008. Ākankhavaggo –– Section On Desires

Aṅguttara Nikāya
008. Ākankhavaggo –– Section on desires

1. Ākankhasuttaṃ Desires

71. At one time The Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. The Blessed One addressed the bhikkhus from there:

“Bhikkhus, be virtuous, abide restrained in the higher code rules, seeing fear in the slightest fault.

Bhikkhus, if the bhikkhu desires, he could be ‘a loved, agreeable, honoured and developed one’ to the co-associates in the holy life, by completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.

Bhikkhus, if the bhikkhu desires, he could be ‘a gainer of robes, morsel food, dwellings and requisites when ill.’ Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.

Bhikkhus, if the bhikkhu desires, he could ‘recall with a pleasant mind his dead blood relations thinking may it be fruitful to them.’ Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.

Bhikkhus, if the bhikkhu desires, he could be ‘satisfied with whatever gain of robes, morsel food, dwellings and requisites when ill.’ Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.

Bhikkhus, if the bhikkhu desires, he could, ‘endure cold and heat, hunger and thirst, the sting of gadflies and yellow flies, the heat of the hot air, the touch of creeping things, badly enunciated words that go right into the heart and sharp unpleasant bodily feelings that end life.’ Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.

Bhikkhus, if the bhikkhu desires, he could, ‘endure dislike and like abiding overcoming arisen dislike’. Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.

Bhikkhus, if the bhikkhu desires, he could, ‘endure great fears, abiding overcoming arisen fears. ’ Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.

Bhikkhus, if the bhikkhu desires, he could be ‘a quick and easy gainer for nothing of the four higher states of the mind the pleasant abidings in this very life.’ Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.

Bhikkhus, if the bhikkhu desires, he could ‘ by destroying desires release the mind and released through wisdom, in this very life realizing abide’ Completing his virtues, applying himself to internal appeasement of mind and developing the higher states of the mind, endowed with vision.

Bhikkhus, if it was said, be virtuous, abide restrained in the higher code rules, seeing fear in the slightest fault, it was said on account of this.

2. Kaṇṭakasuttaṃ –– Thorns

72. At one time The Blessed One was abiding in the gabled hall in the Great forest in Vesali with many well-known elder, disciple bhikkhus such as venerables Cala, Upacala, Kukkuta, Kalimbha, Nikata, Katissa and other well-known elder bhikkhus.

At that time many well-known Licchavis in completely full chariots were coming to the Great forest to see The Blessed One, making much noise. Then it occured to those venerable ones: ‘These well-known Licchavis in completely full chariots, are coming to the Great forest to see The Blessed One, making much noise. The Blessed One has said that sound is a thorn to the higher states of the mind. What if we go to the Gosinga forest reserve. It has less noise, not so crowded, we will have a pleasant abiding Then those venerable ones went to the Gosinga forest reserve which had less noise, was less crowded and had a pleasant abiding.

The Blessed One addressed the bhikkhus: “Bhikkhus, where are the elder bhikkhus, Cala, Upacala, Kukkuta, Kalimbha, Nikata, Katissā. Where are these elder bhikkhus gone?

“Here, venerable sir, it occured to those venerable ones: These well-known Licchavis in completely full chariots, are coming to the Great forest to see The Blessed One, making much noise. The Blessed One has said that sound is a thorn to the higher states of the mind. What if we go to the Gosinga forest reserve. It has less noise, not so crowded, we will have a pleasant abiding Then those venerable ones went to the Gosinga forest reserve which has less noise, is less crowded and has a pleasant abiding.

“Bhikkhus, the great elders have said it correctly! Rightly saying sound is a thorn for the higher states of the mind.

Bhikkhus, these ten are thorns. What ten?

To one who wants seclusion, company is a thorn. To one developing the sign of loathsomeness, an agreeable sign is a thorn. To one protected in the mental faculties, sight seeing is a thorn. To one leading a holy life the behaviour of a woman is a torn. To one in the first higher state of the mind, sounds are a thorn. To one in the second higher state of the mind, thoughts and discursive thoughts are a thorn. To one in the third higher state of the mind, joy is a thorn. To one in the fourth higher state of the mind, in breathing and out breathing is a thorn. To one attaining the cessation of perceptions and feelings, perceptions and feelings are a thorn. Greed is a thorn. Hate is a thorn and delusion is a thorn.

Bhikkhus, live without thorns, free from thorns. Bhikkhus, the worthy ones are without thorns, free from thorns.

3. Iṭṭhadhammasuttaṃ –– Pleasant to the senses

73. Bhikkhus, these ten things are rare, pleasant to the senses, enjoyable and charming in the world What ten?

Wealth, beauty, good health, virtues, the holy life, friends, much learning, wisdom, the Teaching and heavenly bliss. Bhikkhus, these ten things are rare, pleasant to the senses, enjoyable and charming in the world.

Bhikkhus, there are ten hindrances to these ten things rare, pleasant to the senses, enjoyable and charming in the world. – Laziness and lacking in effort is a hindrance to wealth. Not decorating and not ornamenting is a hindrance to beauty. Doing and partaking the unsuitable is the hindrance to good health. Evil friends is the hindrance to virtues.. Uncontrolled mental faculties is the hindrance to the holy life. Disagreement is the hindrance to friendship. Not reciting is the hindrance to learnedness. Not listening to the Teaching and not questioning, is the hindrance to wisdom. Not applying and not reflecting is the hindrance to the Teaching. Wrong behaviour is the hindrance to heavenly bliss.

Bhikkhus, these ten are the hindrances to these ten things that are rare, pleasant to the senses, enjoyable and charming in the world.

Bhikkhus, there are ten supportive conditions to these ten things rare, pleasant to the senses, enjoyable and charming in the world. – Not lazy with aroused effort is a supportive condition to wealth. Decorating and ornamenting is a supprtive condition to beauty. Doing and partaking the suitable is the supportive condition to good health. Spiritual friends is the supportive condition to virtues.. Controlled mental faculties is the supportive condition to the holy life. Not disagreeing is the supportive condition to friendship. Reciting is the supportive condition to learnedness. Listening to the Teaching and questioning, is the supportive condition to wisdom. Applying and reflecting is the supportive condition to the Teaching. Right behaviour is the supportive condition to heavenly bliss. Bhikkhus, these ten are supportive conditions to these ten things rare, pleasant to the senses, enjoyable and charming in the world.

4. Vaḍḍhisuttaṃ –– Growth

74. “Bhikkhus, while growing in ten ways, the noble disciple grows in nobility and the body, coming closer to the truth and acquiring the best. What ten?

Grows in fields and resources, wealth and grains, wife and children, slaves and workmen, in the four-footed animals, in faith, in virtues, in learnedness, in benevolence and in wisdom.

Bhikkhus, while growing in ten ways, the noble disciple grows in nobility and the body, coming closer to the truth and acquiring the best.

He that grows in wealth, grains, wife, children and the four-footed,
Becomes wealthy, famous and honoured by relations, friends and the king.
In this world he grows in faith, virtues, wisdom, benevolence and learning
Such discriminative Great beings in this very life, grow both ways.

5. Migasālāsuttaṃ –– The female lay disciple Migasala

75. At one time The Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. Venerable Ānanda putting on robes in the morning taking bowl and robes approached the house of the female lay disciple Migasala and sat on the prepared seat. The female lay disciple Migasala approached venerable Ānanda, worshipped, sat on a side and said:

“Venerable sir, Ānanda, knowing in which manner does The Blessed One declare that the one who lived the holy life and the one who did not live the holy life have both gone to the same destination after death? Venerable sir my father, Purana lived a holy life abstaining and far away from low sexuality. When he died The Blessed One declared that he is a once returner, is born with the gods of happiness. Venerable sir, my father’s brother Isidatta lived a household life satisfied with his wife and children When he died The Blessed One declared that he is also a once returner, born with the gods of happiness. Venerable sir, Ānanda, knowing in which manner does The Blessed One declare that the one who lived the holy life and the one who did not live the holy life have both gone to the same destination after death?

“Sister, that is how, it was declared by The Blessed One.”

Venerable Ānanda partaking the meal in the house of the female lay disciple Migasala got up from the seat and went away. After the meal was over and returning, from the alms round, venerable Ānanda approached The Blessed One, worshipped, sat on a side and said:

“Here, venerable sir, putting on robes in the morning and taking bowl and robes I approached the house of the female lay disciple Migasala and sat on the prepared seat. The female lay disciple Migasala approached me worshipped, sat on a side and said:

“Venerable sir, Ānanda, knowing in which manner does The Blessed One declare that the one who lived the holy life and the one who did not live the holy life have both gone to the same destination after death? Venerable sir my father, Purana lived a holy life abstaining and far away from low sexuality. When he died The Blessed One declared that he is a once returner, is born with the gods of happiness. Venerable sir, my father’s brother Isidatta lived a household life satisfied with his wife and children When he died The Blessed One declared that he is also a once returner, born with the gods of happiness. Venerable sir, Ānanda, knowing in which manner does The Blessed One declare that the one who lived the holy life and the one who did not live the holy life have both gone to the same destination after death? Venerable sir, then I said:

“Sister, that is how, it was declared by The Blessed One.”

“Ānanda, who is this foolish silly female lay disciple Migasala. With unripe wisdom what does she know about the range of the mental faculties of Great beings?

Ānanda, these ten beings are evident in the world. What ten?

Here, Ānanda, a certain person is unvirtuous, does not know the release of mind and the release through wisdom as it really is, as to how his evil virtues dissolve without a remainder. Has not practised what he has heard. Has not learned much. Has not penetrated to right view. Has not attained any release either. After death he decreases, does not attain any distinction.

Here, Ānanda, a certain person is unvirtuous, knows the release of mind and the release through wisdom as it really is, as to how his evil virtues dissolve without a remainder. Has practised what he has heard. Has learned much. Has penetrated to right view. Has attained some release also. After death he increases, attains some distinction.

There, Ānanda people measure — This one had those things The other too had those things. How could one be unexalted and the other exalted. Ānanda, they measure for their unpleasantness for a long time.

Ānanda, that person who was unvirtuous, knew the release of mind and release through wisdom as it really is, how his evil virtues dissolve without a remainder. He had practised what he had heard, had learned much and had penetrated to right view. He had attained some release too. Ānanda, this person is definitely more advanced than the first said person. What is the reason? Ānanda, this person stretches out to reach the stream of the Teaching. Ānanda, who should know this differnce other than the Thus Gone One. Therefore Ānanda do not measure people, that measurement is lop sided. Either I should measure people or one like me should do it.

Here, Ānanda, a certain person is virtuous, does not know the release of mind and the release through wisdom as it really is, as to how his virtues dissolve without a remainder. Has not practised what he has heard. Has not learned much. Has not penetrated to right view. Has not attained any release either. After death he decreases, does not come to any distinction.

Here, Ānanda, a certain person is virtuous, knows the release of mind and the release through wisdom as it really is, as to how his evil virtues dissolve without a remainder. Has practised what he has heard. Has learned much. Has penetrated to right view. Has attained some release also. After death he increases, attains some distinction.

There Ānanda, people measure … re … Either I should measure people or one like me should do it.

Here, Ānanda, a certain person is with much greed, does not know the release of mind and the release through wisdom as it really is, as to how his greed dissolves without a remainder. Has not practised what he has heard. Has not learned much. Has not penetrated to right view. Has not attained some release either. After death he decreases, does not attain some distinction.

Here, Ānanda, a certain person is with much greed, knows the release of mind and the release through wisdom as it really is, as to how his greed dissolves without a remainder. Has practised what he has heard. Has learned much. Has penetrated to right view. Has attained some release also. After death he increases, attains some distinction.

There Ānanda, people measure … re … Either I should measure people or one like me should do it.

Here, Ānanda, a certain person is with hatred, does not know the release of mind and the release through wisdom as it really is, as to how his hatred dissolves without a remainder. Has not practised what he has heard. Has not learned much. Has not penetrated to right view. Has not attained some release either. After death he decreases, does not attain some distinction.

Here, Ānanda, a certain person is with hatred, knows the release of mind and the release through wisdom as it really is, as to how his hatred dissolves without a remainder. Has practised what he has heard. Has learned much. Has penetrated to right view. Has attained some release also. After death he increases, attains some distinction.

There Ānanda, people measure … re … Either I should measure people or one like me should do it.

Here, Ānanda, a certain person is unbalanced does not know the release of mind and the release through wisdom as it really is, as to how his unbalance dissolves without a remainder. Has not practised what he has heard. Has not learned much. Has not penetrated to right view. Has not attained any release either. After death he decreases, does not attain any distinction.

Here, Ānanda, a certain person is unbalanced, knows the release of mind and the release through wisdom as it really is, as to how his unbalance dissolves without a remainder. Has practised what he has heard. Has learned much. Has penetrated to right view. Has attained some release also. After death he increases, attains some distinction.

There, Ānanda people measure – This one had those things The other too had those things. How could one be unexalted and the other exalted. Ānanda, they measure for their unpleasantness for a long time.

Ānanda, that person who was unbalanced, knew the release of mind and the release through wisdom as it really is, how his unbalance dissolves without a remainder. He had practised what he had heard, had learned much and had penetrated to right view. He had attained some release too. Ānanda, this person is definitely more advanced than the first said person. What is the reason? Ānanda, this person stretches out to reach the stream of the Teaching. Ānanda, who should know this difference other than the Thus Gone One. Therefore Ānanda do not measure people, that measurement is lop sided. Either I should measure people or one like me should do it.

Ānanda, who is this foolish silly female lay disciple Migasala. With unripe wisdom what does she know about the range of the mental faculties of Great beings?

Ānanda, these ten persons are evident in the world.

Ānanda, with whatever virtues Purana was endowed, Isidatta had those same virtues. There is no difference in their destinations. Whatever wisdom Purana had, Isidatta had that same wisdom. There is no difference in their destinations. Both of them fall to the same category.

6. Tayodhammasuttaṃ –– Three things

76. Bhikkhus, if these three things were not evident, the Thus Gone One rightfully enlightened would not have been born in the world. The discipline declared by the Thus Gone One would not have taken root. What three?

Birth, decay and death- Bhikkhus, if these three things were not evident in the world, the Thus Gone One rightfully enlightened, would not have been born in the world. The discipline declared by the Thus Gone One would not have taken root. Bhikkhus, since these three things are evident in the world, the Thus Gone One rightfully enlightened is born in the world. The discipline declared by the Thus Gone One has taken root.

Bhikkhus, without dispelling three things, it is not possible to dispel birth, decay and death. What three? Greed, hate and delusion. Bhikkhus, without dispelling these three things, it is not possible to dispel birth, decay and death.

Bhikkhus, without dispelling three things, it is not possible to dispel greed, hate and delusion. What three? View of a self, doubts and grasping virtues as the highest aim. Bhikkhus, without dispelling these three things, it is not possible to dispel greed, hate and delusion.

Bhikkhus, without dispelling three things, it is not possible to dispel the view of a self, doubts and grasping virtues as the highest aim. What three? Unwise attention, practising in the wrong path and the mind’s immobility Bhikkhus, without dispelling these three things, it is not possible to dispel the view of a self, doubts and grasping virtues as the highest aim.

Bhikkhus, without dispelling three things, it is not possible to dispel unwise atttention practising in the wrong path and the mind’s immobility. What three? Forgetfulness, lack of mindful awareness and derangement of mind.. Bhikkhus, without dispelling these three things, it is not possible to dispel unwise attention, practising in the wrong path and the mind’s immobility.

Bhikkhus, without dispelling three things, it is not possible to dispel forgetfulness, lack of mindful awareness and derangement of mind.. What three? Dislike to see noble ones, dislike to hear the noble Teaching and the reproaching mind.. Bhikkhus, without dispelling these three things, it is not possible to dispel forgetfulness, lack of mindful awareness and derangement of mind.

Bhikkhus, without dispelling three things, it is not possible to dispel the dislike to see noble ones, to hear the noble teaching and the reproaching mind. What three? Excitement, lack of restraint and evil virtues Bhikkhus, without dispelling these three things, it is not possible to dispel the dislike to see noble ones, to hear the noble Teaching and the reproaching mind.

Bhikkhus, without dispelling three things, it is not possible to dispel excitement, lack of restraint and evil virtues. What three? Lack of faith, stinginess and laziness. Bhikkhus, without dispelling these three things, it is not possible to dispel excitement, lack of restraint and evil virtues.

Bhikkhus, without dispelling three things, it is not possible to dispel lack of faith, stinginess and laziness. What three? Disrespect, unruliness and evil friendship. Bhikkhus, without dispelling these three things, it is not possible to dispel lack of faith, stinginess and laziness.

Bhikkhus, without dispelling three things, it is not possible to dispel disrespect, unruliness and evil friendship. What three? Lack of shame, lack of remorse and negligence. Bhikkhus, without dispelling these three things, it is not possible to dispel disrespect, unruliness and evil friendship.

Bhikkhus, the shameless one without remorse becomes negligent It is not possible for the negligent one to dispel direspect, unruliness and evil friendship. It is not possisble for the one associating evil friends to gain faith, dispel stinginess and laziness. It is not possible for the lazy one to dispel excitement, lack of restraint and evil virtues. It is not possible for the unvirtuous one to dispel the dislike to see noble ones, to hear the teaching of the noble ones and dispel the reproaching mind. It is not possible for one with a reproaching mind to dispel forgetfulness, lack of mindful awareness and the derangement of mind. It is not possible for one with deranged mind to dispel unwise attention, practising in the wrong path and the mind’s immobility. It is not possible for one with a sluggish mind to dispel the view of a self, doubts, and grasping virtues as the highest aim. It is not possible for the doubting one to dispel greed, hate and delusion. Without dispelling greed, hate and delusion it is not possible to dispel birth, decay and death.

Bhikkhus, dispelling three things, it is possible to dispel birth, decay and death. What three? Greed, hate and delusion. Bhikkhus, dispelling these three things, it is possible to dispel birth, decay and death.

Bhikkhus, dispelling three things, it is possible to dispel greed, hate and delusion. What three? View of a self, doubts and grasping virtues as the highest aim. Bhikkhus, dispelling these three things, it is possible to dispel greed, hate and delusion.

Bhikkhus, dispelling three things, it is possible to dispel the view of a self, doubts and grasping virtues as the highest aim. What three? Unwise attention, practising in the wrong path and the mind’s immobility Bhikkhus, dispelling these three things, it is possible to dispel the view of a self, doubts and grasping virtues as the highest aim.

Bhikkhus, dispelling three things, it is possible to dispel unwise atttention practising in the wrong path and the mind’s immobility. What three? Forgetfulness, lack of mindful awareness and derangement of mind.. Bhikkhus, dispelling these three things, it is possible to dispel unwise attention, practising in the wrong path and the mind’s immobility.

Bhikkhus, dispelling three things, it is possible to dispel forgetfulness, lack of mindful awareness and derangement of mind.. What three? Dislike to see noble ones, dislike to hear the noble Teaching and the reproaching mind.. Bhikkhus, dispelling these three things, it is possible to dispel forgetfulness, lack of mindful awareness and derangement of mind.

Bhikkhus, dispelling three things, it is possible to dispel the dislike to see noble ones, to hear the noble teaching and the reproaching mind. What three? Excitement, lack of restraint and evil virtues Bhikkhus, dispelling these three things, it is possible to dispel the dislike to see noble ones, to hear the noble Teaching and the reproaching mind.

Bhikkhus, dispelling three things, it is possible to dispel excitement, lack of restraint and evil virtues. What three? Lack of faith, stinginess and laziness. Bhikkhus, dispelling these three things, it is possible to dispel excitement, lack of restraint and evil virtues.

Bhikkhus, dispelling three things, it is possible to dispel lack of faith, stinginess and laziness. What three? Disrespect, unruliness and evil friendship. Bhikkhus, dispelling these three things, it is possible to dispel lack of faith, stinginess and laziness.

Bhikkhus, dispelling three things, it is possible to dispel disrespect, unruliness and evil friendship. What three? Lack of shame, lack of remorse and negligence. Bhikkhus, dispelling these three things, it is possible to dispel disrespect, unruliness and evil friendship.

Bhikkhus, the shameful one with remorse becomes diligent It is possible for the diligent one to dispel direspect, unruliness and evil friendship. It is possisble for the one associating spiritual friends to gain faith, dispel stinginess and laziness. It is possible for the one with aroused effort to dispel excitement, lack of restraint and evil virtues. It is possible for the virtuous one to dispel the dislike to see noble ones, to hear the Teaching of the noble ones and dispel the reproaching mind. It is possible for one without a reproaching mind to dispel forgetfulness, lack of mindful awareness and the derangement of mind. It is possible for one without deranged mind to dispel unwise attention, practising in the wrong path and the mind’s immobility. It is possible for one with a mobile mind to dispel the view of a self, doubts, and grasping virtues as the highest aim. It is possible for one without doubts to dispel greed, hate and delusion. Dispelling greed, hate and delusion it is possible to dispel birth, decay and death.

7. Kākasuttaṃ –– The crow

77. Bhikkhus, the crow is endowed with ten evil conditions What ten?

It is obtrusive, daring, greedy, wants a lot of food, covetous, without compassion, weak, concerned with eating, forgetful and rich. Bhikkhus, the crow is endowed with these ten evil conditions. Bhikkhus in the same manner the evil bhikkhu is endowed with ten evil conditions. What ten?

He is obtrusive, daring, greedy, wants a lot of food, covetous, without compassion, weak, concerned with eating, forgetful and rich. Bhikkhus, the evil bhikkhu is endowed with these ten evil conditions.

8. Nigaṇṭhasuttaṃ –– Freed from ties

78. “Bhikkhus, the Niganthas are endowed with ten evil conditions. What ten?

Bhikkhus, Niganthas are without, faith, virtues, shame, remorse and consort with non Great beings. Niganthas praise themselves and depreciate others, grasping their view give it up with difficult. Niganthas are cheats, have evil desires and associate evil friends. Bhikkhus, the Niganthas are endowed with these ten evil conditions.

9. Aaghātavatthusuttāṃ –– Occasions of ill will

79. Bhikkhus, these ten are the occasions for ill will. What ten?

Is angry thinking harm, was done to me, is done to me and will be done to me. was done to my near and dear ones, is done to my near and dear ones, will be done to my near and dear ones. No harm, was done to my enemies, is done to my enemies, will be done to my enemies and gets angry for no reason. Bhikkhus, these ten are the occasions for ill will .

10. Aaghātapaṭivinayasuttaṃ –– Overcoming ill will

80. Bhikkhus, these ten are the ways of overcoming ill will. What ten?

Harm, was done to me, what was the gain? Harm is done to me what is the gain?and harm will be done to me, what will be the gain? Harm was done to my near and dear ones, what was the gain? Harm is done to my near and dear ones, what is the gain? Harm will be done to my near and dear ones, what will be gained? No harm, was done to my enemies, what does it matter? No harm is done to my enemies, no harm will be done to my enemies what does it matter? and does not get angry for no reason. Bhikkhus, these ten are the ways of overcoming ill will.