Aṅguttara Nikāya
3. Tika Nipāta
11. Sambodhivaggo
Enlightenment
1. Pubbesambodhasuttaṃ –– Before enlightenment
104. Bhikkhus, when I was not yet enlightened, it occured to me: In this world what is the satisfaction, what is the danger and what is the escape? Then I occured to me: The arising of pleasure and pleasantness in the world on account of something, is the satisfaction in this world. That there is impermanence, unpleasantness and change in the world, that is the danger. The driving out, interest and greed in the world, the dispelling of interest and greed is the escape from the world. Bhikkhus, until I knew as it really is, the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, I did not announce to the world together with its gods, Maras, Brahmas, the community of recluses and brahmins, my rightful enlightenment. Knowledge arose to me about my vision. The release of my mind is unshakeable. This is my last birth, there will be no more rebirths.
2. Paṭhamassādasuttaṃ –– The first on satisfaction
105. Bhikkhus, I went in search of satisfaction in the world, whatever satisfaction there is in the world, I experienced it and thoroughly saw it with wisdom Bhikkhus, I went in search of the danger in the world, whatever danger there is in the world, I found out and thoroughly saw it with wisdom. Bhikkhus, I went in search of the escape in the world, whatever escape there is in the world, I found it out and thoroughly saw it with wisdom.
The arising of pleasure and pleasantness in the world is on account of something is the satisfaction in this world. That there is impermanence, unpleasantness and change in the world, that is the danger. The driving out, interest and greed in the world, the dispelling of interest and greed is the escape from the world. Bhikkhus, until I knew as it really is, the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, I did not announce to the world together with its gods, Maras, Brahmas, the community of recluses and brahmins, my rightful enlightenment. Knowledge arose to me about my vision. The release of my mind is unshakeable. This is my last birth, there will be no more rebirths.
3. Dutiyassādasuttaṃ –– The second on satisfaction
106. Bhikkhus, if there was no satisfaction in the world, sentient beings would not be attached to this world. Since there is a satisfaction, sentient beings are attached to this world Bhikkhus, if there was no danger in the world, sentient beings would not turn away from this world. Since there is a danger, sentient beings turn away from this world Bhikkhus, if there was no escape from the world, sentient beings would not escape from this world. Since there is an escape, sentient beings escape from this world.
Bhikkhus, until the sentient being knows as it really is, the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, he would not free himself, unfetter and release himself without restrictions from this world together with gods and men, Maras, Brahmas and the community of recluses and brahmins Bhikkhus, when the sentient being knows as it really is, the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, he frees himself, unfetters and releases himself and abides without restrictions from this world together with gods and men, Maras, Brahmas and the community of recluses and brahmins.
4. Samanabrahmanasuttaṃ –– Recluses and brahmins
107. Bhikkhus, those recluses and brahmins who do not know as it really is, the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, are not my recluses, or brahmins, or those doing the recluseship, or those that can be called recluses or brahmins or those that can be called brahmins. These venerable ones will not come to recluseship or brahminship in this very life by themselves realizing and abide.
Bhikkhus, those recluses and brahmins who know as it really is, the satisfaction as the satisfaction, the danger as the danger and the escape as the escape, are recluses, or brahmins, or those doing the recluseship, or those that can be called recluses or brahmins or those that can be called brahmins. These venerable ones will come to recluseship or brahminship in this very life by themselves realizing and abide.
5. Ruṇṇasuttaṃ –– Crying
108. Bhikkhus, singing is crying in this discipline of the noble ones and dancing is insanity. Bhikkhus, it is childish to laugh too long showing your teeth. Therefore give up singing, dancing and it is suitable that you, delighting in the Teaching should laugh to a certain extent only.
6. Atittisuttaṃ –– Not satiated
109. Bhikkhus, indulging in these three there is no satiation. What three? Indulging in dreaming, taking intoxicating drinks and sexual inter course there is no satiation. Bhikkhus, indulging in these three there is no satiation.
7. Arakkhitasuttaṃ –– Not protected
110. The householder Anāthapiṇḍika approached the Blessed One, worshipped and sat on a side the Blessed One said thus to him: Householder, when the mind is not protected bodily actions are not protected, so also verbal and mental actions. When bodily, verbal and mental actions are not protected, bodily actions leak, verbal actions leak and mental actions leak When bodily, verbal and mental actions leak, bodily actions stink, verbal actions stink and mental actions stink. Householder, to one with stinking bodily, verbal and mental actions, there is no auspicious death.
Householder, in a gabled house that is not well thatched the gable is not protected, the beam supporting the framework of the roof is not protected, the walls are not protected. Then there is leaking on the gable, on the beam supporting the framework the roof and on the walls. Then there is decaying of the gable, the beam supporting the framework of the roof and the walls. In the same manner householder, when the mind is not protected, … re … ṭhere is no auspicious death.
Householder, when the mind is protected bodily actions are protected, so also verbal and mental actions. When bodily, verbal and mental actions are protected, bodily actions do not leak, verbal actions do not leak and mental actions do not leak When bodily, verbal and mental actions do not leak, bodily actions do not stink, verbal actions do not stink and mental actions do not stink. Householder, to one with not stinking bodily, verbal and mental actions, there is an auspicious death.
Householder, in a gabled house that is well thatched the gable is protected, the beam supporting the framework of the roof is protected, the walls are protected. Then there is no leaking on the gable, on the beam supporting the framework the roof and on the walls. Then there is no decaying of the gable, the beam supporting the framework of the roof and the walls. In the same manner householder, when the mind is protected … re … there is an auspicious death.
8. Byāpannasuttaṃ –– Troubled
111. The householder Anāthapiṇḍika approached the Blessed One, worshipped and sat on a side the Blessed One said thus to him: Householder, when the mind is troubled bodily actions are troubled, so also verbal and mental actions. When bodily, verbal and mental actions are troubled, there is no auspicious death.
Householder, in a gabled house that is not well thatched the gable is troubled, the beam supporting the framework of the roof is troubled, the walls are troubled. In the same manner householder, when the mind is troubled, … re … there is no auspicious death.
Householder, when the mind is not troubled bodily actions are not troubled, so also verbal and mental actions. When bodily, verbal and mental actions are not troubled, there is an auspicious death.
Householder, in a gabled house that is well thatched the gable is not troubled, the beam supporting the framework of the roof is not troubled, the walls are not troubled. In the same manner householder, when the mind is not troubled … re … there is an auspicious death.
9. Paṭhamanidhānasuttaṃ –– First on the origination of actions
112. Bhikkhus, these three are the origins for the arising of actions. What three? Greed is an origin for the arising of actions, so too hate and delusion.
Bhikkhus, an action by nature greedy, arising from greed, is demerit and wrong. It brings unpleasant results and conduces to more action not to the cessation of actions. Bhikkhus, an action by nature hateful, arising from hate, is demerit and wrong. It brings unpleasant results and conduces to more action not to the cessation of actions. Bhikkhus, an action by nature deluded, arising from delusion, is demerit and wrong. It brings unpleasant results and conduces to more action not to the cessation of actions. Bhikkhus, these three are the origins for the arising of actions.
Bhikkhus, these three are the origins for the arising of actions. What three? Non-greed is an origin for the arising of actions, so too non-hate and non-delusion.
Bhikkhus, an action by nature not greedy, arising from non-greed, is merit, not wrong. It brings pleasant results and conduces to cessation of actions not to the arising of more actions Bhikkhus, an action by nature not hateful, arising from non-hate, is merit not wrong. It brings pleasant results and conduces to the cessation of actions, not to the arising of more actions. Bhikkhus, an action by nature not deluded, arising from non-delusion, is merit, not wrong. It brings pleasant results and conduces to cessation of actions, not to the arising of more actions. Bhikkhus, these three are the origins for the arising of actions.
10. Dutiyanidhānasuttaṃ
113. Bhikkhus, these three are the origins for the arising of actions. What three? Bhikkhus, interest arises on account of thoughts that aroused interest and greed in the past. Bhikkhus, interest arises on account of thoughts that will arouse interest and greed in the future. Bhikkhus, interest arises on account of thoughts that arouse interest and greed in the present.
Bhikkhus, how does interest arise on account of thoughts that aroused interest and greed in the past?
Bhikkhus, there is thinking and pondering on thoughts that aroused interest and greed in the past. That thinking and pondering arouses new interest. The born interest forms a bond with those thoughts. Bhikkhus, this is the bond of the greedy mind. Thus interest arises on account of thoughts that aroused interest and greed in the past.
Bhikkhus, how does interest arise on account of thoughts that will arouse interest and greed in the future?
Bhikkhus, there is thinking and pondering on thoughts that will arouse interest and greed in the future. That thinking and pondering arouses new interest. The born interest forms a bond with those thoughts. Bhikkhus, this is the bond of that greedy mind. Thus interest arises on account of thoughts that will arouse interest and greed in the future.
Bhikkhus, how does interest arise on account of thoughts that arouse interest and greed in the present?
Bhikkhus, there is thinking and pondering on thoughts that arouse interest and greed in the present. That thinking and pondering arouses new interest. The born interest forms a bond with those thoughts. Bhikkhus, this is the bond of that greedy mind. Thus interest arises on account of thoughts that arouse interest and greed in the present. .
Bhikkhus, these three are the origins for the arising of actions. What three?
Bhikkhus, interest does not arise on account of thoughts that aroused interest and greed in the past. Bhikkhus, interest does not arise on account of thoughts that will arouse interest and greed in the future. Bhikkhus, interest does not arise on account of thoughts that arouse interest and greed in the present.
Bhikkhus, how does interest not arise on account of thoughts that aroused interest and greed in the past?
Bhikkhus, knowing the future results of thoughts that aroused interest and greed in the past, should avoid them, dispel interest for them and penetratingly see it through wisdom. Thus interest does not arise on account of thoughts that aroused interest and greed in the past.
Bhikkhus, how does interest not arise on account of thoughts that will arouse interest and greed in the future?
Bhikkhus, knowing the future results of thoughts that will arouse interest and greed in the future, should avoid them, dispel interest for them and penetratingly see it through wisdom. Thus interest does not arise on account of thoughts that will arouse interest and greed in the future.
Bhikkhus, how does interest not arise on account of thoughts that arouse interest and greed in the present?
Bhikkhus, knowing the future results of thoughts that arouse interest and greed in the present, should avoid them, dispel interest for them and penetratingly see it through wisdom. Thus interest does not arise on account of thoughts that arouse interest and greed in the present.
Bhikkhus, these three are the origins for the arising of actions.
