Aṅguttara Nikāya
3. Tika Nipāta
7. Mahavaggo
1. Titthāyatanādisuttaṃ –– Fording places
62. Bhikkhus, these three are the fording places, at which cross questioned, asked for reasons and discussed together by the wise, those of other sects cross over and become steady in non action. What three? There are some recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of actions done in the past. There are some recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of a supreme creator. There are some recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of no reason or cause.
Here bhikkhus, I approach those recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of actions done in the past. I ask them. Venerable ones, is it true that you are of the view whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of actions done in the past? When asked, they admit it.
Then I tell them: Venerable ones, do you destroy life, take what is not given, lead a life devoid of chastity, tell lies, slander, talk roughly, talk frivolously, covet, bear anger in the mind, hold wrong views on account of actions done in the past? Bhikkhus, they who fall back on the criterion it is on account of actions done in the past, do not arouse interest and effort, for what should and should not be done. They that are confused and do not know what should and should not be done, in reality are not protected and have no internal recluseship. Bhikkhus, this is the first rebuke to those recluses and brahmins with that view. .
Here bhikkhus, I approach those recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of a supreme creator. I ask them. Venerable ones, is it true that you are of the view whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of a supreme creator? When asked, they admit it.
Then I tell them: Venerable ones, do you destroy life, take what is not given, lead a life devoid of chastity, tell lies, slander, talk roughly, talk frivolously, covet, bear anger in the mind, hold wrong views on account of a supreme creation? Bhikkhus, they who fall back on the criterion it is on account of a supreme creation, do not arouse interest and effort, for what should and should not be done. They that are confused and do not know what should and should not be done, in reality are not protected and have no internal recluseship. Bhikkhus, this is the second rebuke to those recluses and brahmins with that view.
Here bhikkhus, I approach those recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of no reason and cause. I ask them. Venerable ones, is it true that you are of the view whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of no reason and cause? When asked, they admit it.
Then I tell them: Venerable ones, do you destroy life, take what is not given, lead a life devoid of chastity, tell lies, slander, talk roughly, talk frivolously, covet, bear anger in the mind, hold wrong views on account of no reason and cause? Bhikkhus, they who fall back on the criterion it is on account of no reason and cause, do not arouse interest and effort, for what should and should not be done. They that are confused and do not know what should and should not be done, in reality are not protected and have no internal recluseship. Bhikkhus, this is the third rebuke to those recluses and brahmins with that view. Bhikkhus, these three are the fording places, at which cross questioned, asked for reasons and discussed together by the wise, those of other sects cross over and become steady in non action. Bhikkhus, these three are the fording places, at which cross questioned, asked for reasons and discussed together by the wise, those of other sects cross over and become steady in non action.
Bhikkhus, my teaching is not rebuked, not soiled and not blamed by the wise. Bhikkhus, how is my teaching not rebuked, not soiled and not blamed by the wise.
Bhikkhus, I teach these are the six elements and it is not rebuked, not soiled and not blamed by the wise. I teach these are the six spheres of contact and it is not rebuked, not soiled and not blamed by the wise. I teach these are the eighteen dwellings of the mind and it is not rebuked, not soiled and not blamed by the wise. I teach these are the four noble truths and it is not rebuked, not soiled and not blamed by the wise.
Bhikkhus, it was said, these are the six elements that are not rebuked, not soiled and not blamed by the wise. Why was it said so?
Bhikkhus, the six elements, I say, are earth, water, fire, air, space and consciousness and it is not rebuked, not soiled and not blamed by the wise.
Bhikkhus, it was said, these are the six spheres of contact that are not rebuked, not soiled and not blamed by the wise. Why was it said so?
Bhikkhus, the six spheres of contact, I say are the sphere of eye contact, the sphere of ear contact, the sphere of nose contact, the sphere of tongue contact, the sphere of body contact and the sphere of mind contact and it is not rebuked, not soiled and not blamed by the wise.
Bhikkhus, it was said, these are the eighteen mental dwellings that are not rebuked, not soiled and not blamed by the wise. Why was it said so? Seeing a form, the mind dwells in pleasure, dwells in displeasure and dwells in equanimity. Hearing a sound, … re … Scenting a smell … re … Tasting something, … re … Cognizing a touch, … re … Cognizing an idea dwells in pleasure, dwells in displeasure and dwells in equanimity these are the eighteen mental dwellings that are not rebuked, not soiled and not blamed by the wise.
Bhikkhus, it was said, these are the four noble truths that are not rebuked, not soiled and not blamed by the wise. Why was it said so? Bhikkhus, on account of the six elements, there is a descent into the womb. To the entered there is name and matter. On account of name and matter, there are the six spheres. On account of the six spheres there is contact. On account of contact, there are feelings. Bhikkhus, to one who feels, I say this is unpleasant, this is the arising of unpleasantness, this the cessation of unpleasantness and this is the path leading to the cessation of unpleasantness.
Bhikkhus, what is the noble truth of unpleasantness?
Here, bhikkhus, birth, decay, illness, death, grief, lament, displeasure, distress and not to get one desires are unpleasant. In short the five the holding masses are unpleasant. Bhikkhus, this is the noble truth of unpleasantness.
Bhikkhus, what is the noble truth of the arising of unpleasantness?
On account of ignorance arise determinations. On account of determinations arise consciousness. On account of consciousness arise name and matter. On account of name and matter arise the six spheres. On account of the six spheres arise contact. On account of contact arise feelings. On account of feelings arise craving. On account of craving arise holding. On account of holding is being. On account of being is birth. On account of birth, is decay, death, grief, lament, unpleasantness, displeasure and distress. Thus the arising of the whole mass of unpleasantness. Bhikkhus, this is the noble truth of the arising of unpleasantness.
Bhikkhus, what is the noble truth of the cessation of unpleasantness?
With the complete cessation of ignorance cease determinations. With the cessation of determinations cease consciousness. With the cessation of consciousness cease name and matter. With the cessation of name and matter cease the six spheres. With the cessation of the six spheres cease contact. With the cessation of contact cease feelings. With the cessation of feelings cease craving. With the cessation of craving cease holding. With the cessation of holding cease being. With the cessation of being ceases birth. With the cessation of birth, cease decay, death, grief, lament, unpleasantness, displeasure and distress. Thus is the cessation of the whole mass of unpleasantness. Bhikkhus, this is the noble truth of the cessation of unpleasantness.
Bhikkhus, what is the path leading to the cessation of unpleasantness?
Bhikkhus, it is this same noble eightfold path, such as right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness and right concntration. Bhikkhus, this is the path leading to the cessation of unpleasantness.
Bhikkhus, I say, these are the four noble truths that are not rebuked, not soiled and not blamed by the wise. If it was said, it was said on account of this.
2. Amataputtikāni
63. Bhikkhus, the ordinary folk say, these three fears do not know mother or son. What three?
Bhikkhus, there is a time, when a great fire arises, it burns villages, hamlets and towns. When it burns, villages, hamlets and towns, the mother does not gain the son and the son does not gain the mother. The ordinary folk say this is the first fear, in which the mother does not know the son.
Bhikkhus, there is a time when a great storm arises bringing a lot of rain to villages, hamlets and towns. When it submerges villages, hamlets and towns the mother does not gain the son and the son does not gain the mother. The ordinary folk say this is the second fear, in which the mother does not know the son.
Again, bhikkhus, there is a time when the forest tribes mount chariots and go round the villages, hamlets and towns. When they go through the villages, hamlets and the towns the mother does not gain the son and the son does not gain the mother. The ordinary folk say this is the third fear, in which the mother does not know the son.
Bhikkhus, the ordinary folk say, in these three fears the mother does not gain the son and the son does not gain the mother..
Bhikkhus, the ordinary folk say, in these three fears the mother gains and does not gain the son. What three?
Bhikkhus, there is a time, when a great fire arises, it burns villages, hamlets and towns. When it burns, villages, hamlets and towns, the mother gains the son and the son gains the mother. The ordinary folk say this is the first fear, in which the mother gains and does not gain the son.
Bhikkhus, there is a time when a great storm arises bringing a lot of rain to villages, hamlets and towns. When it submerges villages, hamlets and towns the mother gains the son and the son gains the mother. The ordinary folk say this is the second fear, in which the mother gains and does not gain the son.
Again, bhikkhus, there is a time when the forest tribes mount chariots and go round the villages, hamlets and towns. When they go through the villages, hamlets and the towns the mother gains the son and the son gains the mother. The ordinary folk say this is the third fear, in which the mother gains or does not gain the son.
Bhikkhus, the ordinary folk say, in these three fears the mother does not gain and gains the son.
Bhikkhus, these three are the fears which do not know the mother or the son. What three? The fears of decay, illness and death.
Bhikkhus, a mother cannot gain this for a decaying son: ‘I decay. May my son not decay.’ Even a son cannot gain this for his decaying mother: ‘I decay. May my mother not decay.’
Bhikkhus, a mother cannot gain this for an ailing son: ‘I ail. May my son not ail.’ Even a son cannot gain this for his ailing mother: ‘I ail. May my mother not ail.’
Bhikkhus, a mother cannot gain this for a dying son: ‘I die. May my son not die.’ Even a son cannot gain this for his dying mother: ‘I die. May my mother not die.’
Bhikkhus, these three are the fears which do not know the mother or the son.
Bhikkhus, there is a path and method to dispel and overcome these fears which do not know mother or son. Bhikkhus, what is the path and method which conduces to dispel and overcome these three fears which do not know mother or son and which know mother or son?
Bhikkhus, it is this same noble eightfold path, such as right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness and right concntration. Bhikkhus, this is the path and method which conduces to dispel and overcome these three fears which do not know mother or son and which know mother or son.
3. Venāgapurasuttaṃ –– In Venaga
64. At one time the Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the brahmin township of Venaga. Then the brahmin householders of Venaga heard that the good recluse Gotama, who had gone forth from the Sakya clan and become homeless has entered Venaga. And such good praise spread about that blessed Gotama. That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. He having realized by himself teaches in this world together with gods and men, Māra, Brahma and the community of recluses and brahmins. The Teaching which is good in the beginning, middle and end, full of meaning in words and letters and it clearly points out the complete and pure holy life. It is good to see such worthy ones.
Then the brahmin householdersof Venaga approached the Blessed One, some worshipped and sat on a side. Some exchanged friendly greetings and sat on a side. Some extended their clasped hands towards the Blessed One and sat on a side. Some announced their name and clan and sat on a side and some others silently sat on a side and said thus to the Blessed One:
It is wonderful good Gotama, your mental faculties are bright, skin colour is pure and clear, like a yellow jujube fruit in Autumn Or is pure and clear like a palm flower just released from the case. Or is like a creation done out of pure gold is placed in an orange blanket by a clever goldsmith. Good Gotama, your mental faculties are bright, skin colour is pure and clear. How good would it be, if there were high and lofty seats such as decked chairs cusioned out of wild bull hide, decorated with white woollen cloth, with layers of embroidered woollen blankets, made of only wool, made with a mixture of wool and covered with silken embroidered coverlets. The floor covered with woven woollen carpets, elephant spreads, horse spreads chariot spreads made of antelope and deer hide. With overhead canopies, and red cushions on either side. Good Gotama should be a quick gainer without difficulty, a gainer for nothing of these high and lofty seats.
Brahmin, these high and lofty seats such as decked chairs cusioned out of wild bull hide, decorated with white woollen cloth, with layers of embroidered woollen blankets, made of only wool, made with a mixture of wool and covered with silken embroidered coverlets. The floor covered with woven woollen carpets, elephant spreads, horse spreads chariot spreads made of antelope and deer hide. With overhead canopies, and red cushions on either side, are not easily gained by those gone forth. Even if gained, are not suitable for the homeless.
Brahmin, these three are the high and lofty seats for which I am a quick gainer without difficulty, a gainer for nothing. What three?
They are the high and lofty seats of divinity, of brahma and the noble ones.
Good Gotama, what are the high and lofty seats of divinity for which good gotama is a quick gainer without difficulty, a gainer for nothing now?
Here, brahmin, in the morning I put on robes and taking bowl and robes go for alms to the village or hamlet relying on which I abide. After the meal is over and returning from the alms round, I roam in that forest stretch. Finding a heap of grass or leaves, I collect them and sit on them making a cross legged position, keeping the body straight and establishing mindfulness in front. Then I seclude my mind from sensual and evil thoughts, with thoughts and thought processes and with joy and pleasantness born of seclusion I attain to the first jhana. Allaying thoughts and thought processes and the mind internally appeased and brought to one point, without thoughts and thought processes and with joy and pleasantness born of concentration I attain to the second jhana. With detachment to joy I abide in equanimity. Mindful and aware I experience pleasantness too with the body. This is the third jhana, to this the noble ones say mindfully abiding in pleasantness with equanimity. Giving up pleasantness and unpleasantness and earlier gone beyond pleasure and displeasure and experiencing neither the pleasant nor the unpleasant by purifying mindfulness with equanimity I attain to the forth jhana.
Brahmin, in that abiding I walk, then my walking is divine. In that abiding I stand, then my standing is divine. In that abiding I sit, then my sitting is divine. In that abiding I lie, then my lying is divine on a high and lofty bed. Brahmin, these are the high and lofty seats of divinity for which I am a quick gainer without difficulty, a gainer for nothing now.
It is wonderful good Gotama, who else could be the quick gainer without difficulty, a gainer for nothing now of high and lofty beds, other than good Gotama.
Good Gotama, what are the high and lofty seats of Brahma for which good gotama is a quick gainer without difficulty, a gainer for nothing now?
Here, brahmin, in the morning I put on robes and taking bowl and robes go for alms to the village or hamlet relying on which I abide. After the meal is over and returning from the alms round, I roam in that forest stretch. Finding a heap of grass or leaves, I collect them and sit on them making a cross legged position, keeping the body straight and establishing mindfulness in front. Then I abide pervading one direction with loving kindness, so too the second, the third, the fourth, above, below and across, in every respect, on the whole, entirely grown great, immeasurable and without anger.
Then I abide pervading one direction with compassion, so too the second, … re … with intrinsic joy, … re … the third, the fourth, above, below and across, in every respect, on the whole, entirely grown great, immeasurable and without anger. Then I abide pervading one direction with equanimity, so too the second, the third, the fourth, above, below and across, in every respect, on the whole, entirely grown great, immeasurable and without anger.
Brahmin, in that abiding I walk, then my walking is of Brahma. In that abiding I stand, then my standing is of Brahma. In that abiding I sit, then my sitting is of Brahma. In that abiding I lie, then my lying is of Brahma on a high and lofty bed. Brahmin, these are the high and lofty seats of Brahma for which I am a quick gainer without difficulty, a gainer for nothing now.
It is wonderful good Gotama, who else could be the quick gainer without difficulty, a gainer for nothing now, of high and lofty beds of Brahma, other than good Gotama.
Good Gotama, what are the high and lofty seats of the Noble Ones for which good gotama is a quick gainer without difficulty, a gainer for nothing now?
Here, brahmin, in the morning I put on robes and taking bowl and robes go for alms to the village or hamlet relying on which I abide. After the meal is over and returning from the alms round, I roam in that forest stretch. Finding a heap of grass or leaves, I collect them and sit on them making a cross legged position, keeping the body straight and establishing mindfulness in front. Then I know my greed is dispelled, pulled out with the roots, made like a palm stump, made a thing that would not grow again. My hate is dispelled, pulled out with the roots, made like a palm stump, made a thing that would not grow again. My delusion is dispelled, pulled out with the roots, made like a palm stump, made a thing that would not grow again.
Brahmin, in that abiding I walk, then my walking is of the noble ones. In that abiding I stand, then my standing is of the Noble Ones. In that abiding I sit, then my sitting is of the Noble Ones. In that abiding I lie, then my lying is of the Noble Ones on a high and lofty bed. Brahmin, these are the high and lofty seats of the Noble Ones for which I am a quick gainer without difficulty, a gainer for nothing now.
It is wonderful good Gotama, who else could be the quick gainer without difficulty, a gainer for nothing now of high and lofty beds of the Noble Ones, other than good Gotama.
Good Gotama, I understand. It is like something overturned is reinstated. Some thing covered is made manifest. It is as though the path is told to someone who has lost his way and it is as though an oil lamp is lighted for the darkness so that those who have their sight could see forms. Thus Good Gotama has explained the Teaching in various ways. Now I take refuge in good Gotama, in the Teaching and the Community of bhikikhus. I am a lay disciple who has taken refuge until life lasts.
4. Sarabhasuttaṃ –– To the wandering ascetic Sarabha.
65. At one time the Blessed One was living among the Gijja peaks in Rajagaha and a wandering ascetic Sarabha by name who had recently left the dispensaton, was going about in Rajagaha saying these words: I know the teaching of the recluse, the son of the sakyas and so left the dispensation.
Then many bhikkhus put on robes in the morning and taking bowls and robes entered Rajagaha for alms and heard the ascetic Sarabha saying these words to the people of Rajagaha: I know the teaching of the recluse, the son of the Sakyas and so left the dispensation.
Those bhikkhus having gone the alms round and when the meal was over, returning from the alms round approached the Blessed One, worshipped, sat on side and said: Venerable sir, a wandering ascetic Sarabha by name who had recently left the dispensaton, is going about in Rajagaha saying these words: I know the teaching of the recluse, the son of the Sakyas and so left the dispensation. It is good if the Blessed One would go to the monastery of the wandering ascetics on the bank of river Sappinie and see the wandering ascetic Sarabha. The Blessed One accepted in silence.
In the evening getting up from his seclusion the Blessed One approached the wandering ascetic sarabha in the monastery of the wandering ascetics on the bank of river Sappinie. The Blessed One sat on the prepared seat and said: Sarabha, is it true, that you have said these words I know the teaching of the recluse, the son of the Sakyas and so left the dispensation. When this was said the wandering ascetic Sarabha became silent.
For the second time the Blessed One said: to the ascetic Sarabha: Sarabha tell what you know of the Teaching of the son of the Sakyas. If you be incomplete, I will complete. If you are complete, I will appreciate. For the second time the wandering ascetic Sarabha became silent.
For the third time the Blessed One said: to the ascetic Sarabha: Sarabha I appoint the Teaching of the son of the Sakyas, tell what you know of the Teaching of the son of the Sakyas. If you be incomplete, I will complete. If you are complete, I will appreciate. For the third time the wandering ascetic Sarabha became silent.
Then the wandering ascetics of Rajagaha said to Sarabha: Friend, whatever you have to confess to the recluse Gotama do it and he will complete. Sarabha, tell what you know of the Teaching of the son of the Sakyas. If you be incomplete, he will complete. If you are complete, he will appreciate.
When this was said the wandering ascetic Sarabha became silent, confused, crestfallen, the face turned downwards, overcome with grief, sat unable to reply.
Then the Blessed One knowing that the wandering ascetic Sarabha was sitting unable to defend himself addressed the other wandering ascetics: Wandering ascetics, whoever was to tell me, to him who has acknowledged rightful enlightenment, these things are not enlightened. Then I will rightfully cross question, ask for reasons and converse together. When cross questioned, asked for reasons and conversed together, it is impossible that he should not come to one of these three states not another. He would evade the question and change the topic. Or show displeasure anger and dislike. Or sit silent confused, crestfallen, face turned downwards and overcome with grief like this wandering ascetic Sarabha.
Wandering ascetics, whoever was to tell me, to him who has acknowledged the destruction of desires, these desires are not destroyed, then I will rightfully cross question, ask for reasons and converse together. When cross questioned, asked for reasons and conversed together, it is impossible that he should not come to one of these three states not another. He would evade the question and change the topic. Or show displeasure anger and dislike. Or sit silent confused, crestfallen, face turned downwards and overcome with grief like this wandering ascetic Sarabha.
Wandering ascetics, whoever was to tell me, for whatever purpose the Teaching was preached, when logically concluded it does not lead to the rightful destruction of unpleasantness, then I will rightfully cross question, ask for reasons and converse together. When cross questioned, asked for reasons and conversed together, it is impossible that he should not come to one of these three states not another. He would evade the question and change the topic. Or show displeasure anger and dislike. Or sit silent confused, crestfallen, face turned downwards and overcome with grief like this wandering ascetic Sarabha. .
The Blessed One, roaring the lion’s roar three times to the wandering ascetics at the monastery of the wandering ascetics, entered space
Soon after the Blessed One had gone the other wandering ascetics surrounded the wandering ascetic Sarabha and began to jeer and tease him. Sarabha, in the vast woodland thinking I will roar the lion’s roar, you cried like a jackal. Sarabha, you tired to roar like a lion to out do the recluse Gotama. Yet cried like a jackal. Like a parrot who wanted to sing the cuckoo’s song only shrieked like a parrot. Sarabha you wanted to out do the recluse Gotama. Sarabha, you yelled like a bull in an empty cattle shed, thus and thus you wanted to out do the recluse Gotama.
Thus the other wandering ascetics jeered and teased the wandering ascetic sarabha.
5. Kesamuttisuttaṃ
66. I heard thus. At one time the Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the hamlet Kesamutta of the Kalamas. Then the Kalamas of Kesamutta heard that the good recluse Gotama, who had gone forth from the Sakya clan and become homeless has entered Kesamutta. And such good praise spread about that blessed Gotama. That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. He having realized by himself teaches in this world together with gods and men, Māra, Brahma and the community of recluses and brahmins. The Teaching which is good in the beginning, middle and end, full of meaning in words and letters and it clearly points out the complete and pure holy life. It is good to see such worthy ones.
Then the Kalamas of Kesamutta approached the Blessed One, some worshipped and sat on a side. Some exchanged friendly greetings and sat on a side. Some extended their clasped hands towards the Blessed One and sat on a side. Some announced their name and clan and sat on a side and some others silently sat on a side and said thus to the Blessed One:
Venerable sir, some recluses and brahmins who come to Kesamutta, explain their own view, they curse, scold and have spite for other’s views and make them useless. Then other recluses and brahmins come to Kesamutta, they too explain their own view and curse, scold and have spite for other’s views and make them useless. Venerable sir, we hesitate and doubt, as to which good recluse says the truth and which one says the untruth.
Kalamas, give up hesitating and give up doubting. When you heitate, doubts arise to you.
Come Kalamas, do not go on filling your mind persistently with what you hear, do not go by tradition, do not guess, do not go on the grounds of authority, do not turn to logical thinking, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don’t go by this has to be so, don’t go by the words of your teacher, the recluse. Kalamas, you, yourselves should know: these thoughts are demerit, these thoughts are faulty, these thoughts are blamed by the wise, these thoughts undertaken and accomplished are not for welfare, they conduce to unpleasantness: Kalamas, then you should dispel them.
Kalamas, is the arising of greed to a person, for his welfare or not? Venerable sir, it is not for his welfare.
Kalamas, a greedy person with a mind obsessed with greed, destroys living things, takes the not given, goes to other’s wives, tells lies, and arouses others to do the same does it conduce to unpleasāntness for a long time. Yes, venerable sir.
Kalamas, is the arising of anger to a person, for his welfare or not? Venerable sir, it is not for his welfare.
Kalamas, an angry person with a mind obsessed with anger, destroys living things, takes the not given, goes to other’s wives, tells lies, and arouses others to do the same does it conduce to unpleasāntness for a long time. Yes, venerable sir.
Kalamas, is the arising of delusion to a person, for his welfare or not? Venerable sir, it is not for his welfare.
Kalamas, a deluded person with a mind obsessed with delusion, destroys living things, takes the not given, goes to other’s wives, tells lies, and arouses others to do the same does it conduce to unpleasāntness for a long time. Yes, venerable sir.
Kalamas, are these thoughts meritorious or demeritorious? Demeritorious. Venerable sir. Are they faulty or non faulty? Faulty. Venerable sir. Are they blamed or praised by the wise? Venerable sir, they are blamed by the wise. Udertaken and accomplished do they conduce to evil and unpleasantness or what is it? Venerable sir, undertaken and accomplished they conduce to evil and unpleasantness, it occurs to us thus.
Kalamas, as you yourselves say, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don’t go by this has to be so, don’t go by the words of your teacher, the recluse. Kalamas, you, yourselves should know: these thoughts are demerit, these thoughts are faulty, these thoughts are blamed by the wise, these thoughts undertaken and accomplished are not for welfare, they conduce to unpleasantness: Kalamas, then you should dispel them. If it was said, it was said on account of this.
Come Kalamas, do not go on filling your mind persistently with what you hear, do not go by tradition, do not guess, do not go on the grounds of authority, do not turn to logical thinking, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don’t go by this has to be so, don’t go by the words of your teacher, the recluse. Kalamas, you, yourselves should know: these thoughts are merit, these thoughts are not faulty, these thoughts are not blamed by the wise, these thoughts undertaken and accomplished are for welfare, they conduce to pleasantness: Kalamas, then you should grow them.
Kalamas, is the arising of non greed to a person, for his welfare or not? Venerable sir, it is for his welfare.
Kalamas, a not greedy person with a mind not obsessed with greed, does not destroy living things, does not take the not given, does not go to other’s wives, does not tell lies, and does not arouse others to do the same. Does this conduce to pleasantness for a long time. Yes, venerable sir.
Kalamas, is the arising of non anger to a person, for his welfare or not? Venerable sir, it is for his welfare.
Kalamas, a not angry person with a mind not obsessed with anger, does not destroy living things, does not take the not given, does not go to other’s wives, does not tell lies, and does not arouse others to do the same. Does this conduce to pleasantness for a long time. Yes, venerable sir.
Kalamas, is the arising of non delusion to a person, for his welfare or not? Venerable sir, it is for his welfare.
Kalamas, a not deluded person with a mind not obsessed with delusion, does not destroy living things, does not take the not given, does not go to other’s wives, does not tell lies, and does not arouse others to do the same. Does it conduce to pleasantness for a long time. Yes, venerable sir.
Kalamas, are these thoughts meritorious or demeritorious? Meritorious. Venerable sir. Are they faulty or non faulty? Not faulty. Venerable sir. Are they blamed or praised by the wise? Venerable sir, they are praised by the wise. Udertaken and accomplished do they conduce to welfare and pleasantness or what is it? Venerable sir, undertaken and accomplished they conduce to pleasantness, it occurs to us thus.
Kalamas, as you yourselves say, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don’t go by this has to be so, don’t go by the words of your teacher, the recluse. Kalamas, you, yourselves should know: these thoughts are merit, these thoughts are not faulty, these thoughts are praised by the wise, these thoughts undertaken and accomplished are for the welfare, they conduce to pleasantness: Kalamas, then you should grow them. If it was said, it was said on account of this.
Kalamas, the noble disciple is thus free from covetousness, free from anger, free from delusion, aware and with established mindfulness, then he pervades one direction with lovingkindness, so too the second, third, fourth, above, below and across, in every respect, on the whole, entirely. Then he pervades one direction with compassion, … re … with intrinsic joy, … re … with equanimity, so too the second, third, fourth, above, below and across, in every respect, on the whole, entirely.
Kalamas, when the noble disciple’s mind is without anger, without covetousness, not soiled and is pure, he here and now gains four consolations.
If there is another world, if there are the results of good and evil actions, there is a possibility that I after death will be born in a good state in heaven. This is his first consolation. If there is not another world, if there are no results for good and evil actions, here and now I abide without enmity, without covetousness, I abide pure and pleasant. This is his second consolation. The evil doer does evil, I do not think any evil, I have not done any evil, so I will not experience any results of evil. This is his third consolation. If it is that the doer does no evil, bothwise I see myself pure. This is his fourth consolation.
Kalamas, when the noble disciple’s mind is without anger, without covetousness, not soiled and is pure, he here and now gains these four consolations.
It is just so Blessed One. It is just so Well Gone One, when the noble disciple’s mind is without anger, without covetousness, not soiled and is pure, he here and now gains four consolations If there is another world, if there are the results of good and evil actions, there is a possibility that after death he will be born in a good state in heaven. This is his first consolation. If there is not another world, if there are no results for good and evil actions, here and now he abides without enmity, without covetousness, abides pure and pleasant. This is his second consolation. The evil doer does evil, I do not think any evil, I have not done any evil, so I will not experience any results of evil. This is his third consolation. If it is that the doer does no evil, bothwise I see myself pure. This is his fourth consolation.
Venerable sir, the noble disciple’s mind without anger, without covetousness, not soiled and pure, he here and now gains these four consolations.
I understand venerable sir, now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus. I am a lay disciple of the Blessed One who has taken refuge from today until life lasts.
6. Sālhasuttaṃ
67. I heard thus. At one time venerable Nandaka was abiding in the Pubba monastery, the mansion of Migara’s mother in Sāvatthi.
Then Salha a grandson of Migara and Rohana a grandson of Pekhuniya approached venerable Nandaka, worshipped, sat on a side and Venerāble Nandaka said:
Come Sālha, do not go on filling your mind persistently with what you hear, do not go by tradition, do not guess, do not go on the grounds of authority, do not turn to logical thinking, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don’t go by this has to be so, don’t go by the words of your teacher, the recluse. Sālha, you, yourself should know: these thoughts are demerit, these thoughts are faulty, these thoughts are blamed by the wise, these thoughts undertaken and accomplished are not for welfare, they conduce to unpleasantness: Sālha, then you should dispel them.
Sālha, is there greed? Yes, venerable sir.
I give its meaning as covetousness. A greedy person with a mind obsessed with greed, destroys living things, takes the not given, goes to other’s wives, tells lies, and arouses others to do the same. Does it conduce to unpleasāntness for a long time? Yes, venerable sir.
Sālha, is there anger? Yes, venerable sir.
I give its meaning as injuring. An angry person with a mind obsessed with anger, destroys living things, takes the not given, goes to other’s wives, tells lies, and arouses others to do the same. Does it conduce to unpleasāntness for a long time. Yes, venerable sir.
Sālha, is there delusion? Yes, venerable sir.
I give its meaning as not knowing. A deluded person with a mind obsessed with delusion, destroys living things, takes the not given, goes to other’s wives, tells lies, and arouses others to do the same. Does it conduce to unpleasāntness for a long time. Yes, venerable sir.
Sālha, are these thoughts meritorious or demeritorious? Demeritorious. Venerable sir. Are they faulty or non faulty? Faulty. Venerable sir. Are they blamed or praised by the wise? Venerable sir, they are blamed by the wise. Udertaken and accomplished do they conduce to evil and unpleasantness or what is it? Venerable sir, undertaken and accomplished they conduce to evil and unpleasantness. It occurs to me thus.
Sālha, as you yourself say, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don’t go by this has to be so, don’t go by the words of your teacher, the recluse. Sālha, you, yourself should know: these thoughts are demerit, these thoughts are faulty, these thoughts are blamed by the wise, these thoughts undertaken and accomplished are not for welfare, they conduce to unpleasantness: Sālha, then you should dispel them. If it was said, it was said on account of this.
Come Sālha, do not go on filling your mind persistently with what you hear, do not go by tradition, do not guess, do not go on the grounds of authority, do not turn to logical thinking, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don’t go by this has to be so, don’t go by the words of your teacher, the recluse. Sālha, you, yourself should know: these thoughts are merit, these thoughts are not faulty, these thoughts are not blamed by the wise, these thoughts undertaken and accomplished are for welfare, they conduce to pleasantness: Sālha, then you should grow them.
Sālha, is there non greed? Yes, venerable sir.
I give its meaning as not coveting. A not greedy person with a mind not obsessed with greed, does not destroy living things, does not take the not given, does not go to other’s wives, does not tell lies, and does not arouse others to do the same. Does this conduce to pleasantness for a long time. Yes, venerable sir.
Sālha, is there non anger? Yes, venerable sir.
I give its meaning as not injuring. A not angry person with a mind not obsessed with anger, does not destroy living things, does not take the not given, does not go to other’s wives, does not tell lies, and does not arouse others to do the same. Does this conduce to pleasantness for a long time. Yes, venerable sir.
Sālha, is there non delusion? Yes, venerable sir.
I give its meaning as knowing. A not deluded person with a mind not obsessed with delusion, does not destroy living things, does not take the not given, does not go to other’s wives, does not tell lies, and does not arouse others to do the same. Does it conduce to pleasantness for a long time. Yes, venerable sir.
Sālha, are these thoughts meritorious or demeritorious? Meritorious. Venerable sir. Are they faulty or not faulty? Not faulty. Venerable sir. Are they blamed or praised by the wise? Venerable sir, they are praised by the wise. Udertaken and accomplished do they conduce to welfare and pleasantness or what is it? Venerable sir, undertaken and accomplished they conduce to pleasantness, it occurs to me thus.
Sālha, as you yourself say, do not follow the leader, do not go by the examination of reasons, do not stick to wrong views, don’t go by this has to be so, don’t go by the words of your teacher, the recluse. Sālha, you, yourself should know: these thoughts are merit, these thoughts are not faulty, these thoughts are praised by the wise, these thoughts undertaken and accomplished are for the welfare, they conduce to pleasantness: Sālha, then you should grow them. If it was said, it was said on account of this.
Sālha, the noble disciple is thus free from covetousness, free from anger, free from delusion, aware and with established mindfulness, then he pervades one direction with lovingkindness, so too the second, third, fourth, above, below and across, in every respect, on the whole, entirely. Then he pervades one direction with compassion, … re … with intrinsic joy, … re … with equanimity, so too the second, third, fourth, above, below and across, in every respect, on the whole, entirely. Then he knows, there is this unexalted and exalted. There is an escape beyond this perceptivity. When he knows and sees thus, his mind is released, from sensual desires, from desires ‘to be’ and ignorant desires, then knowledge arises birth is destroyed, the holy life is lived, what should be done is done, there is nothing to wish. Earlier there was greed, it was demerit, now it is no more and it is merit Earlier there was anger, it was demerit, now it is no more and it is merit Earlier there was delusion, it was demerit, now it is no more and it is merit. Thus he is here and now satisfied, extinguished, cooled, and abides with feelings like Brahma.
7 Kathāvatthusuttaṃ –– Conversation
68. Bhikkhus, these three are the topics of conversation. What three? Either it is a conversation about the past, such as, it was so in the past. Or it is a conversation about the future: such as, it will be so in the future. Or it is a conversation of the present: such as, it is this at present.
Bhikkhus, by the way a person converses, it should be known whether he is capable to converse or not capable to converse. Bhikkhus, this person asked a question that needs a direct answer if he fails to give the direct answer. Asked a question that needs an explanatory answer, if he fails to give the explanatory answer. Asked a question that needs a counter question, fails to counter question and if asked a question which should be put aside, fails to put it aside. It should be known this person is incapable for conversation.
Bhikkhus, this person asked a question that needs a direct answer, if he gives the direct answer. Asked a question that needs an explanatory answer, if he gives the explanatory answer. Asked a question that needs a counter question, if he counter questions and if asked a question which should be put aside, he puts it aside. It should be known this person is capable for conversation. .
Bhikkhus, by the way a person converses, it should be known whether he is capable to converse or not capable to converse.
Bhikkhus, if this person being asked a question does not adhere to possibilities and impossibilities, does not adhere to assumptions, does not allow other views and has no method, it should be known that this person is not capable to converse.
Bhikkhus, if this person being asked a question adheres to possibilities and impossibilities, adheres to assumptions, allows other views and has a method, it should be known that this person is capable to converse.
Bhikkhus, by the way a person converses, it should be known whether he is capable to converse or not capable to converse.
Bhikkhus, this person being asked a question, if he evades the question and leads the conversation aside, or shows ill temper, malice and mistrust, it should be known, this person is not capable to converse.
Bhikkhus, this person being asked a question, if he does not evade the question and does not lead the conversation aside, nor shows ill temper, malice and mistrust, it should be known this person is capable to converse.
Bhikkhus, by the way a person converses, it should be known whether he is capable to converse or not capable to converse.
Bhikkhus, this person being asked a question, if he swears, belittles, mocks and disturbs it, this should be known, the person is not capable to converse.
Bhikkhus, this person being asked a question, if he does not swear, belittle, mock or disturb it, this should be known, the person is capable to converse.
Bhikkhus, by the way a person converses, it should be known whether he has a foundation or whether he hasn’t a foundation.
Without attentive listening, there is no foundation, with attentive listening, there is a foundation. The one who has a foundation knows it thoroughly, knowing certain things accurately, he dispels certain things and realizes certain things. He that knows thoroughly, accurately knows to dispel certain things and to realize certain things and to touch rightful release. Bhikkhus, it is for this, there is conversation, there is consultation, there is a foundation and lending ear for the complete release of the mind. .
It is not noble, it opens the opposing side
The wrong words disturb and delude the defeated.
The noble should talk to please each other.
The wise one waits for the right moment to talk
Talk on the Teaching or the lives of the noble ones
By that they make no enemies and do not become elated
With not seizing minds, they become merciful and harmless
Without jealousy and knowing rightfully, talk good words,
To satisfy the good end. Does not train for reproach
Does no wrong, with words that curse or crush. Speaks little.
For giving knowledge and appeasement
This is how the Noble Ones speak, it’s not for elation.
69. Bhikkhus, if wandering ascetics of another faith ask you: Friends, these are three things. What three? Greed, hatred and delusion. Friends, what is the difference between these three things? When this is asked, how are you going to explain yourself to the wandering ascetics of other sects?
The Blessed One is the leader, we rely on the Blessed One for the teaching. It is good that the Blessed One himself explain the meaning of these words.
Then bhikkhus, listen carefully and attend to it. The Blessed One said: Bhikkhus, if wandering ascetics of another faith ask you: Friends, these are three things. What three? Greed, hatred and delusion. Friends, what is the difference between these three things? When this is asked, you should reply thus: Friends, greed is a fault of lesser weight but takes a long time to fade. Hate is a fault of greater weight and it fades quickly. Delusion is a fault of greater weight, and it takes a long time to fade.
Friends, what is the reason for not arisen greed to arise and arisen greed to develop? Friends, the reply is an agreeable sign. An agreeable sign attended unwisely arouses not arisen greed and develops arisen greed. Friends, this is the reason for non arisen greed to arise and arisen greed to develop.
Friends, what is the reason for not arisen hate to arise and arisen hate to develop? Friends, the reply is a sign of aversion. A sign of aversion attended unwisely arouses not arisen hate and develops arisen hate. Friends, this is the reason for non arisen hate to arise and arisen hate to develop.
Friends, what is the reason for non arisen delusion to arise and arisen delusion to develop? Friends, the reply is unwise attention. One thinking unwisely arouses not arisen delusion and develops arisen delusion. Friends, this is the reason for non arisen delusion to arise and arisen delusion to develop.
Friends, what is the reason for non arisen greed to not arise and arisen greed to fade? Friends, the reply is a disagreeable sign. When wise attention is given to a disagreeable sign not arisen greed does not arise and arisen greed fades. Friends, this is the reason for non arisen greed to not arise and arisen greed to fade.
Friends, what is the reason for not arisen hate to not arise and arisen hate to fade? Friends, the reply ia the release of mind in loving kindness. When the mind is released in loving kindness, not arisen hate does not arise and arisen hate fades. Friends, this is the reason for non arisen hate to not arise and arisen hate to fade.
Friends, what is the reason for non arisen delusion not to arise and arisen delusion to fade? Friends, the reply is wise attention. To one thinking wisely not arisen delusion does not arise and arisen delusion fades. Friends, this is the reason for non arisen delusion to not arise and arisen delusion to fade.
9. Akusalamūlāni –– Roots of demerit
70. Bhikkhus, these three are the origins of demeīt? What three?
Greed is an origin of demerit. Hate is an origin of demerit and delusion is an origin of demerit.
When one greeds, it’s demerit. With greed become cruel, if one cooks up, by body, speech and mind,[1] that is demerit. If one overcome with cruel greed, the mind exhausted, furnish others with disagreeableness and unpleasantness, by binding, killing, debasing and banishing, thinking I am powerful, that is demerit. Thus born from greed, originating from greed, for the reason of greed, evil demeritorious thoughts accure. When one is inflamed, it’s demerit. With anger if one cooks up, by body, speech and mind,[1] that is demerit. If one overcome with anger, the mind exhausted, furnish others with disagreeableness and unpleasantness, by binding, killing, debasing and banishing, thinking I am powerful, that is demerit. Thus born from anger, originating from anger, for the reason of anger, evil demeritorious thoughts accure.
When one is deluded, it’s demerit. With delusion if one cooks up, by body, speech and mind,[1] that is demerit. If one overcome with delusion, the mind exhausted, furnish others with disagreeableness and unpleasantness, by binding, killing, debasing and banishing, thinking I am powerful, that is demerit. Thus born from delusion, originating from delusion, for the reason of delusion, evil demeritorious thoughts accure.
Bhikkhus, it is said, this kind of person does not speak at the proper time, does not tell the truth, the essential, does not talk according to the Teaching and the Discipline. Why is it said, this kind of person does not speak at the proper time, does not tell the truth, the essential, does not talk according to the Teaching and the Discipline? Bhikkhus, this person furnishes others with disagreeableness and unpleasantness, by binding, killing, debasing and banishing, thinking I am powerful. Talking of what has happend, it should be despised not acknowledged. About telling lies, he does not arouse thought to get rid of the blemish. Thus it is not real and not the truth. Therefore such persons do not speak at the proper time, speak the truth, speak the essential, speak according to the Teaching and the Discipline. Bhikkhus, such a person with a mind obsessed with demeritorious thoughts born of greed, here and now abides in unpleasantness with worries, troubles and wailings and after death a decrease, a bad state should be expected. Bhikkhus, such a person with a mind obsessed with demeritorious thoughts born of anger, … re … born of delusion here and now abides in unpleasantness with worries, troubles and wailings and after death a decrease, a bad state should be expected.
Bhikkhus, like a Sala tree or a Dava tree or an aspen was entwined and smothered by three Maluva creepers that caused its destruction. In the same manner bhikkhus, such a person with a mind obsessed with demeritorious thoughts born of greed, here and now abides in unpleasantness with worries, troubles and wailings and after death a decrease, a bad state should be expected. Bhikkhus, such a person with a mind obsessed with demeritorious thoughts born of anger, … re … born of delusion here and now abides in unpleasantness with worries, troubles and wailings and after death a decrease, a bad state should be expected.
Bhikkhus, these three are the origins of demerit.
Bhikkhus, these three are the origins of meīt? What three?
Non-greed is an origin of merit. Non-hate is an origin of demerit and Non-delusion is an origin of demerit.
When one does not greed, it’s merit. With non-greed one cooks up, by body, speech and mind,[1] that is merit. If one not overcome with greed, the mind not exhausted, does not furnish others with disagreeableness and unpleasantness, by binding, killing, debasing and banishing, thinking I am powerful, that is merit. Thus born from non greed, originating from non-greed, for the reason of non-greed, meritorious thoughts accure. When one is not inflamed, it’s merit. With non-anger if one cooks up, with body, speech and mind,[1] that is merit. If one overcome with non-anger, the mind not exhausted, does not furnish others with disagreeableness and unpleasantness, by binding, killing, debasing and banishing, thinking I am powerful, that is merit. Thus born from non-anger, originating from non-anger, for the reason of non-anger, meritorious thoughts accure.
When one is not deluded, it’s merit. With non-delusion if one cooks up, with body, speech and mind,[1] that is merit. If one overcome with non-delusion, the mind not exhausted, does not furnish others with disagreeableness and unpleasantness, by binding, killing, debasing and banishing, thinking I am powerful, that is merit. Thus born from non-delusion, originating from non-delusion, for the reason of non-delusion, meritorious thoughts accure.
Bhikkhus, it is said, this kind of person speaks at the proper time, tells the truth, the essential, talks according to the Teaching and the Discipline. Why is it said, this kind of person speaks at the proper time, tells the truth, the essential, talks according to the Teaching and the Discipline? Bhikkhus, this person does not furnish others with disagreeableness and unpleasantness, by binding, killing, debasing and banishing, thinking I am powerful. Talking of what has happend, it should be acknowledged not despised. About not telling lies, he arouses thought to get rid of the blemish. Thus it is real and the truth. Therefore such persons speak at the proper time, speak the truth, speak the essential, speak according to the Teaching and the Discipline. Bhikkhus, such a person with a mind obsessed with meritorious thoughts born of non-greed, here and now abides in unpleasantness without worries, troubles and wailings and after death an increase, a good state should be expected. Bhikkhus, such a person with a mind obsessed with meritorious thoughts born of non anger, … re … born of non-delusion here and now abides in pleasantness without worries, troubles and wailings and after death an increase, a good state should be expected.
Bhikkhus, like a Sala tree or a Dava tree or an aspen was entwined and smothered by three Maluva creepers that caused its destruction. Then a man came with a hoe and basket and cut the the roots of the Maluva creepers and dug out all the fine roots. Then he axed the maluva creepers into small bits and dried them in the wind and air burned them and turned them into ashes and blew them with the air or put them into a fast flowing river. In the same manner bhikkhus, such a person with a mind obsessed with meritorious thoughts born of non-greed, here and now abides in pleasantness without worries, troubles and wailings and after death an increase, a good state should be expected. Bhikkhus, such a person with a mind obsessed with meritorious thoughts born of non-anger, … re … born of non-delusion here and now abides in pleasantness without worries, troubles and wailings and after death an increase, a good state should be expected.
Bhikkhus, these three are the origins of merit.
10. Uposathasuttaṃ –– Observance for the full moon day
71. I heard thus. At one time the Blessed One was living in the Pubba monastery, the palace of Migara’s mother in Sāvatthi. The mother of Migara on that full moon day approached the Blessed One worshipped and sat on a side. The Blessed One said thus to her: Visakha, why have you come during day time?
Venerable sir, today is the full moon day and I observe the eight precepts.
Visakha, these three are the full moon observances. What three?
The observance of the cattleherd, the observance of the Niganṭas and the observance of the Noble Ones.
Visakha, what is the observance of the cattleherd? Visākha, just like the cattleherd that returns the cattle to their owner in the evening and reflects, today the cattle grazed in these and these places and drank water in these and these places and tomorrow the cattle will graze in these places and drink water in these places. Visākha in the same manner a certain one having observed the eight precepts reflects: Today I ate these and these eatables and drank these and these nourishing drinks. Tomorrow I will eat these and these eatables and drink these and these nourishing drinks. Thus he spends the day with a mind overcome with greed and covetousness. Visākha this is the observance of the cattleherd, it is not of great fruit, good results great splendour and a vast spread out.
Visakha, what is the observance of the Niganṭas? Visākha, there are a kind of recluses called Niganṭas, they instruct their disciples thus: Come! Good man, do not punish living things in the eastern direction close up to, seven hundred miles do not punish living things in the western direction close up to, seven hundred miles do not punish living things in the northern direction close up to, seven hundred miles and do not punish living things in the southern direction close up to, seven hundred miles. Thus the observance is with kindness and compassion to some and without kindness and compassion to some. A certain one on the full moon day gives his disciples this observance: Come! Good man. Pull out all your clothes and tell. By this I have no desires for any place or anything and I have no clingings to any place or thing. His mother and father know this is our son and he too knows, this is my mother and father. His wife and children know, this is my husband and this is our father and he too knows, this is my wife and children. His slaves and workmen know, this is our master and he too knows, these are my slaves and workmen. Thus at the time he observes all precepts he observes the refrain from telling lies. This is his refrain from lies. At the end of that night he partakes his wealth even before it is offered to him. This is the refrain not to take the not given. Visakha this is the observance of the Niganṭas, it is not of great fruit, good results great splendour and a vast spread out.
Visakha, what is the observance of the Noble Ones?
Visakha, it is the methodical cleaning of the defiled mind.
Visakha, how is the methodical cleaning of the defiled mind?
Here Visākha, the noble disciple recollects the Thus Gone One: ‘That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the teacher of gods and men, enlightened and blessed.’ When recollecting the Thus Gone One his mind brightens up and joy arises and defilements in the mind fade. Visākha, it is like the dirty head which gets a methodical cleaning.
Visakha, how does the dirty head get a methodical cleaning? With paste, clay, water and the suitable efforts of a man, the dirty head gets a methodical cleaning. In the same manner the defiled mind gets a methodical cleaning.
Visakha, how is the methodical cleaning of the defiled mind?
Here Visākha, the noble disciple recollects the Thus Gone One: ‘That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed.’ When recollecting the Thus Gone One the mind brightens up and joy arises and defilements in the mind fade. Visākha, to this is called the noble disciple observes Brahma’s observance, and lives with Brahma. On account of it his mind brightens up and joy arising defilements in his mind fade. In the same manner the defiled mind gets a methodical cleaning.
Visakha, the defiled mind gets a methodical cleaning.
Visakha, how is the methodical cleaning of the defiled mind?
Here Visākha, the noble disciple recollects the Teaching: ‘The Teaching of the Blessed One is well proclaimed, is here and now, not a matter of time, inviting to inspection, leading inwards, is to be realized by the wise by themselves.’ When recollecting the Teaching the mind brightens up and joy arises and defilements in the mind fade like a dirty body that is methodically cleaned.
Visakha, how is the dirty body methodically cleaned? With a brush, lime, water and the suitable efforts of a man, the dirty body gets a methodical cleaning. In the same manner the defiled mind gets a methodical cleaning.
Visakha, how is the methodical cleaning of the defiled mind?
Here Visākha, the noble disciple recollects the Teaching: ‘The Teaching of the Blessed One is well proclaimed, is here and now, not a matter of time, inviting to inspection, leading inwards, is to be realized by the wise by themselves.’ When recollecting the Teaching the mind brightens up and joy arises and defilements in the mind fade to this it is said the noble disciple observes the observance of the Teaching and lives in the presence of the Teaching. On account of it, his mind brightens and joy arises and defilements of the mind fade. In this manner the defiled mind gets a methodical cleaning.
Visakha, how does the defiled mind get a methodical cleaning?
Here Visākha, the noble disciple recollects the Community of bhikkhus: ‘The disciples of the Blessed One have come to the right method, the direct method, the wise method, the method of mutual understanding They are the four pairs of disciples of the Blessed One who are worthy of hospitality, reverence, offerings and worshipful with clasped hands, the incomparable field of merit for the world.’ When recollecting the Community of bhikkhus the mind brightens up and joy arises and defilements in the mind fade. Visākha, it is like the dirty cloth which gets a methodical cleaning.
Visakha, how does the dirty cloth get a methodical cleaning? With alkaline, cow dung, water and the suitable efforts of a man, the dirty cloth gets a methodical cleaning. In the same manner the defiled mind gets a methodical cleaning.
Visakha, how does the defiled mind get a methodical cleaning?
Here Visākha, the noble disciple recollects the Community of bhikkhus: ‘The disciples of the Blessed One have come to the right method, the direct method, the wise method, the method of mutual understanding They are the four pairs of disciples of the Blessed One who are worthy of hospitality, reverence, offerings and worshipful with clasped hands, the incomparable field of merit to the world.’ When recollecting the Community of bhikkhus the mind brightens up and joy arises and defilements in the mind fade Visākha, this is called the noble disciple observes the observance of the Community and lives in the company of the Community On account of it, his mind brightens and joy arises and defilements of the mind fade. In this manner the defiled mind gets a methodical cleaning.
Visakha, how does the defiled mind get a methodical cleaning?
Here Visākha, the noble disciple recollects his own virtues, which are not broken, fissured or spotted. Freed from the slavery to virtues, they are praised by the wise as conducive to concentration When recollecting his virtues the mind brightens up and joy arises and defilements in the mind fade. Visākha, it is like the dirty mirror which gets a methodical cleaning.
Visakha, how does the dirty mirror get a methodical cleaning? With oil, chalk, a tail brush and the suitable efforts of a man, the dirty mirror gets a methodical cleaning. In the same manner the defiled mind gets a methodical cleaning.
Visakha, how does the defiled mind get a methodical cleaning?
Here Visākha, the noble disciple recollects his own virtues, which are not broken, fissured or spotted. Freed from the slavery to virtues, they are praised by the wise as conducive to concentration When recollecting his virtues the mind brightens up and joy arises and defilements in the mind fade. Visakha, to this is called the noble disciple observes the observance of his virtues and lives in the company of his virtues On account of it his mind brightens and joy arises and defilements of the mind fade. In this manner the defiled mind gets a methodical cleaning.
Visakha, how does the defiled mind get a methodical cleaning?
Here Visākha, the noble disciple recollects the gods: There are the four gardian gods, the gods of the company of thirty-three, the Titan gods, the gods of happiness, those attached to creation, those attached to the creation of others, gods of the Brahma company and there are gods above that. With whatever faith, virtues, learnedness, benevolence and wisdom, that they disappeared from here and appeared there, that same faith, virtues, learnedness, benevolence and wisdom I too have. Thus when he recollects the faith, virtues learnedness, benevolence and wisdom of the gods and his own, his mind brightens up and joy arises and defilements fade It is like born gold and silver getting a methodical cleaning.
Visakha, how does born gold and silver get a methodical cleaning?
With a furnace, salt, a coating of red colour, a tube or pipe and pincers and the suitable efforts of a man, the born gold and silver get a methodical cleaning. In the same manner the defiled mind gets a methodical cleaning.
Visakha, how does the defiled mind get a methodical cleaning?
Here Visākha, the noble disciple recollects the gods: There are the four gardian gods, the gods of the company of thirty-three, the Titan gods, the gods of happiness, those attached to creation, those attached to the creation of others, gods of the Brahma company and there are gods above that. With whatever faith, virtues, learnedness, benevolence and wisdom, that they disappeared from here and appeared there, that same faith, virtues, learnedness, benevolence and wisdom I too have. Thus when he recollects the faith, virtues learnedness, benevolence and wisdom of the gods and his own, his mind brightens up and joy arises and defilements fade Visākha, this is called the noble disciple observes the observance of the gods and lives in the company of the gods On account of it, his mind brightens and joy arises and defilements fade. In this manner the defiled mind gets a methodical cleaning.
Visakha, the noble disciple reflects thus: As long as life lasts the noble ones refrain from taking the life of living things and throwing away stick and weapon ashamed and with compassion for all living things abide. This night and day I too will refrain from taking the life of living things and throwing away stick and weapon ashamed and with compassion for all living things will abide. By this characteristic I imitate the noble ones and may my observance be complete.
As long as life lasts the noble ones refrain from taking the not given, taking the given and satisfied with a not thieving mind abide. This night and day I too will refrain from taking the not given, taking the given and satisfied with a not thieving mind will abide. By this characteristic I imitate the noble ones and may my observance be complete.
As long as life lasts the noble one refrains from unholy life, living the holy life gives up low sexuality By this characteristic I imitate the noble ones and may my observance be complete.
As long as life lasts the noble ones refrain from telling lies, telling the truth become trustworthy, do not tell lies in the world. This night and day, I too will refrain from telling lies, telling the truth will become trustworthy and will not tell lies in the world.
By this characteristic I imitate the noble ones and may my observance be complete.
As long as life lasts, the noble ones do not take intoxicating drinks. This night and day I too will refrain from taking intoxicating drinks By this characteristic I imitate the noble ones and may my observance be complete.
As long as life lasts, the noble ones partake one meal a day abstaining from food at night. This night and day I too will partake one meal a day abstaining from food at night. By this characteristic I imitate the noble ones and may my observance be complete.
As long as life lasts the noble ones abstain from dancing, singing, music, sight seeing, decorating the self with flowers, scents anointments and bearing flowers and decorating the self. This night and day I too will abstain from dancing, singing, music, sight seeing, decorating the self with flowers, scents anointments and bearing flowers and decorating the self. By this characteristic I imitate the noble ones and may my observance be complete.
As long as life lasts the noble ones give up high and lofty seats and take a low seat or make a bed of grass. This night and day I too will put away high and lofty seats and take a low seat or make a bed of grass. By this characteristic I imitate the noble ones and may my observance be complete.
Visākha, this is the noble observance of the full moon day, when observed it is of much fruit, good results, is of great splendour and a vast spreading.
Visakha, how are its fruits, results, the splendour and the spread out for the noble observance?
Visakha, soneone ruling over these sixteen states, such as Anga, Magadha, Kasi, Kosala, Vajji, Malla, Ceti, Vanga, Kuru, Pancala, Maccha, Surasena, Assaka, Avanti, Gandhara, and Kamboja with all their resourses of wealth is not one fourth, not even one sixteenth in comparison to observing the eight precepts. What is the reason? Visākha, human pleasure is vile, when compared to celestial pleasure.
Visakha, fifty years of a human’s life is one night and day for the four guardian gods. Thirty of those is a month and twelve of those months a year. Five hundred of those years is the life span of the guardian gods. It may happen that a woman or man having observed the eight precepts on a full moon day, after death is born in the company of the four guardian gods Visākha, it was on account of this that it was said, human pleasure is vile, when compared to celestial pleasure.
Visakha, a hundred years of a human’s life is one night and day for the company of the thirty-three gods. Thirty of those is a month and twelve of those months a year. A thousand of those celestial years is the life span for the company of the thirty-three gods. It may happen that a woman or man having observed the eight precepts on a full moon day, after death is born in the company of the thirty-three gods Visākha, it was on account of this that it was said, human pleasure is vile, when compared to celestial pleasure.
Visakha, two hundred years of a human’s life is one night and day for the Titan gods. Thirty of those is a month and twelve of those months a year. Two thousand of those celestial years is the life span of the Titan gods. It may happen that a woman or man having observed the eight precepts on a full moon day, after death is born in the company of the Titan gods Visākha, it was on account of this that it was said, human pleasure is vile, when compared to celestial pleasure.
Visakha, four hundred years of a human’s life is one night and day for the gods of happiness. Thirty of those is a month and twelve of those months a year. Four thousand of those celestial years is the life span of the gods of happiness. It may happen that a woman or man having observed the eight precepts on a full moon day, after death is born in the company of the gods of happiness Visākha, it was on account of this that it was said, human pleasure is vile, when compared to celestial pleasure.
Visakha, eight hundred years of a human’s life is one night and day for the gods attached to creation. Thirty of those is a month and twelve of those months a year. Eight thousand of those celestial years is the life span of the gods attached to creation. It may happen that a woman or man having observed the eight precepts on a full moon day, after death is born in the company of the gods attached to creation Visākha, it was on account of this that it was said Visākha, human pleasure is vile, when compared to celestial pleasure.
Visakha, sixteen hundred years of a human’s life is one night and day for the gods attached to creating others. Thirty of those is a month and twelve of those months a year. Sixteen thousand of those celestial years is the life span of the gods attached to the creation of others.. It may happen that a woman or man having observed the eight precepts on a full moon day, after death is born in the company of the gods attached to the creation of others Visākha, it was on account of this that it was said Visākha, human pleasure is vile, when compared to celestial pleasure.
Lead the holy life, abstain from sexual relations.
Do not eat at night or at untimely hours
Do not bear flowers or scents. The bed is the floor, cover it as you like.
These are the eight precepts for the full moon day
The Blessed One declared them to end unpleasantness.
The moon and sun shine unhinded dispelling the darkness in the sky.
If any wealth is seen within, such as pearls, gems, lapis gold and metal
They are not worth one fourth or even one sixteenth part
To observing the eight precepts on the full moon day
Therefore doing merit that give pleasantness, win a place in heaven.
