Aṅguttara Nikāya
3. Tika Nipāta
8. Anandavaggo
1. Channasuttaṃ –– To Channa
72. The origin is Sāvatthi
Then the wandering ascetic Channa approached venerable Ānanda, exchanged friendly greetings, sat on a side and said: Friend, Ānanda, you appoint the dispelling of greed, dispelling of hate and the dispelling of delusion. We too appoint the dispelling of greed, dispelling of hate and the dispelling of delusion. Friend, Ānanda, seeing what danger in greed, do you appoint its dispelling. Seeing … re … in hate … re … and seeing what danger in delusion do you appoint its dispelling?
Friend, a greedy person, overcome by greed, consumed by greed thinks to harm himself, thinks to harm others Thinks to harm both and feeling displeased becomes unpleasant. When the greed fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant.
Friend, a greedy person, overcome by greed, consumed by greed misbehaves by body, speech and mind, when the greed fades does not misbehave by body, speech or mind.
Friend, a greedy person, overcome by greed, consumed by greed, does not know his own good, does not know the good of another and does not know the good of either. When the greed fades, he knows his own good as it really is. Knows the good of others as it really is and knows the good of both as it really is.
Friend, greed is darkness, blindness, foolishness. It ceases wisdom, it’s destructive and not conducive to extinction.
Friend, an angry person, overcome by anger, consumed by anger thinks to harm himself, thinks to harm others Thinks to harm both and feeling displeased becomes unpleasant. When the anger fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant.
Friend, an angry person, overcome by anger, consumed by anger misbehaves by body, speech and mind, when the anger fades does not misbehave by body, speech or mind.
Friend, an angry person, overcome by anger, consumed by anger, does not know his own good, does not know the good of another and does not know the good of either. When the anger fades, he knows his own good as it really is. Knows the good of others as it really is and knows the good of both as it really is.
Friend, anger is darkness, blindness, foolishness. It ceases wisdom, it’s destructive and not conducive to extinction.
Friend, a deluded person, overcome by delusion, consumed by delusion thinks to harm himself, thinks to harm others Thinks to harm both and feeling displeased becomes unpleasant. When the delusion fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant.
Friend, a deluded person, overcome by delusion, consumed by delusion misbehaves by body, speech and mind, when the delusion fades does not misbehave by body, speech or mind.
Friend, a deluded person, overcome by delusion, consumed by delusion, does not know his own good, does not know the good of another and does not know the good of either. When the delusion fades, he knows his own good as it really is. Knows the good of others as it really is and knows the good of both as it really is.
Friend, delusion is darkness, blindness, foolishness. It ceases wisdom, it’s destructive and not conducive to extinction.
Friend, seeing these dangers in greed I appoint the dispelling of greed, seeing these dangers in hate I appoint the dispelling of hate, seeing these dangers in delusion, I appoint the dispelling of delusion.
Friend, is there a path and method for the dispelling of greed, hate and delusion?
Friend, there is a path and method for the dispelling of greed, hate and delusion.
Friend, what is the path and method for the dispelling of greed, hate and delusion?
Friend, 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 concentration.
Friend, the path and method is good and it is suitable to be diligent.
2. Ajīvakasuttaṃ –– A disciple who lead a peculiar livelihood
73. At one time venerable Ānanda was living in Gosita’s monastery in Kosambi. Then a certain householder a disciple of a sect that live a pecular livelihood approached venerable Ānanda, worshipped, sat on a side and said to venerable Ānanda:
Venerable sir, Ānanda, how is the Teaching well declared, in the world, who are those fallen to the right method and who are the well gone?
Householder, I will cross question you on this and you may reply as it pleases you. -Householder, there is the Teaching for dispelling greed, for dispelling hatred and for dispelling delusion. Householder, is that Teaching, for the dispelling of greed, hate and delusion well declared or not or how does it occur to you?
Venerable sir, the Teaching, for the dispelling of greed, hate and delusion is well declared it occurs to me thus.
Householder, those fallen to the method of dispelling greed, hate and delusion, have they fallen to the right method, or not or how does it occur to you?
Venerable sir, those fallen to the method of dispelling greed, hate and delusion have fallen to the right method, it occurs to me thus.
Householder, if their, greed is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, hate is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, delusion is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, are they well gone in this world or not or how does it occur to you?
Venerable sir, those whose greed is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, hate is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, delusion is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, they are well gone in this world, it occurs to me thus.
Thus, you yourself has said -Venerable sir, the Teaching, for the dispelling of greed, hate and delusion is well declared. Venerable sir, those fallen to the method of dispelling greed, hate and delusion have fallen to the right method. Venerable sir, those whose greed is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, hate is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, delusion is dispelled, pulled out with the roots, made palm stumps, made things that would not rise again, are well gone in this world.
Venerable sir, it is wonderful and surprising, neither the teaching was praised nor another teaching debased, the teaching with the meaning was given in the right setting and the essential was carried across.
Venerable sir, your teaching is for dispelling greed, dispelling hatred and dispelling delusion and it is well declared. You have fallen to the method of dispelling greed, dispelling hate and dispelling delusion and have fallen to the right method. Your greed is dispelled, pulled out with the roots, made palm stumps, made things that would not grow again. Hate is dispelled … re … Delusion is dispelled, pulled out with the roots, made palm stumps, made things that would not grow again and you are well gone in the world.
Venerable sir, I understand. It is like something overturned is reinstated. As the path is told to someone who has lost his way. As an oil lamp is lighted for the darkness for those have sight to see forms. Venerable sir, Ānanda, now I take refuge in the Blessed One, in the Teaching and the Community of bhikkhus. I am a lay disciple who has taken refuge from today until life lasts.
3. Mahanama Sakkasuttaṃ –– To Mahanama the Sakya
74. At one time the Blessed One lived in Nigrodha’s monastery in the country of the Sakyas. At that time the Blessed One had just recovered from an illness. Mahanama the Sakya approached the Blessed One, worshipped, sat on a side and said to the Blessed One: Venerable sir, a long time ago, I remember the Blessed One saying, knowledge is to the concentrated, not to the distracted. Venerable sir, is concentration first and then knowledge, or knowledge first and then concentration?
Then it occured to venerable Ānanda: The Blessed One has just recovered from an illness and the Sakya Mahanama is asking a very deep question. What if I lead the Sakya Mahanama aside and explain it to him?
Venerable Ānanda, held the Sakya Mahanama by the arm and led him away and said to him: Mahanama, the Blessed One has told the virtues of a trainer and the virtues of one gone beyond the training. Has told the concentration of a trainer and the concentration of one gone beyond the training. Has told the wisdom of a trainer and the wisdom of one gone beyond the training.
Mahanama, what are the virtues of a trainer?
Here Mahanama, the bhikkhu becomes virtuous observing the higher code of rules … re … {II. 4&5} These are the virtues of a trainer.
Mahanama, what is the concentration of a trainer?
Here Mahanama the bhikkhu secluded from sensual thoughts … re … attains to the fourth jhana Mahanama, this is the concentration of a trainer.
Mahanama, what is the wisdom of a trainer?
Mahanama, the trainer knows as it really is, this is unpleasant … re … knows as it really is, this is the path to the cessation of unpleasantness. Mahanama, this is the wisdom of the trainer.
Mahanama, the noble disciple become virtuous in this manner, concentrated in this manner and become wise in this manner destroys desires, releasing the mind and released through wisdom, here and now realizes the deep knowledge by himself and abides. Thus Mahanama, the Blessed One has told the virtues of a trainer and the virtues of one gone beyond the training. Concentration of a trainer and the concentration of one gone beyond the training. The wisdom of a trainer and the wisdom of one gone beyond the training.
4. Niganṭasuttaṃ –– To the Nigantas
75. At one time venerable Ānanda was living in the gabled hall in the great forest in Vesali. The Licchavi Abhaya and the Licchavi Paṇḍitakumara approached venerable Ānanda, worshipped, sat on side and the Licchavi Abhaya said: Venerable sir, Nigaṇṭanataputta acknowledges he is all knowing and all seeing and acknowledges his knowledge and vision is complete- and says my knowledge and vision is always arranged and established whether walking, standing, lying or awake. He appoints the finishing of earlier done actions with austerities, and the breaking down of the bridge, not doing new actions. Thus with the destruction of action, the destruction of unpleasantness. With the destruction of unpleasantness, the destruction of feelings. With the destruction of feelings the destruction of all unpleasantness. Thus the decay which is here and now is transcended by purity. Venerable sir, what does the Blessed One say about this?
Abhaya, these three are the purities through decay, rightfully announced by the Blessed One who knows and sees, is worthy and rightfully enlightened. It is for the purity of beings, for overcoming grief and lament, for going beyond unpleasantness and displeasure and for gaining knowledge and realizing extinction. What three?
Here, Abhaya, the bhikkhu becomes virtuous observing the higher code of rules. He does no new action and while feeling he finishes actions done earlier, here and now causing them to decay. [1] It is not a matter of time, inviting to inspection, leading inwards and to be realized by the wise by themselves.
Abhaya, the bhikkhu become thus virtuous secludes the mind from sensual and evil thoughts, with thoughts and thought processes and with joy and pleasantness born of seclusion attains 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 attains to the second jhana. With detachment to joy abides in equanimity. Mindful and aware experiences 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 attains to the forth jhana. He does no new action and while feeling he finishes actions done earlier, here and now causing them to decay. [1] It is not a matter of time, inviting to inspection, leading inwards and to be realized by the wise by themselves.
Abhaya, the bhikkhu become thus virtuous and thus concentrated pursues the destruction of desires. He knows as it really is, this is unpleasant. Knows as it really is, this is the arising of unpleasantness. Knows as it really is, this is the cessation of unpleasantness and knows as it really is, this is the path to the cessation of unpleasantness. He knows, these are desires, this is the arising of desires, this is the cessation of desires and he knows as it really is, this is the path leading to the cessation of desires. When he knows and sees thus his mind is released, from sensual desires, from desires to be, and from delusionḍestroying desires and the mind released, and released through wisdom abides He does no new action and while feeling he finishes actions done earlier, here and now causing them to decay. [1] It is not a matter of time, inviting to inspection, leading inwards and to be realized by the wise by themselves. Abhaya, these three are the purities through decay, rightfully announced by the Blessed One who knows and sees, is worthy and rightfully enlightened. It is for the purity of beings, for overcoming grief and lament, for going beyond unpleasantness and displeasure and for gaining knowledge and realizing extinction.
When this was said the Licchavi Paṇḍitakumara said to the Licchavi Abhaya: Friend, Abhaya, do you not appreciate the good words of venerable Ānanda?
Friend, how could I not appreciate the good words of venerable Ānanda, if I do even my head would split.
Notes. 1. He does no new action and while feeling finishes actions done earlier, here and now causing them to decay. ‘so navañca kammaṃ na karoti purānaṃ ca kammaṃ phussa phussa vyantikaroti sandiṭṭhikā nijjarā’ That is, with whatever circumstances he meets, he knows that they are the results of earlier done actions, whether pleasant or un-pleasant, so without making any new intentions for future action. he mindfully feels whatever circumstances he meets with and sees an end to all actions.
5Ṇivesakasuttaṃ – Helping to get established
76. Venerable Ānanda approached the Blessed One, worshipped and sat on a side. The Blessed One said thus to him: Ānanda, have compassion towards them who think should listen, whether, friends, co-associates, relations or blood relations. Ānanda, in these three, they should be made to settle and get established. What three?
They should be settled and established in unwavering faith in the Enlightened 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. Should be settled and established in unwavering faith in the Teaching- The Blessed One’s Teaching is well declared, here and now, not a matter of time, inviting to inspection, leading inwards, is to be realized by the wise by themselves. Should be settled and established in unwavering faith in the Community of bhikkhus- The disciples of the Blessed One have come to the right method, straight method, the wise method and the method of mutual understanding. They are the four pairs of eight Great Men. These disciples of the Blessed One are worthy of hospitality, reverence, gifts and reverential saluation with clasped hands, the incomparable field of merit for the world.
Ānanda, there comes a change in the four great elements of earth, water, fire and air but there is no change to the noble disciple about his unwavering faith in the Blessed One. Therefore Ānanda, there is no possibility that a noble disciple who has unwavering faith in the Blessed One should be born in hell, in the animal world or with ghosts,
Ānanda, there comes a change in the four great elements of earth, water, fire and air but there is no change to the noble disciple about his unwavering faith in the Teaching. Ānanda, … re … in the Community of bhikkhus. Therefore Ānanda, there is no possibility that a noble disciple who has unwavering faith in the Community of bhikkhus should be born in hell, in the animal world or with ghosts.
Ānanda, have compassion towards them who think should listen, whether, friends, co-associates, relations or blood relations. Ānanda, in these three, they should be made to settle and get established.
6. Paṭhamabhavasuttaṃ –– The first on thinking
77. Venerable Ānanda approached the Blessed One, worshipped and sat on a side. Then venerable Ānanda said to the Blessed One: Venerable sir, it is said, ‘being’ what is its meaning?
Ānanda, when the sensual element is mature if there will be no action, is ‘a senual being’[1] evident?
No, venerable sir.
Thus Ānanda, in the field of action, the seed consciousness, moistened with craving of a sentient being shrouded by ignorance, the bond craving establishes consciousness in the lower element. Thus comes future rebirth. Ānanda, this is being.
Ānanda, when the material element is mature if there will be no action, is ‘a material being’[2] evident?
No, venerable sir.
Thus Ānanda, in the field of action, the seed consciousness, moistened with craving of a sentient being shrouded by ignorance, the bond craving establishes consciousness in the middle element. Thus comes future rebirth. Ānanda, this is being.
Ānanda, when the immaterial element is mature if there will be no action, is ‘an immaterial being’[3] evident?
No, venerable sir.
Thus Ānanda, in the field of action, the seed consciousness, moistened with craving of a sentient being shrouded by ignorance, the bond craving establishes consciousness in the exalted element. Thus comes future rebirth. Ānanda, this is being.
Notes. 1. a sensual being ‘kāmabhavo’ Being is to be with a thought. Kāmabhavo is to be with a sensual thought. The mature sensual element is a sentient being with his sensual elements matured. i.e., his sight, hearing, smell, taste, and touch are mature to experience the world around him. Perhaps a toddler is capable of it. So if a sentient being is with a thought concerned with seeing, hearing, smelling, tasting or touching it is to be with a sensual thought.
2. A material being ‘rūpabhavo’ Rūpabhavo is to be with a material thought. That is whatever he experiences through his mature sensual element, [observe note 1]ṃatters to him and he perceives in various ways A sentient being with a material thought has various, contacts, perceptions, feelings, intentions and attentions and they change his ways of thinking, speaking and acting.
3. An immaterial being ‘arūpabhavo’ It is an immaterial thought. Observe notes 1 & 2 the sentient being finds the world around him overwhelmingly stressful and he seeks for some quietitude. May be in the jhanas which are very momentary or the four divine abidings which are also momentary. What he should seek are the paths and fruits. of the entry into the stream of the Teaching. The path and fruit, of returning once. The path and fruit of not returning, and the path and fruit of extinction.
7. Dutiyabhavasuttaṃ –– The second on thinking
78. Venerable Ānanda approached the Blessed One, worshipped and sat on a side. Then venerable Ānanda said to the Blessed One: Venerable sir, it is said, ‘being’ what is its meaning?
Ānanda, when the sensual element is mature if there will be no action, is ‘a senual being’evident?
No, venerable sir.
Thus Ānanda, in the field of action, the seed consciousness, moistened with the craving of a sentient being shrouded by ignorance, the bond craving establishes intention and aspirations in the lower element. Thus comes future rebirth. Ānanda, this is being.
Ānanda, when the material element is mature if there will be no action, is ‘a material being’ evident?
No, venerable sir.
Thus Ānanda, in the field of action, the seed consciousness, moistened with craving of a sentient being shrouded by ignorance, the bond craving establishes intention and aspirations in the middle element. Thus comes future rebirth. Ānanda, this is being.
Ānanda, when the immaterial element is mature if there will be no action, is ‘an immaterial being’ evident?
No, venerable sir.
Thus Ānanda, in the field of action, the seed consciousness, moistened with craving of a sentient being shrouded by ignorance, the bond craving establishes intentions and aspirations in the exalted element. Thus comes future rebirth. Ānanda, this is being. .
8 Sīlabbatasuttaṃ- The bond in virtues.
79. The same origin … re … approached the Blessed One, worshipped and sat on a side. Then the Blessed One said to venerable Ānanda: Ānanda, is the holy life bound with all its virtues attended to, bring fruitful results?
Venerable sir, it is not so, in a certain way.
If so Ānanda, explain yourself.
Venerable sir, when practising the virtues in the holy life, if demeritorious thoughts increase and meritorious thoughts decrease practising such virtues are not fruitful. Venerable sir, when practising the virtues in the holy life, if demeritorious thoughts decrease and meritorious thoughts increase practising such virtues are fruitful. Saying it, venerable Ānanda waited for the approval of the Teacher.
Then venerable Ānanda knowing I am approved got up from his seat worshipped the Blessed One and circumambulating the Blessed One went away.
Soon after venerable Ānanda had gone away, the Blessed One addressed the bhikkhus: Bhikkhus, Ānanda is a trainer. A comparison for his wisdom is rare.
9. Gandhajātasuttaṃ -Scents.
80. Venerable Ānanda approached the Blessed One, worshipped, sat on a side and said to the Blessed One: Venerable sir, these three are the scents which go with the wind and not against the wind. What three? Nasty scents, the scent of the heart of trees and the scent of flowers. Venerable sir, these scents go with the wind and not against the wind. Venerable sir, is there a scent which goes with the wind and against the wind, a scent which goes both ways with and against the wind?
Ānanda, there is a scent which goes with the wind and against the wind, a scent which goes both ways with and against the wind.
Venerable sir, what is that scent which goes with the wind and against the wind, the scent which goes both ways with and against the wind?
Ānanda, in a certain village or hamlet, there is a woman or man, who has taken refuge in the Enlightened One, in the Teaching and the Community of bhikkhus. He abstains from destroying living things, taking the not given, in misbehaving sexually, telling lies, and taking intoxicating drinks. He is virtuous, of good conduct, lives having put an end to the blemish of miserliness. He is benevolent, with ready hands to give to the needy, making arrangements to give gifts. Recluses and brahmins in all directions praise him: In that village or hamlet, there is a man, who has taken refuge in the Enlightened One, in the Teaching and the Community of bhikkhus. He abstains from destroying living things, taking the not given, in misbehaving sexually, telling lies, and taking intoxicating drinks. He is virtuous, of good conduct, lives having put an end to the blemish of miserliness. He is benevolent, with ready hands to give to the needy, making arrangements to give gifts. Even the gods praise him: … re … Even non humans praise him: In that village or hamlet, there is a man, who has taken refuge in the Enlightened One, in the Teaching and the Community of bhikkhus. He abstains from destroying living things, taking the not given, in misbehaving sexually, telling lies, and taking intoxicating drinks. He is virtuous, of good conduct, lives having put an end to the blemish of miserliness. He is benevolent, with ready hands to give to the needy, making arrangements to give gifts.
Ānanda, this is the scent which goes with the wind and against the wind, the scent which goes both ways with and against the wind.
The scent of Great Beings go against the wind, it pervades all directions.
81. Venerable Ānanda approached the Blessed One, worshipped, sat on a side and said to the Blessed One: Venerable sir, these words I heard from the Blessed One and are acknowledged by the Blessed One: Ānanda, Abhibhū, a disciple of the Blessed One Siki makes announcements to the thousandfold world systems at one and same time from the world of Brahma. Venerable sir, the Blessed One worthy and rightfully enlightened, making an announcement how far could you be heard?
Ānanda, he is a disciple of an immeasurable number of Thus Gone Ones.
For the second time venerable Ānanda said: Venerable sir, these words I heard from the Blessed One and are acknowledged by the Blessed One: Ānanda, Abhibhū, a disciple of the Blessed One Siki makes announcements to the thousandfold world systems at one and same time from the world of Brahma. Venerable sir, the Blessed One worthy and rightfully enlightened, making an announcement how far could you be heard?
Ānanda, he is a disciple of an immeasurable number of Thus Gone Ones.
For the third time venerable Ānanda said : Venerable sir, these words I heard from the Blessed One and are acknowledged by the Blessed One: Ānanda, Abhibhū, a disciple of the Blessed One Siki makes announcements to the thousandfold world systems at one and same time from the world of Brahma. Venerable sir, the Blessed One worthy and rightfully enlightened, making an announcement how far could you be heard?
Ānanda, have you heard of the Cūlanika thousandfold world system?
Venerable sir, Blessed One, Well Gone One, now is the time to hear it. The bhikkhus hearing it from the Blessed One will bear it .
Then Ānanda, listen and attend carefully, I will tell.
The Blessed One said: Ānanda, as long as the moon and sun illuminate the directions, till then the thousandfold world systems will prevail, with a thousand, moons, suns, Mahameru mountains, Indian peninsulars, Aparagoyanas, Uttarakurus, Pubhavidehas, fourfold oceans, fourfold rulers, fourfold guardian kings, heavens of the thirty-three, heavens of Titan gods, heavens of happiness, heavens of the gods of creation, heavens of the gods who create others, worlds of Brahma. Ānanda, to this is called the thousandfold Cūlanika world system. Ānanda, as long as the thousandfold Cūlanika world system prevails till then the thousandfold world system, calls this the two thousandfold middle world system. Ānanda, as long as the two thousandfold middle world element prevails till then the thousandfold world system calls this the three thousandfold and the great thousandfold world system. Ānanda, if the Thus Gone One desires, he announces to the three thousandfold and the great thousandfold world system.
Venerable sir, how does the Blessed One, if he desires announce to the three thousandfold and the great thousandfold world system?
Here Ānanda, the Thus Gone One pervades the three thousandfold and the great thousandfold world system with an effulgent light, so that those sentient beings see it, then the Thus Gone One makes a sound. In this manner an announcement is made to the three thousandfold and the great thousandfold world system if he desires.
When this was said venerable Ānanda said to venerable Udayi: It is great gain for me that my Teacher is so powerful.
When this was said venerable Udayi said: Friend Ānanda, what does it matter to you, when your Teacher is so powerful?
Udayi, do not say so. If Ānanda passes away without freeing his mind from greed, on account of that pleasant mind, he will be ruler of gods for a hundred times. In this same peninsular of India he will be the ruler. Yet Udayi Ānanda will extinguish in this same life.
