Aṅguttara Nikāya
011. Valāhakavaggo –– Clouds
1. Paṭhamavalāhakasuttaṃ –– The first on dark clouds
011.01. I heard thus. At one time The Blessed One was living in the monastery offered by Anāthapiṇḍika, in Jeta’s grove in Sāvatthi, and addressed the bhikkhus:
Bhikkhus, these four are dark clouds. What four?
One cloud thunders does not bring rain, another brings rain does not thunder, another neither thunders nor brings rain and the other thunders and brings rain.
Bhikkhus, in the same manner, there are four persons comparable to the four dark clouds. Which four?
One thunders does not rain, one rains and does not thunder, one neither thunders nor rains and the other thunders and rains.
Bhikkhus, which person thunders and does not bring rain?
Here, bhikkhus, a certain person talks and does no work. This one is comparable to the cloud that thunders and does not rain.
Bhikkhus, which person rains and does not thunder?
Here, bhikkhus, a certain person does the work and does not talk. This person is comparable to the cloud that rains and does not thunder.
Bhikkhus, which person neither thunders nor brings rain?
Here, bhikkhus, a certain person neither talks nor does the work. This person is comparable to the cloud that neither thunders nor brings rain.
Bhikkhus, which person thunders and brings rain?
Here, bhikkhus, a certain person talks and also does the work. This person is comparable to the cloud that thunders and brings rains.
Bhikkhus, these four persons comparable to four rainy clouds are evident in the world.
2. Dutiyavalāhakasuttaṃ –– The second on dark clouds
11.02. Bhikkhus, these four are dark clouds. What four?
One cloud thunders does not bring rain, another brings rain does not thunder, another neither thunders, nor brings rain and the other thunders and brings rain.
Bhikkhus, in the same manner, there are four persons comparable to the four dark clouds. Which four?
One thunders does not rain, one rains and does not thunder, one neither thunders nor rains and the other thunders and rains.
Bhikkhus, which person thunders and does not bring rain?
Here, bhikkhus, a certain person learns the Teaching, the discourses, prose and verse sections, answers and explanations, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and series of questions and answers. He does not know this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person thunders and does not rain. I compare him to the cloud that thinders and does not bring rain.
Bhikkhus, which person rains and does not thunder?
Here, bhikkhus, a certain person does not learn the Teaching, the discourses, prose and verse sections, answers and explanations, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and series of questions and answers. He knows this is unpleasant, this its arising, this its cessation and this the path leading to its cessation. Bhikkhus, this person rains does not thunder. I compare him to the cloud that brings rain and does not thunder.
Bhikkhus, which person neither thunders nor brings rain?
Here, bhikkhus, a certain person does not learn the Teaching, the discourses, prose and verse sections, answers and explanations, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and series of questions and answers. He does not know this is unpleasant, this its arising, this its cessation and this the path leading to its cessation. Bhikkhus, this person neither thunders nor rains. I compare him to the cloud that neither thinders nor brings rain.
Bhikkhus, which person thunders and also brings rain?
Here, bhikkhus, a certain person learns the Teaching, the discourses, prose and verse sections, answers and explanations, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and series of questions and answers. He knows this is unpleasant, this its arising, this its cessation and this the path leading to its cessation. Bhikkhus, this person thunders and also brings rain. I compare him to the cloud that thinders and brings rain.
Bhikkhus, these four persons comparable to dark clouds are evident in the world.
3. Kumbhasuttaṃ –– Pots
11.03. Bhikkhus, these four are pots. What four?
One empty and covered, another full and open, one empty and open and the other full and covered.
Bhikkhus, these four are pots.
Bhikkhus, there are four persons evident in the world, comparable to these four pots Which four?
One empty and covered, another full and manifest, one empty and manifest and the other full and covered.
Bhikkhus, which person is empty and covered?
Here, bhikkhus, a certain person, delights in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He does not know as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person is empty and covered. Bhikkhus, I compare him to the pot which is empty and covered.
Bhikkhus, which person is full and manifest?
Here, bhikkhus, a certain person, does not delight in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person is full and manifest. Bhikkhus, I compare him to the pot which is full and open.
Bhikkhus, which person is empty and manifest?
Here, bhikkhus, a certain person, does not delight in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He does not know as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person is empty and open. Bhikkhus, I compare him to the pot which is empty and open.
Bhikkhus, which person is full and covered?
Here, bhikkhus, a certain person, delights in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person is full and covered. Bhikkhus, I compare him to the pot which is full and covered.
Bhikkhus, these four persons comparable to the four pots are evident in the world.
4. Udakarahadasuttaṃ –– Deep ponds
11.04. Bhikkhus, these four are ponds. What four?
A shallow pond with a deep light, a deep pond with a superficial light, a shallow pond with a superficial light, a deep pond with a deep light. Bhikkhus, these four are ponds.
5 Dutiya––udakarahadasuttaṃ – The second on deep ponds
11.05. Bhikkhus, these four are ponds. What four?
A shallow pond with a deep light, a deep pond with a superficial light, a shallow pond with a superficial light, a deep pond with a deep light. Bhikkhus, these four are the ponds.
Bhikkhus, there are four persons evident in the world comparable to these four ponds.
Which four? The shallow person with a deep light, the deep person with a superficial light, the shallow person with a superficial light and the deep person with a deep light.
Bhikkhus, who is the shallow person with a deep light?
Here, bhikkhus, a certain person, delights in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He does not know as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this is the shallow person with a deep light. Bhikkhus, I compare him to the shallow pond with a deep light.
Bhikkhus, who is the deep person with a superficial light?
Here, bhikkhus, a certain person, does not delight in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this is the deep person with a superficial light. Bhikkhus, I compare him to the deep pond with a superficial light.
Bhikkhus, who is the shallow person with a superficial light?
Here, bhikkhus, a certain person, does not delight in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He does not know as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this is the shallow person with a superficial light. Bhikkhus, I compare him to the shallow pond with a superficial light.
Bhikkhus, who is the deep person with a deep light?
Here, bhikkhus, a certain person, delights in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person is deep with a deep light. Bhikkhus, I compare him to the deep pond. with a deep light.
Bhikkhus, these four persons comparable to the four deep ponds are evident in the world.
6. Aaṃbasuttaṃ –– Mangoes
11.06. Bhikkhus, these four are mangoes. What four?
Unripe, looking ripe. Ripe, looking unripe. Unripe, looking unripe. Ripe, looking ripe.
Bhikkhus, there are four persons evident in the world comparable to these four mangoes. What four?
Unripe looking ripe, Ripe looking unripe, Unripe and looking unripe and Ripe and looking ripe.
Bhikkhus, which person is unripe and looks ripe?
Here, bhikkhus, a certain person, delights in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He does not know as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this is the unripe person looking ripe. Bhikkhus, I compare him to the unripe mango that looks ripe.
Bhikkhus, who is the ripe person looking unripe?
Here, bhikkhus, a certain person, does not delight in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this is the ripe person looking unripe. Bhikkhus, I compare him to the ripe mango that looks unripe.
Bhikkhus, who is the unripe person looking unripe?
Here, bhikkhus, a certain person, does not delight in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He does not know as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person is unripe and looks unripe. Bhikkhus, I compare him to the unripe mango that looks unripe.
Bhikkhus, who is the ripe person looking ripe?
Here, bhikkhus, a certain person, delights in approaching, receding, looking on, scrutinizing, bending, stretching forth and bearing the three robes and bowl. He knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person is ripe and looks ripe. Bhikkhus, I compare him to the ripe mango that looks ripe.
Bhikkhus, there are these four persons comparable to four mangoes evident in the world.
7. Mūsikāsuttaṃ –– Mice
11.07. Bhikkhus, these four are mice. Which four? Bores holes does not live in holes. Lives does not bore holes. Does not bore holes or ever live in holes. Bores holes and lives in holes.
Bhikkhus, there are four persons evident in the world, comparable to these four mice. Which four? The one boring holes and not living in them. The one living not boring holes. The one neither boring holes nor ever living in holes. The one boring holes and living in holes.
Here, bhikkhus, a certain person learns the Teaching, the discourses, prose and verse sections, answers and explanations, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and series of questions and answers. He does not know this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. Bhikkhus, this person bores holes does not live in them. I compare him to the mouse that bores holes and does not live in them.
Bhikkhus, which person lives not boring holes?
Here, bhikkhus, a certain person does not learn the Teaching, the discourses, prose and verse sections, answers and explanations, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and series of questions and answers. He knows this is unpleasant, this its arising, this its cessation and this the path leading to its cessation. Bhikkhus, this person lives not boring holes. I compare him to the mouse that lives not boring holes.
Bhikkhus, which person neither bores holes nor lives in them?
Here, bhikkhus, a certain person does not learn the Teaching, the discourses, prose and verse sections, answers and explanations, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and series of questions and answers. He does not know this is unpleasant, this its arising, this its cessation and this the path leading to its cessation. Bhikkhus, this person neither bores holes nor lives in holes. I compare him to the mouse that neither bores holes or ever lives in holes .
Bhikkhus, which person bores holes and lives in holes?
Here, bhikkhus, a certain person learns the Teaching, the discourses, prose and verse sections, answers and explanations, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and series of questions and answers. He knows this is unpleasant, this its arising, this its cessation and this the path leading to its cessation. Bhikkhus, this person bores holes and lives in them. I compare him to the mouse that bores holes and lives in them.
Bhikkhus, these four persons comparable to the four mice are evident in the world.
8. Balivaddasuttaṃ –– Oxen
11.08. Bhikkhus, these are four oxen. Which four?
The ox violent to cows in the herd not to others. The ox violent to other cows not cows in his herd. The ox violent to cows in the herd as well as to other cows. The ox neither violent to cows in the herd nor to other cows.
Bhikkhus, these are the four oxen.
Bhikkhus, there are four persons evident in the world, comparable to these four oxen. Which four?
Violent towards to his herd not to others. Violent to other herds not to his own. Violent to his herd as well as to others. Neither violent to his herd nor to others .
Bhikkhus, which person is violent to his herd not to others?
Here, bhikkhus, a certain person is violent to his own gathering and not violent in other gatherings. I compare him to the ox violent to the cows in his herd and not to other cows.
Bhikkhus, which person is violent to other herds not to his?
Here, bhikkhus, a certain person is violent to other gatherings and not violent to his gatherings. I compare him to the ox violent to other cows and not violent to cows in his herd.
Bhikkhus, which person is violent to his herd as well as to other herds?
Here, bhikkhus, a certain person is violent to his own gathering and violent to other gatherings. I compare him to the ox violent to his cows and to other cows.
Bhikkhus, which person is neither violent to his herd nor to other herds?
Here, bhikkhus, a certain person is neither violent to his own gathering nor violent in other gatherings. I compare him to the ox neither violent to his cows nor to other cows.
Bhikkhus, these four persons are evident in the world.
9. Rukkhasuttaṃ –– Trees
11.09. Bhikkhus, these four are trees. Which four?
A tree of accessory wood surrounded by accessory wood. A tree of accessory wood surrounded by heartwood. A tree of heartwood surrounded by accessory wood. And a tree of heartwood surrounded by heartwood.
Bhikkhus, these are four trees.
Bhikkhus, there are four persons comparable to these four trees evident in the world. Which four?
A person of accessory wood surrounded by accessory wood, a person of accessory wood surroundd by heartwood, a person of heartwood surrounded by accessory wood and the person of heartwood surrounded by heartwood.
Bhikkhus, which person is of accessory wood surrounded by accessory wood?
Here, bhikkhus, a certain person is unvirtuous with evil thoughts and his gathering too is unvirtuous and with evil thoughts. Bhikkhus, he is like the tree of accessory wood surrounded by accessory wood.
Bhikkhus, which person is of accessory wood surrounded by heartwood?
Here, bhikkhus a certain person is unvirtuous with evil thoughts, his gathering is virtuous and without evil thoughts. Bhikkhus, he is like the tree of accessory wood surrounded by heartwood.
Bhikkhus, which person is of heartwood surrounded by accessory wood?
Here, bhikkhus, a certain person is virtuous without evil thoughts his gathering is unvirtuous with evil thoughts. Bhikkhus, he is like the tree of heartwood surrounded by accessory wood.
Bhikkhus, which person is of heartwood surrounded by heartwood?
Here, bhikkhus, a certain person is virtuous without evil thoughts and his gathering too is virtuous without evil thoughts. Bhikkhus, he is like the tree of heartwood surrounded by heartwood.
Bhikkhus, these four persons, comparable to the four trees are evident in the world.
10. Asivisasuttaṃ –– The poison in desires
11.10. Bhikkhus, there are four kinds of poison in desires. What four?
External poison not terrible, terrible poison not external, external and terrible poison and no poison external or terrible.
Bhikkhus, these are the four kinds of poison in desires.
Bhikkhus, there are four persons comparable to these four kinds of poison evident in the world.
Which four?
The person with external poison not terrible, the person with terrible poison not external, the person with terrible external poison and the person without external or terrible poison.
Bhikkhus, which person has external poison not terrible?
Here, bhikkhus, a certain person is always angry, but his anger does not last long. Thus bhikkhus, this person has external poison not terrible.
Bhikkhus, which person has terrible poison not external?
Here, bhikkhus, a certain person is not always angry, but his anger lasts long. Thus bhikkhus, this person has terrible poison not external.
Bhikkhus, which person has external and terrible poison?
Here, bhikkhus, a certain person is always angry, and his anger lasts long. Thus bhikkhus, this person has external and terrible poison.
Bhikkhus, which person has neither external poison nor terrible poison?
Here, bhikkhus, a certain person is always neither angry, nor does his anger last long. Thus bhikkhus, this person neither has external poison nor terrible poison.
Bhikkhus, these four persons comparable to poisonous desires are evident in the world.
