikkhus, a co-wife desires for her opponent: ‘O! she should sleep badly!’ What is the reason? Bhikkhus, a co-wife is not delighted in another co-wife’s pleasant sleep
Bhikkhus, a hateful man overcome by hate and overwhelmed by it, however well he sleeps on a sofa, covered with long woollen fleece, with woollen coverlets with carpets made of deer hide for the ground, with overhead cannopies and two red cushions on either side, yet he sleeps badly, overcome with hate. Bhikkhus, this is the second thing that causes hostility on account of co-wives arousing hatred in a woman or man.
Again, hikkhus, a co-wife desires for her opponent: ‘O! she should not have in abundance!’ What is the reason? Bhikkhus, a co-wife is not delighted in another co-wife’s abundance!”
Bhikkhus, a hateful man overcome by hate and overwhelmed by it, seizes the useless and thinks I have taken hold of the useful, seizing the useful thinks I have taken hold of the useless. To him grasping these things wrongly it conduces to unwelcome unpleasantness for a long time. Bhikkhus, this is the third thing that causes hostility on account of co-wives arousing hatred in a woman or man.
Again, hikkhus, a co-wife desires for her opponent: ‘O! she should not have wealth!’ What is the reason? ‘Bhikkhus, a co-wife is not delighted in another co-wife’s wealth.’
Bhikkhus, a hateful man overcome by hate and overwhelmed by it, whatever wealth he has amassed with aroused effort and toiling with his hands when sweat dripped, so rightfully earned, that too the king takes away and puts in the treasury. Bhikkhus, this is the fourth thing that causes hostility on account of co-wives arousing hatred in a woman or man.
Again, hikkhus, a co-wife desires for her opponent: ‘O! she should not be famous!’ What is the reason? Bhikkhus, a co-wife is not delighted in another co-wife’s fame.
Bhikkhus, a hateful man overcome by hate and overwhelmed by it, whatever fame he has earned through diligence perishes. Bhikkhus, this is the fifth thing that causes hostility on account of co-wives arousing hatred in a woman or man.
Again, hikkhus, a co-wife desires for her opponent: ‘O! she should not have friends!’ What is the reason? Bhikkhus, a co-wife is not delighted in another co-wife’s friendships
Bhikkhus, a hateful man overcome by hate and overwhelmed by it, whoever friends, co-associates blood relations be they avoid him from a distance. Bhikkhus, this is the sixth thing that causes hostility on account of co-wives arousing hatred in a woman or man.
Again, hikkhus, a co-wife desires for her opponent: ‘O! she should go to loss, to decrease to hell after death!’ What is the reason? Bhikkhus, a co-wife is not delighted in another co-wife’s going to heaven
Bhikkhus, a hateful man overcome by hate and overwhelmed by it, misbehaves by body, by speech and mind and after death goes to loss, to decrease is born in hell. Bhikkhus, this is the seventh thing that causes hostility on account of co-wives arousing hatred in a woman or man.
Doing destruction with body and words, overwhelmed with hate,
He comes to destruction of wealth, and is disgraced as a hateful.
Relations, friends, and well wishers avoid the hateful as he arouses bad feelings.
Fear arises with it and people do not know about it.
They do not know the least good thing and the least good in the Teaching,
When angry, man is in pitch darkness, he destroys easily, something difficult to correct
When anger abates, he has remorse as burnt with fire
He exhibits his evil mind, like dust evident in the air.
The human when angry is not shameful, has no remorse and gentle words.
One overcome with hate does not see any light,
Actions to be put aside, in the Teaching are far removed from him
Therefore I inform, consider it carefully. The hateful kill father,
His own mother, the noble one and the ordinary man
The hateful one kills his mother who fed, reared, showed him the world
And gave him life, he also kills ordinary folk
Those beings should be compared to oneself, the self is extremely dear
The hateful infatuated one kills in various ways
They kill the self with the sword, eat poison, tie themselves with bonds,
Or die in mountain grottos, doing actions that destroy beings and themselves.
The hateful do not know that hate is decrease
Thus with hate they house in Death’s snare.
Cut it up, with taming with wisdom, effort and right view
The wise should cut up demerit and train the evil mind,
Dispelling hate, troubles and greed, tame the self and extinguish without desires.
