Aṅguttara Nikāya
009. Sativaggo –– Section on mindfulness
1. Satisampajaññasuttaṃ –– Mindful awareness
009.01. Bhikkhus, when mindful awareness is not present, gone wrong in mindful awareness, the cause for shame and remorse is destroyed. When shame and remorse is not present, gone wrong in shame and remorse, the cause for control of the mental faculties is destroyed. When the control of the mental faculties is not present, gone wrong in the control of the mental faculties, the cause for virtues is destroyed. When virtues are not present, gone wrong in virtues, the cause for right consentration is destroyed. When right concentration is not present, gone wrong in right concentration, the cause for seeing it as it really is, is destroyed. When seeing it as it really is, is not present, gone wrong in seeing it as it really is, the cause for disgust and disenchantment is destroyed. When disgust and disenchantment is not present, gone wrong in disgust and disenchantment, the cause for knowledge and vision of release is destroyed. Bhikkhus, like a tree that has lost its branches and leaves, would not grow its shoots completely, … re … bark completely, … re … accessory wood completely, … re … heart wood completely. In the same manner when mindful awareness is not present, gone wrong in mindful awareness, the cause for shame and remorse is destroyed. When shame and remorse is not present, gone wrong in shame and remorse, the cause for control of the mental faculties is destroyed. When the control of the mental faculties is not present, gone wrong in the control of the mental faculties, the cause for virtues is destroyed. When virtues are not present, gone wrong in virtues, the cause for right consentration is destroyed. When right concentration is not present, gone wrong in right concentration, the cause for seeing it as it really is, is destroyed. When seeing it as it really is, is not present, gone wrong in seeing it as it really is, the cause for disgust and disenchantment is destroyed. When disgust and disenchantment is not present, gone wrong in disgust and disenchantment, the cause for knowledge and vision of release is destroyed.
Bhikkhus, when mindful awareness is present, endowed with the cause for mindful awareness, the cause for shame and remorse gets completed. When shame and remorse is present, endowed with the cause for shame and remorse, control of the mental faculties gets completed. When the control of the mental faculties is present, endowed with the control of the mental faculties, virtues get completed. When virtues are present, endowed with the cause for virtues, right concentration gets completed. When right concentration is present, endowed with the cause for right concentration, seeing it as it really is, gets completed. When seeing it as it really is, is present, endowed with the cause, to see it as it really is, the cause for disgust and disenchantment gets completed. When disgust and disenchantment is present, endowed with the cause for disgust and disenchantment, the cause for knowledge and vision of release gets completed. Bhikkhus, like a tree that has branches and leaves, would grow its shoots completely, … re … bark completely, … re … accessory wood completely, … re … heart wood completely. In the same manner when mindful awareness is present, endowed with the cause for mindful awareness, the cause for shame and remorse gets completed. When shame and remorse is present, endowed with the cause for shame and remorse, the control of the mental faculties gets completed. When the control of the mental faculties is present, endowed with the cause for the control of the mental faculties, the cause for virtues gets completed. When virtues are present, endowed with the cause for virtues, the cause for right consentration gets completed. When right concentration is present, endowed with the cause for right concentration, the cause for seeing it as it really is, gets completed. When seeing it as it really is, is present, endowed with the cause to see it as it really is, the cause for disgust and disenchantment gets completed. When disgust and disenchantment is present, endowed with the cause for disgust and disenchantment, knowledge and vision of release gets completed.
2. Puṇṇiyasuttaṃ –– Venerable Punniya
009.02. Then venerable Punniya approached The Blessed One, worshipped, sat on a side and said:
“Venerable sir, what is the reason that on a certain day the teachings of The Blessed One becomes evident to me and on another day it does not become evident to me?”
“Punniya, the bhikkhu has faith, does not approach the Thus Gone One and the Teachings do not become evident to him. Punniya, when the bhikkhu has faith and approaches the Thus Gone One, the Teachings become evident to him. Punniya, when the bhikkhu has faith and approaches does not associate, … re … associates, … re … does not question, … re … questions, … re.. Does not listen attentively, … re … listens attentively, … re … Does not bear the Teaching in mind, … re … bears the Teaching in the mind, … re … Does not search the meanings in the Teaching, … re … searches the meanings in the Teaching, … re … knowing the meanings in the Teaching does live a life according to the Teaching. Then the Teachings of the Thus Gone One do not become evident.
Punniya, when the bhikkhu has faith, approaches, associates The Blessed One, questions him, listens attentively, learns the Teaching, bears it in mind, searches meanings in the Teaching he has heard, learning the meanings in the Teaching he lives according to the Teaching. In this manner the Teachings of the Thus Gone One undoubtedly becomes evident.
3. Mūlakasuttaṃ –– The origin
009.03. “Bhikkhus, if wandering ascetics of other sects ask you-’Friends, what is the origin, the beginning, rising from what, moving to what, what is foremost, from what authority, ennobled in what and finding what as the essence are all things. How would you explain it to the wandering ascetics of other sects?”
“Venerable sir, The Blessed One is our leader, The Blessed One is our refuge. It is suitable that the meaning is evident to The Blessed One, hearing it from The Blessed One the bhikkhus will bear it in mind.”
“Then bhikkhus, I will tell, attend carefully and listen. Bhikkhus, if wandering ascetics of other sects ask you-’Friends, what is the origin, the beginning, rising from what, moving to what, what is foremost, from what authority, ennobled in what and finding what as the essence are all things. You should reply the wandering ascetics thus: Friends, the origin of all things is interest, its beginning is attention, all things arise with a contact, they move with feelings, the foremost for all things is concentration, the authority for all things is mindfulness, all things are ennobled in wisdom and the essence for all things is release. Bhikkhus, you should reply the wandering ascetics of other sects thus.”
4. Corassuttaṃ –– Highwaymen
009.04. Bhikkhus, the highwaymen endowed with eight things does not do it long, ends up quickly. What eight?
Attacks those who should not be attacked, takes away without leaving anything, kills women, defiles maidens, plunders the gone forth, plunders the royal treasury, steals in the vicinity and does not have a saving Bhikkhus, the highwaymen endowed with these eight things does not do it long, ends up quickly.
Bhikkhus, the highwaymen endowed with eight things does it long, does not end up quickly. What eight?
Does not attack those who should not be attacked, does not take away without leaving anything, does not kill women, does not defile maidens, does not plunder the gone forth, does not plunder the royal treasury, does not steal in the vicinity and has a saving Bhikkhus, the highwaymen endowed with these eight things does it long, does not end up quickly.
5. Samaṇasuttaṃ –– Recluse
009.05. Bhikkhus, recluse is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, Brahmin is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, one who reveals knowledge, is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, physician is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, free from impurity, is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, spotlessly clean, is a synonym for the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, the knowing one, is a synonym for the Thus Gone One, worthy and rightfully enlightened.
That which could be achieved, by a recluse, living a Brahmin’s life,
That which could be achieved, by revealing knowledge, by a noble physician,
That which could be achieved, by one free from impurity, spotlessly cleaned,
That which could be achieved, by one possessing knowledge of noble release
I have won all that and am released from bonds.
Am the Great Man tamed in the highest, gone beyond and extinguished.
6. Yasasuttaṃ –– Fame
009.06. At one time The Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the Brahmin hamlet Icchanagala and lived in the forest stretch of Icchanagala. The Brahmin householders of Icchanagtala heard that the good recluse Gotama, the son of the Sakyas gone forth from the Sakya clan has come to Icchanagala and lives in the forest stretch there. The good name, spread about that good Gotama- That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and Blessed. He teaches to this world together with its gods, Māra, Brahma and the community of recluses and Brahmins, the Teaching he had known and realized, good at the beginning, in the middle and the end, purely and completely explaining the holy life. It is good to see such worthy ones. Then the Brahmin householders of Icchanagala at the end of that night carrying a lot of eatables and nourishments approached the forest stretch of Icchangala, and they stood outside the entrance making a lot of noise.
At that time venerable Nagita attended on The Blessed One and The Blessed One addressed venerable Nagita: Nagita, who makes such great noise, like hauling a catch of fish. Venerable sir, they are the Brahmin householders of Icchanagala standing outside, come with a lot of eatables and nourishments for The Blessed One and the Community of bhikkhus Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fameṂay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly.
Venerable sir, may The Blessed One tolerate. Well Gone One, it is the right time to give consent. Wherever The Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. Like huge drops of rain that fall would turn towards the inclines. In the same manner, wherever The Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. What is the reason? It is on account of the virtues and wisdom of The Blessed One.
Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fameṂay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly. The enjoyment of gain, honour and fame is a vile and sluggish pleasure.
Nagita, certain gods too do not enjoy this emanciption from worldliness, the pleasure of seclusion, appeasement, enlightenment, this non-sensual pleasure gained for nothing and gained quickly. Nagita, to you living with a crowd, living in a company, it occurs: ‘If this venerable one was not a gainer of this emancipation from worldliness, the pleasure of seclusion, appeasement, enlightenment, this non-sensual pleasure gained for nothing and gained quickly, he would have lived with the crowd, enjoying the company.
Here, Nagita, I see bhikkhus pointing fingers at each other joking and playing then it occurs to me: Since these venerable ones are not the gainers of this emancipation from worldliness, the pleasure of seclusion, appeasement, enlightenment, this non-sensual pleasure gained for nothing and gained quickly, which I now enjoy, they point fingers at each other, joke and play.
Nagita, I see bhikkhus, who eat as much as they like and abide enjoying the pleasure of sleep and sluggishness- Nagita, then it occurs to me: ’Since these venerable ones are not the gainers of this emancipation from worldliness, the pleasure of seclusion, appeasement, enlightenment, this non-sensual pleasure gained for nothing and gained quickly, which I now enjoy, that they eat as much as they like and abide enjoying the pleasure of sleep and sluggishness.
Nagita, I see bhikkhus, living in the out skirts of the village, seated distracted, then it occurs to me: These venerable ones either offend forest bhikkhus or novices, therefore they fall from their concentration. Nagita, then I am not pleased with their living in the out skirts of the village.
Nagita, I see bhikkhus, living in the forest dozing away seated, then it occurs to me: These venerable ones dispelling their sleepiness should develop the perception of forest, attending to the perception of solidarity Nagita, then I am pleased with their living in the forest.
Nagita, I see bhikkhus, living in the forest seated distracted, then it occurs to me: These venerable ones either should concentrate their minds or should protect their concentrated minds Nagita, then I am not pleased with their living in the forest.
Nagita, I see bhikkhus, living in the forest, seated and concentrated, then it occurs to me: These venerable ones should either release their unreleased minds or protect their released mindsṆagita, then I am not pleased with their living in the forest.
Nagita, I see bhikkhus, living in the out skirts of the village, the gainers of robes, morsel food, dwellings and requisites when ill Ṭhey desiring that gain honour and fame give up forest dwellings and jungle paths and come to hamlets, villages and states and make their dwellings. Nagita, then I am not pleased with their living in the out skirts of the village.
Nagita, I see bhikkhus, living in the forest, the gainers of robes, morsel food, dwellings and requisites when ill They turn away that gain, honour and fame and do not give up seclusions, do not give up forest dwellings and jungle paths. Nagita, then I am pleased with their living in the forest.
Nagita, when I come to the highway, if I do not see anyone in front or behind, at that time I find it pleasant, at least for the purpose of urinating and excreting.
7. Pattanikujjanasuttaṃ –– Turning the bowl upside down
009.07. Bhikkhus, to the lay disciple endowed with eight things, if the Community desires could turn the bowl upside down. What eight?
Makes effort for, the non-gain of the bhikkhus, ill being of the bhikkhus, for their non-dwelling, scolds and abuses bhikkhus, disunites bhikkhus, blames the enlightened one, blames the Teaching and blames the Community of bhikkhus. Bhikkhus, to the lay disciple endowed with these eight things, if the Community desires could turn the bowl upside down.
Bhikkhus, to the lay disciple endowed with eight things, if the Community desires could turn the bowl upright What eight?
Does not make effort for, the non-gain of the bhikkhus, ill being of the bhikkhus, for their non-dwelling, does not scold and abuse bhikkhus, does not disunite bhikkhus, does not blame the enlightened one, the Teaching and the Community of bhikkhus. Bhikkhus, to the lay disciple endowed with these eight things, if the Community desires could turn the bowl upright.
8. Appasādapavedanīyasuttaṃ –– Showing displeasure
009.08. Bhikkhus, to the bhikkhu endowed with eight things, if the lay disciples desire could show displeasure. What eight?
Makes effort for, the non-gain of the lay disciples, ill being of the lay disciples, scolds and abuses lay disciples, causes disunity among lay disciples, blames the enlightened one, blames the Teaching, blames the Community of bhikkhus and looks at them antagonistically Bhikkhus, to the bhikkhu endowed with these eight things, if the lay disciples desire could show displeasure.
Bhikkhus, to the bhikkhu endowed with eight things, if the lay disciples desire could show pleasure What eight?
Does not make effort for, the non-gain of the lay disciples, ill being of the lay disciples, does not scold and abuse the lay disciples, does not cause disunity among the lay disciples, praises the enlightened one, the Teaching and the Community of bhikkhus. and does not antagonise the lay disciples. Bhikkhus, to the bhikkhu endowed with these eight things, if the Community desires could show pleasure.
9. Paṭisāranīyasuttaṃ –– An act of reconciliation
009.09. “Bhikkhus, to the bhikkhu endowed with eight things, if the Community desires could do an act of reconciliation. What eight?
Makes effort for the non-gain and ill being of the lay disciples, scolds and abuses lay disciples, causes disunity among lay disciples, blames the enlightened one, blames the Teaching blames the Community of bhikkhus and does not keep a rightful promise given to the lay disciple Bhikkhus, to the bhikkhu endowed with these eight things, if the Community desires could do an act of reconciliation.
Bhikkhus, to the bhikkhu endowed with eight things, if the Community desires could allay the act of reconciliation. What eight?
Does not make effort for, the non-gain of the lay disciples, ill being of the lay disciples, does not scold and abuse lay disciples, does not cause disunity among lay disciples, praises the enlightened one, the Teaching and the Community of bhikkhus and keeps a rightful promise given to the lay disciples. Bhikkhus, to the bhikkhu endowed with these eight things, if the Community desires could allay the act of reconciliation.”
10. Sammāvattanasuttaṃ –– Rightful continuance
009.10. “Bhikkhus, the bhikkhu who has done that worst of evils should rightfully abide by these eight things – Should not give the higher ordination, a foundation should not be laid, should not attend to a novice, should not enjoy the state of being advisor to bhikkhunis, should never advise bhikkhunis, should not enjoy anything belonging to the Community, should not be left in any single place, should not be supported from money begot from such a place. Bhikkhus, the bhikkhu who has done that worst of evils should rightfully abide by these eight things.
