Aṅguttara Nikāya
18. Sancetanāvaggo
1. Cetanāsuttaṃ –– Intentions
018.01. Bhikkhus, internal pleasant and unpleasant feelings arise on account of ignorance, either when mindfull of the body and bodily intentions, mindfull of words and verbal intentions or when mindfull of thoughts and intentions.
Bhikkhus, one intends bodily intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings. Others intend bodily intentions for him, and on account of them, arises internal pleasant and unpleasant feelings. Mindfull and aware one intends bodily intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings. Without mindfull awareness one intends bodily intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings.
Bhikkhus, one intends verbal intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings. Others intend verbal intentions for him, and on account of them, arises internal pleasant and unpleasant feelings. Mindfull and aware one intends verbal intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings. Without mindfull awareness one intends verbal intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings.
Bhikkhus, one intends mental intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings. Others intend mental intentions for him, and on account of them, arises internal pleasant and unpleasant feelings. Mindfull and aware one intends mental intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings. Without mindfull awareness one intends mental intentions for oneself and on account of them, arises internal pleasant and unpleasant feelings.
Bhikkhus, these things are affected by ignorance, with the complete cessation of ignorance, that body on account of which internal pleasant and unpleasant feelings arise is no more. Those words on account of which internal pleasant and unpleasant feelings arise are no more. The mind on account of which internal pleasant and unpleasant feelings arise is no more. The field on account of which internal pleasant and unpleasant feelings arise is no more. The object on account of which internal pleasant and unpleasant feelings arise is no more. The sphere on account of which internal pleasant and unpleasant feelings arise is no more. The management on account of which internal pleasant and unpleasant feelings arise is no more.
2. Vibhattisuttaṃ –– Giving details
018.02. Bhikkhus, these four are the gains of a self. What four?
Bhikkhus, in one gain of self, one’s own intentions take effect not other’s intentions. In another gain of self, other’s intentions take effect not one’s own intentions. In one gain of self, one’s own intention as well as other’s intentions take effect. In another gain of self, neither one’s own intentions nor another’s take effect.
Bhikkhus, these four are the gains of a self.
When this was said, venerable Sāriputta said thus to The Blessed One:
Venerable sir, I know the detailed exposition of this short exposition given by The Blessed One- There, venerable sir, in the gain of a self where one’s own intentions take effect not another’s, they themselves intend the disappearance from that body. There venerable sir, in the gain of a self where other’s intentions take effect not one’s own, others īntend his disappearance from that body. There, venerable sir, in the gain of a self where one’s own intentions and other’s intentions take effect they, themselves as well as others intend the disappearance from that body. Venerable sir, in the gain of a self where neither one’s own intentions nor another’s intentions take effect – how should those gods be known?
Sāriputta, they should be known as the gods reaching the sphere of neither perception nor non-perception.
Venerable sir, what is the reason that a certain sentient being disappearing from that body to return here and another sentient being disappearing from that body not to return here?
Here, Sāriputta, a certain person not abandoning the bonds that bind him to the sensual world, here and now abides in the sphere of neither perception nor non-perception. He enjoys it, longs for it and prospers in it. Intent on it and abiding much in it dies not decreasing from it and is born with the gods of the sphere of neither perception nor non-perception. Disappearing from there he returns here.
Here, Sāriputta, a certain person abandoning the bonds that bind him to the sensual world, here and now abides in the sphere of neither perception nor non-perception. He enjoys it, longs for it and prospers in it. Intent on it and abiding much in it dies not decreasing from it and is born with the gods of the sphere of neither perception nor non-perception. Disappearing from there he does not return here.
Sāriputta, this is the reason that a certain sentient being disappearing from that body to return here and another sentient being disappearing from that body not to return here.
3. Sāriputtasuttaṃ –– Venerable Sāriputta
018.03. Venerable Sāriputta addressed the bhikkhus: Friends, bhikkhus, a fortnight after my higher ordination I realized the analysis of meanings in extention specifically and with distinctive marks and characteristics. Those I declare, explain, show and point out in various ways. If anyone has doubts or consternation, it should be inquired from me-I have explained this, in the presence of our Teacher who is clever in the Teaching.
Friends, bhikkhus, a fortnight after my higher ordination I realized the reasons, conditions and causal relations specifically and with distinctive marks and characteristics. Those I declare, explain, show and point out in various ways. If anyone has doubts or consternation, it should be inquired from me-I have explained this, in the presence of our Teacher who is clever in the Teaching.
Friends, bhikkhus, a fortnight after my higher ordination I realized the grammatical analysis etymological interpretations, pronunciations dialect and expression, specifically and with distinctive marks and characteristics. Those I declare, explain, show and point out in various ways. If anyone has doubts or consternation, it should be inquired from me-I have explained this, in the presence of our Teacher who is clever in the Teaching.
Friends, bhikkhus, a fortnight after my higher ordination I realized the illumination, intelligence and confidence of speech, specifically and with distinctive marks and characteristics. Those I declare, explain, show and point out in various ways. If anyone has doubts or consternation, it should be inquired from me-I have explained this, in the presence of our Teacher who is clever in the Teaching.
4. Mahākoṭṭhitasuttaṃ –– Venerable MahaKoṭṭhita
018.04. Venerable MahaKoṭṭhita approached venerable Sāriputta, exchanged friendly greetings sat on a side and said to venerable Sāriputta:
Friend, when the six spheres of contact get disenchanted and cease without a remainder, is there anything more?
Friend, do not say so.
Friend, when the six spheres of contact get disenchanted and cease without a remainder, is there not anything more?
Friend, do not say so.
Friend, when the six spheres of contact get disenchanted and cease without a remainder, is there something and not anything more?
Friend, do not say so.
Friend, when the six spheres of contact get disenchanted and cease without a remainder, there neither is, nor is not anything more?
Friend, do not say so.
Friend, when asked,when the six spheres of contact get disenchanted and cease without a remainder, is there anything more, you said, do not say so.
When asked, when the six spheres of contact get disenchanted and cease without a remainder, is there not anything more, you said, do not say so.
When asked, when the six spheres of contact get disenchanted and cease without a remainder, is there something and not anything more, you said, do not say so.
When asked, when the six spheres of contact get disenchanted and cease without a remainder, there neither is, nor is not anything more, you said, do not say so.
Friend, how should the meaning of these words be known?
Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there is anything more is the diffuseness of the world again.
Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there is not anything more is the diffuseness of the world again.
Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there is something and not anything, is diffuseness of the world again.
Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there neither is, nor is not anything more is diffuseness of the world again.
Friend, as long as there is a course of action in the six spheres of contact, till then there is the diffuseness of the world. As long as the diffuseness of the world is evident, till then there is a course of action in the six spheres of contact. When the six spheres of contact get disenchanted and cease without a remainder, it is the appeasement and cessation of the six spheres of contact.
Then venerable Ānanda approached venerable MahaKoṭṭhita, exchanged friendly greetings, sat on a side and said: Friend, when the six spheres of contact get disenchanted and cease without a remainder, is there anything more?
Friend, do not say so.
Friend, when the six spheres of contact get disenchanted and cease without a remainder, is there not anything more?
Friend, do not say so.
Friend, when the six spheres of contact get disenchanted and cease without a remainder, is there something and not anything more?
Friend, do not say so.
Friend, when the six spheres of contact get disenchanted and cease without a remainder, there neither is, nor is not anything more?
Friend, do not say so.
Friend, when asked,when the six spheres of contact get disenchanted and cease without a remainder, is there anything more, you said, do not say so.
When asked, when the six spheres of contact get disenchanted and cease without a remainder, is there not anything more, you said, do not say so.
When asked, when the six spheres of contact get disenchanted and cease without a remainder, is there something and not anything more, you said, do not say so.
When asked, when the six spheres of contact get disenchanted and cease without a remainder, there neither is, nor is not anything more, you said, do not say so.
Friend, how should the meaning of these words be known?
Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there is anything more is the diffuseness of the world again.
Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there is not anything more is the diffuseness of the world again.
Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there is something and not anything more is diffuseness of the world again.
Friend, when the six spheres of contact get disenchanted and cease without a remainder, to say there neither is, nor is not anything more is diffuseness of the world again.
Friend, as long as there is a course of action in the six spheres of contact, till then there is the diffuseness of the world. As long as the diffuseness of the world is evident, till then there is a course of action in the six spheres of contact. When the six spheres of contact get disenchanted and cease without a remainder, it is the appeasement and cessation of the six spheres of contact.
5. Upavānasuttaṃ –– Venerable Upavana
018.05. Venerable Upavana approached venerable Sāriputta, exchanged friendly greetings, sat on a side and said:
Friend, Sāriputta, is the end gained through knowledge?
Friend, it is not so.
Friend, Sāriputta, is the end gained through conduct?
Friend, it is not so.
Friend, Sāriputta, is the end gained through knowledge and conduct?
Friend, it is not so.
Friend, Sāriputta, is the end gained without knowledge and conduct?
Friend, it is not so.
Friend, Sāriputta, when asked, is the end gained through knowledge, it was said no. When asked. is the end gained through conduct, it was said no.
When asked. is the end gained through knowledge and conduct, it was said no.
When asked. is the end gained without knowledge and conduct, it was said no.
Friend, if it is so, how is the end gained?
Friend, if the end was gained through knowledge, the end would be supported. Friend, if the end was gained through conduct, the end would be supported. Friend, if the end was gained through knowledge and conduct, the end would be supported. Friend, if the end was gained without knowledge and conduct, the end would be attained by the ordinary folk. The ordinary folk are without knowledge and conduct and gone wrong in conduct, they do not know and see it, as it really is. The one endowed with knowledge and conduct knows and sees it, as it really is and attains the end.
6. Aayācanāsuttaṃ –– Wishing
018.06. Bhikkhus, a bhikkhu who has faith should rightfully wish, I shall be one like Sāriputta-Moggallāna. Out of my bhikkhu disciples, they have no compare such are Sāriputta-Moggallāna.
Bhikkhus, a bhikkhuni who has faith should rightfully wish, I shall be one like Khema or Uppalavaṇṇa. Out of my bhikkhuni disciples, they have no compare such are Khema or Uppalavaṇṇa.
Bhikkhus, a male lay disciple who has faith should rightfully wish I shall be one like the householder Citta or Hatthaka of Alavaka Out of my male lay disciples, they have no compare, such are the householder Citta and Hatthaka of Alavaka.
Bhikkhus, a lay disciple female who has faith should rightfully wish I shall be one like Kujjuttara or Velukantaki Nandamata. Out of my female lay disciples, they have no compare such are Kujjuttara and Velukantaki Nandamata.
7. Rāhulasuttāṃ –– Venerable Rāhula
018.07. Venerable Rāhula approached The Blessed One worshipped and sat on side and The Blessed One said:
Rāhula, all that is hard, internal or external, is earth element. It is not mine, am not in it. It is not my self. This should be seen with right wisdom as it really is, and the mind should be disenchanted and turned away from the earth element.
Rāhula, all that is watery, internal or external, is water element. It is not mine, am not in it. It is not my self. This should be seen with right wisdom as it really is, and the mind should be disenchanted and turned away from the water element.
Rāhula, all that is firey, internal or external, is fire element. It is not mine, am not in it. It is not my self. This should be seen with right wisdom as it really is, and the mind should be disenchanted and turned away from the fire element.
Rāhula, all that is airy, internal or external, is air element. It is not mine, am not in it. It is not my self. This should be seen with right wisdom as it really is, and the mind should be disenchanted and turned away from the air element.
Rāhula, when the bhikkhu neither sees in him nor in his self, these four elements, it is said he has put an end to craving, has rolled back the veil of bonds, rightfully overcoming measuring has put an end to unpleasantness.
8. Jambālisuttaṃ –– A dirty pool
018.08. Bhikkhus, these four persons are evident in the world. What four?
Here, bhikkhus, the bhikkhu abiding in a certain release of mind attends to the cessation of the self view. The mind does not spring forward, take pleasure, settle and find release in the cessation of the self view. Bhikkhus, this bhikkhu does not desire the cessation of the self view. Bhikkhus, it is like a man with a sticky hand taking hold of a branch, it sticks in his hand, holds it and binds the hand. Bhikkhus, in the same manner the bhikkhu abiding in a certain release of mind, attends to the cessation of the self view. The mind does not spring forward, take pleasure, settle and find release in the cessation of the self view. Bhikkhus, this bhikkhu does not desire the cessation of the self view.
Here, bhikkhus, the bhikkhu abiding in a certain release of mind attends to the cessation of the self view. The mind springs forward, takes pleasure, settles and finds release in the cessation of the self view. Bhikkhus, this bhikkhu desires the cessation of the self view. Bhikkhus, it is like a man with a pure hand taking hold of a branch, it does not stick in his hand does not hold or bind the hand. Bhikkhus, in the same manner the bhikkhu abiding in a certain release of mind, attends to the cessation of the self view. The mind springs forward, takes pleasure, settles and finds release in the cessation of the self view. Bhikkhus, this bhikkhu desires the cessation of the self view.
Here, bhikkhus, the bhikkhu abiding in a certain release of mind attends to the splitting up of ignorance. The mind does not spring forward, take pleasure, settle and find release in the splitting up of ignorance. Bhikkhus, this bhikkhu does not desire the splitting up of ignorance. Bhikkhus, it is like a dirty pool not cleaned by the owner for many years, he closes the coming in courses of water and opens up all the outlets. Rain too does not fall suitably not giving the dirty pool a good cleaning. Bhikkhus, in the same manner the bhikkhu abiding in a certain release of mind, attends to the splitting up of ignorance. The mind does not spring forward, take pleasure, settle and find release in the splitting of ignorance Bhikkhus, this bhikkhu does not desire the splitting up of ignorance.
Here, bhikkhus, the bhikkhu abiding in a certain release of mind attends to the splitting up of ignorance. The mind springs forward, takes pleasure, settles and finds release in the splitting up of ignorance. Bhikkhus, this bhikkhu desires the splitting up of ignorance. Bhikkhus, it is like a dirty pool not cleaned by the owner for many years, he opens the coming in courses of water and closes up all the outlets. Rain too falls suitably giving the dirty pool a good cleaning. Bhikkhus, in the same manner the bhikkhu abiding in a certain release of mind, attends to the splitting up of ignorance. The mind springs forward, takes pleasure, settles and finds release in the splitting up of ignorance Bhikkhus, this bhikkhu desires the splitting up of ignorance.
Bhikkhus, these four persons are evident in the world.
9. Nibbānasuttaṃ –– Extinction
018.09. Venerable Ānanda, approached venerable Sāriputta, exchanged friendly greetings, sat on a side and said:
Friend, Sāriputta, what is the reason for a certain person not to realize extinction here and now?
Here, friend, Ānanda, sentient beings do not know the perceptions to be given up, as it really is, the perceptions to be made permanent, as it really is, the perceptions leading to progress, as it really is, and the perceptions which share the quality of penetrating as it really is, as a result certain persons do not realize extinction here and now.
Friend, Sāriputta, what is the reason for a certain person to realize extinction here and now?
Here, friend, Ānanda, some sentient beings know the perceptions to be given up, as it really is, the perceptions to be made permanent, as it really is, the perceptions leading to progress, as it really is, and the perceptions which share the quality of penetrating as it really is, as a result certain persons realize extinction here and now.
10. Mahāpadesā –– The distinct indications
018.10. At one time The Blessed One was living in the Ānanda monument in Bhoganagar. and addressed the bhikkhus:
Bhikkhus, these four are distinct indications, listen carefully, I will tell you.
Bhikkhus, what are the four distinct indications?
Here, bhikkhus, a bhikkhu might say, I have heard this in the presence of The Blessed One and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and searched in the discourses and proof should be looked in the Discipline. If those words and letters are not found in the discourses and if there is no proof in the Discipline, it should be concluded these are not the words, of that Blessed One, worthy and rightfully enlightened. These are wrongly grasped words of that bhikkhu and they should be thrown away.
Here, bhikkhus, a bhikkhu might say, I have heard this in the presence of The Blessed One and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and searched in the discourses and proof should be looked in the Discipline. If those words and letters are found in the discourses and if there is proof in the Discipline, it should be concluded these are indeed the words of that Blessed One, worthy and rightfully enlightened. These are rightly grasped words of that bhikkhu and should be remembered. Bhikkhus, remember this as the first distinct indication.
Here, bhikkhus, a bhikkhu might say, in the monastery of this name bhikkhus live. They are eminent elders, leaders. I heard this from them and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and searched in the discourses and proof should be looked in the Discipline. If those words and letters are not found in the discourses and if there is no proof in the Discipline, it should be concluded these are not the words of that Blessed One, worthy and rightfully enlightened. These are wrongly grasped words of the Community and they should be thrown away.
Here, bhikkhus, a bhikkhu might say, in the monastery of this name bhikkhus live. They are eminent elders, leaders. I heard this from them and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and searched in the discourses and proof should be looked in the Discipline. If those words and letters are found in the discourses and if there is proof in the Discipline, it should be concluded these are the words of that Blessed One, worthy and rightfully enlightened. These are rightly grasped words of the Community and should be remembered. Bhikkhus, remember this as the second distinct indication.
Here, bhikkhus, a bhikkhu might say, in the monastery of this name many elder bhikkhus live. They are the bearers of the Teaching and the Discipline with the headings. I heard this from them and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and they should be searched in the discourses and proof looked in the Discipline. If those words and letters are not found in the discourses and if there is no proof in the Discipline, it should be concluded these are not the words of that Blessed One, worthy and rightfully enlightened. These are wrongly grasped words of those elders and they should be thrown away.
Here, bhikkhus, a bhikkhu might say, in the monastery of this name many elder bhikkhus live. They are the bearers of the Teaching and the Discipline, with the headings. I heard this from them and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and they should be searched in the discourses and proof should be looked in the Discipline. If those words and letters are found in the discourses with proof in the Discipline, it should be concluded these are the words of that Blessed One, worthy and rightfully enlightened. These are rightly grasped words of those elders and should be remembered. Bhikkhus, remember this as the third distinct indication.
Here, bhikkhus, a bhikkhu might say, in the monastery of this name a single bhikkhu lives. He is an eminent elder, a leader. a bearer of the Teaching and Discipline with the headings. I heard this from him and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and should be searched in the discourses and proof should be looked in the Discipline. If those words and letters are not found in the discourses and if there is no proof in the Discipline, it should be concluded these are not the words of that Blessed One, worthy and rightfully enlightened. These are wrongly grasped words of that elder and they should be thrown away.
Here, bhikkhus, a bhikkhu might say, in the monastery of this name a single bhikkhu lives. He is an eminent elder, a leader a bearer of the Teaching and Discipline with the headings. I heard this from him and it was acknowledged. This is the Teaching, this is the Discipline and this is the dispensation of the Teacher. The words of that bhikkhu should not be disparaged nor accepted, those words and letters should be thoroughly learnt and searched in the discourses and proof should be looked in the Discipline. If those words and letters are found in the discourses and if there is proof in the Discipline, it should be concluded these are the words of that Blessed One, worthy and rightfully enlightened. These are rightly grasped words of that elder and should be remembered. Bhikkhus, remember this as the fourth distinct indication. Bhikkhus, these are the four distinct indications.
