Aṅguttara Nikāya
015. Tikaṇḍakīvaggo
1. Avajānātisuttaṃ –– Belittling
015.01. Bhikkhus, these five persons are evident in the world. What five? The one who belittles giving, one who belittles living together, one who comes to quick conclusions, one who takes faith quickly and the foolish one.
Bhikkhus, which one belittles giving?
Here, bhikkhus, a certain person offers robes, morsel food, dwellings and requisites when ill to a person and it occurs to him: ‘I give and he accepts’ This person belittles giving.
Bhikkhus, which one belittles living together?
Here, bhikkhus, a certain person spends two or three rains with another and belittles him. This person belittles living together.
Bhikkhus, which one comes to a quick conclusion?
Here, bhikkhus, a certain person hearing the praise or blame of another comes to a quick conclusion. This person makes quick conclusions.
Bhikkhus, which one is unsteady and wavering?
Here, bhikkhus, a certain person is unsteady in faith believes and takes into confidence on account of this and that. This person is unsteady and wavering.
Bhikkhus, which one is foolish and stupid?
Here, bhikkhus, a certain person does not know merit and demerit, does not know the right and wrong things, does not know the dark and bright counterparts This person is foolish and stupid. Bhikkhus, these five persons are evident in the world.
2. Aarabhatisuttaṃ –– Undertaking
015.02. Bhikkhus, these five persons are evident in the world. What five?
Here, bhikkhus, a certain person undertakes and becomes remorseful. He does not know as it really is, the release of mind and the release through wisdom, does not know how arisen demeritorious things cease without a remainder.
Here, bhikkhus, a certain person undertakes and does not become remorseful. He does not know as it really is, the release of mind and the release through wisdom, does not know how arisen demeritorious things cease without a remainder.
Here, bhikkhus, a certain person does not undertake he becomes remorseful. He does not know as it really is, the release of mind and the release through wisdom, does not know how arisen demeritorious things cease without a remainder.
Here, bhikkhus, a certain person does not undertake and does not become remorseful. He does not know as it really is, the release of mind and the release through wisdom, does not know how arisen demeritorious things cease without a remainder.
Here, bhikkhus, a certain person does not undertake and does not become remorseful. He knows as it really is, the release of mind and the release through wisdom, he knows how arisen demeritorious things cease without a remainder.
There bhikkhus, that person who undertakes and becomes remorseful and does not know as it really is, the release of mind and the release through wisdom and does not know how arisen demeritorious things cease without a remainder. This is our advise to him: The venerable one has desires born of the undertaking and desires develop on account of remorse. Good if he dispels desires born of the undertaking and dispels desires born of remorse and develop the mind and wisdom. Thus he becomes equal to the fifth person.
There, bhikkhus, that person who undertakes and does not become remorseful and does not know as it really is, the release of mind and the release through wisdom and does not know how arisen demeritorious things cease without a remainder. This is our advise to him: The venerable one has desires born of the undertaking and desires on account of remorse are not evident Good if he dispels desires born of the undertaking and develop the mind and wisdom. Thus he becomes equal to the fifth person.
There, bhikkhus, that person who does not undertake and becomes remorseful and does not know as it really is, the release of mind and the release through wisdom and does not know how arisen demeritorious things cease without a remainderṬhis is our advise to him: The venerable one has no desires born of the undertaking and desires develop on account of remorse. Good if he dispels desires born of remorse and develop the mind and wisdom. Thus he becomes equal to the fifth person.
There, bhikkhus, that person who does not undertake and does not become remorseful. Does not know as it really is, the release of mind and the release through wisdom does not know how arisen demeritorious things cease without a remainder. This is our advise to him: The venerable one has desires born of the undertaking and desires develop on account of remorse. Good if he dispels desires born of the undertaking and dispel desires born of remorse and develop the mind and wisdom. Thus he becomes equal to the fifth person.
Thus bhikkhus, these four persons advised by the fifth in this manner gradually destroy desires.
3. Sārandadasuttaṃ –– At the Sarandada monument
015.03. At one time The Blessed One was abiding in the gabled hall in the Great Forest in Vesali. The Blessed One putting on robes in the morning and taking bowl and robes entered Vesali for alms. At that time about five hundred Licchavis were assembled and seated at the Sarandada monument and this talk arose among them: The arising of five jewels are rare in the world. What five?
The jewel of an elephant, the jewel of a horse, the jewel of a jewel, the jewel of a woman and the jewel of a householder. The arising of these five jewels are rare in the world.
Then they placed a man on the path and told him: Good man, if you see The Blessed One, inform us. That man saw The Blessed One coming in the distance and approached the Licchavis and said: Sirs, that Blessed One, worthy and rightfully enlightened is coming, and it is time to do the fitting.
The Licchavis approached The Blessed One, worshipped, and standing on a side said to The Blessed One:
Venerable sir, it is good if you approach the Sarandada monument out of compassion. The Blessed One consented in silence and approached the Sarandada monument and sat on the prepared seat and asked: Liccahvis with what talk were you seated here and what was the other conversation? Venerable sir, we were assembled and seated here and this talk arose among us: The arising of five jewels are rare in the world. What five?
The jewel of an elephant, the jewel of a horse, the jewel of a jewel, the jewel of a woman and the jewel of a householder. The arising of these five jewels are rare in the world.
To the Licchavis overcome by sensuality, sensuality itself is the topic of conversation. Licchavis, the arising of five things are rare in the world. What five?
The arising of the Thus Gone One, worthy and rightfully enlightened is rare in the world. Persons teaching the doctrine and discipline taught by the Thus Gone One are rare in the world. Persons that understand the doctrine and discipline of the Thus Gone One when taught, are rare in the world. Persons that learn and understand the doctrine and discipline taught by the Thus Gone One and lead a life accordingly are rare in the world and a person who shows gratitude is rare in the world.
Licchavis, the arising of these five things are rare in the world.
4. Tikaṇḍakīsuttaṃ –– At the Tikandaki forest
015.04. At one time The Blessed One lived in the Tikandaki forest in Saketa. From there The Blessed One addressed the bhikkhus: Bhikkhus, it is good, if you live from time to time with the perception of loathsomeness in the not loathing. It is good, if you live from time to time with the perception of non-loathsomeness in the not loathing. It is good, if you live from time to time with the perception of loathsomeness in the not loathing and the loathing. It is good, if you live from time to time, with the perception of non-loathsomeness in the not loathing and the loathing. It is good, if you live from time to time, getting rid of both the loathing and the not loathing, abide with equanimity mindful and aware.
Bhikkhus, seeing what good should the bhikkhu abide with the perception of loathsomeness in the not loathing? May greed not arise to me on account of greedy things. Bhikkhus, seeing this benefit the bhikkhu should abide with the perception of loathsomeness in the not loathing.
Bhikkhus, seeing what good should the bhikkhu abide with the perception of non-loathsomeness in the loathing? May anger not arise to me on account of things that arouse anger. Bhikkhus, seeing this benefit the bhikkhu should abide with the perception of non-loathsomeness in the loathing.
Bhikkhus, seeing what good should the bhikkhu abide with the perception of loathsomeness in the not loathing and the loathing? May greed not arise to me on account of things that arouse greed. Bhikkhus, seeing this benefit the bhikkhu should abide with the perception of loathsomeness in the not loathing and the loathing.
Bhikkhus, seeing what good should the bhikkhu abide with the perception of non-loathsomeness in the not loathing and the loathing? May anger not arise to me on account of things that arouse anger. May greed not arise to me on account of things that arouse greed. Bhikkhus, seeing this benefit the bhikkhu should abide with the perception of non-loathsomeness in the loathing and the not loathing.
Bhikkhus, seeing what good should the bhikkhu abide in equanimity giving up both the loathing and the not loathing become mindful and aware? For no reason, cause or place should greed arise to me on account of things that arouse greed, anger arise to me on account of things that arouse anger and delusion arise to me on account of things that arouse delusion. Bhikkhus, seeing this benefit the bhikkhu should abide in equanimity giving up both the loathing and the not loathing become mindful and aware.
5. Nirayasuttaṃ –– In hell
015.05. Bhikkhus, endowed with five things, as though led and lain is in hell. What five?
Destroying the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewed drinks. Bhikkhus, endowed with these five things, as though led and lain is in hell.
Bhikkhus, endowed with five things, as though led and lain is in heaven. What five?
Abstaining from the destruction of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewed drinks. Bhikkhus, endowed with these five things, as though led and lain is in heaven.
6. Mittasuttaṃ –– Friendship
015.06. Bhikkhus, a bhikkhu endowed with five things should not associate a friend What five?
He makes a livelihood, manages affairs, stands aloof from the Community of bhikkhus, is engaged in a long, non-stop tour. From time to time he is not capable to give a talk of inciteful advise to lighten the hearts. Bhikkhus, a bhikkhu endowed with these five things should not associate a friend.
Bhikkhus, a bhikkhu endowed with five things should associate a friend What five?
He does not make a livelihood, does not manage affairs, does not stand aloof from the Community of bhikkhus, is not engaged in a long, non-stop tour. From time to time he is capable to give a talk of inciteful advise to lighten the hearts. Bhikkhus, a bhikkhu endowed with these five things should associate a friend.
7. Asappurisadānasuttaṃ –– Unworthy gifts
015.07. Bhikkhus, these five are unworthy gifts. What five?
Giving disrespectfully, giving without heart and thought, not giving with one’s own hand, giving something which is to be discarded and giving with the view that there are no results for giving. Bhikkhus, these five are unworthy gifts.
Bhikkhus, these five are worthy gifts. What five?
Giving respectfully, giving with heart and thought, giving with one’s own hand, giving something which is not to be discarded and giving with the view that there are results for giving. Bhikkhus, these five are worthy gifts.
8. Sappurisadānasuttaṃ –– Worthy gifts
015.08. Bhikkhus, these five are worthy gifts. What five?
Giving gifts out of faith, giving gifts respectfully, giving gifts at the right time, giving gifts with sympathetic feelings and giving gifts without troubling oneself or others.
Bhikkhus, having given gifts out of faith, wherever he is born for the results of those actions, is born wealthy, with much resources. He becomes handsome, with pleasant looks endowed with the highest grace of beauty.
Bhikkhus, having given gifts respectfully, wherever he is born for the results of those actions, is born wealthy, with much resources. If there be his wife, children, slaves, mesengers or workmen they too listen and arouse the mind to understand.
Bhikkhus, having given gifts at the right time, wherever he is born for the results of those actions, is born wealthy, with much resources. As time goes the reults become various.
Bhikkhus, having given gifts with sympathetic feelings, wherever he is born for the results of those actions, is born wealthy, with much resources. His mind bends to partake of the highest of the five strands of sensual pleasures.
Bhikkhus, having given gifts without troubling oneself or others wherever he is born for the results of those actions, is born wealthy, with much resources. There he does not come to any destruction of wealth and resources from fire, water, from the king, from robbers or from unwanted inheritors. Bhikkhus, these five are worthy gifts.
9. Paṭhamasamayavimuttasuttaṃ –– The first on the times and conditions of release
015.09. Bhikkhus, these five things conduce to the decrease of the bhikkhu whose time and conditions are ripe for release. What five? Attachment to activity, attachment to talk, attachmnt to sleep, attchment to company and not reflecting how the mind was released.
Bhikkhus, these five things conduce to the decrease of the bhikkhu whose time and conditions are ripe for release.
Bhikkhus, these five things conduce to the non decrease of the bhikkhu whose time and conditions are ripe for release. What five? Non-attachment to activity, non-attachment to talk, non-attachmnt to sleep, non-attchment to company and reflecting how the mind was released.
Bhikkhus, these five things conduce to the non-decrease of the bhikkhu whose time and conditions are ripe for release.
10. Ḍutiyasamayavimuttasuttaṃ –– The second on the times and conditions of release
015.10. Bhikkhus, these five things conduce to the decrease of the bhikkhu whose time and conditions are ripe for release. What five? Attachment to activity, attachment to talk, attachmnt to sleep, not controlled in the mental faculties and not knowing the right amount of food, to partake.
Bhikkhus, these five things conduce to the decrease of the bhikkhu whose time and conditions are ripe for release.
Bhikkhus, these five things conduce to the non decrease of the bhikkhu whose time and conditions are ripe for release. What five? Non-attachment to activity, non-attachment to talk, non-attachmnt to sleep, control of the mental faculties and knowing the right amount of foodṭo partake.
Bhikkhus, these five things conduce to the non-decrease of the bhikkhu whose time and conditions are ripe for release.
4. Catutthapaṇṇāsakaṃ- The fourth fifty.
