3. Tika Nipāta 10. Loṇaphalavagga

Aṅguttara Nikāya
3. Tika Nipāta

10. Loṇaphalavagga

Accāyikasuttaṃ –– Pressing work

93. Bhikkhus, these three are pressing work for the cultivating householder. What three?

Here bhikkhus, the cultivating householder prepares the field quickly, furrows it quickly, embeds the seeds and quickly leads water in and out. Bhikkhus, he has to do these three things quickly.

Bhikkhus, to the cultivating householder, there is not that power to think today the seeds will be born, or tomorrow they will be pregnant or the day after they will thrive. Yet at the right time the seedlings germinate, grow and bear fruit.

In the same manner bhikkhus, these three are pressing work for the bhikkhu. What three? Precepting for higher virtues, for higher concentration and for higher wisdom. These three has to be done quickly by the bhikkhu. He has no power to think today, my mind will be released from holding to desires, or tomorrow or the day after it will be released from holding to desires. Yet there comes a time to the bhikkhu who precepts himself for higher virtues, higher concentration and higher wisdom, when his mind will be released from holding to desires.

Therefore bhikkhus, you should train thus: We will be with firm interest for higher virtues, higher concentration and higher wisdom.

 2. Pavivekasuttaṃ –– Seclusions

94. Bhikkhus, these three are seclusions of the wandering ascetics of other sects. What three? Seclusion in robes, morsel food and dwellings.

Here bhikkhus, for the wandering ascetics of other sects this is the seclusion in robes. They wear garments of hemp, garments of coarse cloth interwoven with hemp, miserable garments, garments made of, the bark of trees, antelope hide, strips of antelope hide, strips of wood and owls’ wings. They wear garments made of grass, blankets made of head hair and blankets made of horses’ tail. This is the seclusion of robes to the wandering ascetics of other sects.

Here bhikkhus, for the wandering ascetics of other sects this is the seclusion in morsel food: They eat vegetables, millets, raw rice, a kind of dark rice, a kind of water plant, finely broken rice, rice foam, sesamum flour, grass, cow dung, roots and fruits from the forest and whatever is picked. This is the seclusion in morsel food for the wandering ascetics of other sects.

Here bhikkhus, for the wandering ascetics of other sects this is the seclusion in dwellings: They dwell in forests, at the root of trees, cemeterys, forest paths, open space, on a heap of straw or in a hay stack.

Bhikkhus, in this discipline of the Teaching these are the three seclusions for the bhikkhu. What three? Here bhikkhus, the bhikkhu becomes virtuous, dispels wrong virtues and departs from wrong virtues. Becomes one of right view dispels wrong view and departs from wrong view. Becomes one who destroys desires, dispels desires and he departs from desires: Bhikkhus, to this is called the bhikkhu has attained the highest, the essence and is established in the purely essential. Bhikkhus, these three are seclusions for the bhikkhus in this discipline of the Teaching.

Bhikkhus, like the cultivating householder when the field is successfully ripe would quickly cause it, to be cut, collected and carried away and collected in a heap. Then it would be quickly crushed, the straw shaken and thrown away and chaff blown away. Quickly carrying it away would cause it to be husked and the essence would be taken.

Bhikkhus, the cultivating householder has attained the highest, the essence and is established in the purely essential of those grains. In the same manner bhikkhus, the bhikkhu becomes virtuous, dispels wrong virtues and departs from wrong virtues. Becomes one of right view dispels wrong view and departs from wrong view. Becomes one who destroys desires, dispels desires and he departs from desires: Bhikkhus, to this is called the bhikkhu has attained the highest, the essence and is established in the purely essential.

3. Saradasuttaṃ –– In Autumn

95. Bhikkhus, in Autumn when there is a clear sky, without a single cloud and the sun rising high up in the sky destroys all the darkness and burns and scorches every thing. In the same manner to the noble disciple there arises the eye of the Teaching and together with that arising, three bonds get dispelled, the view of a self, doubts and taking virtues as the ultimate end of the holy life. After that the leading is by covetousness and hatred. He secluding the mind from sensual and demeritorious thoughts, with thoughts and thought processes and with joy and pleasantness born of seclusion abides in the first jhana. If the noble disciple dies at that time he has no bonds on account of which he is to be born in this world .

4. Parisāsuttaṃ

96. Bhikkhus, these three are the gatherings. What three? The eminent gathering, the divided gathering and the united gathering.

Bhikkhus, what is the eminent gāthering?

Here bhikkhus, in a gathering the elder bhikkhus do not live in abundance given to lethargyḍeviating from the main aim. They give the first place to seclusion putting forth effort to attain the not yet attained and to realize the not yet realized: The later generation imitate them and they too do not live in abundance given to lethargyḍeviating from the main aim. They give the first place to seclusion putting forth effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the eminent gathering.

Bhikkhus, what is the divided gathering?

Bhikkhus, in a gathering the bhikkhus quarrel and dispute among themselves with the weapon in the mouths. To this is called a divided gathering.

Bhikkhus, what is a united gathering?

Bhikkhus, in a gathering the bhikkhus are united and combined, without a dispute get mixed like milk and water and abide looking at each other with pleasant eyes. To this is called the united gathering.

Bhikkhus, at a time when the bhikkhus are united and combined, without a dispute get mixed like milk and water and abide looking at each other with pleasant eyes, at such time merit is accured, at such times the bhikkhus are in divine abiding: such as the release of mind in intrinsic joy. To the greatly pleased joy arises and the body of one with a joyful mind appeases. The appeased body feels pleasant and the pleasant mind becomes one pointed.

When large drops of rain fall on the higher altitudes of the rock, that water sloping down the valleys fill up the small streams and bigger streams and fill up the small ponds. They in turn fill up the larger ponds and the rivulets and then they fill up the rivers and the great rivers Ṭhe great rivers fill the ocean. In the same manner bhikkhus at a time when the bhikkhus are united and combined, without a dispute get mixed like milk and water and abide looking at each other with pleasant eyes, at such times merit is accured, at such time the bhikkhus are in divine abiding: such as the release of mind in intrinsic joy. To the greatly pleased joy arises and the body of one with a joyful mind appeases. The appeased body feels pleasant and the pleasant mind becomes one pointed.

Bhikkhus, these are the three gatherings.

5. Paṭhama-assajānīyasutaṃ –– The first on the thoroughbred

97. Bhikkhus, endowed with three characteristics the king’s thoroughbred becomes, the king’s possession and becomes royal with the sign. What three?

Here bhikkhus the king’s thoroughbred is endowed with beauty, power and speed. The king’s thoroughbred endowed with these three characteristics becomes, the king’s possession and becomes royal with the sign.

Bhikkhus, in the same manner the bhikkhu endowed with three things becomes suitable for, hospitality, reverence, gifts and for reverential salutation with clasped hands, the field of merit for the world. What three?

Here bhikkhus the bhikkhu is endowed with beauty, power and speed.

Bhikkhus, how is the bhikkhu endowed with beauty?

Here, bhikkhus the bhikkhu becomes virtuous observing the higher code of rules and practising the right conduct. He observes the rules seeing fear in the slightest fault. Thus the bhikkhu is endowed with beauty.

Bhikkhus, how does the bhikkhu become powerful?

Here bhikkhus, the bhikkhu abides with aroused effort to dispel demeritorious thoughts and to arouse meritorious thoughts becoming firm with aroused effort for meritorious thoughts and not putting off the single aim. Thus the bhikkhu becomes powerful.

Bhikkhus, how does the bhikkhu become endowed with speed?

Here, bhikkhus, the bhikkhu 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 leading to the cessation of unpleasantness.

Bhikkhus, thus the bhikkhu becomes endowed with speed.

Bhikkhus, the bhikkhu endowed with these three things becomes suitable for, hospitality, reverence, gifts and for reverential salutation with clasped hands, the field of merit for the world.

 6. Dutiya-assajānīyasutaṃ –– The Second on the thoroughbred

98. Bhikkhus, endowed with three characteristics the king’s thoroughbred becomes, the king’s possession and becomes royal with the sign. What three?

Here bhikkhus the king’s thoroughbred is endowed with beauty, power and speed. The king’s thoroughbred endowed with these three characteristics becomes, the king’s possession and becomes royal with the sign.

Bhikkhus, in the same manner the bhikkhu endowed with three things becomes suitable for, hospitality, reverence, gifts and for reverential salutation with clasped hands, the field of merit for the world. What three?

Here bhikkhus the bhikkhu is endowed with beauty, power and speed.

Bhikkhus, how is the bhikkhu endowed with beauty?

Here, bhikkhus the bhikkhu becomes virtuous observing the higher code of rules and practising the right conduct. He observes the rules seeing fear in the slightest fault. Thus the bhikkhu is endowed with beauty.

Bhikkhus, how does the bhikkhu become powerful?

Here bhikkhus, the bhikkhu abides with aroused effort to dispel demeritorious thoughts and to arouse meritorious thoughts becoming firm with aroused effort for meritorious thoughts and not putting off the single aim. Thus the bhikkhu becomes powerful.

Bhikkhus, how does the bhikkhu become endowed with speed?

Here, bhikkhus, the bhikkhu destroying the five lower bonds binding to the sensual world takes spontaneous birth and extinguishes in that same birth.

Bhikkhus, thus the bhikkhu becomes endowed with speed.

Bhikkhus, the bhikkhu endowed with these three things becomes suitable for, hospitality, reverence, gifts and for reverential salutation with clasped hands, the field of merit for the world.

 7. Tatiyaassajānīyasutaṃ –– The third on the thoroughbred

99. Bhikkhus, endowed with three characteristics the king’s thoroughbred becomes, the king’s possession and becomes royal with the sign. What three?

Here bhikkhus the king’s thoroughbred is endowed with beauty, power and speed. The king’s thoroughbred endowed with these three characteristics becomes, the king’s possession and becomes royal with the sign.

Bhikkhus, in the same manner the bhikkhu endowed with three things becomes suitable for, hospitality, reverence, gifts and for reverential salutation with clasped hands, the field of merit for the world. What three?

Here bhikkhus the bhikkhu is endowed with beauty, power and speed.

Bhikkhus, how is the bhikkhu endowed with beauty?

Here, bhikkhus the bhikkhu becomes virtuous observing the higher code of rules and practising the right conduct. He observes the rules seeing fear in the slightest fault. Thus the bhikkhu is endowed with beauty.

Bhikkhus, how does the bhikkhu become powerful?

Here bhikkhus, the bhikkhu abides with aroused effort to dispel demeritorious thoughts and to arouse meritorious thoughts becoming firm with aroused effort for meritorious thoughts and not putting off the single aim. Thus the bhikkhu becomes powerful.

Bhikkhus, how does the bhikkhu become endowed with speed?

Here, bhikkhus, the bhikkhu destroying desires, the mind released from desires and released through wisdom, here and now by himself realizing abides.

Bhikkhus, thus the bhikkhu becomes endowed with speed.

Bhikkhus, the bhikkhu endowed with these three things becomes suitable for, hospitality, reverence, gifts and for reverential salutation with clasped hands, the field of merit for the world.

8. Potthakasuttaṃ –– The book

100. Bhikkhus, even a new book may be not comely, attractive to touch and be of low value, even a middling book may be not comely, attractive to touch and be of low value.

or even a decayed book may be not comely, attractive to touch and be of low value.

The decayed book will be taken to wipe something or would be thrown into the rubbish heap.

Bhikkhus, in the same manner even if a novice bhikkhu is with evil thoughts, I say he is not attractive. I compare him to the not comely book.

They that serve him, associate him and imitate him will be mentally unwell and fall into unpleasantness for a long time. I say this is his unpleasant touch. I compare this to the not attractive touch of the book.

They that offer him robes, morsel food, dwellings and requisites when ill are not well rewarded. I say, it is owing to his low value. I compare it to the low value of the book.

Even if a middling … re … even if an elder bhikkhu is with evil thoughts, I say he is not attractive. I compare him to the not comely book.

They that serve him, associate him and imitate him will be mentally unwell and fall into unpleasantness for a long time. I say this is his unpleasant touch. I compare this to the not attractive touch of the book.

They that offer him robes, morsel food, dwellings and requisites when ill are not well rewarded. I say, it is owing to his low value. I compare it to the low value of the book.

If such an elder bhikkhu speaks in the midst of the Colmmunity of bhikkhus, they would tell him: You foolish, not learned one, what have you to say, we think you have to be spoken to. He would be displeased and angry and would speak displeased words. The Community would throw him out as the book that is thrown as rubbbish. .

Bhikkhus, even a new Kashmire cloth is comely, attractive to touch and of high value, even a middling Kashmire cloth is comely, attractive to touch and of high value.

or even a decayed Kashmire cloth is comely, attractive to touch and of high value.

The decayed Kashmire cloth will be taken to cover jewels or would be put in the scented casket.

Bhikkhus, in the same manner even if a novice bhikkhu is virtuous and with good conduct , that I say is his attractive looks. I compare him to the attractive Kashmire cloth.

They that serve him, associate him and imitate him will be mentally well and pleasant for a long time. I say this is his pleasant touch. I compare this to the attractive touch of the Kashmire cloth.

They that offer him robes, morsel food, dwellings and requisites when ill are well rewarded. I say, it is owing to his high value. I compare it to the high value of the Kashmire cloth.

Even if a middling … re … even if an elder bhikkhu is virtuous with good conduct, that I say is his attractive looks. I compare him to the attractive Kashmire cloth.

They that serve him, associate him and imitate him will be mentally well and pleasant for a long time. I say this is his pleasant touch. I compare this to the attractive touch of the Kashmire cloth.

They that offer him robes, morsel food, dwellings and requisites when ill are well rewarded. I say, it is owing to his high value. I compare it to the high value of the Kashmire cloth.

If such an elder bhikkhu speaks in the midst of the Colmmunity of bhikkhus, it would be told : Venerable ones, make no noise an elder is speāking on the Teaching and Discipline. His words would be well treasured, either put in the scented casket or wrapt up in the Kashmire cloth. Therefore bhikkhus you should train, we should be like the Kashmire cloth and not like the book.

9. Loṇakapallasuttaṃ –– The crystal of salt

101. Bhikkhus, if someone says: In whatever manner a peson does action, in that respective manner he will feel the results. Bhikkhus, if that be so, there is no holy life and there is no apparent way to end unpleasantness rightfully. Bhikkhus, if a person says: With whatever feelings a man does action, in that respective manner he will feel the results. Bhikkhus, if that be so, there is a holy life and there is an apparent way to end unpleasantness rightfully.

Here bhikkhus, a certain person doing a trifling evil action would pull him to hell. Here bhikkhus, a certain person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.

Bhikkhus, what kind of person doing a trifling evil action, on account of it, be pulled to hell?.

Here bhikkhus, a certain person is undeveloped, in body,[1] virtues,[2] in mind,[3] in wisdom,[4] is insignificant with a small self[5] living in unpleasantness. Bhikkhus, such a person doing a trifling evil action would pull him to hell.

Bhikkhus, what kind of person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent?

Here bhikkhus, a certain person is developed, in body, virtues, in mind, in wisdom, is with a significant self immeasureable and living in pleasantness. Bhikkhus, such a person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.

A man would put a crystal of salt into a cup of water. Bhikkhus, would that cup of water be saturated with the crystal of salt? Yes, venerable sir. What is the reason?

Venerable sir, the little water in the cup would be saturated with the crystal of salt.

A man would put a crystal of salt into river Ganges. Bhikkhus, would the water in river Ganges be saturated with the crystal of salt? No, venerable sir. What is the reason?

Venerable sir, that great mass of water in river Ganges would not be saturated with the crystal of salt.

In the same manner bhikkhus, a certain person doing a trifling evil action would pull him to hell and a certain person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.

Bhikkhus, what kind of person doing a trifling evil action, on account of it, be pulled to hell?.

Here bhikkhus, a certain person is undeveloped, in body, virtues, in mind, in wisdom, is insignificant with a small self, living in unpleasantness. Bhikkhus, such a person doing a trifling evil action would pull him to hell.

Bhikkhus, what kind of person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent?

Here bhikkhus, a certain person is developed, in body, virtues, in mind, in wisdom, is with a significant self, immeasureable and living in pleasantness. Bhikkhus, such a person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.

Here bhikkhus, a certain person would go to jail for half a coin, a coin or a hundred coins bhikkhus, another person would not go to jail for half a coin, a coin or a hundred coins.

Bhikkhus, what kind of person would go to jail for half a coin, a coin or a hundred coins? Here, bhikkhus a certain person is poor, unable to do anything with little resources, this kind of person would go to jail for half a coin, a coin or a hundred coins.

Bhikkhus, what kind of person would not go to jail for half a coin, a coin or a hundred coins? Here, bhikkhus a certain person is wealthy, with many resources, this kind of person would not go to jail for half a coin, a coin or a hundred coins.

In the same manner bhikkhus, a certain person doing a trifling evil action would pull him to hell and a certain person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.

Bhikkhus, what kind of person doing a trifling evil action, on account of it, be pulled to hell?

Here bhikkhus, a certain person is undeveloped, in body, virtues, in mind, in wisdom, is insignificant with a small self living in unpleasantness. Bhikkhus, such a person doing a trifling evil action would pull him to hell.

Bhikkhus, what kind of person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent?

Here bhikkhus, a certain person is developed, in body, virtues, in mind, in wisdom, is with a significant self, immeasureable and living in pleasantness. Bhikkhus, such a person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.

Bhikkhus, the lambs of a certain one, the slaughterer would steal and would be able to kill, tie up, cook or do what he likes with them. Yet the lambs of a certain other one, the slaughterer would steal but would not be able to kill, tie up, cook or do what he likes with them.

Bhikkhus, whose lambs would the slaughterer be able to steal and kill, tie up, cook or do what he likes with them?

Here bhikkhus, a certain one is poor, without resources to do something. the lambs of such a one the slaughterer would steal and would be able to kill, tie up, cook or do what he likes with them.

Bhikkhus, whose lambs would the slaughterer steal but would not be unable to kill, tie up, cook or do what he likes with them?

Here bhikkhus, a certain one is wealthy and has many resources, a king or king’s minister, the lambs of such a one the slaughterer would steal but would not be able to kill, tie up, cook or do what he likes with them. Undoubtedly he would say sirs either give my sheep or give their worth. .

In the same manner bhikkhus, a certain person doing a trifling evil action would pull him to hell and a certain person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.

Bhikkhus, what kind of person doing a trifling evil action, on account of it, be pulled to hell?.

Here bhikkhus, a certain person is undeveloped, in body, virtues, in mind, in wisdom, is insignificant with a small self living in unpleasantness. Bhikkhus, such a person doing a trifling evil action would pull him to hell.

Bhikkhus, what kind of person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent?

Here bhikkhus, a certain person is developed, in body, virtues, in mind, in wisdom, is with a significant self, immeasureable and living in pleasantness. Bhikkhus, such a person doing a trifling evil action of the same nature would feel it here and now and mostly nothing would be apparent.

Bhikkhus, if someone says: In whatever manner a person does action, in that respective manner he will feel the results. Bhikkhus, if that be so, there is no holy life and there is no apparent way to end unpleasantness rightfully. Bhikkhus, if someone says: With whatever feelings a person does action, in that respective manner he will feel the results. Bhikkhus, if that be so, there is a holy life and there is an apparent way to end unpleasantness rightfully.

Notes

1. Undeveloped body.’abhāvita kāyo’ Take a child who has not yet reached its teen age. To him the six doors of mental contact are a constant source of pleasure. He would be tossing about, laughing running about and happy. He would be overwhelmed with pleasure. This is an example for an undeveloped body.

2. Undeveloped virtues. ‘abhāvitasīlo’ It is the uncontrolled mental faculties. That is seeing a form would be either attached to it or averse to it. Which is closely followed up with a train of unpleasant things such as displeasure, pleasure, happiness unhappiness, distress, worry and unpleasantness. So also hearing a sound, smelling a scent, tasting, with a body contact and an idea would be either attached to it or averse to it. Which is closely followed up with a train of unpleasant things such as displeasure, pleasure, happiness unhappiness, distress, worry and unpleasantness. The control of the six doors of mental contact is the ultimate end of observing all virtues.

3. Undeveloped mind ‘abhāvitacitta’ Soon after any pleasant feeling, there is an unpleasant feeling, on account of losing the pleasant feeling. Follow note 1. From that same child, all of a sudden you might hear a sudden yell, with tears streaming down his face. Now he is overwhelmed with unpleasantness. He has no control of himself. It is owing to his undeveloped mind. Not only a child, most of us become childish at times the Blessed One specifies an antidote for us to develop the mind and that is the four jhanas.

4. Undeveloped wisdom ‘abhāvitapaññā’ It is not knowing, this is unpleasant, as it really is. Not knowing this is the arising of unpleasantness, … re … Not knowing this is the cessation of unpleasantness, … re … Not knowing this is the path to the cessation of unpleasantness, … re … That path is the Noble Eightfold Path.

5. Is insignificant with a small self ‘paritto appātumo’ For a person to become significant, merely becoming huge and strong is not enough, he should have some internal build up in the form of character building. Observing certain restrains and observances would be helpful.

 

10. Paṃsudhovakasuttaṃ –– Washing impurities

102. Bhikkhus, to born gold there are rough impurities, such as dirty sand, pebbles and stones. The washer or his apprentice spreads the impure gold in a trough and washes, cleans and shakes it, when the rough impurities are cleaned,

To born gold there are middling impurities, such as fine stones, and big grains of sand The washer or his apprentice washes, cleans and shakes it, when the middling impurities are cleaned,-

To born gold there are fine impurities, such as fine sand and black sand The washer or his apprentice washes, cleans and shakes it, when the fine impurities are cleaned,

Then the goldsmith does the rest. The goldsmith or his apprentice puts the raw gold to a metal vessel and heats and boils does not turn it into liquid or attend to it well. When not yet attended to, the gold is not bright, is brittle and not ready to work with.

Bhikkhus, there comes a time when the goldsmith or his apprentice heats, boils and turns it into liquid. Then the brittleness is gone it becomes pure, bright and ready to work with. Whatever the goldsmith desires to make with it, whether a girdle, earings or a chain for the neck, for that purpose it becomes suitable.

In the same manner bhikkhus, to the bhīkkhu developing the mind to a higher degree there are rough defilements such as misbehaviour by body, speech or mind. A capable bhikkhu dispels them turns them out and makes them things that would not rise again.

When these are dispelled to the bhīkkhu developing the mind to a higher degree there are middling defilements, such as sensual thoughts, hateful thoughts and hurting thoughts A capable bhikkhu dispels them turns them out and makes them things that would not rise again.

When these are dispelled to the bhīkkhu developing the mind to a higher degree there are fine defilements, such as thoughts about the nationality, state and other deceptive thoughts. A capable bhikkhu dispels them turns them out and makes them things that would not rise again.

After that thoughts about the Teaching take over. That concentration is not peaceful, not exalted, not appeasing with the mind not coming to a single point and neither without thoughts that rebuke the religious observances. Bhikkhus, there comes a time when the concentration is peaceful, exalted, appeased with the mind coming to a single point and without thoughts that rebuke the religious observances. Then to whatever realization of knowledge the mind is bent, mindfulness in that sphere becomes the eyewitness.

If he desires, partakes various forms of psychic powers. One becomes many and many becomes one. Appears and disappears without obstructions, across walls, embankments and rocks, as though passing through space. Comes out of earth and dives into it as though in water. One goes unbroken on water as though on hard earth. Sits cross legged in space like birds small or large. Touches the moon and sun with the hand, thus wields power as far as the world of Brahma. Thus mindfulness becomes the eyewitness in that respective mental sphere.

If he desires, with the purified heavenly ear beyond human, hears sounds both heavenly and human at close quarters or at a distance. Thus mindfulness becomes the eyewitness in that respective mental sphere.

If he so desires, penetratingly knows the mental state of other persons and other beings. As this is a mind, with greed, without greed, with hate, without hate, with delusion, without delusion. As this mind is, not scattered, scattered, grown great, not grown great, with a compare, without a compare. As this mind is concentrated, not concentrated, released, not released. Thus mindfulness becomes the eyewitness in that respective mental sphere.

If he so desires, recalls innumerable previous births, such as one, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, innumerable forward cycles, innumerable backward cycles and innumerable forward and backward cycles. He recalls there I was of such name, lineage, clan, with such a disposition, such supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there, of such name, lineage, clan, with such a disposition, such supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there is born here. Thus he recollects innumerable previous births with characteristics and details. Thus mindfulness becomes the eyewitness in that respective mental sphere.

If he so desires, with the purified heavenly eye which is beyond human he sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and evil states. Knows them born according to their actions. As these good beings on account of bodily, verbal and mental misconduct, on account of blaming noble ones, on account of wrong view, on account of wrong view of actions, after death are born in decrease, in an evil state, in hell As these good beings on account of bodily, verbal and mental good conduct, on account of not blaming noble ones, on account of right view, on account of right view of actions, after death are born in increase, in a good state, in heaven. Thus with the purified heavenly eye which is beyond human he sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and evil states. Knows them born according to their actions. Thus mindfulness becomes the eyewitness in that respective mental sphere.

Bhikkhus, if he so desires, releasing the mind from desires and released through wisdom, here and now by himself realizing abides. Thus mindfulness becomes the eyewitness in that respective mental sphere.

11. Nimittasuttaṃ –– Signs

103. Bhikkhus, a bhikkhu developing the mind to higher states should attend to three things from time to time: Alternately should attend to one or all the four ways of establishing mindfulness, to the most patronized sign,[1] and to the chosen release of mind.[2]

Bhikkhus, if the bhikkhu developing the mind to higher states should attend to only establishing mindfulness, the mind tends to become lazy. Bhikkhus, if the bhikkhu developing the mind to higher states should attend to only the most patronized sign, the mind tends to become excited or distracted. Bhikkhus, if the bhikkhu developing the mind to higher states should attend to only the chosen release of mind, it does not become concentrated for the destruction of desires. When the bhikkhu developing the mind to higher states alternately attends to establishing mindfulness, attends to the most patronized sign and attends to the chosen release of mind, it becomes gentle, workable, bright not prone to be interuptted it gets concentrated for the destruction of desires.

Bhikkhus, the goldsmith or his apprentice builds a furnace and lights its mouth, then taking the gold with a pair of pincers he holds it at the mouth of the furnace, from time to time he sprinkles water on it and looks at it. Bhikkhus, if the goldsmith or his apprentice only held the gold at the mouth of the furnace, it would get burnt. If he only sprinkled water on it, it would get cold. If he only looked at it, it would not be quite ready Since the goldsmith or his apprentice from time to time held the gold at the mouth of the furnace, sprinkled water and looked at it, it became gentle, workable, bright and not brittle, it became suitable to make whatever desired ornament, whether a girdle band, earings, a necklace or a gold chain. .

In the same manner bhikkhus, a bhikkhu developing the mind to higher states should attend to three things from time to time: should attend to one or all the four ways of establishing mindfulness,[1] should attend to the most patronized sign,[2] and to the chosen release of mind.[3]

Bhikkhus, if the bhikkhu developing the mind to higher states should attend to only establishing mindfulness, the mind tends to become lazy. Bhikkhus, if the bhikkhu developing the mind to higher states should attend to only the most patronized sign, the mind tends to become excited or distracted. Bhikkhus, if the bhikkhu developing the mind to higher states should attend to only the chosen release of mind, it does not become concentrated for the destruction of desires. When the bhikkhu developing the mind to higher states alternately attends to establishing mindfulness, attends to the most patronized sign and attends to the chosen release of mind, it becomes gentle, workable, bright, not prone to be interuptted it gets concentrated for the destruction of desires.

Then the mind could be directed to whatever realization of knowleldge it became necessary. In that respective sphere the mindfulness became the eye witness.

Bhikkhus, if he so desires partakes various psychic fetes One becomes many and many becomes one. Appears and disappears without obstructions, across walls, embankments and rocks, as though passing through space. Comes out of earth and dives into it as though in water. Goes unbroken on water as though on hard earth. Sits cross legged in space like birds small or large. Touches the moon and sun with the hand, thus wields power as far as the world of Brahma.

Bhikkhus, if he so desires, releasing the mind from desires and released through wisdom, here and now by himself realizing abides. Thus mindfulness becomes the eyewitness in that respective mental sphere.

Notes

1. Should attend to one or all the four ways of establishing mindfulness. ‘samādhinimittaṃ manasikātabbaṃ’ Samādhinimitta consists of all four ways of establishing mindfulness. Such as establishing mindfulness of, the body in the body, of feelings in feelings, mental states in the mind and thoughts and thought processes. Attending to one of these, or several of these is the samādhinimitta.

2. Should attend to the most patronzed sign ‘paggāhanimittaṃ manasikātabbaṃ’ The most partonzed sign is the one most practised by the meditator. e.g., being aware of the breath, or the sign of loathsomeness or any other preferred sign.

3. Should attend to the chosen release of mind. ‘upekhānimittaṃ manasikātabbaṃ’ The chosen release of mind is the release the mediator has chosen. may be the release realized at the six doors of mental contact, or releasing the mind from desires or the release through wisdom, or the release through loving kindness or any other divine abiding etc.