Aṅguttara Nikāya
3. Tika-Nipāta
2. Rathakāravaggo
1. ñātasuttaṃ — well-known
11. Bhikkhus, on account of three things the well-known bhikkhu follows the method of detriment, destruction and unpleasantness of many gods and men. What three? Arousing crooked bodily and verbal actions and crooked thoughts. Bhikkhus, the well-known bhikkhu endowed with these three things follows the method for the detriment destruction and unpleasantness of many gods and men.
Bhikkhus, on account of three things the well-known bhikkhu follows the method of well being, good will and pleasantness of many gods and men. What three? Arousing straightforward bodily actions, verbal actions and straightforward thoughts. Bhikkhus, the well-known bhikkhu endowed with these three things follows the method for the well being, good will and pleasantness of many gods and men.
2. Sāranīyasuttaṃ — Remembers
12. Bhikkhus, the head anointed warrior king recalls these three with pleasure until he lives. What three? The first is the place where the head anointed warrior king was born, the second is the place where he was head anointed as the warrior king, the third is the place where he fought a battle and became victorious. Bhikkhus, the head anointed warrior king recalls these three with pleasure until he lives.
Bhikkhus, in the same manner these three are recalled by the bhikkhu until he lives. What three? The first is the place where the bhikkhu cut his hair, wore yellow robes and became homeless. The second is the place where the bhikkhu understood, as it really is, this is unpleasant, this is the arising of unpleasantness, this is the ceasing of unpleasantness and this is the path for the cessation of unpleasantness. The third is the place where the bhikkhu destroyed desires, released his mind, and released through wisdom, in this very life having realized abode. Bhikkhus, these are the three places that a bhikkhu recalls with pleasure until he lives.
3. Aasaṃsāsuttaṃ-Desires
13. Bhikkhus, there are three kinds of persons in the world. What three? The one who has no desires to attain it, the one who hopes to attain it, and the one who has fulfilled his desires. Bhikkhus, which person has no desires to attain it? Bhikkhus, a certain person is born in a low clan, in the family of, an out caste, a hunter, a basket weaver, a chariot maker, a rubbish collector or in a poor family, obtaining his eatables and drinks with difficulty. He too hasn’t pleasant looks, is deformed, has many ailments, is blind, paralysed, lame or crippled and obtains eatables, drinks, clothes, flowers and scents beds, lodgings, and lighting with difficulty. Then he hears, a certain person of warrior clan is made the head anointed warrior king. Hearing this it does not occur to him — O! when will I be the head anointed warrior king. Bhikkhus, this is the person who has no desires for it.
Bhikkhus, who is the person who hopes to attain it? Here the eldest son of the head anointed warrior king, who is not anointed and has come of age hears a certain person of warrior clan is made the head anointed warrior king. Hearing this it occurs to him — O! when will I be the head anointed warrior king. Bhikkhus, this is the person who has desires to attain it.
Bhikkhus, who is the person who has fulfilled his desires? Here the head anointed warrior king hears a certain person of warrior clan is made the head anointed warrior king. Hearing this it does not occur to him — O! when will I be the head anointed warrior king. Bhikkhus, this is the person who has fulfilled his desires.
Bhikkhus, these three persons are evident in the world and in the same manner three persons are evident among the bhikkhus. What three? The one who has no desires to attain it, the one who hopes to attain it, and the one who has fulfilled his desires.
Bhikkhus, which person has no desires to attain it? Bhikkhus, a certain person is unvirtuous, with very low thoughts, secret activity and evil conduct, having promised to lead the holy life, he abides doing the evil activities born to him. He hears: The bhikkhu of this name having destroyed desires, released his mind from desires, released through wisdom, abides here and now having realized it. It does not occur to him: O! When shall I destroy desires, attain the release of mind, the release through wisdom by myself realizing, abide here and now? Bhikkhus, this person has no desires to attain it.
Bhikkhus, which person has desires to attain it? Bhikkhus, a certain person is virtuous, with good conduct, and leads the holy life. He hears: The bhikkhu of this name having destroyed desires, released his mind from desires, released through wisdom, abides here and now having realized it. It occurs to him: O! When shall I destroy desires, attain the release of mind, the release through wisdom and by myself realizing, abide here and now? Bhikkhus, this person has hopes to attain it.
Bhikkhus, which person has fulfilled his desires? Bhikkhus, a certain person is a worthy one. He has destroyed his desires. He hears: The bhikkhu of this name having destroyed desires, released his mind from desires, released through wisdom, abides here and now having realized it. It does not occur to him: O! When shall I destroy desires, attain the release of mind, the release through wisdom by myself realizing, abide here and now? What is the reason? Earlier he was not released, now he is released and his desires are fulfilled. Bhikkhus, this person has fulfilled his desires. Bhikkhus, these three persons are evident in the world.
4. Cakkavattisuttaṃ-The universal wheel
14. Bhikkhus, the righteous universal monarch, he too manages the wheel without a king. Then a certain bhikkhu asked the Blessed One: Venerable sir, how is the righteous universal monarch the ruler of righteousness?
Here, bhikkhu, the righteous universal monarch who values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching and makes arrangements to protect himself together with the populace.
Again, bhikkhu the righteous universal monarch who values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching makes arrangements to protect all warriors, all brahmins, all the populace in the suburbs, all recluses and all animals.
O! bhikkhu the righteous universal monarch who values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching, makes arrangements to protect himself, all the, populace, warriors, brahmins, people in the suburbs, recluses and animals. In this manner he rolls the wheel not to be stopped by the hand of any opposing human.
O! Bhikkhu, in the same manner, the Thus Gone One worthy, rightfully enlightened and righteous, values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching, arranging the protection of bodily activity thus: This kind of bodily activity should be practised and this kind of bodily activity should not be practised.
Again, bhikkhu the Thus Gone One worthy, rightfully enlightened and righteous, values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching, arranging the protection of verbal activity thus: This kind of verbal activity should be practised and this kind of verbal activity should not be practised.
Again, bhikkhu the Thus Gone One worthy, rightfully enlightened, and righteous, values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching, arranging the protection of mental activity thus: This kind of mental activity should be practised and this kind of mental activity should not be practised.
O! bhikkhu the Thus Gone One worthy, rightfully enlightened and righteous, values righteousness and pays homage to the Teaching, making the Teaching his flag and sign, righteously protects the Teaching by the protections through bodily, verbal and mental activity and he rolls the wheel of the Teaching not to be stopped by a recluse, a brahmin, a god, Māra, Brahmā, or anyone in the world.
5. Pacetano. — King Pacetana
15. At one time the Blessed One was living in the deer park in Isipatana in Benares and addressed the bhikkhus. Bhikkhus, in the past, there was a king by the name Pacetana. One day he called the chariot maker and asked him: Friend, chariot maker, in another six months, there will be a battle, could you make a pair of new wheels? The chariot maker replied: Possible my’lord.
The chariot maker made one wheel, six days before the completion of the six months. The king addressed the chariot maker again and told him, Friend, chariot maker in another six days, there will be a battle. Are the pair of wheels made?
My lord, six days before the completion of the six months, I have made one wheel.
Friend, chariot maker, is it possible to make the other wheel in the remaining six days. Possible. Lord.
Bhikkhus, the chariot maker completed the other wheel in the remaining six days and approached king Pacetāna and said My lord, here are the new pair of wheels.
Friend chariot maker, what is the difference in the wheel you made, in six months short of six days and the wheel you made in six days, I see no difference in them.
My lord, there is a difference, now you will see the difference.
Then the chariot maker taking the wheel done in six days, set it rolling. It rolled on as long as the intended activity prevailed, circled and fell on the ground. Then he rolled the wheel made in six months short of six days. It rolled on as long as the intended activity prevailed, and stood as though saying the work is done.
My lord, of the wheel made in six days, the outer circumference, the spokes, and the nave are crooked, faulty and with blemishes. It rolled on as long as the intended activity prevailed, then circled and fell on the ground. My lord, of the wheel made in six months short of six days, the outer circumference, the spokes, and the nave are not crooked, not faulty and without blemishes. It rolled on as long as the intended activity prevailed and then stood upright as though to say the work is done. .
Bhikkhus, did it occur to you, that the chariot maker was someone else. Bhikkhus, it should be known that I was that chariot maker at that time. Then I was clever in the crookedness, faults and blemishes of wood. Now I’m worthy, rightfully enlightened and clever in bodily crookednesses, faults and blemishes. I am clever in verbal crookednesses, faults and blemishes and mental crookednesses, faults and blemishes.
Bhikkhus, whoever bhikkhu or bhikkhuni, who has not dispelled bodily, verbal and mental crookednesses, faults and blemishes in this dispensation, will have a fall like the wheel done in six days. Bhikkhus, whoever bhikkhu or bhikkhuni, who has dispelled bodily, verbal and mental crookednesses, faults and blemishes, will stand firm in this dispensation like the wheel done in six months less by six days.
Therefore, bhikkhus, your training should be, we will dispel bodily, verbal and mental crookednesses, faults and blemishes.
6. Apaṇṇakasuttaṃ — A sure method.
16. Bhikkhus, the bhikkhu endowed with three things follows the sure method from the beginning with aroused effort, for the destruction of desires. What three? Here the bhikkhu is controlled in his mental faculties, knows the right amount to partake and is wakeful.
Bhikkhus, how is the bhikkhu controlled in his mental faculties? Here the bhikkhu seeing a form does not take the sign or the detailsṬo someone abiding with the mental faculty of the eye uncontrolled may arise thoughts of greed and displeasure, so he controls the mental faculty of the eye. Hearing a sound, … re … Smelling a scent, … re … Tasting food, … re … Sensing a touch … re … Cognising an idea does not take the sign or the details. To someone abiding with the mental faculty of the mind uncontrolled may arise thoughts of greed and displeasure, so he controls the mental faculty of the mind. Thus the bhikkhu is controlled in his mental faculties.
How does the bhikkhu know the right amount to partake? Here the bhikkhu wisely considering partakes food, not for, fun, intoxication or to look beautiful. He partakes food thinking I partake this, for maintaining the body without attachment to tastes, as a help to lead the holy life Partaking this food I get rid of earlier feelings, do not arouse new feelings. It should be faultless, and for a pleasant abiding. In this manner the bhikkhu knows the right amount to partake. .
Bhikkhus, how is the bhikkhu wakeful? Here the bhikkhu cleans the mind of obstructing things during the day time, seated some where. During the first watch of the night too he cleans the mind of obstructing things. In the middle watch of the night he lies down turning to his right side, taking the posture in which the lion sleeps. Putting one foot over the other he becomes aware of the perception of waking. Getting up in the last watch of the night he cleans the mind of obstructing things. Thus the bhikkhu becomes wakeful. Bhikkhus, the bhikkhu endowed with these three things from the beginning with aroused effort, follows the sure method for the destruction of desires.
7. Attabyābādhsutta. — Causing trouble to oneself
17. Bhikkhus, three things are troublesome to oneself, troublesome to others, and bring trouble on both parties. What three?
Bhikkhus, bodily, verbal and mental misbehaviour is troublesome to oneself, troublesome to others and bring trouble to both parties.
Bhikkhus, three things are not troublesome to oneself, not troublesome to others and does not bring trouble on both parties. What three?
Bhikkhus, bodily, verbal and mental good behaviour is not troublesome to oneself, not troublesome to others and does not bring trouble to both parties.
8. Devalokasutaṃ. — Heaven
18. Bhikkhus, if ascetics of another faith ask you: Friends, do you lead the holy life in the dispensation of the recluse Gotama, to be born in heaven? Wouldn’t you be worried, wouldn’t you loathe it? Yes, venerable sir.
Bhikkhus, wouldn’t you be worried and wouldn’t you loathe that heavenly, life span, beauty, pleasantness, fame and authority. Isn’t it better that you be worried and loathe bodily misconduct, verbal misconduct and mental misconduct.
9. Paṭhamapāpanikasutaṃ — The first on a shopkeeper
19. Bhikkhus, on account of three things it is not possible that the shopkeeper could gain wealth not yet gained or increase the wealth already gained. What three? At the beginning the shopkeeper does not plan his business carefully. As he progresses the shopkeeper does not plan his business carefully. Even at a later date, the shopkeeper does not plan his business carefully. Bhikkhus, on account of these three things it is not possible that the shopkeeper could gain wealth not yet gained or increase the wealth already gained.
Bhikkhus, in the same manner, on account of three things it is not possible that the bhikkhu could arouse meritorious thoughts not yet arisen or increase meritorious thoughts already arisen. What three? At the beginning the bhikkhu does not plan his sign for concentration carefully. As he progresses the bhikkhu does not plan his sign for concentration carefully. Even at a later date, the bhikkhu does not plan his sign for concentration carefully. Bhikkhus, on account of these three things it is not possible that the bhikkhu could arouse meritorious thoughts not yet arisen or increase meritorious thoughts already arisen.
Bhikkhus, on account of three things it is possible that the shopkeeper could gain wealth not yet gained or increase the wealth already gained. What three? At the beginning the shopkeeper plans his business carefully. As he progresses the shopkeeper plans his business carefully. Even at a later date, the shopkeeper plans his business carefully. Bhikkhus, on account of these three things it is possible that the shopkeeper could gain wealth not yet gained or increase the wealth already gained.
Bhikkhus, in the same manner, on account of three things it is possible that the bhikkhu could arouse meritorious thoughts not yet arisen or increase meritorious thoughts already arisen. What three? At the beginning the bhikkhu plans his sign for concentration carefully. As he progresses the bhikkhu plans his sign for concentration carefully. Even at a later date, the bhikkhu plans his sign for concentration carefully. Bhikkhus, on account of these three things it is possible that the bhikkhu could arouse meritorious thoughts not yet arisen or increase meritorious thoughts already arisen.
10Ḍutiyapāpanikasuttaṃ — The second on the shopkeeper
20. Bhikkhus, endowed with three things the shopkeeper very soon comes to abundance and great wealth. What three? Here the shopkeeper becomes wise, sharp and resourceful. How does the shopkeeper become wise? Here the shopkeeper knows the articles to trade. He thinks this article if bought and sold, this much will be the money and the income will be this. Thus the shopkeeper becomes wise.
How does the shopkeeper become sharp? The shopkeeper becomes clever in buying and selling articles of trade. Thus the shopkeeper becomes sharp.
Bhikkhus, how does the shopkeeper become resourceful. Here the householders and the sons of householders who are rich and have much wealth know that the shopkeeper is wise and sharp, he has resources to look after his wife and children. We too should give him presents from time to time. Thus the shopkeeper becomes resourceful. Bhikkhus, endowed with these three things the shopkeeper very soon comes to abundance and great wealth.
Bhikkhus, in the same manner the bhikkhu endowed with three things very soon comes to abundance and development in meritorious thoughts. What three?
Here the bhikkhu becomes wise, sharp, and resourceful.
How does the bhikkhu become wise? Here the bhikkhu knows, as it really is, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path leading to the cessation of unpleasantness. Bhikkhus, thus the bhikkhu is wise.
How does the bhikkhu become sharp? Here the bhikkhu abides with aroused effort to dispel demeritorious thoughts and becomes firm with aroused effort to develop meritorious thoughts. Thus the bhikkhu becomes sharp.
Bhikkhus, how does the bhikkhu become resourceful? Here the bhikkhu from time to time approaches the learned bhikkhus, the bearers of the Teaching and the Discipline, those who know the headings and asks them: Venerable sirs, what is the meaning of this? Those venerable ones explain to him and disclose the hidden meanings. Thus he dispels his various doubts in the Teaching. Thus the bhikkhu becomes resourceful. Bhikkhus, in this manner, the bhikkhu very soon comes to abundance and development in meritorious thoughts.
