I heard thus. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi. The Blessed One addressed the bhikkhus and said:

1."Bhikkhus, I do not know of a form that captivates the mind of man as that of woman. The form of a woman indeed captivates the mind of a man. This is the first.

2.Bhikkhus, I do not know of a sound that captivates the mind of man as that of woman. The sound of a woman indeed captivates the mind of a man. This is the second.

3. Bhikkhus, I do not know of a smell that captivates the mind of man as that of woman. The smell of a woman indeed captivates the mind of a man This is the third.

4.Bhikkhus, I do not know of a taste that captivates the mind of man as that of woman. The taste of a woman indeed captivates the mind of a man. This is the fourth.

5. Bhikkhus, I do not know of a touch that captivates the mind of man as that of woman. The touch of a woman indeed captivates the mind of a man. This is the fifth.

6."Bhikkhus, I do not know of a form that captivates the mind of woman as that of man. The form of a man indeed captivates the mind of a woman. This is the sixth..

7.Bhikkhus, I do not know of a sound that captivates the mind of woman as that of man. The sound of a man indeed captivates the mind of a woman. This is the seventh

8. Bhikkhus, I do not know of a smell that captivates the mind of woman as that of man. The smell of a man indeed captivates the mind of a woman This is the eighth..

9.Bhikkhus, I do not know of a taste that captivates the mind of woman as that of man. The taste of a man indeed captivates the mind of a woman. This is the ninth.

10. Bhikkhus, I do not know of a touch that captivates the mind of woman as that of man. The touch of a man indeed captivates the mind of a woman. This is the tenth.

II Niivara.napahaana Vagga.- Expelling obstacles

11. Bhikkhus, I do not know of a thing more conducive to the arising of non-arisen sensual desires and the development of arisen sensual desires as an agreeable object. Unwise reflection of an agreeable object

arouses non-arisen sensual desires and develops arisen sensual desires. This is the first.

12. Bhikkhus, I do not know of a thing more conducive to the arising of non-arisen anger and the development of arisen anger as an angry object. Unwise reflection of an angry object arouses non-arisen anger and develops arisen anger. This is the second.

13.Bhikkhus, I do not know of a thing more conducive to the arising of non-arisen sloth and torpor and the development of arisen sloth and torpor as discontent, weariness and sluggishness of mind after a heavy meal. Bhikkhus, the sluggish mind arouses non-arisen sloth and torpor and develops arisen sloth and torpor This is the third.

14.Bhikkhus, I do not know of a thing more conducive to the arising of non-arisen restlessness and worry and the development of arisen restless and worry as an unappeased mind. The unappeased mind arouses non-arisen restlessness and worry and develops arisen restless and worry. This is the fourth.

15.Bhikkhus, I do not know of a thing more conducive to the arising of non-arisen doubts and the development of arisen doubts as unwise reflection. Unwise reflection arouses non-arisen doubts and develops arisen doubts. This is the fifth.

16.Bhikkhus, I do not know of a thing more conducive to the non arising of non-arisen sensual desires and the fading of arisen sensual desires as a loathsome object. Wise reflection of a loathsome object does not arouses non-arisen sensual desires and fades arisen sensual desires. This is the sixth.

17. Bhikkhus, I do not know of a thing more conducive to the non arising of not arisen anger and the fading of arisen anger as the object, release in loving kindness. Wise reflection of the object release

in loving kindness does not arouse non-arisen anger and fades arisen anger. This is the seventh

18 .Bhikkhus, I do not know of a thing more conducive to the not arising of non-arisen sloth and torpor and the fading of arisen sloth and torpor as getting started, setting out and putting forth effort. Bhikkhus,, aroused effort does not arouse non-arisen sloth and torpor and fades arisen sloth and torpor This is the eighth..

19.Bhikkhus, I do not know of a thing more conducive to the not arising of non-arisen restlessness and worry and the fading of arisen restless and worry as an appeased mind. The appeased mind does not arouse non-arisen restlessness and worry and fades arisen restless and worry. This is the ninth.

20.Bhikkhus, I do not know of a thing more conducive to the not arising of non-arisen doubts and the fading of arisen doubts as wise reflection. Wise reflection does not arouse non-arisen doubts and fades arisen doubts. This is the tenth.

III Akammaniiyavaggo Not manageable.

21.Bhikkhus, I do not know of a thing so unmanageable as the undeveloped mind. The undeveloped mind is unmanageable. This is the first.

22. Bhikkhus, I do not know a thing so adaptable as the developed mind. The developed mind is adaptable This is the second.

23.Bhikkhus, I do not know a thing so detrimental as the undeveloped mind. The undeveloped mind is detrimental. This is the third.

24.Bhikkhus, I do not know a thing so harmless as the developed mind. The developed mind is harmless. This is the fourth.

25. Bhikkhus, I do not know a thing so detrimental as an undeveloped, secretive mind. The undeveloped secretive mind is detrimental. This is the fifth.

26. Bhikkhus, I do not know a thing so harmless as the developed manifest mind. The developed, manifest mind is harmless. This is the sixth.

27. Bhikkhus, I do not know a thing that is so detrimental as an undeveloped mind that had no practise. The not practising, undeveloped mind is very detrimental. This is the seventh.

28. Bhikkhus, I do not know a thing that is so harmless as a developed mind that makes much of it. The practising developed mind is harmless. This is the eighth.

29. Bhikkhus, I do not know a thing that brings unpleasantness as an undeveloped mind. The undeveloped mind brings unpleasantness. This is the ninth.

30. Bhikkhus, I do not know a thing that brings pleasantness as a practising developed mind. The practising developed mind brings pleasantness. This is the tenth..

4. Adantavaggo- Not tamed.

31.Bhikkhus, I do not know of a thing that is so harmful as a not tamed mind. A not tamed mind is harmful. This is the first.

32.Bhikkhus, I do not know of a thing that is harmless, as a tamed mind. A tamed mind is harmless. This is the second.

33. Bhikkhus, I do not know of a thing that is so harmful as an uncontrolled mind. An uncontrolled mind is harmful. This is the third

34. Bhikkhus, I do not know of a thing that is so harmless, as a controlled mind. A controlled mind

is harmless. This is the fourth.

35. Bhikkhus, I do not know of a thing that is so harmful as an unprotected mind. An unprotected mind is harmful This is the fifth.

36. Bhikkhus, I do not know of a thing that is so harmless, as a protected mind. A protected mind is harmless. This is the sixth

37. Bhikkhus, I do not know of a thing that is so harmful as an unrestrained mind. An unrestrained mind is harmful. This is the seventh

38. Bhikkhus, I do not know of a thing that is so harmless, as a restrained mind. A restrained mind

is harmless. This is the eighth.

39.Bhikkhus, I do not know of a thing that is so harmful as a not tamed, not controlled, not protected and not restrained mind. A not tamed, not controlled, not protected and not restrained mind is harmful

40. Bhikkhus, I do not know of a thing that is so harmless as a tamed, controlled, protected and restrained mind. A tamed, controlled, protected and restrained mind is harmless.

V . Pa.nihita-acchavaggo-If controlled pure...

41. Bhikkhus, it is not possible that a man stepping on or handling an awn of rice or barley at random should cut his skin and hurt himself and blood will ooze. In the same manner with the mind incorrectly established the bhikkhu should penetrate ignorance and realise extinction is not possible. This is the first.

42. Bhikkhus, it is possible that a man stepping on or handling an awn of rice or barley placed in a particular manner should cut his skin and hurt himself and blood will ooze. In the same manner with the mind correctly established the bhikkhu should penetrate ignorance and realize extinction is possible. This is the second.

43.Bhikkhus, I penetratingly see the defiled mind of a certain person thus: 'If this person dies this moment, he will be born in hell as though led and lain there, as a result of his defiled mind.' Bhikkhus, on account of a defiled mind, someone may be born in loss, in an evil state, in hell. This is the third.

44. Bhikkhus, I penetratingly see the pure mind of a certain person thus: 'If this person dies this moment, he will be born in heaven as though led and lain there, as a result of his pure mind.' Bhikkhus, on account of a pure mind, someone may be born in gain, in a good state, in heaven. This is the fourth.

45.Bhikkhus, it is not possible that a man standing on the bank of a disturbed muddy pond would see shells, pebbles, stones and fish moving or stationary in the water. In the same manner it is not possible that the bhikkhu with a disturbed mind would see his own good, the good of a another, or realize something noble and above human. It's the fifth.

46..Bhikkhus, it is possible that a man standing on the bank of an undisturbed pond with pure clear water would see shells, pebbles, stones and fish moving and stationary in it. In the same manner it is possible that the bhikkhu with an undisturbed mind would see his own good, the good of another, or realize something noble and above human. It's the sixth.

47.Bhikkhus, of all kinds of wood the sandle wood is the foremost in its softness and adaptability. In the same manner the developed mind when made much is soft and adaptable. It's the seventh.

48. Bhikkhus, the mind changes quickly. There is no comparison to the quickly changing nature of the mind. It's the eighth.

49. Bhikkhus, the mind is effulgent, it is defiled by external defilement.

50. Bhikkhus. the mind is effulgent, when released from external defilement.

6. Accharaasa.nghaa.ta vaggo - For the fraction of a second.

51.Bhikkhus, the mind is effulgent, it is defiled by external defilement. The not learned ordinary man does not know this and he has no development of the mind. This is the first.

52. Bhikkhus. the mind is effulgent, when released from external defilement. The learned noble disciple knows this and there is development of mind to him. This is the second.

53.Bhikkhus, the bhikkhu indulging in loving kindness for the fraction of a second, does not neglect jhaana does his duties in the dispensation of the Teacher and partakes the country's alms food without a debt. How much more so if he makes much of it. This is the third.

54. Bhikkhus, the bhikkhu practising loving kindness for the fraction of a second, does not neglect jhaana, does his duties in the dispensation of the Teacher and partakes the country's alms food without a debt. How much more so if he makes much of it.This is the fourth.

55. Bhikkhus, the bhikkhu developing loving kindness for the fraction of a second, does not neglect jhaana, does his duties in the dispensation of the Teacher and partakes the country's alms food without a debt. How much more so if he makes much of it. This is the fifth.

56. Bhikkhus, the mind is foremost for all demeritorious thoughts, they are born in the mind first and invariably become demerit. This is the sixth.

57. Bhikkhus, the mind is foremost for all meritorious thoughts they are first born in the mind and invariably become merit. This is the seventh.

58. Bhikkhus, I do not see anything else which is more conducive to the arising of non arisen demerit and the fading of arisen merit as negligence. To the negligent man non arisen demerit arises and arisen merit fades. This is the eighth.

59. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as diligence. To the diligent man non arisen merit arises and arisen demerit fades. This is the ninth.

60. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as laziness. To the lazy man non arisen demerit arises and arisen merit fades. This is the tenth.

VII Viriyaarambha Vagga Arousing Effort.

61. Bhikkhus, I do not know anything else that arouses non arisen merit and the fades arisen demerit as aroused effort. To the man with aroused effort non arisen demerit arises and arisen merit fades. This is the first.

62. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as many desires. To the man with many desires non-arisen demerit arises and arisen merit fades. This is the second.

63. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as few desires. To the man with few desires non arisen merit arises and arisen demerit fades. This is the third.

64. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as many desires. To the man with many desires non-arisen demerit arises and arisen merit fades. This is the fourth.

65. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as satisfaction. To the satisfied man non arisen merit arises and arisen demerit fades. This is the fifth

66. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as unwise thinking. To the man thinking unwisely non-arisen demerit arises and arisen merit fades. This is the sixth.

67. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as wise thinking. To the man thinking wisely non arisen merit arises and arisen demerit fades. This is the seventh.

68. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as lacking attention. To the man not attending non-arisen demerit arises and arisen merit fades. This is the eighth.

69. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as attentiveness. To the attentive man non arisen merit arises and arisen demerit fades. This is the ninth

70. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as evil friendship. To the man associating evil friends non-arisen demerit arises and arisen merit fades. This is the tenth.

VIII Kalyaanamittataadi Vagga - Good companionship and others

71. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as good companionship. Good companions arouse non arisen merit and fades arisen demerit. This is the first.

72. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as evil companionship. Evil companions arouse non-arisen demerit and fades arisen merit. This is the second.

73. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as attending to merit and not attending to demerit. Attention to merit and non attention to demerit arouses non arisen merit and fades arisen demerit. This is the third.

74. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as attending to demerit and not attending to merit. Attention to demerit and non attention to merit arouses non-arisen demerit and fades arisen merit. This is the fourth..

75. Bhikkhus, I do not know anything else that arouses non arisen enlightenment factors and developping completes arisen enlightenment factors as wise thinking. Bhikkhus, someone thinking wisely, arouses non-arisen enlightenment factors and developping completes arisen enlightenment factors. This is the fifth.

76. Bhikkhus, the misery from the decrease of relations is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the sixth.

77. Bhikkhus, the increase of relations is nothing in comparison to increase of wisdom. Therefore you should train, we will increase in wisdom. This is the seventh.

78. Bhikkhus, the misery from the decrease of wealth is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the eighth.

79. Bhikkhus, the increase of wealth is nothing in comparison to increase of wisdom. Therefore you should train, we will increase in wisdom. This is the ninth. .

80. Bhikkhus, the misery from the decrease of fame is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the tenth.

IX Pamaadaadi Vagga Negligence and others

81. Bhikkhus, the increase of wealth is nothing in comparison to increase of wisdom. Therefore you should train, we will increase in wisdom. This is the first.

82. Bhikkhus, I do not know of anything conducive to misery as negligence. Bhikkhus, negligence is misery. This is the second.

83. Bhikkhus, I do not know of anything conducive to the profitable as diligence. Bhikkhus, diligence is profitable. This is the third.

84. Bhikkhus, I do know of anything conducive to misery as laziness. Bhikkhus, laziness is miserable. This is the fourth.

85. Bhikkhus, I do not know of anything conducive to the profitable as aroused effort. Bhikkhus, aroused effort is profitable. This is the fifth.

86. Bhikkhus, I do know of anything conducive to misery as many wishes. Bhikkhus, it is miserable to have many wishes. This is the sixth.

87. Bhikkhus, I do not know of anything conducive to the profitable as few wishes. Bhikkhus, having few wishes is profitable. This is the seventh.

88. Bhikkhus, I do know of anything conducive to misery as dissatisfaction. Bhikkhus, dissatisfaction is miserable. This is the eighth.

89. Bhikkhus, I do not know of anything conducive to the profitable as satisfaction. Bhikkhus, satisfaction is profitable. This is the ninth.

90. Bhikkhus, I do know of anything conducive to misery as unwise thinking. Bhikkhus, it is miserable to think unwisely. This is the tenth.

91. Bhikkhus, I do not know of anything conducive to the profitable as wise thinking. Bhikkhus, wise thinking is profitable. This is the eleventh.

92. Bhikkhus, I do know of anything conducive to misery as lack of awareness. Bhikkhus, it is miserable to lack awareness. This is the twelfth.

93. Bhikkhus, I do not know of anything conducive to the profitable as right awareness. Bhikkhus, right awareness is profitable. This is the thirteenth.

94. Bhikkhus, I do not know of anything conducive to misery as evil companions. Bhikkhus, evil companionship is miserable. This is the fourteenth.

95. Bhikkhus, I do not know of anything conducive to the profitable as good companions. Bhikkhus, good companionship is profitable. This is the fifteenth.

96. Bhikkhus, I do not know of anything conducive to misery as attention to demerit and non attention to merit. Bhikkhus, attention to demerit and non attention of merit is miserable. This is the sixteenth.

97. Bhikkhus, I do not know of anything conducive to the profitable as attention to merit and non attention to demerit. Bhikkhus, attention to merit and non attention to demerit is profitable. This is the seventeenth.

X Dutiyapamaadaadivagga The second on negligence and others

98. Bhikkhus, considering the internal,[1] I do not know any other factor so harmful as negligence. Bhikkhus, negligence is harmful. This is the first.

99.Bhikkhus, considering the internal, I do not know any other factor so profitable as diligence. Bhikkhus, diligence is profitable. This is the second.

100.Bhikkhus, considering the internal, I do not know any other factor so harmful as laziness. Bhikkhus, laziness is harmful. This is the third.

101..Bhikkhus, considering the internal, I do not know any other factor so profitable as aroused effort. Bhikkhus, aroused effort is profitable. This is the fourth.

102. Bhikkhus, considering the internal, I do not know any other factor so harmful as many wishes. Bhikkhus, having many wishes is harmful. This is the fifth.

103.Bhikkhus, considering the internal, I do not know any other factor so profitable as few wishes. Bhikkhus, having few wishes is profitable. This is the sixth.

104.Bhikkhus, considering the internal, I do not know any other factor so harmful as dissatisfaction. Bhikkhus, dissatisfaction is harmful. This is the seventh.

105. Bhikkhus, considering the internal, I do not know any other factor so profitable as satisfaction. Bhikkhus, satisfaction is profitable. This is the eighth

106. Bhikkhus, considering the internal, I do not know any other factor so harmful as unwise attention Bhikkhus, unwise attention is harmful. This is the ninth.

107.Bhikkhus, considering the internal, I do not know any other factor so profitable as wise attention. Bhikkhus, wise attention is profitable. This is the tenth

108.Bhikkhus, considering the internal, I do not know any other factor so harmful as lacking mindful awareness. Bhikkhus, lack of mindful awareness is harmful. This is the eleventh.

109..Bhikkhus, considering the internal, I do not know any other factor so profitable as mindful awareness. Bhikkhus, mindful awareness is profitable. This is the twelfth.

110.Bhikkhus, considering the external, I do not know any other factor so harmful as evil companions. Bhikkhus, evil companionship is harmful. This is the thirteenth.

111..Bhikkhus, considering the external, I do not know any other factor so harmful as attending to demerit and not attending to merit. Bhikkhus, attending to demerit and not attending to merit is harmful. This is the fourteenth.

112.Bhikkhus, considering the internal, I do not know any other factor so unprofitable as attending to demerit and not attending to merit. Bhikkhus, attending to demerit and not attending to merit is unprofitable. This is the fifteenth

113..Bhikkhus, considering the internal, I do not know any other factor so profitable as not attending to demerit and attending to merit. Bhikkhus, not attending to demerit and attending to merit is profitable. This is the fifteenth

114.Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as negligence. Bhikkhus, negligence is conducive to the confusion and extermination of the good Teaching. This is the sixteenth.

115.Bhikkhus, I do not see anything else so conducive to the unconfused, strong establishment of the good Teaching as diligence. Bhikkhus, diligence is conducive to the unconfused, firm establishment of the good Teaching. This is the seventeenth.

116.Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as laziness. Bhikkhus, laziness is conducive to the confusion and extermination of the good Teaching. This is the sixteenth.

117.Bhikkhus, I do not see anything else so conducive to the unconfused, strong establishment of the good Teaching as aroused effort. Bhikkhus, aroused effort is conducive to the unconfused, firm establishment of the good Teaching. This is the seventeenth.

118. Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as many desires. Bhikkhus, many desires is conducive to the confusion and extermination of the good Teaching. This is the eighteenth.

119.Bhikkhus, I do not see anything else so conducive to the unconfused, strong establishment of the good Teaching as few desires. Bhikkhus, few desires is conducive to the unconfused, firm establishment of the good Teaching. This is the nineteenth.

120. Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as dissatisfaction. Bhikkhus, dissatisfaction is conducive to the confusion and extermination of the good Teaching. This is the twentieth.

121.Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as satisfaction. Bhikkhus, satisfaction is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty first.

122. Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as unwise thinking. Bhikkhus, unwise thinking is conducive to the confusion and extermination of the good Teaching. This is the twenty second.

123..Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as wise thinking. Bhikkhus, wise thinking is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty third.

124.Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as lack of mindful awareness. Bhikkhus, lack of mindful awareness is conducive to the confusion and extermination of the good Teaching. This is the twenty fourth.

125..Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as mindful awareness. Bhikkhus, mindful awareness is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty fifth.

126.Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as evil companionship. Bhikkhus, associating evil friends is conducive to the confusion and extermination of the good Teaching. This is the twenty sixth

127..Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as good companionship. Bhikkhus, associating good friends is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty seventh.

128.Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as attending to demerit and not attending to merit. Bhikkhus, attending to demerit and not attending merit is conducive to the confusion and extermination of the good Teaching. This is the twenty eighth.

129..Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as not attending to demerit and attending to merit. Bhikkhus, not attending to demerit and attending to merit is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty ninth.

130.Bhikkhus, the bhikkhus who explain the wrong teaching as correct, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirtieth.

131.Bhikkhus, the bhikkhus who explain the right teaching as wrong, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty first.

132.Bhikkhus, the bhikkhus who explain the wrong discipline as correct, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty second.

133.Bhikkhus, the bhikkhus who explain the right discipline as wrong, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty third.

134.Bhikkhus, the bhikkhus who explain the not declared by the Thus Gone One as declared, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty fourth.

135.Bhikkhus, the bhikkhus who explain that which is declared by the Thus Gone One as not declared, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty fifth.

136.Bhikkhus, the bhikkhus who explain the not practised by the Thus Gone One as practised, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty sixth.

137.Bhikkhus, the bhikkhus who explain the practised by the Thus Gone One as not practised, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty seventh.

138.Bhikkhus, the bhikkhus who explain the not appointed by the Thus Gone One as appointed, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty eighth.

139.Bhikkhus, the bhikkhus who explain the appointed by the Thus Gone One as not appointed, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty ninth.

XI Adhammavagga - Interpreting the Teaching incorrectly

140.Bhikkhus, the bhikkhus who explain the incorrect teaching as incorrect, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the fortieth.

141.Bhikkhus, the bhikkhus who explain the correct teaching as correct, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty first.

142.Bhikkhus, the bhikkhus who explain the incorrect discipline as incorrect, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty second.

143.Bhikkhus, the bhikkhus who explain the correct discipline as correct, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty third.

144.Bhikkhus, the bhikkhus who explain the not declared by the Thus Gone One as not declared, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty fourth.

145.Bhikkhus, the bhikkhus who explain that which is declared by the Thus Gone One as declared, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty fifth.

146.Bhikkhus, the bhikkhus who explain the not practised by the Thus Gone One as not practised, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty sixth.

147.Bhikkhus, the bhikkhus who explain the practised by the Thus Gone One as practised, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty seventh.

148.Bhikkhus, the bhikkhus who explain the not appointed by the Thus Gone One as not appointed, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty eighth.

149.Bhikkhus, the bhikkhus who explain the appointed by the Thus Gone One as appointed, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty ninth.

XII Anaapattivagga. -Not ecclesiastical offences

150.Bhikkhus, the bhikkhus who explain the non ecclesiastical offences as ecclesiastical offences, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the first.

.151Bhikkhus, the bhikkhus who explain the ecclesiastical offences as non ecclesiastical offences, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the second.

152.Bhikkhus, the bhikkhus who explain the trifling offences as grave offences, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the third.

153.Bhikkhus, the bhikkhus who explain the grave offences as trifling offences, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the fourth.

154.Bhikkhus, the bhikkhus who explain the wicked offences as not wicked offences, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the fifth.

155.Bhikkhus, the bhikkhus who explain the not wicked offences as wicked offences, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the sixth.

156.Bhikkhus, the bhikkhus who explain the offences with a remainder as offences without a remainder, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the seventh.

157.Bhikkhus, the bhikkhus who explain the offences without a remainder as offences with a remainder, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the eighth.

158.Bhikkhus, the bhikkhus who explain the offences with atonement as offences without atonement, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the ninth.

159.Bhikkhus, the bhikkhus who explain the offences without atonement as offences with atonement, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the tenth.

160.Bhikkhus, the bhikkhus who explain the ecclesiastical offences as ecclesiastical offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the eleventh

.161Bhikkhus, the bhikkhus who explain the non ecclesiastical offences as non ecclesiastical offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the twelfth..

162.Bhikkhus, the bhikkhus who explain the trifling offences as trifling offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the thirteenth

.163.Bhikkhus, the bhikkhus who explain the grave offences as grave offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the fourteenth..

164. Bhikkhus, the bhikkhus who explain the wicked offences as wicked offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the fifteenth

165.Bhikkhus, the bhikkhus who explain the not wicked offences as not wicked offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the sixteenth..

166.Bhikkhus, the bhikkhus who explain the offences with a remainder as offences with a remainder, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the seventeenth

167.Bhikkhus, the bhikkhus who explain the offences without a remainder as offences without a remainder, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the eighteenth..

.168..Bhikkhus, the bhikkhus who explain the offences with atonement as offences with atonement, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the nineteenth

.169.Bhikkhus, the bhikkhus who explain the offences without atonement as offences without, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the twentieth.

XIII Ekapuggalavagga A Certain person.

170. Bhikkhus, a certain person is born in the world for the welfare and pleasantness of gods and men. Who is it? It is the Thus Gone One, worthy and rightfully enlightened, born out of compassion for the world.

171. Bhikkhus, a certain person's appearance in the world is rare. Who is it? It is the Thus Gone One, worthy and rightfully enlightened, his appearance is rare in the world.

172.Bhikkhus, a certain person is born supreme in the world. Who is it? It is the Thus Gone One, worthy and rightfully enlightened He is born supreme in the world.

173. Bhikkhus, a certain person's demise brings remorse to many. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. His demise brings remorse to many.

174. Bhikkhus, a certain person is born in the world without a compare, to achieve the not yet achieved without a counterpart and chief among men. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. He is born in the world without a compare, to achieve the not yet achieved without a counterpart and chief among men.

175- 186. Bhikkhus, a certain person's arising in the world, is the arising of, great vision, an effulgent light, the six superior states, the fourfold mastership in analysis, the innumerable elements and the various elements, realizing the fruits of release with understanding, realizing the fruits of entering the stream of the teaching, realizing the fruits of returning once, realizing the fruits of not returning and realizing the fruits of arahantship. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, his arising in the world is the arising of, great vision, an effulgent light, the six superior states, the fourfold mastership in analysis, the innumerable elements and the various elements, realizing the fruits of release with understanding, realizing the fruits of entering the stream of the teaching, realizing the fruits of returning once, realizing the fruits of not returning and realizing the fruits of arahantship.

187.Bhikkhus, I do not know of any other person who could follow up the teaching proclaimed by the Thus Gone One other than Saariputta. Bhikkhus, Saariputta follows up the teaching proclaimed by me.

XIV Etadaggavagga- These are the foremost

Pa.thama vagga.

188. Bhikkhus, out of my disciples Konda~n~na who knows realized first.

189. Sariputta is foremost for great wisdom.

190. Mahamoggallana for supernormal powers.

191. Mahakassapa for observing austerities.

192. Anuruddha for the heavenly eye.

193. The son of Kaligodhaya for birth in high families.

194. Laku.n.daka Bhaddhiya for lacking in charm.

195. Pi.n.dola Bharadvaja for the lion's roar

196. Pu.n.na Mantaniputta to give a dhamma talk.

197. Mahakaccana to explain in short.

Dutiya vagga

198. Bhikkhus, out of my disciples Culapantaka is foremost for creating mental images.

199. Culapantaka for rolling back the mind.

200. Mahapantaka for rolling back perceptions.

201. Subhuti for dwelling in the forest.

202. Subhuti for receiving gifts.

203. Revata Khadiravaniya to gain the forest perception

204. Kankharevata for attaining janas

205 Sona Kolivisa for aroused effort.

206. .Sona Kotikanna for polite speech.

207. Sivali for gains.

208. Vakkali for release through faith.

3. Tatiya vagga.

209. Bhikkhus, out of my disciples, Rahula is foremost for desiring the training.

210. Ratthapala for going forth out of faith.

211. Ku.n.dadana for receiving the first morsels.

212. Vangisa for explaining the Teaching.

213. Upasena Vangantaputta for friendliness all round.

214. Dabba Mallaputta for the preparation of beds and seats.

215. Pilindavaccha for adoration by the gods.

216. Bahiya Daruciriya for realizing the Teaching instantly.

217. Kumarakassapa to make friendly verbal arrangements

218. Mahakottita for analytical knowledge

4. Catuttha vagga

219. Bhikkhus, out of my disciples Ananda is the foremost for learnedness.

220. Ananda for mindfulness.

221. Ananda for correct behaviour.

222. Ananda for courage.

223. Ananda for attending on others.

224. Uruwela Kassapa for a large number of followers.

225. Kaaludayi to reconcile clans.

226. Bakula for few ailments.

227. Sobhita for recollecting previous births.

228. Upali for retaining the discipline.

229. Nandaka for advising bhikkhunis.

230. Nanda for protecting the sense doors.

231. Mahakappina for advising the bhikkhus.

232. Sagata for entering the fire element.

233. Radha for explaining the Teaching.

234. Mogharaja for wearing rough robes

5. Pa~ncamavagga

35. Bhikkhus, out of my bhikkhuni disciples Mahapajaapati is the first to realize arahantship.

236. Khemaa for high wisdom.

237. Uppalavannaa for psychic powers.

238. Patacaraa for keeping the discipline.

239. Dhammadinnaa for explaining the Teaching.

240. Nandaa for attaining jhana,

241. Sonaa for aroused effort.

242. Bakulaa for the heavenly eye.

243. Bhaddaa Kundalakesaa for realizing the Teaching instantly

244. Baddha Kapilaani for recollecting previous births.

245. Baddha Kaccaanaa for great wisdom.

246. Kisagotamii for wearing rough robes.

247. Singaalakamaataa for release through faith.

6. Catthavagga.

248. Bhikkhus out of my lay disciples the first to take the three refuges are Tapassu and Balluka, the tradesmen

249. Anathapindika, that is the householder Sudatta is the foremost lay devotee.

250. Citta Macchikasandika the householder for explaining the Teaching.

251. Hatthaka Aalavaka to establish liberality, kind speech, leading an useful life and a

state of equality among the others.

252. Mahanaama the Sakya is the foremost distinguished devotee.

253. Ugga the householder of Vesaali the most pleasant devotee.

254. Uggata the householder of Hatthigaama for attending on the Community.

255. Suramba.t.tha for reconcillation

256. Jiivaka Komaarabhacca for pleasantness to all persons.

257. Nakulapita the householder the best confide

7. Sattama Vagga.

258. Bhikkhus, out of my lay female disciples the first to take the three refuges is Sujata the daughter of Seniya

259. Visakhaa the mother of Migaara is the foremost female devotee.

260. Kujjuttaraa the most learned.

261. Samawathie for developing loving kindness.

262. Uttaranandamaataa for jhanas.

263. Suppavaasa the daughter of the Koliyas the most pleasant devotee.

264. Suppiyaa the female lay devotee for attending on the sick.

265. Katiyaani for permanent pleasantness.

266. Nakulamaata, the householder's wife for undivided pleasantness.

267. Kaali Kulagharikaa, the female lay devotee for adhering to hearsay.

14. A.t.thaanapaali The Impossibilities

268. Bhikkhus, it is impossible that a person come to right view should think that any determinations are permanent. It is possible that an ordinary person should think that determinations are permanent.

269. Bhikkhus, it is impossible that a person come to right view should think that any determinations are pleasant. It is possible that an ordinary person should think that determinations are pleasant.

270. Bhikkhus, it is impossible that a person come to right view should think that any thoughts are his possession. It is possible that an ordinary person should think that thoughts are his possession.

271. Bhikkhus, it is impossible that a person come to right view should destroy the life of his mother. It is possible that an ordinary person should destroy the life of his mother.

272.Bhikkhus, it is impossible that a person come to right view should destroy the life of his father. It is possible that an ordinary person should destroy the life of his father.

273. Bhikkhus, it is impossible that a person come to right view should destroy the life of an arahant. It is possible that an ordinary person should destroy the life of an arahant.

274. Bhikkhus, it is impossible that a person come to right view should cause blood to ooze from some person's body with a defiled mind. It is possible that an ordinary person should cause blood to ooze from some person's body with a defiled mind.

275. Bhikkhus, it is impossible that a person come to right view should cause a schism in the Community. It is possible that an ordinary person should cause a schism in the Community.

276. Bhikkhus, it is impossible that a person come to right view should go to another teacher. It is possible that an ordinary person should go to another teacher.

277. Bhikkhus, it is impossible that two rightfully enlightened ones be born in the same world at one and the same time. It is possible that one rightfully enlightened one be born in the world at a certain time.

Dutiya vagga.

278. Bhikkhus, it is impossible that two universal monarchs be born in the world at one and the same time. It is possible that one universal monarch be born in the world at a certain time

279. Bhikkhus, it is impossible that a woman could be the worthy, rightfully enlightened all knowing one. It is possible that a man could be the worthy, rightfully enlightened all knowing one

280. Bhikkhus, it is impossible that a woman could be the universal monarch. It is possible that a man could be the universal monarch.

281. Bhikkhus, it is impossible that a woman could be the king of gods. It is possible that a man could be the king of gods.

282. Bhikkhus, it is impossible that a woman could be the king of Death (Maaara). It is possible that a man could be the king of Death {Maara}

283. Bhikkhus, it is impossible that a woman could be the highest divine one.{Brahmaa} It is possible that a man could be the highest divine one {Brahmaa)

284. Bhikkhus, it is impossible that a person misconducting bodily should achieve pleasant agreeable results on account of it. It is possible that a person misconducting bodily should achieve unpleasant disagreeable results on account of it

285.Bhikkhus, it is impossible that a person misconducting verbally should achieve pleasant agreeable results on account of it. It is possible that a person misconducting verbally should achieve unpleasant disagreeable results on account of it

286. Bhikkhus, it is impossible that a person misconducting mentally should achieve pleasant agreeable results on account of it. It is possible that a person misconducting mentally should achieve unpleasant disagreeable results on account of it

Tatiyavagga.

287. Bhikkhus, it is impossible that a person developing bodily good conduct should achieve unpleasant disagreeable results. It is possible that a person developing bodily good conduct should achieve pleasant agreeable results.

288. Bhikkhus, it is impossible that a person developing verbal good conduct should achieve unpleasant disagreeable results. It is possible that a person developing verbal good conduct should achieve pleasant agreeable results.

289. Bhikkhus, it is impossible that a person developing mental good conduct should achieve unpleasant disagreeable results. It is possible that a person developing mental good conduct should achieve pleasant agreeable results.

290. Bhikkhus, it is impossible that a person misconducting bodily, should on account of it, after death be born in increase, in a good state in heaven. It is possible that a person misconducting bodily, should on account of it, after death be born in decrease, in a bad state, in hell.

291.Bhikkhus, it is impossible that a person misconducting verbally, should on account of it, after death be born in increase, in a good state in heaven. It is possible that a person misconducting verbally, should on account of it, after death be born in decrease, in a bad state, in hell.

292.Bhikkhus, it is impossible that a person misconducting mentally, should on account of it, after death be born in increase, in a good state in heaven. It is possible that a person misconducting mentally, should on account of it be born in decrease, in a bad state, in hell.

293.Bhikkhus, it is impossible that a person developing bodily good conduct, should on account of it, after death be born in decrease, in a bad state in hell. It is possible that a person developing bodily good conduct, should on account of it, after death be born in increase, in a good state, in heaven.

294.Bhikkhus, it is impossible that a person developing verbal good conduct, should on account of it, after death be born in decrease, in a bad state in hell. It is possible that a person developing verbal good conduct, should on account of it, after death be born in increase, in a good state, in heaven.

295..Bhikkhus, it is impossible that a person developing mental good conduct, should on account of it, after death be born in decrease, in a bad state in hell. It is possible that a person developing mental good conduct, should on account of it be born in increase, in a good state, in heaven.

Ekadhammapali - One thing.

1. Pa.thamavagga.

296. Bhikkhus, if you develop and make much this one thing, it invariably leads to weariness, cessation, appeasement, realization and extinction. What is it? It is recollecting the Enlightened One. If this single thing is recollected and made much, it invariably leads to weariness, cessation, appeasement, realization and extinction.

297.Bhikkhus, if you develop and make much this one thing, it invariably leads to weariness, cessation, appeasement, realization and extinction. What is it? It is recollecting the Teaching,...re.... the Community,..re..virtues,..re...benevolence,...re..gods..re.. mindfulness of in breaths and out breaths,..re... death,..re..mindfulness of the body, ..re..mindfulness of appeasement . If this single thing is recollected and made much, it invariably leads to weariness, cessation, appeasement, realization and extinction.

2. Dutiya Vagga

298. Bhikkhus, I do not know of any other thing that arouses non arisen demeritorious thoughts and develops arisen demeritorious thoughts as wrong view. Bhikkhus, to one with wrong view, not arisen demeritorious thoughts arise and arisen demeritorious thoughts develop and get completed.

299. Bhikkhus, I do not know of any other thing that arouses non arisen meritorious thoughts and develops arisen meritorious thoughts as right view. Bhikkhus, to one with right view, not arisen meritorious thoughts arise and arisen meritorious thoughts develop and get completed.

300. Bhikkhus, I do not know a single thing on account of which non arisen meritorious thoughts do not arise and arisen meritorious thoughts fade as wrong view. Bhikkhus to one with wrong view non arisen meritorious thoughts do not arise and arisen meritorious thoughts fade. .

301. Bhikkhus, I do not know a single thing on account of which non arisen demeritorious thoughts do not arise and arisen demeritorious thoughts fade as right view. Bhikkhus to one with right view non arisen demeritorious thoughts do not arise and arisen demeritorious thoughts fade.

302.Bhikkhus, I do not know a single thing on account of which non arisen wrong view arises and arisen wrong view develops as unwise thinking. Bhikkhus to one thinking unwisely non arisen wrong view arises and arisen wrong view develops

303.Bhikkhus, I do not know a single thing on account of which non arisen right view arises and arisen right view develops as wise thinking. Bhikkhus to one thinking wisely non arisen right view arises and arisen right view develops

304. Bhikkhus, I do not know a single thing on account of which a person with wrong view, after death is born in decrease, in an evil birth, in hell, as wrong view. Bhikkhus a person with wrong view is born in decrease, in an evil birth, in hell

305.Bhikkhus, I do not know a single thing on account of which a person with right view, after death is born in increase, in a good birth, in heaven, as right view. Bhikkhus a person with right view is born in increase, in a good birth, in heaven.

306. Bhikkhus, to a person with wrong view his bodily, verbal and mental actions would be guided according to the standard of attainment of his view, so too his intentions, wishes, aspirations and determinations. They would be unsuitable, disagreeable, and conducive to unpleasantness. What is the reason? It is because of his wrong view. Bhikkhus, just as a nimba seed, a kosataki seed or a bitter goad seed [1] embedded in wet soil would draw the essence in the soil and water and all that essence would be bitter. In the same manner the bodily, verbal, mental actions, intentions, wishes, aspirations and determinations of a person with wrong view, would be guided according to the standard of attainment of his view and they would be unsuitable, disagreeable and conducive to unpleasantness.

[1] nimba is a kind of tree and kosataki a kind of creeper, they both produces bitter tastes

307Bhikkhus, to a person with right view his bodily, verbal and mental actions would be guided according to the standard of attainment of his view, so too his intentions, wishes, aspirations and determinations. They would be suitable, agreeable, and conducive to pleasantness. What is the reason? It is because of his right view. Bhikkhus, just as a sugar cane seed, a paddy seed or a grape vine seed embedded in wet soil would draw the essence in the soil and water and all that essence would be unmixed and sweet. In the same manner the bodily, verbal, mental actions, intentions, wishes, aspirations and determinations of a person with right view, would be guided according to the standard of attainment of his view and they would be suitable, agreeable and conducive to pleasantness..

Tatiya vagga.

308. Bhikkhus, a certain person is born in the world for the harm, bad luck and unpleasantness of many gods and men. Who is it? It is one with wrong and perverted view. He pulls out many from right view and establishes them in wrong view. He is born in the world for the harm, bad luck and unpleasantness of many gods and men.

309.Bhikkhus, a certain person is born in the world for the welfare, good luck and pleasantness of many gods and men. Who is it? It is one with right view and unperverted view. He pulls out many from wrong view and establishes them in right view. He is born in the world for the welfare, good luck and pleasantness of many gods and men.

310. Bhikkhus, I do not know of anything so seriously bad as wrong view. Of bad things, the worst is wrong view.

311. Bhikkhus, I do not know of any other person born in the world to cause such harm, unpleasantness and evil to many gods and men as this foolish man Makkhali. Just as a net cast at the mouth of a river is for the harm, bad luck and destruction of many fish, even so, I think he is born in the world for the harm, unpleasantness and bad luck of many gods and men.

312. Bhikkhus, if the Teaching and Discipline is incorrectly interpreted and caused to be observed much demerit is accrued both by the interpreter and those who observe it on account of the incorrect interpretation of the Teaching.

313. Bhikkhus, if the Teaching and Discipline is correctly interpreted and caused to be observed much merit is accrued both by the interpreter and those who observe it on account of the correct interpretation of the Teaching.

314. Bhikkhus, when the Teaching and Discipline is incorrectly interpreted, the teacher should know the measure and not the listener, because of the incorrect interpretation of the teaching

315 Bhikkhus, when the Teaching and Discipline is correctly interpreted the listener should know the measure and not the teacher, because of the correct interpretation of the teaching

316.Bhikkhus, when the Teaching and Discipline is incorrectly interpreted, one with aroused effort abides in unpleasantness, because of the incorrect interpretation of the teaching.

317.Bhikkhus, when the Teaching and Discipline is correctly interpreted one lazy and without aroused effort abides in unpleasantness, because of the correct interpretation of the teaching.

318.Bhikkhus, when the Teaching and Discipline is incorrectly interpreted someone lazy and without aroused effort abides in pleasantness, because of the incorrect interpretation of the teaching.

319. When the Teaching and Discipline is correctly interpreted, one with aroused effort abides in pleasantness, because of the right interpretation of the teaching.

320. Bhikkhus, just as a little bit of excreta smells and should be got rid of, I do not specify thinking even for the fraction of a second.

321. Bhikkhus, just as a little bit of urine,…re… saliva,…re… pus,…re… blood smells and should be got rid of, I do not specify thinking{1) even for the fraction of a second.

=================

Notes.

( 1) I do not specify thinking even for a short second. 'appamattaka.mpi bhava.m na va.n.nemi' Always thoughts seek connections in the past, for the future or in the present. The bhikkhu who aims extinction should not advocate thinking, as thoughts prolong the journey in existence.

=================

CatutthavaggaVagga.

322..Bhikkhus, in the peninsular of India there are a few pleasant orchards, forests, outstanding sites, stretches of water but many irregular blocks of land, irregular rivers flowing disorderly, forming uneven shapes. Even so, a few are born on land and many in the watery bed.

323. Bhikkhus, in the same manner a handful are born human and many more below humanity.

324. Bhikkhus, a few are born in the states imminent to where the Teaching is heard and many away from the knowledgeable atmosphere.

325. Bhikkhus, a few are born wise with powers to understand what is taught and to eliminate the not essential. Bhikkhus, in the same manner there are a handful endowed with the noble one's wisdom, the rest are ignorant and lack that wisdom.

326. Bhikkhus, a few are lucky enough to see the Blessed One, the others are not so lucky.

327. Bhikkhus, a few hear the Blessed One's Teaching. The rest are not so lucky.

328.Bhikkhus, a handful hear the Teaching and bear it in mind, the rest forget it.

329.Bhikkhus,a few hearing the Teaching peruse it, many others do not tarry to think about what they heard.

330. Bhikkhus, a few learn the Teaching and fall to the method of living according to it, many others do not care to do it.

331.Bhikkhus, a few are shaken with religious emotion in a circumstance many others do not stir whatever the circumstance may be.

332.Bhikkhus, a few stirred by religious emotion, make effort to overcome unpleasantness, there are many others who do nothing about it.

333.Bhikkhus, a few change their object of concentration and gain one point of mind. There are others who do not reach one point of mind when they change the object of concentration.

334. In the same way bhikkhus, a few are fed on the most excellent food and the rest feed on whatever available crumbs.

335.Bhikkhus, a few find access to the meanings of the Teaching and the bliss of release, others do not experience release. Therefore bhikkhus, you should train to see the meanings in the Teaching to experience the bliss of release.

336. Bhikkhus, in the peninsular of India there are a few pleasant orchards, forests, outstanding sites, stretches of water but many irregular blocks of land, irregular rivers flowing disorderly, forming uneven shapes. In the same manner a few humans who leave the human corpse are born among humans many more are reborn in hell, in the animal world and as ghosts.

337. In the same manner a few gods that leave divinity are reborn among gods many more are reborn in hell, in the animal world and as ghosts.

338. In the same manner a few gods that leave divinity are reborn as humans, many more are reborn in hell, in the animal world and as ghosts.

339.Bhikkhus, in the same manner a few released from hell are reborn human, many more are reborn in hell, in the animal world and as ghosts.

340.Bhikkhus, a few released from hell are reborn with the gods, many more are reborn in hell, in the animal world and as ghosts. In the same manner a few who leave behind the animal world are reborn as humans, many more are reborn in hell, in the animal world and as ghosts. In the same manner a few who leave behind the animal world are reborn as gods, many more are reborn in hell, in the animal world and as ghosts. In the same manner a few ghosts are reborn among humans, many more are reborn in hell, in the animal world and as ghosts. In the same manner a few ghosts are reborn among gods, many more are reborn in hell, in the animal world and as ghosts.

17. Pasaadakaradhammavagga. .

366. Bhikkhus, a bhikkhu has gained, if he directs himself to the forest.

367. If he is supported on morsel food.

368. If is satisfied with rag robes limited to three.

369. If he becomes a teacher.

370. If he observes the rules of the Discipline.

371. If he is learned

372. If he has attained worthiness,

373. If he has a good appearance.

376. If he has followers.

377 If he has a large gathering.

378 If born in a high family.

379 If he looks handsome and has polite speech.

380. If he has few desires.

381. If the bhikkhu has few ailments

18. Apara accharaasa.nghaatavaggo-Another on the fraction of a second.

382. If the bhikkhu could raise his mind to the first jhana for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that jhana it would be more gainful.

383 If the bhikkhu could raise his mind to the second jhana for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that jhana it would be more gainful.

384 If the bhikkhu could raise his mind to the third jhana for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that jhana it would be more gainful.

385.If the bhikkhu could raise his mind to the fourth jhana for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that jhana it would be more gainful.

386. If the bhikkhu could release his mind developing loving kindness for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

387. If the bhikkhu could release his mind developing compassion for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

388. If the bhikkhu could release his mind developing intrinsic joy for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

389. If the bhikkhu could release his mind developing equanimity for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

390. If the bhikkhu abides reflecting the body in the body mindful and aware to dispel greed and displeasure for the world, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

391. If the bhikkhu abides reflecting feelings in feelings mindful and aware to dispel greed and displeasure for the world for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

392. If the bhikkhu abides reflecting mental qualities in the mind, mindful and aware to dispel greed and displeasure for the world for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

393. If the bhikkhu abides reflecting thoughts and thought processes mindful and aware to dispel greed and displeasure for the world for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

394. If interest and effort is aroused to check the non-arising of not arisen demerit for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

395.If interest and effort is aroused to dispel arisen demerit, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

396.If interest and effort is aroused to promote the arising of non arisen merit for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful.

397.If interest and effort is aroused to promote the unconfused establishment and development of arisen merit, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

398. If he develops the basis for psychic power endowed with interest, concentration, endeavour and determination, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

399.If he develops the basis for psychic power endowed with effort, concentration, endeavour and determination, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

400..If he develops the basis for psychic power endowed with mind concentration, endeavour and determination, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

401..If he develops the basis for psychic power endowed with discriminative concentration, endeavour and determination, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

402. If he develops the mental faculty of faith, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

403. If he develops the mental faculty of endeavour, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

40 4. If he develops the mental faculty of mindfulness for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

405. If he develops the mental faculty of concentration, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

406. If he develops the mental faculty of wisdom, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

407. If he develops the power of faith for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

408. If he develops the power of endeavour for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

409. If he develops the power of mindfulness for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

410. If he develops the power of concentration for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

411. If he develops the power of wisdom for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

412. If he develops the enlightenment factor mindfulness, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

413. If he develops the enlightenment factor investigation of the Teaching, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

414. If he develops the enlightenment factor endeavour, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

415. If he develops the enlightenment factor joy, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

416. If he develops the enlightenment factor tranquillity for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

417.If he develops the enlightenment factor concentration for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

418.If he develops the enlightenment factor equanimity for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

419. If he develops right view for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

420. If he develops right thoughts for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

421. If he develops right speech for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

422. If he develops right action for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

423. If he develops right livelihood for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

424. If he develops right endeavour for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

425.If he develops right mindfulness for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

426. If he develops right concentration for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

427..If he develops internal material perception to see limited external matter good and bad and mastering it, think I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

428. If he develops internal material perception to see unlimited external matter good and bad and mastering it, think I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

429. If he develops internal immaterial perception to see limited external matter good and bad and mastering it, think I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

430. .If he develops internal immaterial perception to see unlimited external matter good and bad and mastering it, think I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful

431. If he develops internal immaterial perception to see external matter of blue shade, characters and lustre and mastering it think, I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful

432. If he develops internal immaterial perception to see external matter of yellow shade, characters and lustre and mastering it think, I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful

433. If he develops internal immaterial perception to see external matter of red shade, characters and lustre and mastering it think, I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful

434. If he develops internal immaterial perception to see external matter of white, of white characters and lustre and mastering it think, I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful.

435. If he develops internal immaterial perception to see matter with matter for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful.

436. If he develops to see external matter with internal immaterial perception, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful.

437. If he develops to be released in the good end, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful.

438.If he develops to overcome all perceptions of matter, all perceptions of anger and not attending to various perceptions, attend to space as unlimited and abide in the sphere of space, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

439. If he develops to overcome all perceptions of space, attend to consciousness as unlimited and abide in the sphere of consciousness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

440. If he develops to overcome all perceptions of consciousness, not attending to anything, abide in the sphere of nothingness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

441. If he develops to overcome all perceptions of nothingness and abide in the sphere of neither perception nor non-perception, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

442. If he develops to overcome the sphere of neither perception-nor non-perception and abide in the cessation of perceptions and feelings, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

443. If he develops the meditation object earth, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

444. If he develops the meditation object water, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

445. If he develops the meditation object fire, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

446. If he develops the meditation object air, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

447. If he develops the meditation object blue colour, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

448. If he develops the meditation object yellow colour, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

449.If he develops the meditation object red colour, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

450. If he develops the meditation object white colour, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

451. If he develops the meditation object space, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

452. If he develops the meditation object consciousness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

453. If he develops the perception of loathsomeness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

454. If he develops the perception of death, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

455. If he develops the perception of loathsomeness in food, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

456. If he develops the perception of non-attachment to the world, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

457. If he develops the perception of impermanence, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

458. If he develops the perception of unpleasantness, in impermanence, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

459.If he develops the perception of lacking self in unpleasantness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

460. If he develops the perception of giving up, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

461. If he develops the perception of detachment, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

462. If he develops the perception of cessation, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

463. If he develops the recollection of the Enlightened One, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the countries alms food without a debt. If he makes much of that, it would be more gainful.

464. If he develops the recollection of the Teaching, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

465. If he develops the recollection of the Community, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

466. If he develops the recollection of virtues, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

467. If he develops benevolence, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he develops it much, it would be more gainful

468. If he develops recollecting the gods, for the fraction of a second, it is said he abides in jhana, Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

469. If he develops mindfulness of in and out breathing, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

470. If he develops mindfulness of death, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

471. If he develops mindfulness of the body, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

472. If he develops appeasement, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

473. If he develops the mental faculty of faith with the first jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

474 If he develops the mental faculty of endeavour with the first jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

475. If he develops the mental faculty of mindfulness with the first jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

476. If he develops the mental faculty of concentration with the first jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

477. If he develops the mental faculty of wisdom with the first jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

478 If he develops the power of faith with the first jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

479. If he develops the power of endeavour with the first jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

480.If he develops the power of mindfulness with the first jhana, for the fraction of a second, it's said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

481.If he develops the power of concentration with the first jhana, for the fraction of a second, it's said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

482. If he develops the power wisdom with the first jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

483.If he develops the mental faculty of faith with the second jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

484. If he develops the mental faculty of endeavour with the second jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

485. If he develops the mental faculty of mindfulness with the second jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

486. If he develops the mental faculty of concentration with the second jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

487. If he develops the mental faculty of wisdom with the second jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

488 If He develops the power of faith with the second jhana for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

489.If he develops the power of endeavour with the second jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

490. If he develops the power of mindfulness with the second jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

491. If he develops the power of concentration with the second jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

492. If he develops the power of wisdom with the second jhana, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

493. If he develops the mental faculty of faith with the third jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

495. If he develops the mental faculty of endeavour with the third jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

496. If he develops the mental faculty of mindfulness with the third jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

497..If he develops the mental faculty of concentration with the third jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

498. If he develops the mental faculty of wisdom with the third jhana, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

499 If he develops the power of faith with the third jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

500. If he develops the power of endeavour with the third jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

501. If he develops the power of mindfulness with the third jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

502. If he develops of power of concentration with the third jhana for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

503. If he develops the power of wisdom with the third jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

504. If he develops the mental faculty of faith with the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

505. If he develops the mental faculty of endeavour with the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

506. If ;he develops the mental faculty of mindfulness with the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

507. If he develops the mental faculty of concentration with the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

508. If he develops the mental faculty of wisdom with the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

509 If he develops the power of faith with the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

510.If he develops the power of endeavour with the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

511.If he develops the power of mindfulness with the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

512.If he develops the power of concentration with the fourth jhana, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

513. If he develops the power of wisdom in the fourth jhana, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

514. If he develops the mental faculty of faith with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

515 If he develops the mental faculty of endeavour with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

516. If he develops the mental faculty of mindfulness with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

517. If he develops the mental faculty of concentration with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

518. If he develops the mental faculty of wisdom with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

519 If he develops the power of faith with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

520.If he develops the power of endeavour with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

521.If he develops the power of mindfulness with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

522.If he develops the power of concentration with loving kindness, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

523. If he develops the power of wisdom with loving kindness, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

524. If he develops the mental faculty of faith with compassion, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

525 If he develops the mental faculty of endeavour with compassion, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

526. If he develops the mental faculty of mindfulness with compassion, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

527. If he develops the mental faculty of concentration with compassion, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

528. If he develops the mental faculty of wisdom with compassion, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

529 If he develops the power of faith with compassion, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

530.If he develops the power of endeavour with compassion, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

531.If he develops the power of mindfulness with compassion, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

532.If he develops the power of concentration with compassion, for the fraction of a second, it is said he abides in jhana, Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

533. If he develops the power of wisdom with compassion, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

534. If he develops the mental faculty of faith with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

535 If he develops the mental faculty of endeavour with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

536. If he develops the mental faculty of mindfulness with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

537. If he develops the mental faculty of concentration with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

538. If he develops the mental faculty of wisdom with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

539. If he develops the power of faith with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

540.If he develops the power of endeavour with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

541.If he develops the power of mindfulness with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

542.If he develops the power of concentration with intrinsic joy, for the fraction of a second, it is said he abides in jhana, Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

543. If he develops power of wisdom with intrinsic joy, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

544. If he develops the mental faculty of faith with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

545 If he develops the mental faculty of endeavour with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

546. If he develops the mental faculty of mindfulness with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

547. If he develops the mental faculty of concentration with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

548. If he develops the mental faculty of wisdom with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

549 If he develops the power of faith with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

550.If he develops the power of endeavour with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

551.If he develops the power of mindfulness with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

552.If he develops the power of concentration with equanimity, for the fraction of a second, it is said he abides in jhana, Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

553. If he develops the power of wisdom with equanimity, for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

554..If he develops the mental faculty of faith for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

555 If he develops the mental faculty of endeavour for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

556. If he develops the mental faculty of mindfulness for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

557. If he develops the mental faculty of concentration for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

558. If he develops the mental faculty of wisdom for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

559 If he develops the power of faith for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

560. If he develops the power of endeavour for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

561.If he develops the power of mindfulness for the fraction of a second, it's said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

562.If he develops the power of concentration for the fraction of a second, it's said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

563. If he develops the power of wisdom for the fraction of a second, it is said he abides in jhana. Has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

19 Kaayagataasativaggo-Mindfulness of the six doors of mental contact in the body

563 .Bhikkhus, if the great ocean is penetratingly seen, you see that all small rivulets flow into it, in the same manner mindfulness of the body, developed and made much arouse thoughts of merit leading to knowledge.

Bhikkhus, if this one thing is developed and made much it leads to

564. Great religious anxiety

565. Great benefits

566. Coming to the end of unpleasantness

567. Mindful awareness

568. Gain of knowledge and vision

569. A pleasant abiding here and now and

570. The Realization of the fruits of release, with knowledge.

What is that one thing? It's mindfulness of the body. Bhikkhus, this one thing developed and made much,

conduces to the realization of the fruits of release with knowledge.

571.Bhikkhus, when mindfulness of the body is developed and made much, the body and mind is appeased, thoughts and thought processes are appeased and with its development and completion all knowledgeable things get completed.

572. Bhikkhus, when mindfulness of the body is developed and made much, not arisen demeritorious thoughts do not arise and arisen demeritorious thoughts fade.

573. Bhikkhus, when mindfulness of the body is developed and made much, not arisen thoughts of merit arise and arisen thoughts of merit develop and reach completion

574. Bhikkhus, when mindfulness of the body is developed and made much, ignorance fades, science arises, self-conceit fades, latent tendencies get completely destroyed and bonds fade.

575-576. Bhikkhus, when mindfulness of the body is developed and made much, it conduces to penetrating wisdom and to final extinction without holdings

577-579. Bhikkhus, when mindfulness of the body is developed and made much, the various mental spheres and their respective pastures are penetratingly understood.

580-583.Bhikkhus, when mindfulness of the body is developed and made much, it conduces to realizing the fruits of the entry into the stream of the Teaching, fruits of returning once, fruits of not returning, and fruits of worthiness

584-598. Bhikkhus, when mindfulness of the body is developed and made much, it conduces to gain of wisdom.

Bhikkhus, when mindfulness of the body is developed and made much, it conduces to growth in wisdom

Bhikkhus, when mindfulness of the body is developed and made much, it conduces to amassing wisdom.

Bhikkhus, when mindfulness of the body is developed and made much, it conduces to wisdom as extensive as the earth.

Bhikkhus, when mindfulness of the body is developed and made much, it conduces to wisdom that spreads out.

Bhikkhus, when mindfulness of the body is developed and made much, it conduces to quick wisdom.

Bhikkhus, when mindfulness of the body is developed and made much, it conduces to deep wisdom.

Bhikkhus, when mindfulness of the body is developed and made much, it conduces to exhilarating

wisdom.

Bhikkhus, when mindfulness of the body is developed and made much, it conduces to unbounded wisdom.

Bhikkhus, when mindfulness of the body is developed and made much, it conduces to spontaneous wisdom.

Bhikkhus, when mindfulness of the body is developed and made much, it conduces to sharp wisdom.

599.Bhikkhus, when mindfulness of the body is developed and made much, it conduces to penetrating wisdom.

20- Amatavagga- Deathlessness

600. Bhikkhus, they that do not partake mindfulness of the body,[1] do not partake deathlessness and they that partake mindfulness of the body, partake deathlessness.

601.Bhikkhus, they that have not experienced mindfulness of the body, have not experienced deathlessness and they that have experienced mindfulness of the body, have experienced deathlessness. .

602..Bhikkhus, they that have neglected mindfulness of the body, have neglected deathlessness and they that have not neglected mindfulness of the body, have not neglected deathlessness.

603..Bhikkhus, they that have gone wrong in mindfulness of the body, have gone wrong in deathlessness and they that have mindfulness of the body, have deathlessness.

604. Bhikkhus, those negligent in mindfulness of the body, are negligent in deathlessness and the diligent in mindfulness of the body, are diligent in deathlessness.

605.Bhikkhus, those that have forgotten mindfulness of the body, have forgotten deathlessness and they that have not forgotten mindfulness of the body, have not forgotten deathlessness.

606.Bhikkhus, those that have not practised mindfulness of the body, have not practised deathlessness and they that have practised mindfulness of the body, have practised deathlessness.

607.Bhikkhus, those that have not practised mindfulness of the body, have not practised deathlessness and they that have practised mindfulness of the body, have practised deathlessness.

608.Bhikkhus, they that have not made much of mindfulness of the body, have not made much of deathlessness and they that have made much of mindfulness of the body, have made much of deathlessness.

609. Bhikkhus, those who do not know with deep knowledge mindfulness of the body, do not have deep knowledge of deathlessness and they that know mindfulness of the body deeply know deathlessness.

deeply.

610.Bhikkhus, they that do not thoroughly know mindfulness of the body, do not thoroughly know deathlessness and they that thoroughly know mindfulness of the body, thoroughly know deathlessness.

611.Bhikkhus, they that have not realized mindfulness of the body, have not realized deathlessness and they that have realized mindfulness of the body, have realized deathlessness.

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Notes.

[1] Mindfulness of the body 'kaayagataasati' In this sutta, mindfulness of the body is equated to deathlessness. Mindfulness of the body is nothing other than the control of the six mental faculties. The Blessed One has explained that the release with knowing 'a~n~naavimutti' is the release that one experiences when his six spheres of mental contact do not arouse feelings in any circumstance. So this is explained as deathlessness 'amatapada.m' or arahantship here and now.

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Dukanipaata English

1. Kammakara.navaggo

1. Vajjasutta.m -The blamable

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anatapindika in Jeta's grove in Savatthi and the Blessed One addressed the bhikkhus: "Bhikkhus, there are two blamables such as the blamable here and now and the blamable here after. What is the blamable here and now? Bhikkhus, a certain person sees a robber or an evil doer, caught and brought before the king and the king meting him punishment. He causes to whip him, with the whip, jungle rope or the soiled stick. Causes to cut his major and minor limbs. Causes to put him in the gruel pot, clip his hair, to put him in darkness, to garland him with blazing garlands, to burn his hands with a torch, to punish with the bark dress, to make him like the antelope, to put fish hooks in his body, to pull out pieces of flesh from the body the size of coins, or chase him to alkaline water. Or with a spike driven from one ear to the other he is fixed to the ground to spin. Or to beat him until his body is as soft as straw, or to throw into boiling oil, or to give him to the dogs to be eaten alive, or he is raised on a spike until life lasts or the neck is cut with a sword.

Then it occurs to him, as this robber, this evil doer is punished, so I too will be punished by whipping...re... or cutting off the neck with a sword. He frightened of the blamable here and now does no robbery or evil actions.

Bhikkhus, what is blamable here after? A certain one reflects, one misconducting bodily will have evil results here after, one misconducting verbally will have evil results here after and one misconducting mentally will have evil results here after and if I misconduct myself by body, speech and mind, I will indeed be born in loss, in decrease, in hell after death

He frightened of the blamable here after gives up bodily misconduct, pursues bodily good conduct gives up verbal misconduct, pursues verbal good conduct gives up mental misconduct, pursues mental good conduct Bhikkhus, this is the blamable here after. These two are the blamables and you should train. We should be frightened of the blamable here and now and the blamable here after, we will be free from all blames. This is the first.

2. Padhaanasutta.m Striving.

2.Bhikkhus, there are two kinds of striving, which are attained with difficulty. What are they? Striving of a lay person living in a household to supply robes, morsel food, medicinal requisites and dwellings and a homeless one striving to give up all endearments. Bhikkhus, of these two a homeless one striving to give up all endearments is more noble. Therefore bhikkhus, you should strive to give up all endearments

3. Tapaniiyasuttam Remorse

3 Bhikkhus, these two things are remorseful. What two? It is bodily misconduct and not developing the correct bodily conduct, verbal misconduct and not developing the correct verbal conduct, mental misconduct and not developing the correct mental conduct. Then someone repents I have misconducted bodily, have not developed the correct bodily conduct. I have misconducted verbally, have not developed the correct verbal conduct. I have misconducted mentally, have not developed the correct mental conduct. Bhikkhus, these two are remorseful. This is the third.

4. Atapaniiyasutta.m Not remorseful

4.Bhikkhus, these two things are not remorseful. What two? A certain one develops good bodily conduct and abstains from incorrect bodily conduct, develops good verbal conduct and abstains from incorrect verbal conduct, develops good mental conduct and abstains from incorrect mental conduct. He does not repent, I have misconducted bodily, have not developed the correct bodily conduct. He does not repent I have misconducted verbally, have not developed the correct verbal conduct. He does not repent I have misconducted mentally, have not developed the correct mental conduct. Bhikkhus, these two are not remorseful. This is the fourth.

5. Upa~n~naatasutta.m -Needs acquiring knowledge.

5. Bhikkhus, you should acquire knowledge in these two things. Such as dissatisfaction in meritorious thoughts and the non hindering exertion in meritorious thoughts. Bhikkhus, such was my exertion in meritorious thoughts. If it is so, may my skin, veins and bones remain. May the whole body dry up with flesh and blood. Without attaining what has to be attained with manly strength, effort and vigour I will not give up effort. Bhikkhus, then I quickly attained enlightenment and the end of unpleasantness.

Bhikkhus, you too should exert in meritorious thoughts. If it is so, may my skin, veins and bones remain. May the whole body dry up with flesh and blood. Without attaining what has to be attained with manly strength, effort and vigour I will not give up effort. Bhikkhus, if you do so, you too before long will attain the noble end of the holy life, for which sons of clansmen rightfully leave the household and become homeless. You will realize it here and now and abide in it.

Therefore bhikkhus, you should train. If it is so, may my skin, veins and bones remain. May the whole body dry up with flesh and blood. Without attaining what has to be attained with manly strength, effort and vigour I will not give up effort. This is the fifth.

6. Samyojanasutta.m Bonds.

6. Bhikkhus, there are two thoughts. What two? Taking pleasure in binding thoughts and penetratingly seeing binding thoughts. Bhikkhus, those who enjoy binding thoughts do not dispel greed, do not dispel anger and do not dispel delusion. They are not released from birth, decay, death, grief, lament and displeasure. I say they are not released from unpleasantness.

Bhikkhus, those who see binding thoughts penetratingly dispel greed, dispel anger and dispel delusion. They are released from birth, decay, death, grief, lament and displeasure. I say they are released from unpleasantness. Bhikkhus, these are the two thoughts. This is the sixth.

7. Ka.n.nasutta.m -Vile things

7. Bhikkhus, there are two vile things. What two? They are no shame and no regret. Bhikkhus these two things are vile

8.Sukkasutta.m - Morally good things

8. Bhikkhus, there are two morally good things. What two? They are shame and regret. Bhikkhus these two things are morally good

9. Cariyasuttam.-Good manners.

9. Bhikkhus, these two morally good things protect the world. What two? Shame and regret. Bhikkhus, if these two morally good things did not protect the world, people would not know the mother or the step mother or the aunt, or the teacher's wife, as the teacher's wife. There is a difference in the world unlike among goats, fowl, pigs, dogs, and foxes. Since these two morally good things protect the world, people know the mother, the step mother, the aunt, or the teacher's wife as the teacher's wife. This is the ninth.

10. Vassuupanaayikasutta.m - Observing the rains

10.Bhikkhus, there are two ways of observing the rains. Observing the rains at the right time and observing it later on. These are the two ways of observing the rains. This is the tenth.

2. Adhikara.navaggo -

11. Bhikkhus, these two are powers. What two? They are the power of considering and the power of developing. Bhikkhus, a certain one considers bodily misconduct has evil results here and now and here after, verbal misconduct has evil results here and now and here after and mental misconduct has evil results here and now and here after. Considering thus he abstains from bodily misconduct and develops bodily good conduct. Abstains from verbal misconduct and develops verbal good conduct and abstains from mental misconduct and develops mental good conduct. Bhikkhus, to this is called the power of considering.

Bhikkhus, what is the power of concentration? Bhikkhus, the power of concentration of a trainer is the power of concentration in the level of a trainer. He dispels greed, hate and delusion, to the level possible within his power and does no evil and accrues no demerit. This is called the power of concentration.

12.Bhikkhus, these two are powers. What two? They are the power of considering and the power of developing. Bhikkhus, a certain one considers bodily misconduct has evil results here and now and here after, verbal misconduct has evil results here and now and here after and mental misconduct has evil results here and now and here after. Considering thus he abstains from bodily misconduct and develops bodily good conduct. Abstains from verbal misconduct and develops verbal good conduct and abstains from mental misconduct and develops mental good conduct. Bhikkhus, to this is called the power of considering.

Bhikkhus, what is the power of concentration? Bhikkhus, the bhikkhu develops the enlightenment factor mindfulness secluded and detached to cease and end in maturity. He develops the enlightenment factor investigating the Teaching, secluded and detached to cease and end in maturity. He develops the .enlightenment factor effort secluded and detached to cease and end in maturity. He develops the enlightenment factor joy secluded and detached to cease and end in maturity. He develops the enlightenment factor appeasement secluded and detached to cease and end in maturity. He develops the enlightenment factor concentration secluded and detached to cease and end in maturity. He develops the enlightenment factor equanimity secluded and detached to cease and end in maturity. Bhikkhus, this is called the power of concentration, and these two are the powers.

13.Bhikkhus, these two are powers. What two? They are the power of considering and the power of developing. Bhikkhus, a certain one considers bodily misconduct has evil results here and now and here after, verbal misconduct has evil results here and now and here after and mental misconduct has evil results here and now and here after. Considering thus he abstains from bodily misconduct and develops bodily good conduct. Abstains from verbal misconduct and develops verbal good conduct and abstains from mental misconduct and develops mental good conduct. Bhikkhus, to this is called the power of considering.

Bhikkhus, what is the power of concentration? Here bhikkhus, the bhikkhu secluding the mind from sensual desires, and demeritorious thoughts, with thoughts and thought processes and with the joy and pleasantness born of seclusion attains to the first jhana. Appeasing thoughts and thought processes and the mind internally appeased and brought to one point attains to the second jhana, which is without thoughts and thought processes and accompanied with joy and pleasantness born of concentration.

Also abiding with equanimity to joy and detachment, with mindful awareness experiences pleasantness with the body too[1] and attains the third jhana. To this jhana the noble ones say abiding in pleasantness mindful of equanimity. Giving up pleasantness and unpleasantness and earlier having given up pleasure and displeasure, feeling neither pleasant nor unpleasant by purifying mindfulness with equanimity, attains to the fourth jhana. Bhikkhus, to this is called the power of concentration and these are the two powers.

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Note. 1. experiences pleasantness with the body too. 'sukhan~n ca kaayena pa.tisa.mvedeti.' This is the pleasantness derived on account of the pacification of the six doors of mental contact in the body as no feelings arise on a contact of any of them. ie: seeing, hearing etcetra.

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14. Bhikkhus, these two are the ways of giving the Teaching of the Thus Gone One. What two? In short and in detail. These two are the ways of giving the teaching of the Thus Gone One.

15.Bhikkhus, when the fallen bhikkhu and the accusing bhikkhu do not reflect internally, the settlement of the matter would take a long time and the bhikkhus will not abide in pleasantness.

When the fallen bhikkhu and the accusing bhikkhu reflect internally, the settlement of the matter would not take a long time and the bhikkhus will abide in pleasantness.

Bhikkhus, how does the fallen bhikkhu reflect internally?

Here the bhikkhu, fallen for an offence considers :- I have fallen for an offence through one or the other of the sense doors. This bhikkhu has seen me falling for an offence, through one or the other of the sense doors. If I had not fallen for an offence through one or the other of the sense doors, this bhikkhu would not have seen me fallen for this offence. Since I have fallen for an offence through one or the other of the sense doors, this bhikkhu had seen me falling for an offence and displeased, has uttered displeased words and I was displeased and uttered displeased words. Then that bhikkhu became displeased and told the others about it. Therefore, it is I who has to ask pardon to put an end to the dispute. Thus the fallen bhikkhu reflects internally.

Bhikkhus, how does the accusing bhikkhu reflect internally?

Here the accusing bhikkhu considers :- This bhikkhu has fallen for an offence through one or the other of the sense doors. I saw him falling for an offence, through one or the other of the sense doors. If he had not fallen for an offence through one or the other of the sense doors, I would not have seen him fallen for this offence. Since he has fallen for an offence through one or the other of the sense doors, I saw him falling for an offence and displeased, I uttered displeased words and he was displeased and uttered displeased words. Then displeased I told the others about it. Therefore, it is I who has to ask pardon to put an end to the dispute. Thus the accusing bhikkhu reflects internally.

Bhikkhus, when the fallen bhikkhu and the accusing bhikkhu do not reflect internally, the settlement of the matter would take a long time and the bhikkhus will not abide in pleasantness.

When the fallen bhikkhu and the accusing bhikkhu reflect internally, the settlement of the matter would not take a long time and the bhikkhus will abide in pleasantness.

16. A certain brahmin approached the Blessed One, exchanged friendly greetings and sat on a side. Then he said to the Blessed One:- Good Gotama, why are certain ones born in decrease, in a bad state in hell after death? Brahmin, on account of not adhering to the Teaching and misconducting themselves a certain one is born in decrease, in a bad state, in hell. Why are certain ones born in increase, in a good state in heaven after death? Brahmin, on account of adhering to the Teaching and conducting themselves a certain one is born in increase, in a good state, in heaven

Good Gotama, I understood, it is like something overturned is reinstated, it is like something is disclosed. It is like the path was told to someone who has lost his way, or like a lamp lighted for the darkness for those who have eyes to see forms. Good Gotama has explained the Teaching in various ways. Now I take refuge in the Blessed One in the Teaching and the Community of bhikkhus. Remember me as a lay disciple, from today until life lasts.

17. Then the brahmin Janusso.ni approached the Blessed One, exchanged friendly greetings and sat on a side. Then he said to the Blessed One:-

Good Gotama, why are certain ones born in decrease, in a bad state in hell after death?

Brahmin, on account of doing and not doing certain ones are born in decrease, in a bad state in hell.

Good Gotama, why are certain ones born in increase, in a good state in heaven after death?

Brahmin, on account of doing and not doing certain ones are born in increase, in a good state in heaven.

Good Gotama, I do not understand this short exposition, good if it is explained to me in detail.

Then brahmin, listen and attend carefully. Brahmin, a certain one, misconducts himself by body and fails to develop the right bodily conduct misconducts himself verbally and fails to develop the right verbal conduct, misconducts himself mentally and fails to develop the right mental conduct, thus on account of doing and not doing certain ones are born in decrease, in a bad state in hell.

Brahmin, a certain one, develops the right conduct by body, and abstains from misconducting bodily develops the right verbal conduct, and abstains from misconducting verbally, develops the right mental conduct and abstains misconducting mentally, thus on account of doing and not doing certain ones are born in increase, in a good state in heaven.

Good Gotama, I understood, it is like something overturned is reinstated, it is like something is disclosed. It is like the path was told to someone who has lost his way, or like a lamp lighted for the darkness for those who have eyes to see forms. Good Gotama has explained the Teaching in various ways. Now I take refuge in the Blessed One in the Teaching and the Community of bhikkhus. Remember me as a lay disciple, from today until life lasts.

18.Then venerable Ananda approached the Blessed One, worshipped and sat on a side. To venerable Ananda thus seated the Blessed One said:- Ananda, I definitely say that misconduct by body, by words and by mind should not be done.

Venerable Ananda asked the Blessed One, Venerable sir, it is said with certainty that misconduct by body, by words and by mind should not be done, well if they are done what should be expected?

Ananda, I definitely say that misconduct by body, by words and by mind should not be done and if they are done, these dangers should be expected. Oneself blames one, the wise thoroughly knowing look down on it, a bad reputation spreads, one dies with a confused mind, after death, he goes to decrease, to loss, is born in hell.

Ananda, I say definitely that misconduct by body, by words and by mind should not be done, if they are done these dangers should be expected.

Venerable sir, it is said with certainty that good conduct by body, by words and by mind should be done, well if they are done what should be expected?

Ananda, I definitely say that good conduct by body, by words and by mind should be done and if they are done, these good results should be expected. Oneself does not blame one, the wise thoroughly knowing praise such action, a good reputation spreads, one dies with an unconfused mind, after death, he goes to increase, to a good birth, is born in heaven.

Ananda, I say definitely that good conduct by body, by words and by mind should be done, if they are done these good results should be expected.

19. Bhikkhus, dispel demerit, it is possible to dispel demerit. If it is not possible to dispel demerit, I will not tell you "Dispel demerit." As it is possible I say. "Bhikkhus, dispel demerit."

If dispelling demerit is conducive to harm and unpleasantness, I will not tell, "Bhikkhus, dispel demerit." As dispelling demerit is conducive to well being and pleasantness I say "bhikkhus, dispel demerit".

Bhikkhus, develop merit, it is possible to develop merit. If it is not possible to develop merit, I will not tell you "Develop merit." As it is possible I say. "Bhikkhus, develop merit."

If developing merit is conducive to harm and unpleasantness, I would not tell, "Bhikkhus, develop merit." As developing merit is conducive to well being and pleasantness I say "bhikkhus, develop demerit".

20. Bhikkhus, these two things are conducive to the confusion and disappearance of the Good Teaching. What two? It is the displacement of words and letters that do not convey the meaning and the displaced words and letters not conveying the meaning to the necessary end. Bhikkhus, these two things are conducive to the confusion and the disappearance of the Good Teaching.

21 Bhikkhus, these two things are conducive to the non confusion and non disappearance of the Good Teaching. What two? It is the correct placement of words and letters that convey the meaning and the non displaced words and letters conveying the meaning to the necessary end. Bhikkhus, these two things are conducive to the non confusion and the non disappearance of the Good Teaching.

3. Baalavaggo

21.Bhikkhus, there are two fools. Who are the two? One does not recognise the breach of a regulation as such and the other does not accept the confession when pardon is asked according to the Teaching.

Bhikkhus, these two are fools

Bhikkhus, there are two wise men. Who are the two? One recognise the breach of a regulation as such and the other accepts the confession when pardon is asked according to the Teaching. Bhikkhus, these two are wise men.

22. Bhikkhus, these two cloud the words of the Thus Gone One Which two? The wicked or the angry one, and the one who takes faith grasping something incorrectly. Bhikkhus, these two cloud the words of the Thus Gone One.

23. Bhikkhus, these two cloud the words of the Thus Gone One Which two? The one who says the not uttered and not muttered by the Thus Gone One as uttered and muttered by the Thus Gone One and the one who says the uttered and muttered by the Thus Gone One as not uttered and not muttered by the Thus Gone One Bhikkhus, these two cloud the words of the Thus Gone One

24. Bhikkhus, these two do not cloud the words of the Thus Gone One Which two? The one who says the not uttered and not muttered by the Thus Gone One as not uttered and not muttered by the Thus Gone One and the one who says the uttered and muttered by the Thus Gone One as uttered and muttered by the Thus Gone One Bhikkhus, these two do not cloud the words of the Thus Gone One

25.Bhikkhus, these two cloud the words of the Thus Gone One Which two? The one who says the underlying meaning of a sutta is its surface meaning and the surface meaning of a sutta is it's underlying meaning. Bhikkhus, these two cloud the words of the Thus Gone One.

26.Bhikkhus, these two do not cloud the words of the Thus Gone One Which two? The one who says the underlying meaning of a sutta is the underlying meaning and the surface meaning of a sutta is its surface meaning. Bhikkhus, these two do not cloud the words of the Thus Gone One.

27. Bhikkhus, one with secret actions should expect one of these courses of action, either hell or the animal world. Bhikkhus, one with straightforward should expect one of these courses of action, birth among gods or men.

28 Bhikkhus, one with wrong view should expect one of these courses of action, either hell or the animal world.

29.Bhikkhus, one with right view should expect one of these courses of action, birth among gods or men.

30 Bhikkhus, to the unvirtuous there are two receiving ends, either hell or the animal kingdom and to the virtuous there are two receiving ends, birth among gods or men.

31 Bhikkhus, seeing two good reasons I abide in jungle forests and the out skirts of the forest. What are the two? For my pleasant abiding here and now and out of compassion for the future generation. Bhikkhus, seeing these two good reasons I abide in jungle forests and the out skirts of the forest.

32. Bhikkhus, these two things are on the side of wisdom. Which two? Calm and insight. Bhikkhus, what is the result of developing calm? The mind is developed. What is the result of a developing the mind? Whatever greed fades.

Bhikkhus, what is the result of developing insight. Wisdom gets enhanced. What is the use of enhanced wisdom? Whatever ignorance fades. Even the minor defilements, do not release the mind. The minor defilements of ignorance do not enhance wisdom. Thus bhikkhus, with the fading of greed there is release of mind and with the fading of ignorance release through wisdom.

4 Samacittavaggo

33.Bhikkhus, I will tell you the non Great Man and the Great Man, listen and attend carefully. Bhikkhus, who is the non Great Man? He is ungrateful and lacks consideration. Bhikkhus, it should be thoroughly known that ungratefulness and lack of consideration is low. It is completely the sphere of the non Great Man Bhikkhus, who is the Great Man? He is grateful and has consideration for others. Bhikkhus, it should be thoroughly known that being grateful and consideration for others is noble. It is completely the sphere of the Great Man

34. Bhikkhus, I say, you cannot repay two persons. Who are the two? It is mother and father. Bhikkhus, if you had borne your father and mother on your shoulders and lived a hundred years and meanwhile rubbed and massaged their bodies and they let loose urine and excreta, yet you have not returned the gratitude shown to you. Even if you offer them all the wealth and make them rulers of the earth, even then you have not returned the gratitude shown to you, because they have done much more. They fed you when you could not walk and showed you the world.

If your mother and father did not have faith and you instilled faith in them, if they did not have virtues instilled virtues in them, if they were miserly, made them benevolent and if they were not wise, made them wise, you have shown gratitude to your mother and father, it is more than enough.

35. A certain brahmin approached the Blessed One, exchanged friendly greeting, sat on a side and said:-

What is good Gotama's faith and what does he preach?

Brahmin, I preach doing and not doing. How does good Gotama preach doing and not doing?

Brahmin, I say do not do misconduct by body, words and mind and I say do no demeritorious thinking in any of the various spheres, develop good conduct by body, words and mind and I say do meritorious thinking in any of the various spheres. Brahmin, thus I say I preach doing and not doing.

Good Gotama, I understood, it is like something overturned is reinstated, it is like something is disclosed. It is like the path was told to someone who has lost his way, or like a lamp lighted for the darkness for those who have eyes to see forms. Good Gotama has explained the Teaching in various ways. Now I take refuge in the Blessed One in the Teaching and the Community of bhikkhus. Remember me as a lay disciple, from today until life lasts.

36. Then the householder Anathapindika approached the Blessed One, worshipped, sat on a side and said:-Venerable sir, how many are there in the world to receive gifts and to whom should gifts be given?

Householder, there are two groups to receive gifts, they are the trainers and those who have gone beyond the training. Householder, gifts should be given to them. Then the Blessed One further said:-

The trainers and those gone beyond the training are suitable for gifts

They are straightforward in body, speech and mind

And are a field of merit for those making sacrifices.

37. I heard thus. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi. At that time venerable Sariputta was living in the Pubba monastery offered by the mother of Migara, in Savatthi. Then venerable Sariputta addressed the bhikkhus:- Friends, bhikkhus, who is the person with internal bonds? Here bhikkhus, the bhikkhu is virtuous observing the higher code of rules and practising good conduct seeing fear in the slightest fault. After death he is born with a certain company of gods. Disappearing from there he returns here, to be born. Bhikkhus, this is the person with internal bonds who is a returner.

Friends, bhikkhus, who is the person with external bonds? Here bhikkhus, the bhikkhu is virtuous observing the higher code of rules and practising good conduct seeing fear in the slightest fault.

He abides enjoying a certain peaceful release of mind. After death he is born with a certain company of gods. Disappearing from there does not return here. Bhikkhus, this is the person with external bonds who is a non returner.

Again, friends, bhikkhus, the bhikkhu is virtuous observing the higher code of rules and practising good conduct seeing fear in the slightest fault. He follows the method of getting wearied, detaching and ceasing from sensual desires and from thinking. He follows the method of putting an end to craving. After death he is born with a certain company of gods. Disappearing from there, he does not return here. Bhikkhus, this is the person with external bonds he is a non returner.

Then many gods who had developed equanimity approached the Blessed One, worshipping the and standing on a side they said to the Blessed One :-

Venerable sir, venerable Sariputta in the Pubba monastery is explaining to the bhikkhus, the person with internal bonds and the person with external bonds. The gathering is excited. Good, if the Blessed One would approach venerable Sariputta out of compassion. The Blessed One accepted in silence

Then the Blessed One, like a strong man who would stretch his bent arm or bend his stretched arm disappearing from Jeta's grove appeared before venerable Sariputta in the Pubba monastery. Then the Blessed One sat on the prepared seat and venerable Sariputta too worshipped the Blessed One and sat on a side The Blessed One said:- Sariputta, many gods who have developed equanimity approached me worshipped me and standing on a side they said:- Venerable sir, venerable Sariputta in the Pubba monastery is explaining to the bhikkhus, the person with internal bonds and the person with external bonds. The gathering is excited. Good, if the Blessed One would approach venerable Sariputta out of compassion. Sariputta, those gods stand as though fixed to the tip of a sword clustered together in tens, twenties, thirties, forties, fifties, sixties and seventies. They do not hurt each other thus standing.

Sariputta, that training should be done here itself. Our mental faculties should be pacified and our mind should be appeased. Our bodily, verbal, and mental actions will be appeasing towards co-associates in the holy life. Sariputta, you should train in this manner. Sariputta, those gone forth in other faiths should not hear this discourse, if they have not heard it.

38. I heard thus. At one time venerable Mahakaccayana was living in Benares on the bank of river Kaddamadaha. Then the brahmin Aramamada.n.da approached venerable Mahakaccayana exchanged friendly greetings sat on a side and said:-Good Kaccayana what is the reason and cause that warriors dispute with warriors, brahmins with brahmins and householders with householders and even recluses with recluses. On account of a conceited, bonded attachment to sensual craving, warriors dispute with warriors, brahmins with brahmins and householders with householders.

Good Kaccayana what is the reason and cause that recluses dispute with recluses? On account of a conceited, bonded attachment craving for a doctrinal view recluses dispute with recluses.

Good Kaccayana, in this world is there anyone who has overcome this conceited, bonded attachment to sensual craving and the conceited bonded attachment craving for a doctrinal view?

Brahmin, there is a person who has overcome this conceited, bonded attachment to sensual craving and the conceited bonded attachment, craving for a doctrinal view.

Good Kaccayana, who is it, that has overcome this conceited, bonded attachment to sensual craving and the conceited bonded attachment craving, for a doctrinal view

Brahmin, in the eastern state there is a city called Savatthi, there the Blessed One, worthy and rightfully enlightened now lives. He has overcome this conceited, bonded attachment to sensual craving and the conceited bonded attachment craving, for a doctrinal view.

When this was said the brahmin Aramada.n.da got up from his seat, arranged his shawl on one shoulder putting his right knee on the ground and clasping his hands towards the direction in which the Blessed One was, made this solemn utterance thrice. 'I worship the Blessed One, worthy and rightfully enlightened' He has overcome this conceited, bonded attachment to sensual craving and the conceited bonded attachment craving, for a doctrinal view.

Good Kaccayana, I understood, it is like something overturned is reinstated, it is like something is disclosed. It is like the path was told to someone who has lost his way, or like a lamp lighted for the darkness for those who have eyes to see forms. Good Kaccayana has explained the Teaching in various ways. Now I take refuge in the Blessed One in the Teaching and the Community of bhikkhus. Good Kaccayana, remember me as a lay disciple, from today until life lasts.

39. At one time venerable Mahakaccayana was living in the Gun.da forest in Madhura. Then the brahmin Ka.n.darayana approached venerable Mahakaccayna exchanged friendly greetings, sat on a side and said:-

Good Kaccayana, I hear that the recluse Kaccayana does not welcome, attend or give a seat to brahmins decayed, aged and come to the end of the life span. Good Kaccayana, is it the right conduct?

Brahmin, the Blessed One who knows and sees, is worthy and rightfully enlightened has shown an elder and a young one. Brahmin there may be an aged one, eighty, ninety, or even a hundred years from birth. If he enjoys sensual pleasures, surrounded by them, burning with sensual worries, thinking sensual thoughts and feverish about sensual searchings, on that he is reckoned a young one

Brahmin, there may be a young one with dark black hair, young in the first stage of life, in prime of youth If he does not enjoy sensual pleasures, surrounded by them, not burning with sensual worries, not thinking sensual thoughts and not feverish about sensual searchings, on that he is reckoned a wise elder.

When this was said, the brahmin Ka.n.darayana got up from his seat, arranged his shawl on one shoulder and putting his head at the feet of the young bhikkhus and said 'Good ones, you are elderly, we are young ones.'

Good Kaccayana, I understood, it is like something overturned is reinstated, it is like something is disclosed. It is like the path was told to someone who has lost his way, or like a lamp lighted for the darkness for those who have eyes to see forms. Good Kaccayana has explained the Teaching in various ways. Now I take refuge in the Blessed One in the Teaching and the Community of bhikkhus. Good Kaccayana, remember me as a lay disciple, from today until life lasts.

40. Bhikkhus, at a time when robbers are strong, kings become weak and live unpleasantly not able to go to or come from the bordering states to get any work done there. The brahmin householders too at such times live unpleasantly not able to go to or come in to find some external work.

Bhikkhus, in the same manner, when unvirtuous bhikkhus become strong the good bhikkhus become weak and they get to the bordering states. Bhikkhus, it is for the harm, ill luck and unpleasantness of many gods and men.

41. Bhikkhus, I do not appreciate two wrong methods, whether of the householders or of those gone forth.

Bhikkhus, householders or those gone forth on account of the wrong method do not become accomplished.

Walking in the correct path is meritorious

Bhikkhus, I appreciate two right methods, whether of the householders or of those gone forth.

Bhikkhus, householders or those gone forth on account of the right method become accomplished.

Walking in the correct path is meritorious

42.Bhikkhus, those bhikkhus who misunderstand the suttas with similar letters misunderstand the meaning and the Teaching. It is for the harm and unpleasantness of many gods and men. They accrue much demerit and work for the disappearance of this good Teaching.

.Bhikkhus, those bhikkhus who understand the suttas with similar letters understand the meaning and see the Teaching directly. It is for the welfare and unpleasantness of many gods and men. They accrue much merit and work for the stabilisation of this good Teaching.

5. Parisavaggo

43. Bhikkhus, there are two gatherings. What two? The superficial gathering and the deep gathering. Bhikkhus, what is the superficial gathering? Bhikkhus, in a gathering if the bhikkhus are haughty, muddled in mind, puffed up and vain, with loose talk, without mindful awareness, with scattered mindfulness and with uncontrolled mental faculties, it is a superficial gathering.

Bhikkhus, what is the deep gathering? Bhikkhus, in a gathering if the bhikkhus are not haughty, not muddled in mind, neither puffed up nor vain, without loose talk, with established mindful awareness, concentrated and with controlled mental faculties, it is a deep gathering.

44. Bhikkhus, there are two gatherings. What two? The divided gathering and the united gathering. Bhikkhus, what is the divided gathering? Bhikkhus, in a gathering if the bhikkhus quarrel, fight and have a dispute and abide using their mouths as weapons to hurt each other, it is a divided gathering.

Bhikkhus, what is a united gathering? Bhikkhus, in a gathering if the bhikkhus are united, pleasing without a dispute, abide seeing each other with loving eyes, it is a united gathering. Bhikkhus, these two are the gatherings and of the two the united gathering is noble..

45. Bhikkhus, there are two gatherings. What two? The distinguished gathering and the not distinguished gathering. Bhikkhus, what is the not distinguished gathering? Bhikkhus, in a gathering if the elder bhikkhus live in abundance, lethargic and taking the lead to deviate, by giving up seclusion's, and not making effort to attain the not yet attained, and to realize the not yet realized the later generation too follow it and live in abundance, lethargic and take the lead to deviate, giving up seclusion's do not make effort to attain the not yet attained and to realise the not yet realised. Bhikkhus, this is the not distinguished gathering.

Bhikkhus, what is the distinguished gathering? Bhikkhus, in a gathering if the elder bhikkhus do not live in abundance, are not lethargic and do not take the lead to deviate, to give up seclusion's, and not make effort to attain the not yet attained, and to realize the not yet realised the later generation too follow it and do not live in abundance, are not lethargic and do not take the lead to deviate, giving up seclusion's, and making effort to attain the not yet attained and to realize the not yet realized. Bhikkhus, this is the distinguished gathering. Bhikkhus, these two are the gatherings and of the two the distinguished gathering is noble..

46.Bhikkhus, there are two gatherings. What two? The noble gathering and the not noble gathering. Bhikkhus, what is the not noble gathering? Bhikkhus, in a gathering if the bhikkhus do not know 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. It is the not noble gathering.

Bhikkhus, what is the noble gathering? Bhikkhus, in a gathering if the bhikkhus know 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. It is the noble gathering. Bhikkhus, these two are the gatherings and of the two the noble gathering is noble..

47.Bhikkhus, there are two gatherings. What two? The disgusting of gatherings and the cream of gatherings. Bhikkhus, what is the disgusting gathering? Bhikkhus, in a gathering if the bhikkhus are overcome by interest, overcome by anger, overcome by delusion and overcome by fear, it is a disgusting gathering. Bhikkhus, what is a cream of gatherings? Bhikkhus, in a gathering if the bhikkhus are not overcome by interest, anger, delusion and fear, it is a cream of gatherings. Bhikkhus, these two are the gatherings and of the two the cream of gatherings is noble..

48. Bhikkhus, there are two gatherings. What two? The gathering trained to enlighten, not inquire and the gathering trained to inquire, not enlighten. Bhikkhus, what is the gathering trained to enlighten, not inquire? Here bhikkhus, in a gathering the bhikkhus do not listen to the deep suttas of transcendental nature concerning the void, preached by the Thus Gone One. When they are preached they do not lend ear, to learn and understand it, do not think it should be learnt. They listen to suttas told in verse form, in words and letters that please the ears made up by some disciple. When these are preached they lend ear, to learn and understand it, they think it should be learnt. They learn it but do not question about it, they do not cross examine it, as how could this happen They do not seek the hidden meaning and do not care to clear the various doubts about the Teaching. Bhikkhus, this is the gathering trained to enlighten not inquire.

Bhikkhus, what is the gathering trained to inquire not enlighten? Here bhikkhus, in a gathering the bhikkhus do not listen to the suttas told in verse form, in words and letters that please the ears, made up by some disciple. They listen to the deep suttas of transcendental nature concerning the void, preached by the Thus Gone One. When these are preached they lend ear, to learn and understand it, think it should be learnt. They learn it, question about it, cross examine it, as how could this happen They seek the hidden meaning and take care to clear the various doubts about the Teaching. Bhikkhus, this is the gathering trained to inquire not enlighten. Bhikkhus, these two are the gatherings and of the two the gathering trained to inquire not enlighten is noble..

49.Bhikkhus, there are two gatherings. What two? The gathering that honour material and not the good Teaching and the gathering that honour the good Teaching and not material. Bhikkhus, what is the gathering that honour material and not the Good Teaching? Here bhikkhus, in a gathering the bhikkhus praise each other's attainment's in the presence of the lay people wearing white clothes. One says a certain bhikkhu is released both ways, a certain other one is released through wisdom, another is a body witness.

Another has attained right view, another is released through faith, another treads the path of the Teaching and another the path of faith. Another is virtuous and conducts well, another unvirtuous and has evil conduct. They announce each others attainment's for want of gain, gaining, partake it enslaved, swooned with greed and are not wise to see the danger. Bhikkhus, this is the gathering that honour material and not the good Teaching.

Bhikkhus, what is the gathering that honour the Good Teaching and not material? Here bhikkhus, in a gathering the bhikkhus do not praise each other's attainment's in the presence of the lay people wearing white clothes. One does not say a certain bhikkhu is released both ways, a certain other one is released through wisdom or another is a body witness. Or another has attained right view, or another is released through faith, and another treads the path of the Teaching and another the path of faith. Another is virtuous and conducts well, another unvirtuous and has evil conduct. They do not announce each others attainment's for want of gain, gaining, do not partake it enslaved, swooned with greed and are wise to see the danger. Bhikkhus, this is the gathering that honour the good Teaching and not material. Bhikkhus, these two are the gatherings and of the two the gathering that honour the good Teaching and not material is noble.

50. Bhikkhus, there are two gatherings. What two? The unlawful gathering and the lawful gathering Bhikkhus, what is the unlawful gathering? Bhikkhus, if in a gathering unlawful activity prevails and lawful activity does not prevail. Unlawful discipline prevails and lawful discipline does not prevail. Unlawful activity and discipline become evident and lawful activity and lawful discipline do not become evident. This is the unlawful gathering. .

Bhikkhus, what is the lawful gathering? Bhikkhus, if in a gathering lawful activity prevails and unlawful activity does not prevail. Lawful discipline prevails and unlawful discipline does not prevail. Lawful activity and discipline become evident and unlawful activity and unlawful discipline do not become evident. This is the lawful gathering. Bhikkhus, these two are the gatherings and of the two the lawful gathering is noble.

51Bhikkhus, there are two gatherings. What two? The righteous gathering and the unrighteous gathering Bhikkhus, what is the unrighteous gathering? Bhikkhus, if in a gathering unlawful activity prevails and lawful activity does not prevail. Unlawful discipline prevails and lawful discipline does not prevail. Unlawful activity and discipline become evident and lawful activity and lawful discipline do not become evident. This is the unlawful gathering. .

Bhikkhus, what is the righteous gathering? Bhikkhus, if in a gathering lawful activity prevails and unlawful activity does not prevail. Lawful discipline prevails and unlawful discipline does not prevail. Lawful activity and discipline become evident and unlawful activity and lawful discipline do not become evident. This is the righteous gathering. Bhikkhus, these two are the gatherings and of the two the righteous gathering is noble..

52. Bhikkhus, there are two gatherings. What two? The gathering that thinks according to the Teaching and the gathering that does not think according to the Teaching. Bhikkhus, what is the gathering that does not think according to the Teaching? Bhikkhus, in a gathering the bhikkhus, have a dissent, righteous or unrighteous. As a result the bhikkhus of one party do not appease or talk with the other party for appeasement. Not favourable to each other do not settle it favourably. They hold on to the non appeasement and non favouritism of each other tenaciously, saying this is the truth and all else is wrong. Bhikkhus, this is the gathering that does not think according to the Teaching.

Bhikkhus, what is the gathering that thinks according to the Teaching? Bhikkhus, in a gathering the bhikkhus, have a dissent, righteous or unrighteous. The bhikkhus of one party, appease or talk with the other party for appeasement. Favourable to each other settle it favourably. They do not hold on to the non appeasement and non favouritism of each other tenaciously, saying this is the truth and all else is wrong. Bhikkhus, this is the gathering that thinks according to the Teaching. Bhikkhus, these two are the gatherings and of the two the gathering that thinks according to the Teaching is noble.

6. 1. Puggalavaggo

53. Bhikkhus, these two persons are born in the world, for the good, welfare and pleasantness of many gods and men. Who are the two? It is the Thus Gone One, worthy and rightfully enlightened and the Universal monarch.

54. Bhikkhus, these two supernatural humans are born in the world, for the good, welfare and pleasantness of many gods and men. Who are the two? It is the Thus Gone One, worthy and rightfully enlightened and the Universal monarch.

55. Bhikkhus, at the demise of these two persons there is much remorse in the world. Which two? It is the Thus Gone One, worthy and rightfully enlightened and the Universal monarch.

56. Bhikkhus, these two are worthy of monuments. Which two? The Thus Gone One, worthy and rightfully enlightened and the Universal monarch.

57. Bhikkhus, there are two enlightened ones. Who are the two? The Thus Gone One, worthy and rightfully enlightened and the Silent enlightened One.

58 Bhikkhus, a bursting thunder bolt does not frighten these two Which two? A bhikkhu who has given up desires and the thoroughbred elephant.

59. Bhikkhus, a bursting thunder bolt does not frighten these two Which two? A bhikkhu who has given up desires and the thoroughbred horse.

60.. Bhikkhus, a bursting thunder bolt does not frighten these two Which two? A bhikkhu who has given up desires and the lion, the king of animals

61.Bhikkhus, for two good reasons wild talk should not be done. What are the two ? May I not tell lies and may I not make wrong accusations. Seeing these two good reasons wild talk should not be done. .

62. Bhikkhus, women die not satiated and not hindered to do two things. What are the two? Having sexual relations and giving birth.

63. Bhikkhus, I will tell you the not peaceful living together and the peaceful living together, listen and attend carefully. Bhikkhus, what is the not peaceful living and how do the not peaceful live together? It occurs to an elder bhikkhu:-The elder bhikkhus do not speak to me, the middling bhikkhus and the novice bhikkhus too do not speak to me. I too will not speak to the elder bhikkhus, the middling bhikkhus or the novice bhikkhus

If an elder bhikkhu, a middling bhikkhu, or a novice bhikkhu, speaks to me, without compassion and if I do not reply, even the sight would be troublesome not pleasant.

Then to a middling bhikkhu or a novice bhikkhu it occurs thus:-The elder bhikkhus do not speak to me, the middling bhikkhus and the novice bhikkhus, do not speak to me. I too will not speak to the elder bhikkhus, the middling bhikkhus or the novice bhikkhus

If an elder bhikkhu, a middling bhikkhu, or a novice bhikkhu, speaks to me, without compassion and if I do not reply, even the sight would be troublesome not pleasant. Bhikkhus, this is the not peaceful living together and in this way they live together without peace.

Bhikkhus, what is the peaceful living together and how do the peaceful live together? It occurs to an elder bhikkhu:-The elder bhikkhus speak to me, the middling bhikkhus and the novice bhikkhus, speak to me. I too will speak to the elder bhikkhus, the middling bhikkhus and the novice bhikkhus

If an elder bhikkhu, a middling bhikkhu, or a novice bhikkhu, speaks to me, he will speak with compassion and I will reply, the sight would not be troublesome it would be pleasant,

Even to a middling bhikkhu or a novice bhikkhu it occurs thus:-The elder bhikkhus speak to me, the middling bhikkhus and the novice bhikkhus. I too will speak to the elder bhikkhus, the middling bhikkhus and the novice bhikkhus

If an elder bhikkhu, a middling bhikkhu, or a novice bhikkhu, speaks to me, he will speak with compassion and I will reply, the sight would not be troublesome it would be pleasant. Bhikkhus, this is the peaceful living together and in this way they live together peacefully.

64. Bhikkhus, if both parties of bhikkhus come for a settlement, are with exchange of words, contortion of views, mentally hurt, displeased and wrathful, not internally appeased with the settlement this should be expected it will be prolonged trouble and the bhikkhus will be unpleasant. .

Bhikkhus, if both parties of bhikkhus come for a settlement, with exchange of words, contortion of views, mentally hurt, displeased and wrathful, are internally well appeased with the settlement this should be expected it will not be prolonged trouble and the bhikkhus will be pleasant.

(7) .2. Sukhavaggo

65. Bhikkhus, there are two kinds of pleasantness. What two? Household pleasantness and the pleasantness of one gone forth. Of these two, the pleasantness of one gone forth is better.

66.Bhikkhus, there are two kinds of pleasantness. What two? Sensual pleasantness and the pleasantness of giving up sensuality. Of these two, the pleasantness of giving up sensuality is better.

67. Bhikkhus, there are two kinds of pleasantness. What two? The pleasantness with substratum and the pleasantness without substratum. Of these two, the pleasantness without substratum is better.

68.Bhikkhus, there are two kinds of pleasantness. What two? The pleasantness with desires and the pleasantness without desires. Of these two, the pleasantness without desires is better.

69. Bhikkhus, there are two kinds of pleasantness. What two? Material pleasantness and immaterial pleasantness. Of these two, immaterial pleasantness is better.

70. Bhikkhus, there are two kinds of pleasantness. What two? The noble pleasantness and the ignoble pleasantness. Of these two, the noble pleasantness is better.

71. Bhikkhus, there are two kinds of pleasantness. What two? Bodily pleasantness and mental pleasantness. Of these two, mental pleasantness is better.

72. Bhikkhus, there are two kinds of pleasantness. What two? Pleasantness with joy and pleasantness without joy. Of these two, pleasantness without joy is better.

73. Bhikkhus, there are two kinds of pleasantness. What two? Pleasantness on account of agreeability and pleasantness on account of equanimity. Of these two, pleasantness on account of equanimity is better.

74. Bhikkhus, there are two kinds of pleasantness. What two? Pleasantness on account of concentration and pleasantness on account of distraction. Of these two, pleasantness on account of concentration is better.

75. Bhikkhus, there are two kinds of pleasantness. What two? Pleasantness with joy for an object and pleasantness without joy for an object. Of these two, pleasantness without joy for an object is better.

76. Bhikkhus, there are two kinds of pleasantness. What two? Pleasantness on account of an agreeable object and pleasantness on account of equanimity for an object . Of these two, pleasantness on account of equanimity for an object, is better.

77. Bhikkhus, there are two kinds of pleasantness. What two? Pleasantness born on account of a material object and pleasantness born, on account of an immaterial object. Of these two, pleasantness born, on account of an immaterial object is better

{8.} 3 Sanimittavaggo.

78. Bhikkhus, on account of an object, demeritorious thoughts arise, not without an object. When that object is dispelled, the demeritorious thoughts fade.

79.Bhikkhus, with a source, demeritorious thoughts arise, not without a source. When that source is dispelled, the demeritorious thoughts fade.

80. Bhikkhus, with a reason, demeritorious thoughts arise, not without a reason. When that reason is dispelled, the demeritorious thoughts fade.

81.Bhikkhus, with an intention, demeritorious thoughts arise, not without an intention. When that intention is dispelled, the demeritorious thoughts fade.

82.Bhikkhus, with a motive, demeritorious thoughts arise, not without a motive. When that motive is dispelled, the demeritorious thoughts fade.

83. Bhikkhus, with that which matters, demeritorious thoughts arise, not without. When that which matters is dispelled, the demeritorious thoughts fade.

84. Bhikkhus, with feelings, demeritorious thoughts arise, not without feelings. When those feelings are dispelled, the demeritorious thoughts fade.

85. Bhikkhus, with perceptions, demeritorious thoughts arise, not without perceptions. When those perceptions are dispelled, the demeritorious thoughts fade.

86. Bhikkhus, with consciousness, demeritorious thoughts arise, not without consciousness. When that consciousness is dispelled, the demeritorious thoughts fade.

87. Bhikkhus, with a coming together of objects, demeritorious thoughts arise, not without a coming together of objects. When the coming together of objects is dispelled, the demeritorious thoughts fade.

[ 9..] 4. Dhammavaggo

88. Bhikkhus, these are two things. What are the two? They are release of mind, and release through wisdom.

89. Bhikkhus, these are two things. What are the two? They are energy, and balance.

90. Bhikkhus, these are two things. What are the two? They are name and matter.

91. Bhikkhus, these are two things. What are the two? They are knowledge and release.

92. Bhikkhus, these are two things. What are the two? They are the view 'to be', and the view 'not to be'..

93. Bhikkhus, these are two things. What are the two? They are no shame and no regrets.

94. Bhikkhus, these are two things. What are the two? They are shame and regrets.

95. Bhikkhus, these are two things. What are the two? They are unruliness, and evil friends..

96.Bhikkhus, these are two things. What are the two? They are ruliness, and good friends..

97. Bhikkhus, these are two things. What are the two? They are cleverness in elements and cleverness in attending to them..

98. Bhikkhus, these are two things. What are the two? They are cleverness in ecclesiastical offence, and cleverness in overcoming them.

[10] 5. Baalavaggo

99. Bhikkhus, these two are foolish. Which two? He that bears the future weight, and he that does not bear the present weight.

100. Bhikkhus, these two are wise. Which two? He that bears the present weight, and he that does not bear the future weight.

101.Bhikkhus, these two are foolish. Which two? He that perceives the not suitable as suitable, and he that perceives the suitable as not suitable.

102. Bhikkhus, these two are wise. Which two? He that perceives the not suitable as not suitable, and he that perceives the suitable as suitable. .

103. Bhikkhus, these two are foolish. Which two? He that perceives an offence when there is no offence, and he that does not perceive the offence as the offence.

104.Bhikkhus, these two are wise. Which two? He that perceives an offence when there is an offence, and he that does not perceive an offence when there is no offence.

105. Bhikkhus, these two are foolish. Which two? He that perceives the unrighteous as righteous, and he that perceive the righteous as unrighteous.

106. Bhikkhus, these two are wise. Which two? He that perceives the unrighteous as unrighteous, and he that perceives the righteous as righteous.

107. Bhikkhus, these two are foolish. Which two? He that perceives the non discipline as the discipline, and he that perceive the discipline as the non discipline.

108. Bhikkhus, these two are wise. Which two? He that perceives the non discipline as non discipline, and he that perceives the discipline as the discipline.

109. Bhikkhus, the desires of these two grow. Which two? He that doubts when there is no reason to doubt, and he that does not doubt when there is a reason to doubt. .

110 Bhikkhus, the desires of these two do not grow. Which two? He that does not doubt when there is no reason to doubt, and he that doubts when there is a reason to doubt. .

111. Bhikkhus, the desires of these two grow. Which two? He that perceives the unsuitable as suitable, and he that perceives the suitable as unsuitable. ..

112. Bhikkhus, the desires of these two do not grow. Which two? He that perceives the not suitable as not suitable, and he that perceives the suitable as suitable.

113. Bhikkhus, the desires of these two grow. Which two? He that perceives an offence when there is no offence, and he that perceives an offence as no offence. .

114. Bhikkhus, the desires of these two do not grow. Which two? He that perceives an offence when there is an offence, and he that perceives no offence when there is no offence.

115.Bhikkhus, the desires of these two grow. Which two? He that perceives the incorrect teaching as the correct teaching, and he that perceives the correct teaching as the incorrect teaching.. .

116. Bhikkhus, the desires of these two do not grow. Which two? He that perceives the incorrect teaching as the incorrect teaching, and he that perceives the correct teaching as the correct teaching. .

117.Bhikkhus, the desires of these two grow. Which two? He that perceives the non discipline as the discipline, and he that perceives the discipline as the non discipline.. .

118. Bhikkhus, the desires of these two do not grow. Which two? He that perceives the non discipline as the non discipline, and he that perceives the discipline as the discipline.

[11] .1 Aasaaduppajahavaggo.

119. Bhikkhus, it is difficult to dispel these two desires. Which two? The desires for gains and the desire to live.

120. Bhikkhus, these two persons are rare in the world. Which two? The one who acts thoughtfully and the one who has gratitude and returns the gratitude. .

121. Bhikkhus, these two persons are rare in the world. Which two? The one who is contented and the one who satisfies the needs of others.

122. Bhikkhus, these two persons are difficult to be satisfied. Which two? He that collects whatever he gains and he that spends whatever he gains.

123. Bhikkhus, these two persons are easy to satisfy. Which two? He that does not collect whatever he gains and he that does not spend whatever he gains.

124. Bhikkhus, for the arising of greed these two are the cause. Which two? An agreeable object and unwise thinking.

125. Bhikkhus, for the arising of aversion these two are the cause. Which two? An agreeable object and unwise thinking.

126. Bhikkhus, there are two reasons for the arising of wrong view. What two? Another's words and unwise thinking.

127.Bhikkhus, there are two reasons for the arising of right view. What two? Another's words and wise thinking.

128. Bhikkhus, these two are the offences. Which two? The trifling offence and the grave offence.

129. Bhikkhus, these two are the offences. Which two? That which is a grave transgression and that which is not a grave transgression.

130. Bhikkhus, these two are the offences. Which two? The offence that has to be completed and the offence that has nothing to be completed.

[12] 2. Aayaacanaavaggo.

131. Bhikkhus, a bhikkhu aspiring out of faith, should rightfully aspire, 'May I be one like Sariputta or Moggallana.' Bhikkhus, they are beyond compare in the midst of my disciple bhikkhus.

132. Bhikkhus, a bhikkhuni aspiring out of faith, should rightfully aspire, 'May I be one like bhikkhuni Khema or bhikkhuni Uppalavanna.' Bhikkhus, they are beyond compare in the midst of my disciple bhikkhunis

133. Bhikkhus, a male lay disciple aspiring out of faith, should rightfully aspire, 'May I be one like the householder Citta or the householder Hatthaka of Alavaka.' Bhikkhus, they are beyond compare in the midst of my male lay disciples.

134. Bhikkhus, a female lay disciple aspiring out of faith, should rightfully aspire, 'May I be one like Khujjuttara or Veluka.ntaki Nandamata' Bhikkhus, they are beyond compare in the midst of my female lay disciples.

135. Bhikkhus, the not learned foolish man doing these two things destroys himself, becomes blamable and blamed by the wise, accrues much demerit. What are the two things? Without inquiring and without penetrating to see the depths, he praises that which should not be praised and depreciates that which should be praised. Bhikkhus, the learned Great Man doing these two things does not destroy himself, does not become blamable and not blamed by the wise, accrues much merit. What are the two things? Inquiring and penetrating to see the depths, he praises that which should be praised and depreciates that which should be depreciated. .

136.Bhikkhus, the not learned foolish man doing these two things destroys himself, becomes blamable and blamed by the wise, accrues much demerit. What are the two things? Without inquiring and without penetrating to see the depths, he does not place faith in that which faith should be placed and places faith in that which faith should not be placed. Bhikkhus, the learned Great Man doing these two things does not destroy himself, does not become blamable and not blamed by the wise, accrues much merit. What are the two things? Inquiring and penetrating to see the depths, he does not place faith in that which faith should not be placed and places faith in that which faith should be placed. .

137. Bhikkhus, on account of the wrong behaviour towards two, the not learned foolish man destroys himself, becomes blamable and blamed by the wise, accrues much demerit. Who are the two? They are mother and father.

Bhikkhus, on account of the right behaviour towards two, the learned Great Man does not destroy himself, does not become blamable and praised by the wise, accrues much merit. Who are the two? They are mother and father.

138. Bhikkhus, on account of the wrong behaviour towards two, the not learned foolish man destroys himself, becomes blamable and blamed by the wise, accrues much demerit. Who are the two? They are the Thus Gone One and the Thus One One's disciples

Bhikkhus, on account of the right behaviour towards two, the learned Great Man does not destroy himself, does not become blamable and praised by the wise, accrues much merit. Who are the two? They are the Thus Gone One and the Thus Gone One's disciples.

139.Bhikkhus, these are two things. What are the two? Cleansing the mind and not clinging to anything in the world.

140. Bhikkhus, these are two things. What are the two? Anger and bearing a grudge.

141.Bhikkhus, these are two things. What are the two? Appeasing anger and giving up bearing a grudge.

[13] 3 Daanavaggo

142. Bhikkhus, these two are offerings. What two?

Offering material and offering the Teaching. Of these two, offering the Teaching is better.

143. Bhikkhus, these two are applications. What two?

Application to matter and application to the Teaching. Of these two, application to the Teaching is better.

144.Bhikkhus, these two are renunciations. What two?

Renouncing matter and renouncing the Teaching. Of these two, renouncing the Teaching is better.

145.Bhikkhus, these two are abandonings. What two?

Abandoning matter and abandoning the Teaching. Of these two, abandoning the Teaching is better.

146.Bhikkhus, these two are possessions. What two?

Material possessions and possessions of the Teaching. Of these two, possessions of the Teaching are better.

147.Bhikkhus, these two are common partakings. What two?

Partaking matter and the Teaching in common. Of these two, partaking the Teaching in common is better.

148.Bhikkhus, these two are to be shared. What two?

Sharing matter and sharing the Teaching. Of these two, sharing the Teaching is better.

149. Bhikkhus, these two are classifications. What two?

Classification of matter and classification of the Teaching. Of these two, classification of the Teaching is better.

150. Bhikkhus, these two are benefits. What two?

Material benefits and benefits of the Teaching. Of these two, benefits of the Teaching are better.

151. Bhikkhus, these two are compassions. What two?

Material compassion and compassionate Teaching. Of these two, compassionate teaching is better.

[14] 4 Santhaaravaggo.

152. Bhikkhus, these two are spreading's. What two? The material spread and the spread of the Teaching.

Of the two, the spread of the Teaching is better.

153. Bhikkhus, these two are friendly welcomes. What two? The material friendly welcome and the friendly welcome of the Teaching.

Of the two, the friendly welcome of the Teaching is better.

154. Bhikkhus, these two are desires. What two? The material desires and desires of the Teaching.

Of the two, desires of the Teaching are better.

155. Bhikkhus, these two are pursuits. What two? The material pursuit and the pursuit of the Teaching.

Of the two, the pursuit of the Teaching is better.

156. Bhikkhus, these two are searchings. What two? The material search and the search in the Teaching.

Of the two, the search in the Teaching is better.

157. Bhikkhus, these two are offerings. What two? The offering of material and the offering of the Teaching. Of the two, the offering of the Teaching is better.

158. Bhikkhus, these two are fine thefts. What two? The material fine theft and the fine theft of the Teaching. Of the two, the fine theft of the Teaching is better.

159.Bhikkhus, these two are the potencies. What two? Material potency and the potency of the Teaching.

Of the two, the potency of the Teaching is better.

160. Bhikkhus, these two are growths. What two? Material growth and growth of the Teaching.

Of the two, growth of the Teaching is better.

161. Bhikkhus, these two are jewels. What two? The material jewel and the jewel of the Teaching.

Of the two, the jewel of the Teaching is better.

162. Bhikkhus, these two are accumulations. What two? The material accumulation and the accumulation of the Teaching. Of the two, the accumulation of the Teaching is better.

163.Bhikkhus, these two are complete developments. What two? The complete development of material and the complete development of the Teaching Of the two, the complete of the Teaching is better.

[15] 5. Samaapattivaggo

164. Bhikkhus, these are two things. What two? Success in attainments and success in rising from attainments

165. Bhikkhus, these are two things. What two? Straightforwardness and gentleness.

166. Bhikkhus, these are two things. What two? Forbearance and gentleness.

167. Bhikkhus, these are two things. What two? Smooth words and friendly welcome

168. Bhikkhus, these are two things. What two? Being not harmful and pure

169.Bhikkhus, these are two things. What two? Unprotected sense doors and not knowing the right amount to partake

170.Bhikkhus, these are two things. What two? Protected sense doors and knowing the right amount to partake

171. Bhikkhus, these are two things. What two? The power of consideration and the power of development.

172. Bhikkhus, these are two things. What two? The power of mindfulness and the power of

concentration.

173. Bhikkhus, these are two things. What two? Calm and insight.

174. Bhikkhus, these are two things. What two? Moral failure and wrong view.

175. Bhikkhus, these are two things. What two? Success in morality and right view.

176. Bhikkhus, these are two things. What two? Purity of virtues and purity of view.

177. Bhikkhus, these are two things. What two? Purity of view and endeavour limited to that view

178. Bhikkhus, these are two things. What two? Dissatisfaction in meritorious things and unhindered aroused effort.

179. Bhikkhus, these are two things. What two? Forgetfulness and non awareness.

180. Bhikkhus, these are two things. What two? Mindfulness and awareness.

1. Kodhapeyyaala.m

181. Bhikkhus, these are two things. What two? Anger and grudge....re...the concealing nature and a feeling of illwill ..re.. jealousy and selfishness,...re... a deceptive appearance and crafty work,...re...without shame and without regrets.

182. Bhikkhus, these are two things. What two? Without anger and without a grudge....re...not of a concealing nature and without ill feeling, ..re..not jealous and not selfish,...re... without deception and not crafty ,...re... shameful and has regrets

183.Bhikkhus, abiding with two things the bhikkhu lives in unpleasaantness. What two? Anger and grudge....re...the concealing nature and a feeling of illwill ..re.. jealousy and selfishness,...re... a deceptive appearance and crafty work,...re...without shame and without regrets.

184.Bhikkhus, abiding with two things the bhikkhu lives in pleasantness. What two? Without anger and without a grudge....re...not of a concealing nature and without ill feeling, ..re..not jealous and not selfish,...re... without deception and not crafty ,...re... shameful and has regrets

185.Bhikkhus, these two things lead to the diminution of the trainer bhikkhu. What two? Anger and grudge....re...the concealing nature and a feeling of illwill ..re.. jealousy and selfishness,...re... a deceptive appearance and crafty work,...re...without shame and without regrets.

186.Bhikkhus, these two things lead to the non diminution of the trainer bhikkhu. What two? Abiding without anger and without a grudge....re...not of a concealing nature and without ill feeling, ..re..not jealous and not selfish,...re... without deception and not crafty ,...re... shameful and has regrets

187. Bhikkhus, endowed with these two things, the bhikkhu, as though led and lain there is born in hell What are the two things? With anger and grudge....re...the concealing nature and a feeling of illwill ..re.. jealousy and selfishness,...re... a deceptive appearance and crafty work,...re...without shame and without regrets.

188. Bhikkhus, endowed with these two things, the bhikkhu, as though led and lain there is born in heaven What are the two things? Abiding without anger and without a grudge....re...not of a concealing nature and without ill feeling, ..re..not jealous and not selfish,...re... without deception and not crafty ,...re... shameful and has regrets.

189. Bhikkhus, endowed with two things a certain one, after death is born in decrease, in a bad state, in hell. What two things? With, anger and grudge....re...the concealing nature and a feeling of illwill ..re.. jealousy and selfishness,...re... a deceptive appearance and crafty work,...re...without shame and without regrets.

190. Bhikkhus, endowed with two things a certain one, after death is born in increase, in a good state, in heaven. What two things? Abiding without anger and without a grudge....re...not of a concealing nature and without ill feeling, ..re..not jealous and not selfish,...re... without deception and not crafty ,...re... shameful and has regrets.

Akusalapeyyaalam.-Repeats of demerit.

191-200. Bhikkhus, these two things are demeritorious, these two things are meritorious, these two things are defective, these two things are not defective, these two things yield pain, these two things yield pleasure, these two things bring unpleasant results, these two things bring pleasant results, these two things are full of trouble and these two things are without trouble. What two? Abiding without anger and without a grudge....re...not of a concealing nature and without ill feeling, ..re..not jealous and not selfish,...re... without deception and not crafty ,...re... shameful and has regrets.

Vinayapeyyaalam - Repeats of the Discipline

201. Bhikkhus, seeing these two good reasons the Thus Gone One has appointed precepts to the disciples. What two? For the excellence and the pleasantness of the Community, to ward off the wicked thoughts of humans, for the good of well behaved bhikkhus, to restrain desires here and now and to ward off desires here after, to restrain anger here and now and to ward off anger here after, to restrain offending here and now and to ward off offending here after, to restrain fears here and now and to ward off fears here after, to restrain from demeritorious thoughts here and now and to ward off demeritorious thoughts here after. For the compassion of lay folk, to cut off the desires of unvirtuous bhikkhus, for the pleasure of the pleased and for a development of pleasure of those pleased. For the firm establishment of the good Teaching and for following the rules. Bhikkhus, seeing these two good reasons the Thus Gone One has appointed precepts to the disciples.

202-230. Bhikkhus, seeing these two good reasons the Thus Gone One has appointed, the higher code of rules, repeating and questioning on the higher code of rules, the arrangement for the higher code of rules to be repeated, the satisfaction on account of it, the arrangement to obtain the satisfaction. For rebuking, sending out, excommunicating, reconciling, suspending, keeping under probation, recalling it from the beginning, accepting penance, causing to be rehabilitated, reinstating, throwing out as useless, making to take the responsibility on oneself, making an announcement after a resolution, making a second announcement, making announcements up to the fourth time, reminding the lack of sense, reminding the lack of sense for the second time, carrying out the proceedings in the presence, calling to be mindful., acquitting on the grounds of insanity, making to promise, settling the matter with the vote of the majority, reminding its demeritorious nature, and covering up as though with grass, to the disciples. What two? For the excellence and the pleasantness of the Community, to ward off the wicked thoughts of humans, for the good of well behaved bhikkhus, to restrain desires here and now and to ward off desires here after, to restrain anger here and now and to ward off anger here after, to restrain offending here and now and to ward off offending here after, to restrain fears here and now and to ward off fears here after, to restrain from demeritorious thoughts here and now and to ward off demeritorious thoughts here after. For the compassion of lay folk, to cut off the desires of unvirtuous bhikkhus, for the pleasure of the pleased and for a development of pleasure of those pleased. For the firm establishment of the good Teaching and for following the rules. Bhikkhus, seeing these two good reasons the Thus Gone One has appointed precepts to the disciples.

4. Raagapeyyaala.m.

231.Bhikkhus, knowing greed by experiencing these two should be developed. What two? Calm and insight. Bhikkhus, accurately knowing greed, these two should be developed. What two? Calm and insight.

Bhikkhus, investigating greed, these two should be developed. What two? Calm and insight. Bhikkhus, to destroy greed, these two should be developed. What two? Calm and insight. Bhikkhus, for the fading of greed, these two should be developed. What two? Calm and insight. Bhikkhus, to estrange greed, these two should be developed. What two? Calm and insight. Bhikkhus, for the cessation of greed, these two should be developed. What two? Calm and insight. Bhikkhus, to renounce greed, these two should be developed. What two? Calm and insight. Bhikkhus, to give up greed, these two should be developed. What two? Calm and insight.

232-246.. Bhikkhus, knowing aversion, ..re.. delusion,...re...anger and grudge, ...re... the concealing nature and spite,..re... jealousy and selfishness,..re.. deception and craftiness, ...re... obstinacy and violence,....re...measuring and conceit,...re....intoxication and negligence, by experiencing, ...re... with accuracy,..re.... by investigation, ...re...to fade,..re....to estrange,...re...to cease,..re....to renounce,...re... and to give up intoxication and negligence these two should be developed. What two? Calm and insight.

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ANGUTTARA NIKAAYA

Tika-Nipaata. Baalavaggo

1. Bhayasutta.m

I heard thus. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi. The Blessed One addressed the bhikkhus from there. Bhikkhus, all fear arises from the foolish not from the wise. All troubles come from the foolish not from the wise. All annoyances come from the foolish not the wise. A house of reeds or of grass catching fire would burn the ridge poles, the flames running up and down would touch the bolts and closed windows and would burn them all. In the same manner all fear arises from the foolish not from the wise. All troubles come from the foolish not from the wise. All annoyances come from the foolish not the wise. Therefore bhikkhus, the foolish are with fear, with troubles and annoyances the wise are not.

Therefore bhikkhus, you should train thus: We should avoid the three things by which the fool is known and develop the three things by which the wise man is known.

2. Lakkhanasutta.m

Bhikkhus, the fool is known by his actions, the wise man shines when it is suitable. Bhikkhus, the fool should be known by three things. What three? On account of bodily, verbal and mental misbehaviour. . Bhikkhus, the wise man should be known by three things. What three? On account of bodily, verbal and mental good conduct.Therefore bhikkhus, you should train thus: We should avoid the three things by which the fool is known and develop the three things by which the wise man is known.

3. Cintiisutta.m

Bhikkhus, these three are the characteristics of the fool. What three? Here bhikkhus, the fool thinks incorrectly, speaks incorrectly and acts incorrectly. If the fool did not think, speak and act incorrectly, how could the wise man know, this one is a fool. Since he thinks, speaks and acts incorrectly, the wise know, this good person is a fool.

Bhikkhus, these three are the characteristics of the wise man. What three? Here bhikkhus, the wise man thinks correctly, speaks correctly and acts correctly. If the wise man did not think, speak and act correctly, how could the wise man know, this good man is a wise one. Since he thinks, speaks and acts correctly, the wise know, this good person is wise.

4. Accayasutta.m

Bhikkhus, endowed with three things the foolish man should be known. What three? Not seeing the fault as the fault, seeing it is a fault not asking pardon according to the Teaching, when someone asks pardon according to the Teaching, not granting pardon. Bhikkhus, the foolish man should be known by these three characteristics.

Bhikkhus, endowed with three things the wise man should be known. What three? Seeing the fault as the fault, seeing it is a fault he asks for pardon according to the Teaching, when someone asks for pardon according to the Teaching, he grants it. Bhikkhus, the wise man should be known by these three characteristics.

5. Ayonisosutta.m

Bhikkhus, endowed with three things the foolish man should be known. What three? He evolves a question without wise thinking, explains the question without wise thinking. If someone else considers the question wisely and smoothly explains it with connected words and letters he does not accept it. Bhikkhus, the foolish man should be known by these three characteristics Bhikkhus, endowed with three things the wise man should be known. What three? He wisely thinking evolves a question, wisely thinking explains the question. If someone else would consider the question wisely and explains it smoothly with connected words and letters he accepts it. Bhikkhus, the wise man should be known by these three characteristics.

6. Akusalasutta.m

Bhikkhus, endowed with three things the foolish man should be known. What three? With demeritorious bodily, verbal and mental action. Bhikkhus, the foolish man should be known by these three characteristics Bhikkhus, endowed with three things the wise man should be known. What three? With meritorious bodily, verbal and mental action. Bhikkhus, the wise man should be known by these three characteristics.

Therefore bhikkhus, you should train thus: We should avoid the three things by which the fool is known and develop the three things by which the wise man is known.

7. Saavajjasutta.m

.Bhikkhus, endowed with three things the foolish man should be known. What three? With blamable bodily, verbal and mental action. Bhikkhus, the foolish man should be known by these three characteristics

Bhikkhus, endowed with three things the wise man should be known. What three? With blameless bodily, verbal and mental action. Bhikkhus, the wise man should be known by these three characteristics.

8. Sabyaabajjhasutta.m

Bhikkhus, endowed with three things the foolish man should be known. What three? With troublesome bodily, verbal and mental action. Bhikkhus, the foolish man should be known by these three characteristics.

Bhikkhus, endowed with three things the wise man should be known. What three? With non troublesome bodily, verbal and mental action. Bhikkhus, the wise man should be known by these three characteristics.

Therefore bhikkhus, you should train thus: We should avoid the three things by which the fool is known and develop the three things by which the wise man is known.

9. Khata.msutta

Bhikkhus, endowed with three things the foolish ordinary man destroys himself and becomes blamable, blamed by the wise accrues much demerit. What three? By misconducting himself bodily, verbally and mentally.

Bhikkhus, endowed with three things the Great wise man does not destroy himself and does not become blamable, not blamed by the wise accrues much merit. What three? By bodily, verbal and mental good conduct.

10. Malasutta.m

Bhikkhus, without dispelling these three blemishes, as though led and lain there, one goes to hell. What three? Evil character and stains of evil character, jealousy and stains of jealousy, selfishness and stains of selfishness. Without giving up these three blemishes, one is born in hell, as though led and lain there.

Bhikkhus, dispelling these three blemishes, as though led and lain there, one goes to heaven. What three? Become virtuous is without evil blemish, not jealous, has given up stains of jealousy, not selfish has given up stains of selfishness. Giving up these three blemishes, one is born in heaven, as though led and lain there.

2. Rathakaaravaggo

1. ~naatasutta.m

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 Saaraniiyasutta.m

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. Aasa.msaasutta.m

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, one who has destroyed 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. Cakkavattisutta.m

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, Maara, Brahmaa, or anyone in the world.

5. Pacetano.

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 Pacetaana 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. Apa.n.nakasutta.m - 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 details.To 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. Attabyaabaadhsutta. - Causing trouble to oneself

17. Bhikkhus, three things are troublesome to oneself, troublesome

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

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. Devalokasuttam.

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. Pa.thamapaapanikasuttam. 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.

10.Dutiyapaapanikasutta.m- 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.

3. Puggalavaggo.

1. Savi.t.thasutta.m

21. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi. Then venerable Savi.t.tha and venerable Mahako.t.thita approached venerable Sariputta, exchanged friendly greetings and sat on a side. Then venerable Sariputta said to venerable Savi.t.tha:- Friend, Savi.t.tha, three kinds of persons are evident in the world. What three? The body witness, the one come to righteousness of view and the one released through faith. Of these three persons which person is excellent and more pleasing to you?

Friend, Sariputta, of these three, such as the body witness, the one come to righteousness of view and the one released through faith, that one released through faith is more pleasing to me as his faculty of faith is much developed.

Then venerable Sariputta said to venerable Mahako.t.thita:- Friend, Ko.t.thita, three kinds of persons are evident in the world. What three? The body witness, the one come to righteousness of view and the one released through faith. Of these three persons which person is more pleasing to you?

Friend, Sariputta, of these three, such as the body witness, the one come to righteousness of view and the one released through faith, the body witness is more pleasing to me as his faculty of concentration is much developed.

Then venerable Mahko.t.thita said to venerable Sariputta:- Friend, Saariputta, three kinds of persons are evident in the world. What three? The body witness, the one come to righteousness of view and the one released through faith. Of these three persons which person is more pleasing to you?

Friend, Mahko.t.thita, of these three, such as the body witness, the one come to righteousness of view and the one released through faith, the one come to righteousness of view is more pleasing to me as his faculty of wisdom is much developed.

Then venerable Sariputta said thus to venerable Savi.t.tha and venerable Mahako.t.thita:- Friends, we have each declared this according to our individual understandings. Now let us approach the Blessed One and ask as to which is the excellent and most pleasing.

Venerable Sariputta, venerable Savi.t.tha and venerable Mahako.t.thita approached the Blessed One, worshipped and sat on a side and venerable Sariputta related all the conversation that took place between himself, venerable Savi.t.tha and venerable Mahako.t.thita.

The Blessed One said:- Sariputta, it cannot be stated easily, of these three persons, which one is more pleasing and excellent. It can be stated that when the one released through faith has come to the path of worthiness. The body witness and the one come righteousness of view are either to return or not to return.

Sariputta, it cannot be stated easily, of these three persons, which one is more pleasing and excellent. It can be stated that when the body witness has come to the path of worthiness. the one released through faith and the one come to righteousness of view are either to return once or not to return..

Sariputta, it cannot be stated easily, of these three persons, which one is more pleasing and excellent. It can be stated that when the one come to righteousness of view, has come to the path of worthiness. The body witness and the one released through faith are either to return once or not to return.

2. Gilaanasutta.m

22. Bhikkhus, these three sick persons are evident in the world. What three? A certain sick person, whether he gains or whether he does not gain suitable food, medicine and a suitable attendant, he does not recover from that illness.

The second sick person, whether he gains or whether he does not gain suitable food, medicine and a suitable attendant, he recovers from that illness.

The third sick person gains not that he does not gain, suitable food, medicine and a suitable attendant and he recovers from that illness.

Bhikkhus, on account of this sick person, who gains not that he does not gain, suitable food, medicine and a suitable attendant and recovers from that illness, I grant the supplication of suitable food, medicine and a suitable attendant for the sick. Bhikkhus, on account of this sick person other sick persons should be attended to. These three sick persons are evident in the world.

Bhikkhus, in the same manner there are three persons in the world are comparable to these three sick persons. Which three?

Bhikkhus, a certain person whether he gains sight of the Thus Gone One or does not gain sight of the Thus Gone One, whether he hears the Teaching and Discipline of the Thus Gone One or does not hear it, he does not enter the right path to become proficient in meritorious thoughts..

Bhikkhus, the second person whether he gains sight of the Thus Gone One or does not gain sight of the Thus Gone One, whether he hears the Teaching and Discipline of the Thus Gone One or does not hear it, he enters the right path to become proficient in meritorious thoughts.

Bhikkhus, the third person gains sight of the Thus Gone One, not that he does not gain sight of the Thus Gone One. Hears the Teaching and Discipline of the Thus Gone One, not that he does not hear it, and enters the right path to become proficient in meritorious thoughts.

Bhikkhus, it is on account of this person, who gains sight of the Thus Gone One, not that he does not gain sight of the Thus Gone One, hears the Teaching and Discipline of the Thus Gone One, not that he does not hear it, and enters the right path to become proficient in meritorious thoughts, that I grant the Teaching should be given. Bhikkhus on account of this person, others also should be taught. These three persons are evident in the world.

3. Sankhaaarasuttaam.

23. Bhikkhus, these three persons are evident in the world. What three? The person who cooks up troublesome bodily, verbal and mental dispositions and is born in a troublesome world and there, touched by troublesome feelings, feels only unpleasant, like beings born in hell.

The person who cooks up non-troublesome bodily, verbal and mental dispositions and is born in a non-troublesome world and there, touched by non-troublesome feelings, feels only pleasant, like beings born in heaven.

The person who cooks up troublesome and non-troublesome bodily, verbal and mental dispositions and is born in a troublesome and non-troublesome world and there, touched by troublesome and non-troublesome feelings, feels unpleasant and pleasant, like humans, sometimes heavenly and sometimes hellish.

Bhikkhus, these three persons are evident in the world.

4. Bahukaarasutta.m

24. Bhikkhus, these three persons have done much to a person. Which three? Bhikkhus, the person gone to whom this person takes refuge in the Enlightenment, in the Teaching and the Community of bhikkhus. .

Bhikkhus, the person gone to whom this person 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.

Again, bhikkhus, the person gone to whom, this person destroys desires, releases the mind and released through wisdom, here and now abides having realized. Bhikkhus, these three persons have done much to this person.

Bhikkhus, it is not possible that these three persons could be thoroughly repaid with gratitude, by this person revering him, attending on him, clasping hands towards him and honouring him with robes, morsel food, dwellings and medicinal requisites.

5. Vajruupamasutta.m

25. Bhikkhus, these three persons are evident in the world. What three? The person whose mind is comparable to a sore, the person whose mind is comparable to lightning and the person whose mind is comparable to a diamond.

Bhikkhus, who is the person with a mind comparable to a sore? Bhikkhus, a certain person is angry and has grudges. When a few words are told he becomes angry, swears and retorts angrily showing anger and displeasure, like a festered sore touched by a clod or stone would ooze much pus. Bhikkhus, in like manner a person with a mind comparable to a sore is angry, has grudges and when a few words are told he becomes angry, swears and retorts angrily showing anger and displeasure.

Bhikkhus, who is the person with a mind comparable to lightning? Bhikkhus, a certain person knows, as it really is, this is unpleasant, this is the arising of unpleasantness, this is its cessation and this is the path leading to the cessation of unpleasantness. Just as a man would see forms in pitch darkness when there is lightning. In the same manner a certain person 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, who is the person with a mind comparable to a diamond? Bhikkhus, a certain person having destroyed desires, the mind released and released through wisdom abides here and now by himself realised. Bhikkhus, just as there is nothing that a diamond would not cut, a gem or a stone. In the same manner a certain person having destroyed desires, the mind released and released through wisdom, abides here and now by himself realized. Bhikkhus, these three persons are evident in the world.

6. Sevitabbasutta.m

26. Bhikkhus, these three persons are evident in the world. What three? Bhikkhus, there is a person that should not be associated, there is one that should be associated and there is another that should be honoured and revered and associated.

Bhikkhus, who is the person that should not be associated? Bhikkhus, a certain person is below par in virtues, concentration and wisdom. Such should not be associated unless out of sympathy and compassion.

Bhikkhus, who is the person that should be associated? Bhikkhus, a certain person is par in virtues, concentration and wisdom. Such should be associated. What is the reason? Those par in virtues converse on virtues, those par in concentration converse on concentration and those par in wisdom converse on wisdom. For them it becomes a pleasant abiding, therefore they should be associated.

Bhikkhus, who is the person that should be honoured, revered and associated? Bhikkhus, a certain person is much above in virtues, concentration and wisdom. Such should be honoured, revered and associated. What is the reason? I will complete virtues not yet completed, will be satisfied seeing my completed virtues, then and there. I will complete my wisdom not yet completed and I will wisely see whether it is complete Therefore, bhikkhus, such persons should be honoured, revered and associated. Bhikkhus, these three persons are evident in the world.

Associating someone low is deterioration,

Associating an equal there's no deterioration

Therefore bend down to a superior,

It is quick growth.

7. Jigucchitabbasutta.m- The loathsome

27.Bhikkhus, these three persons are evident in the world. Which three? A certain person should be loathed, should not be associated. The second should be looked after not associated and the third should be associated.

Bhikkhus, which person should be loathed and not associated. Here a certain person is unvirtuous, with evil thoughts like rubbish, with secret actions, with only a promise to recluseship, festering inside and filth oozing out. Bhikkhus, this kind of person should be loathed, should not be associated. What is the reason? In some way if this person is not imitated, ill fame spreads, this is an evil friend, an associate of evil. Just as a serpent with excreta on its body would not sting anyone, for he smears excreta. In the same manner an unvirtuous person with evil thoughts similar to rubbish, with secret actions, with only a promise to recluseship, festering inside and filth oozing out should be loathed, should not be associated.

Bhikkhus, what kind of person should be carefully watched, not associated? Bhikkhus, a certain person is angry and has grudges. When a few words are told he becomes angry swears and retorts angrily showing anger and displeasure, like a festered sore touched by a clod or stone would ooze much pus. Or like a heap of rotting food in a monastery when hit with a clod or stone would give a hissing sound. Or like a heap of excreta when hit with a clod or stone would give an evil smell Bhikkhus, in like manner a person with a mind comparable to a sore is angry, has grudges and when a few words are told he becomes angry, swears and retorts angrily showing anger and displeasure. Bhikkhus, this person should be carefully watched, not associated. What is the reason? He may scold me, rebuke me and do me some harm. Therefore this person should be carefully watched, not associated.

Bhikkhus, what kind of person should be closely associated? Here a certain person is virtuous, with good behaviour. Such a person should be associated closely. What is the reason? If for some reason this person is imitated, good fame spreads. He is a good friend, behaves well. Such a person should be associated. These three persons are evident in the world.

. . .

Associating someone low is deterioration,

Associating an equal there's no deterioration

Therefore bend down to a superior,

It is quick growth.

8. Guutabhaanisuttam. -Foul speech

28. Bhikkhus, these three persons are evident in the world. What three? The person who has foul speech, the person who speaks the truth and the person who has pleasant speech.

Bhikkhus, who is the person with foul speech? A certain person gone to a gathering, in the midst of relations, associates or in the presence of an eminent person, when asked to witness, not knowing says, I know and knowing says I do not know. Not seeing, says I saw and seeing says I did not see. Aware it's a lie, he tells lies for some small gain, for another's cause or some material gain. This is a man with foul speech.

Bhikkhus, who is the person who speaks the truth? A certain person gone to a gathering, in the midst of relations, associates or in the presence of an eminent person, when asked to witness, not knowing says, I do not know and knowing says I know. Not seeing, says I did not see and seeing says I saw. Aware it's a lie, he does not tell lies for some small gain, for another's cause or some material gain. This is the person who speaks the truth..

Bhikkhus, who is the person who has pleasant speech? Here, a certain person giving up rough speech, abstains from it. He speaks words that are polite and pleasing to the ears, words that are entertained by the populace at large. This is the person with pleasant speech. These three persons are evident in the world.

9 Andhasutta.m

29. Bhikkhus, these three persons are evident in the world. What three? The blind man, the man with one unimpaired eye and the man with unimpaired eyes. Bhikkhus, who is the blind man? Bhikkhus, this person is not clever to acquire wealth that is not acquired and to prosper on wealth already acquired He is blind to it. Further he hasn't the eye to know merit and demerit, the fault and non fault, the non-exalted and exalted and the counterparts of purity and impurity. This is the blind man Bhikkhus who is the man with one unimpaired eye? Bhikkhus, this person is clever to acquire wealth that is not acquired and to prosper on wealth already acquired He is not blind to it. He hasn't the eye to know merit and demerit, the fault and non fault, the non-exalted and exalted and the counterparts of purity and impurity. This is the man

with one unimpaired eye.

Bhikkhus, who is the man with unimpaired eyes? Bhikkhus, this person is clever to acquire wealth that is not acquired and to prosper on wealth already acquired He is not blind to it. Further he has the eye to know merit and demerit, the fault and non fault, the non-exalted and exalted and the counterparts of purity and impurity. This is the man with unimpaired eyes. Bhikkhus, these three persons are evident in the world.

Both throws being unlucky, the blind do not have wealth and do not accrue merit,

The man with one unimpaired eye begets wealth righteously or otherwise

By theft, telling lies or cheating, the clever young man accumulates wealth

Partaking sensual pleasures comes to unpleasantness.

The man with one unimpaired eye goes to hell and wails.

The man with both eyes unimpaired is the best,

With wealth rightfully acquired, he rises with the Teaching

He gives with a pure mind and attains the non grieving state

Keep away from the blind and those with one eye unimpaired

Associate the man with unimpaired eyes. Of the three he is the best.

10. Avakujjasutta.m -Turned upside down

30. Bhikkhus, these three persons are evident in the world. What three? One with wisdom, turned upside down, the other with wisdom on his lap and the third with wide wisdom.

Bhikkhus, who is the person with wisdom turned upside down?

Here, bhikkhus, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure.

Seated in his seat he does not attend to the beginning, the middle or the end of that talk. Getting up from his seat, he does not recall the beginning, the middle or the end of that talk. Like a vessel turned upside down would not hold any water poured to it. Bhikkhus, in the same manner, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure Seated in his seat he does not attend to the beginning, the middle or the end of that talk. Getting up from his seat, he does not recall the beginning, the middle or the end of that talk Bhikkhus, this is the person with wisdom turned upside down.

Bhikkhus, who is the person with wisdom on the lap?

Here, bhikkhus, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure

Seated in his seat he attends to the beginning, the middle and the end of that talk. Getting up from his seat, he does not recall the beginning, the middle or the end of that talk. Like a person's lap, where various kinds of eatables are amassed, such as sesame, rice, sweet meats and jujube fruit. Getting up from that seat without mindfulness, he throws that food here and there. Bhikkhus, in the same manner, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure. Seated in his seat he attends to the beginning, the middle and the end of that talk. Getting up from his seat, he does not recall the beginning, the middle or the end of that talk Bhikkhus, this is the person with wisdom on the lap.

Bhikkhus, who is the person with wide wisdom?

Here, bhikkhus, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure

Seated in his seat he attends to the beginning, the middle or the end of that talk. Getting up from his seat, he recalls the beginning, the middle or the end of that talk. Like a vessel turned upright would hold any water poured to it, would not miss it. Bhikkhus, in the same manner, a certain person constantly goes to the presence of the bhikkhus in the monastery. The bhikkhus declare to him the Teaching good at the beginning, in the middle and the end, full of meaning even in the words and letters complete and pure. Seated in his seat he attends to the beginning, the middle and the end of that talk. Getting up from his seat, he recalls the beginning, the middle and the end of that talk Bhikkhus, this is the person with wide wisdom.

Bhikkhus, these three persons are evident in the world.

The foolish man with wisdom turned upside down,

Constantly goes to the presence of the bhikkhus,

But does not learn the beginning, the middle or the end

Lacking in wisdom, he cannot learn.

The one whose wisdom is on the lap is better

Seated he learns the beginning, the middle and the end,

Getting up from his seat, he becomes confused and forgets

The one with wide wisdom is the best

Constantly going to the bhikkhus he learns from the beginning to the end

He bears the Teaching in his mind unconfused,

Walking in the path of the Teaching, he ends unpleasantness.

4. Devaduuta vaggo.

1. Sabrahmakasutta.m-With Brahma

31.Bhikkhus, those families in which the mother and father are worshipped by the children at home are with Brahma. Bhikkhus, they are the first instructions in the families, when the mother and father are worshipped by the children. Bhikkhus, those families in which the mother and father are worshipped by the children at home are adorable.

Bhikkhus, Brahma is a synonym for mother and father. The first teachers is a synonym for mother and father. Loved ones is another synonym for mother and father. Bhikkhus, mother and father do much for their children, when they cannot walk, they are fed and the world is shown to them by mother and father.

Mother and father are Brahma, the first teachers, it is said,

They should be revered with compassion and worshipped.

They should be supplied with eatables, drinks, clothes and beds.

Should rub them, bathe them and wash their feet

The wise rejoice attending on mother and father here

And they rejoice in heaven hereafter.

2. Anandasutta.m

32. Then venerable Ananda approached the Blessed One, worshipped sat on side and said thus to the Blessed One:- Venerable sir, is there a kind of concentration, in which there does not arise latent tendencies of measuring as 'I be' and 'it is to me' in this sixfold conscious body, and externally on account of any signs. In which concentration, the mind is released and released through wisdom and in which one abides without the latent tendencies of measuring as 'I be' and 'it is to me'?

Ananda, there is such a concentration, in which there does not arise latent tendencies of measuring as 'I be' and 'it is to me' in this sixfold conscious body, and externally on account of any signs. In which concentration one abides, the mind released and released through wisdom, without the latent tendencies of measuring as 'I be' and 'it is to me' and one could abide in it.

Venerable sir, how is that concentration?

Ananda, here, it occurs to the bhikkhu:- This is peaceful, this is exalted, such as the appeasement of all determinations, giving up of all substratum, destruction of craving, non attachment, cessation and extinction. Ananda, in this manner there is to the bhikkhu a concentration in which there does not arise latent tendencies of measuring as 'I be' and 'it is to me' in this sixfold conscious body, and externally on account of any signs. In this concentration, the mind is released and released through wisdom, one abides without the latent tendencies of measuring as 'I be' and 'it is to me' and in which one could abide.

Ananda, it was on account of this, that I had answered thus to Punnaka in the Parayanavagga:-

Destroying everything high and low, if he does not tremble,

Is appeased, emancipated, without confusion and desires,

I say, he has crossed birth and decay.

3. Sariputtasutta.m.

33. Then venerable Sariputta approached the Blessed One, worshipped and sat on a side. The Blessed One said to venerable Sariputta:- Sariputta, I preach in short and in detail, I preach in short and detail too, those who understand it are rare.

O! Blessed One, O! Well gone One, this is the time to preach in short and in detail, the time to preach in short and detail too, there are those who understand it.

Therefore Sariputta, you should train thus, in this sixfold conscious body, and externally on account of any signs, there will not be the latent tendencies of measuring as 'I be' and 'it is to me' That is the abiding in which the mind is released and the abiding, release through wisdom. Sariputta, to one abiding in this, there are no latent tendencies of measuring as 'I be' and 'it is to me.' We will abide in that release of mind and release through wisdom. Sariputta, you should train in this manner. Sariputta, in this sixfold conscious body and externally on account of any signs, when there are no latent tendencies of measuring as 'I be' and 'it is to me,' that is the release of mind and the release through wisdom. Sariputta, to this it is said the bhikkhu has cut up craving and removed the bonds, rightfully penetrated measuring and ended unpleasaantness.

Sariputta, it is on account of this that I have answered to Udaya in this way.

Dispelling the interest for sensuality together with pleasure;

Pulling out sloth and putting an end to doubts,

And purifying mindfulness with equanimity preceded by logical thinking

I declare the release which is knowing,[1] by breaking up ignorance.

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Notes. 1. the release which is knowing. 'a~n~naavimokkha.m' . This is one of the releases declared by the Blessed One. It amounts to complete control of the six doors of mental contact. Such a person does not change, the least on account of data from any of the doors of mental contact. He enjoys a pleasantness that is rare here and now.

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4. Nidaanasutta.m

34. Bhikkhus, these three are the origins of action. What three? Greed is an origin of action, hate is an origin of action and delusion is an origin of action.

Bhikkhus, a greedy action born of greed, originating and arising from greed, in which the real self is born, gets cooked up. When it is cooked, that is the results of action that is felt either here and now, in the next birth or in a subsequent birth.

Bhikkhus, an angry action born of anger, originating and arising from anger, in which the real self is born, gets cooked up. When it is cooked, that is the results of action that is felt either here and now, in the next birth or in a subsequent birth

Bhikkhus, a deluded action born of delusion, originating and arising from delusion, in which the real self is born, gets cooked up. When it is cooked, that is the results of action that is felt either here and now, in the next birth or in a subsequent birth. Bhikkhus, just as some unbroken, not decayed seeds, not destroyed by the heat and sun when embedded at the right time, in a well prepared field and if the rain also falls, would germinate, grow and develop. In the same manner bhikkhus, a greedy action...re.... is felt either here and now, in the next birth or in a subsequent birth. An angry action....re... is felt either here and now, in the next birth or in a subsequent birth A deluded action born of delusion, originating and arising from delusion, in which the real self is born, gets cooked up. When it is cooked, that is the results of action that is felt either here and now, in the next birth or in a subsequent birth.

Bhikkhus, these three are the origins of action.

Bhikkhus, these three are the origins of action. What three? Non greed is an origin of action, non anger is an origin of action and non delusion is an origin of action.

Bhikkhus, a non greedy action born of non greed, originating and arising from non greed, when greed disappears that action fades, it is uprooted, made a palm stump and made a thing that would not rise again.

Bhikkhus, a non angry action born of non anger, originating and arising from non anger, when anger disappears that action fades, it is uprooted, made a palm stump and made a thing that would not rise again.

Bhikkhus, a non deluded action, born of non delusion, originating and arising from non delusion, when delusion disappears that action fades, it is uprooted, made a palm stump and made a thing that would not rise again.

Bhikkhus, just as some unbroken not decayed seeds, not destroyed by the heat and sun are embedded at the right time, in a well prepared field A man comes along, burns those seeds turns them to ashes and blows the ashes in the air or puts them into a fast flowing river In the same manner bhikkhus, that non greedy action...re.... would not rise again. that non angry action....re..... would not rise again. That non deluded action born of non delusion, originating and arising from non delusion, when delusion disappears that action fades, it is uprooted, made a palm stump and made a thing that would not rise again.

Bhikkhus, these three are origin of actions

The skilful feel here and now all actions large or small,

By nature greedy, hateful or deluded,

Do not leave them for another setting.

Therefore bhikkhus, arouse science and dispel all evil states.

5. Hatthakasutta.m

35. I heard thus. At one time the Blessed One was abiding in Alavi on a cattle track seated on a spread of leaves in the Simsapa forest. Hatthaka of Alavaka walking and wandering for exercise saw the Blessed One seated on a spread of leaves in the Simsapa forest and approached, worshipped the Blessed One, sat on a side and said:-

'Sir, Blessed One did you sleep well?'

'Yes, prince, I slept well, I'm one of those who sleep well in this world'

'Sir, wintry nights are cold, it's the time of snow fall, the ground, with cattle made ruts is rough, the spread of leaves is thin, snow falls through the trees, minus their leaves, the cold wind blows through the yellow robe clinging to the body, and yet the Blessed One says Yes, prince, I slept well, I'm one of those who sleep well in this world.'

'Prince, I will question you on this and you may answer as it pleases you. To a householder or to a householder's son there is a mansion, well painted, with closed windows and doors. In that mansion there are cushions of deer skin with coverings made of wool. Overhead too there is a covering made of antelope and deer skin and on the two sides red coverings. Inside a lamp is lighted and four wives attend on him doing his likes and dislikes. Prince, what do you think, would he sleep well there or what is it?'

'Venerable sir, he would sleep well. Of those who sleep well in the world, he is one'.

'Yet wouldn't bodily or mental burnings born of greed assail this householder, or this householder's son and on account of that sleep badly?'

'Yes, venerable sir.'

'Prince, the wailing's born of greed on account of which this householder, or this householder's son would sleep badly are dispelled in the Thus Gone One, uprooted, made a palm stump that would not grow again. Therefore I sleep well

Yet wouldn't bodily or mental burnings born of anger assail this householder, or this householder's son and on account of that sleep badly?'

'Yes, venerable sir.'

'Prince, the wailing's born of anger, on account of which this householder, or this householder's son would sleep badly are dispelled in the Thus Gone One, uprooted, made a palm stump that would not grow again. Therefore I sleep well.'

Yet wouldn't bodily or mental burnings born of delusion assail this householder, or this householder's son and on account of that sleep badly?'

'Yes, venerable sir.'

'Prince, the wailing's born of delusion on account of which this householder, or this householder's son would sleep badly are dispelled in the Thus Gone One, uprooted, made a palm stump that would not grow again. Therefore I sleep well'

The extinguished brahmin sleeps well everyday,

Not soiled by sensuality, he is cooled and without substratum,

Putting an end to all troublesome states, he ends pain,

Those that have appeased their minds, sleep well.

6 Devaduutasutta.m

36.Bhikkhus, these three are the celestial messengers. What three? Here bhikkhus, a certain one misconducts himself by body, verbally and mentally and after death is born in decrease, in a bad state in hell. The warders of hell take him by his limbs and show him to their king and tell him:- Lord, this one did not care for his mother, father, recluses, ones leading the holy life or his elders, mete him punishment.

The king of the under world cross questions him, asks for reasons and converses with him:- 'Good man did you not see the first celestial messenger appearing among humans?'

'Sir, I did not see.' The king of the under world, then asks him thus: 'Good man did you not see among humans a woman or a man, eighty, ninety or a hundred years old, bent like the frame work of a roof, going supported on a stick and shivering, sick, his youthfulness gone, teeth broken and hair turned grey and most of it gone and with wrinkles on the body?'

Then he says. 'I saw sir.'

Then the king of the under world asks him. 'Good man, you being an intelligent man grown old, didn't it occur to you, I too have not gone beyond decay, therefore I should do good by body, words and mind?'

Then he says. 'Sir, I could not do owing to my negligence.'

The king of the under world says to him:- 'On account of negligence you did not do the right, by body, speech and mind. That demerit was not done by mother, father, brother, sister, friends, associates, blood relations, by gods, recluses or brahmins. It was done by you and you will experience its results in return.

The king of the under world then cross questions him, asks for reasons and converses with him about the second messenger- 'Good man did you not see the second celestial messenger appearing among humans?'

'Sir, I did not see.' The king of the under world, then asks him thus: 'Good man did you not see among humans a woman or man, gravely ill feeling unpleasant sunk in his own urine and excreta, raised and placed on his bed by others?'

Then he says. 'I saw sir.'

Then the king of the under world asks him. 'Good man, you being an intelligent man grown old, didn't it occur to you, I too have not gone beyond illness, therefore I should do good by body, words and mind?'

Then he says. 'Sir, I could not do owing to my negligence.'

The king of the under world says to him:- 'On account of negligence you did not do the right, by body, speech and mind. That demerit was not done by mother, father, brother, sister, friends, associates, blood relations, by gods, recluses or brahmins. It was done by you and you will experience its results in return.

The king of the under world cross questions him, asks for reasons and converses with him about the third celestial messenger- 'Good man did you not see the third celestial messenger appearing among humans?'

'Sir, I did not see.' The king of the under world, then asks him thus: 'Good man did you not see among humans a woman or man dead, one day, two days, three days, or blue, bloated and festering?'

Then he says. 'I saw sir.'

Then the king of the under world asks him. 'Good man, you being an intelligent man grown old, didn't it occur to you, I too have not gone beyond death, therefore I should do good by body, words and mind?'

Then he says. 'Sir, I could not do owing to my negligence.'

The king of the under world says to him:- 'On account of negligence you did not do the right, by body, speech and mind. That demerit was not done by mother, father, brother, sister, friends, associates, blood relations, by gods, recluses or brahmins. It was done by you and you will experience its results in return.

The king of the under world having cross questioned, asked for reasons and conversed with him about the celestial messenger becomes silent.

Then the warders of hell give him the fivefold punishment. They fix a burning iron peg to each of his hands, and two others to each of his feet and another piercing his chest. On account of it he feels sharp, rough unpleasant feelings, but does not die until the results of that evil action gets exhausted.

Then the warders of hell lead him and cut him with a knife and he feels sharp, rough unpleasant feelings, but does not die, until the results of that evil action gets exhausted.

Then the warders of hell hang him head downwards and work on him with a hatchet, he feels sharp, rough unpleasant feelings, but does not die until the results of that evil action gets exhausted.

Then the warders of hell tie him to a cart and make him run to and fro on a ground that is ablaze with fire, he feels sharp, rough unpleasant feelings, but does not die until the results of that evil action gets exhausted.

Then the warders of hell make him climb up and come down a lofty rock which is blazing with fire, he feels sharp, rough unpleasant feelings, but does not die until the results of that evil action gets exhausted.

The warders of hell then take him by his feet and throw him to a boiling molten pot. He gets boiled in its foam, while getting boiled he sometimes dives into it and comes out of it, swims across it. On account of it he feels sharp, rough unpleasant feelings, but does not die until the results of that evil action gets exhausted.

The warders of hell then put him in the great hell. It is thus:-

It has four doors in the four cornered squares, divided and subdivided.

All round is an iron wall and an iron roof on top

Its iron floor is burning all the time

It spread for seven hundred miles and stands there all the time.

Bhikkhus, at one time it occurred to the king of the under world:- Those who do evil actions in the world are subjected to these various punishments. O! I should gain humanity, the Thus Gone One, worthy, and rightfully enlightened should also be born

I should have a chance to associate him and hear the Teaching and I should know that Teaching.

Bhikkhus, these words are not another recluse's or brahmin's words, I myself knowing seeing and experiencing them, say them.

Young men come face to face with the celestial messengers,

If they become negligent, decrease and fall to unpleasantness for a long time.

The Great Men appeased by the celestial messengers do not become negligent

They see fear in clinging to birth, death and being

And destroying these, seek release without holding

They are the appeased and pleasant, extinguished here and now

Gone beyond animosity, fear and all unpleasaantness.

7. Catumahaaraajsutta.m

37.Bhikkhus, on the eighth day of the waxing moon, the ministers and members of the gathering of the four guardian gods wander about to see whether many humans care for mother, father, recluses, brahmins, elders in the family or observe the eight precepts on the full moon day and keep awake doing merit.

Bhikkhus, on the fourteenth day of the waxing moon, the sons of the four guardian gods wander about to see whether many humans care for mother, father, recluses, brahmins, elders in the family or observe the eight precepts on the full moon day and keep awake doing merit

Bhikkhus, on the full moon day the fifteenth day of the waxing moon, the four guardian gods themselves wander about to see whether many humans care for mother, father, recluses, brahmins, elders in the family or observe the eight precepts on the full moon day and keep awake doing merit.

Bhikkhus, if it be only a few humans that care for mother, father, recluses, brahmins, elders in the family or observe the eight precepts on the full moon day, at the assembly of the thirty three gods in the Suddhamma hall the four guardian gods inform Sakka:- 'Sirs, only a few care for mother, father, recluses, brahmins, elders in the family and a few observe the eight precepts on the full moon day and keep awake doing merit. Bhikkhus, hearing this the thirty three gods become distressed thinking the celestial body is waning and the body of demons is waxing

Bhikkhus, if it be that many humans care for mother, father, recluses, brahmins, elders in the family or observe the eight precepts on the full moon day, at the assembly of the thirty three gods in the Suddhamma hall, the four guardian gods inform Sakka:- 'Sirs, many care for mother, father, recluses, brahmins, elders in the family and many observe the eight precepts on the full moon day and keep awake doing merit. Bhikkhus, hearing this the thirty three gods become happy thinking the celestial body is waxing and the body of demons is waning

8. Dutiyacatumahaaraajasutta.m

38. Bhikkhus, Sakka the king of gods, once acquainted the thirty three gods thus:-

Observe the eight precepts on the fourteenth, fifteenth and the eighth day,

On the waxing side of the moon, and look at humans like me.

Bhikkhus, this verse of the king of gods is not well worded and not thoroughly sung. What is the reason? Bhikkhus, the king of gods is with greed, hate and delusion. Bhikkhus who have destroyed desires, lived the holy life to the end, did what should be done, put the load down, have come to the highest good, have destroyed the bond 'to be', and are released knowing should sing this well worded verse.

Observe the eight precepts on the fourteenth, fifteenth and the eighth day,

On the waxing side of the moon, and look at humans like me.

What is the reason? Bhikkhus, they are free from greed, hate and delusion. They are released from birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say they are released from unpleasantness.

9 Sukumaalasutta.m - Delicately nurtured.

39 Bhikkhus, I was very delicately nurtured. In my father's home there was a pond for blue lotuses, another for red lotuses and one other for white lotuses and all of them for my sake. I never used sandle other than from Benares. My head dress, close fitting jacket, garment and the outer robe were all from Benares cloth. A white parasol was held over me day and night, with the intention, may cold, heat, dust, grass or dew drops not touch him. There were three mansions for me, one for winter, one for summer and the other for the rains. Bhikkhus, the four months of the rainy season I spent in the mansion for the rainy season, without men, attended with music not ascending from that mansion. Unlike in other households where the servants and workmen are served a second preparation, in my father's home the fine rice and the soups are served.

Bhikkhus, to me so carefully arranged and delicately nurtured it occurred:- The not learned man a subject of decay seeing another decayed, loathes and feels disgust, does not think it would be the same to me. It occurred to me, I am a subject of decay I have not gone beyond it. If seeing a decayed person I feel disgust and loathe him, it is not suitable for me. When I reflected thus, all my intoxications of youth faded.

The not learned man a subject of illness seeing a another sick, loathes and feels disgust, does not think it would be the same to me. It occurred to me, I am a subject of illness I have not gone beyond it. If seeing a sick person I feel disgust and loathe him, it is not suitable for me. When I reflected thus, all my intoxications of health faded.

The not learned man a subject of death seeing another dead, loathes and feels disgust, does not think it would be the same to me. It occurred to me, I am a subject of death I have not gone beyond it. If seeing a dead person I feel disgust and loathe him, it is not suitable for me. When I reflected thus, all my intoxications of life faded.

Bhikkhus, these three are the intoxicants. What three? The intoxication of youth, of health and of life. Bhikkhus, the not learned man intoxicated by youth misbehaves by body, speech and mind and on account of that misbehaviour after death goes to decrease, to an evil state, is born in hell. Bhikkhus, the not learned man intoxicated by health misbehaves by body, speech and mind and on account of that misbehaviour after death goes to decrease, to an evil state, is born in hell. Bhikkhus, the not learned man intoxicated by life misbehaves by body, speech and mind and on account of that misbehaviour after death goes to decrease, to an evil state, is born in hell.

Bhikkhus, on account of the intoxication of youth, the intoxication of health, or the intoxication of life a bhikkhu would give up the training and come to the lower level.

Illness, decay and death the peaceful, natural things of life, the ordinary folk loathe

It is not suitable for me to loathe them, I know that they are the not clinging things

Seeing the appeasement in giving up, I destroy all intoxicants

May I pick courage to realize extinction

Now I cannot enjoy sensual pleasures. I will go to the end of the holy life.

10. Aadhipatteyyasutta.m -Authorities

40. Bhikkhus, these three are the authorities. What three? Authority over oneself, authority over the world and authority over the Teaching.

Bhikkhus, what is authority over oneself? Here, bhikkhus, the bhikkhu goes to the forest, to the root of a tree or to an empty house and reflects:- I did not put on robes and become homeless for want of robes, morsel food, dwellings or for want of this and other thing. I am beset by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. The ending of this mass of unpleasantness completely is rare. I gave up sensuality and became homeless, now if I go in search of sensuality, it is evil. It is not suitable for one like me.

Then he reflects thus:-Unshaken effort will be aroused, non confused mindfulness will be established, my body is appeased without any aversion, my mind is concentrated and in one point. He makes himself the authority and dispels demerit, develops merit, dispels the faults and develops the non faulty. He purifies himself. This is authority over oneself. Bhikkhus, what is authority over the world? Here, bhikkhus, the bhikkhu goes to the forest, to the root of a tree or to an empty house and reflects:- I did not put on robes and become homeless for want of robes, morsel food, dwellings or for want of this and other thing. I am beset by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. The ending of this mass of unpleasantness completely is rare. If I having become homeless, think sensual thoughts, angry thoughts or hurting thoughts, in this huge society there may be very powerful recluses and brahmins who have the divine eye, who would know the minds of others. They might see me from a distance and standing close they may not be seen. They will know me thus:- Look at this clansman's son out of faith he went forth and became homeless, he lives thinking evil demeritorious thoughts. There are powerful gods too who have divine eyes and know the minds of others. They see from a distance and even in proximity I do not see them. They will know my mind They will know me thus:- Look at this clansman's son out of faith he went forth and became homeless, he lives thinking evil demeritorious thoughts.

Then he reflects thus:-Unshaken effort will be aroused, non confused mindfulness will be established, my body is appeased without any aversion, my mind is concentrated and in one point. He makes the world the authority and dispels demerit, develops merit, dispels the faults and develops the non faulty. He purifies himself. This is authority over the world.

Bhikkhus, what is authority over the Teaching? Here, bhikkhus, the bhikkhu goes to the forest, to the root of a tree or to an empty house and reflects:- I did not put on robes and become homeless for want of robes, morsel food, dwellings or for want of this and other thing. I am beset by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. The ending of this mass of unpleasantness completely is rare. The Teaching of the Blessed One is well proclaimed, here and now, the time does not matter, inviting to inspection, leading inwards, it's to be realized by the wise by themselves. There are my co-associates who abide knowing and seeing. If I gone forth in this well proclaimed dispensation, abide lazily and negligently, it is not suitable for one like me.

Then he reflects thus:-Unshaken effort will be aroused, non confused mindfulness will be established, my body is appeased without any aversion, my mind is concentrated and in one point. He makes the Teaching his authority and dispels demerit, develops merit, dispels the faults and develops the non faulty. He purifies himself. This is authority over the Teaching.

Bhikkhus, these are the three authorities.

There is no secrecy in the world, for one doing evil, you know the truth.

Friend, the good is the eye-witness, the self is slight,

When the self is appeased, evil has no place.

The Thus Gone Ones and the gods, see the foolish misbehaving.

Therefore becoming an authority to yourself be mindful.

Becoming an authority of the world, concentrate to be clever,

Be an authority of the Teaching, live according to the Teaching,

Do not give up the search, confronted by death realize,

The destruction of birth with effort

Such a knower of the worlds does not make anything his own.

5. Cuulavaggo

1. Sammukhiibhaavasutta.m -Confrontations

41.Bhikkhus, the son of a clansman who has faith accrues much merit with the confrontation of three things. What three? When the clansman with faith is confronted with faith, he accrues much merit. When the clansman with faith is confronted with something to give, he accrues much merit. When the clansman with faith is confronted with someone to accept, he accrues much merit. Bhikkhus, the son of a clansman who has faith accrues much merit with these three confrontations.

2. Ti.thaanasutta.m-The three instances

42. Bhikkhus, the one who is pleased and has faith should be known in these three instances. What three? He desires to see the virtuous ones, he desires to hear the Teaching, he lives a household life, the blemishes of selfishness given up, the mind released and benevolent, open handed and giving to those in need, attached to arranging the giving of gifts. Bhikkhus, the one who is pleased and has faith should be known in these three instances.

If someone desires to see the virtueous and hear the Teaching from them

And has overcome the blemishes of selfishes, he is said to have faith.

.

3. Atthavasa.msutta.m- A profitable bend.

43. Bhikkhus, someone seeing these three profitable bends, should undoubtedly teach others. What three? He that teaches should experience the meaning and the Teaching. He that listens should experience the meaning and the Teaching. And both the teacher and the taught should experience the meaning and the Teaching. Bhikkhus, someone seeing these three profitable bends, should undoubtedly teach others.

4. Kathaapavattisutta.m- A course of conversation.

44. Bhikkhus, there are three instances for a course of conversation. What three? He that teaches should experience the meaning and the Teaching. He that listens should experience the meaning and the Teaching. And both the teacher and the taught should experience the meaning and the Teaching. Bhikkhus, in these three instances there is a course of conversation.

5. Pa.n.ditasutta.m The Great Wise Men.

45. Bhikkhus, these three are appointed by Great Wise Men. What three? Bhikkhus, giving gifts is appointed by Great Wise Men Bhikkhus, going forth and becoming homeless is appointed by Great Wise Men. Bhikkhus, attending on mother and father is appointed by Great Wise Men. These three are appointed by Great Wise Men.

6. Siilavantasutta.m - The virtueous

46.Bhikkhus, when virtueous ones, gone forth abide supported on a village or hamlet, on three instances the people there, accrue merit. What three? By body, by speech and by mind. Bhikkhus, when virtueous ones, gone forth abide supported on a village or hamlet, on these three instances the people there, accrue merit.

7. Sankhatalakha.nasutta.m -The signs of a compounded

47. Bhikkhus, these three are the signs of a compounded. What three? The arising is evident, the fading is evident and the change is evident. Bhikkhus, these three are the signs of a compounded

8. Asankhatalakha.nasutta.m -The signs of the uncompounded

48.Bhikkhus, these three are the signs of an uncompounded. What three? The arising is not evident, the fading is not evident and the change is not evident. Bhikkhus, these three are the signs of an uncompounded.

9. Pabbataraajasutta.m -The Great Mountain Himalayas.

49. Bhikkhus, large trees around the Himalaya mountains grow in three directions. What three? Their branches, leaves and foliage grow, their bark and shoots grow and they grow the essence of the pith

Bhikkhus, in the same manner the household of a clansman's son who has faith grows in three directions. What three? In faith, virtues and wisdom. Bhikkhus the household of a clansman's son who has faith grows in three directions.

On the huge mountain, in the deep forest, trees grow relying on bigger trees

In the same manner relying on the householder who has faith

His wife, children, relations, friends, associates and those living under him,

Seeing his virtues, benevolence and good conduct, do no wrong.

Behaving according to the Teaching, they increase and go to heaven

And rejoice in heaven partaking sensual pleasures.

10. ~Aatappakaraniiyasutta.m - Mortification.

50. Bhikkhus, on three instances mortification should be done. What three? For the not arising of non arisen demeritorious thoughts, for the arising of not arisen meritorious thoughts and for enduring sharp, rough disagreeable bodily feelings of the nature of ending life. Bhikkhus, on these three instances mortification should be done. Bhikkhus, when the bhikkhu tortures himself for the not arising of non arisen demeritorious thoughts, for the arising of not arisen meritorious thoughts and for enduring sharp, rough disagreeable, bodily feelings of the nature of ending life, it is said that the bhikkhu does the mortification mindfully and cleverly for the rightful ending of unpleasantness.

11.Mahaacorasutta.m -The Highwayman

51. Bhikkhus, provided three things the highwayman cuts limbs, plunders, robs or stays in ambush. What are the three? Bhikkhus, he takes cover, in the uneven, under a covering, or of the powerful.

Bhikkhus, how does the highwayman take cover in the uneven? Here he hides in uneven river valleys and uneven mountain slopes, thus he takes cover in the uneven.

Bhikkhus, how does the highwayman hide under a covering? Here he hides among heavily grown grass, in a place crowded with trees, in a cave or in the great forest, thus he hides under a covering

Bhikkhus, how does the highwayman take cover under the powerful? Here, he takes cover under kings or the kings' ministers. It occurs to him:- If I tell anything to the king or the king's ministers, they will interpret it to my benefit. If they tell anything, the king or the king's ministers talk defensively, thus he takes cover under the powerful. Bhikkhus, provided with these three things the highwayman cuts limbs, plunders, robs or stays in ambush.

In the same manner bhikkhus, the evil bhikkhu endowed with three things destroys himself, falls to an offence and questioned by the wise accrues much demerit

What are the three? Bhikkhus, he takes cover, in the uneven, under a covering, or of the powerful.

Bhikkhus, how does the bhikkhu take cover in the uneven? Here the evil bhikkhu is endowed with uneven bodily action, uneven verbal action and uneven mental action, thus the evil bhikkhu takes cover in the uneven

Bhikkhus, how does the bhikkhu take cover under a covering? Here the evil bhikkhu has extremist wrong views. [1] Thus the bhikkhu takes cover under a covering.

Bhikkhus, how does the evil bhikkhu take the cover of the powerful? Here, he takes cover under kings or the kings' ministers. It occurs to him:- If I tell anything to the king or the king's ministers, they will interpret it to my benefit. If they tell anything, the king or the king's ministers talk defensively, thus he takes cover under the powerful. Bhikkhus, the evil bhikkhu endowed with these three things destroys himself, falls to an offence and questioned by the wise accrues much demerit.

{6} 1. Brahmanavagga.

1. Pa.thamadvebrahmanasutta.m

52. Then two aged brahmins decayed and had lived up to a hundred and twenty years approached the Blessed One, sat on a side and said thus to the Blessed One.

Good Gotama, we are aged brahmins decayed we have lived up to a hundred and twenty years, have not done any good, any merit, and anything to ward off fear. Advise us so that it would be for our good, welfare and pleasantness for a long time.

O! You aged brahmins, decayed, have lived up to a hundred and twenty years, have not done the profitable, the good, the meritorious, and anything to ward off fear. Brahmins, this world is led on by decay, illness and death. When led on by decay, illness and death, to the one led on to the other, the protection, shelter, light and refuge will be the control in body, speech and mind.

Life is lead on, the life span is short, to the decaying there is no refuge

Thus seeing fear in death, do merit to be pleasant.

To the one going beyond, the pleasantness is the protection ,

By body, speech and mind while living

2. Dutiyadvebrahmanasutta.m

53. Then two aged brahmins decayed and had lived up to a hundred and twenty years approached the Blessed One, sat on a side and said thus to the Blessed One.

Good Gotama, we are aged brahmins decayed we have lived up to a hundred and twenty years, have not done any good, any merit, and anything to ward off fear. Advise us so that it would be for our good, welfare and pleasantness for a long time.

O! You aged brahmins, decayed, have lived up to a hundred and twenty years, have not done the profitable, the good, the meritorious, and anything to ward off fear.

Brahmins, the world is burning of decay, illness, and death When led burnt by decay, illness and death, to the beyond, the protection, shelter, light and refuge will be the

control in body, speech and mind.

When the house is on fire, whatever is taken out is good not the burnt with it,

Therefore our forefathers when burning with decay and death

Gave away gifts, to be taken with them when going to the next world.

3. A~n~natarabrahmanasutta.m

54. Then a certain brahmin approached the Blessed One, exchanged friendly greetings, sat on a side and said:- Good Gotama, why is it said, the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves?

Brahmin, 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.

Brahmin, 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

Brahmin, 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. Thus brahmin, the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves.

Good Gotama, I understand....re... remember me as a lay disciple who has taken refuge, from today until life lasts

4. Paribbaajakasutta.m - An ascetic brahmin

55.Then a certain brahmin, an ascetic of another sect approached the Blessed One, exchanged friendly greetings, sat on a side and said to the Blessed One:-

Good Gotama, why is it said, the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves?

Brahmin, a greedy person, overcome by greed, consumed by greed thinks to harm himself, thinks to harm other 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.

Brahmin, a greedy person, overcome by greedy, consumed by greed misbehaves by body, speech and mind, when the greed fades does not misbehave by body, speech or mind.

Brahmin, 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 In this way too it should be known that the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves

Brahmin, 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

Brahmin, 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.

Brahmin, 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 In this way too it should be known that the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves

Brahmin, 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. Thus brahmin, the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves.

Brahmin, 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.

Brahmin, 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 In this way too it should be known that the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves

Good Gotama, I understand....re... remember me as a lay disciple who has taken refuge, from today until life lasts

5. Nibbutasutta,m

56.Then the brahmin Jaanussoni approached the Blessed One, exchanged friendly greetings, sat on a side and said to the Blessed One:- Good Gotama, to what extent is extinction here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves?

Brahmin, 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. In this way it should be known that extinction is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves.

Brahmin, 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.

Brahmin, 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 In this way too it should be known that extinction is here and now, not a matter of time, inviting to inspection, leading inwards and is to be realized by the wise by themselves

Brahmin, 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

Brahmin, an angry person, overcome by anger, consumed by anger misbehaves by body, speech and mind, when the greed fades does not misbehave by body, speech or mind.

Brahmin, 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 In this way too it should be known that extinction is here and now, not a matter of time, inviting to inspection, leading inwards and is to be realized by the wise by themselves

Brahmin, 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. Thus brahmin, the Teaching is here and now, not a matter of time, inviting to inspection, leading inwards and is to be realized by the wise by themselves.

Brahmin, 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.

Brahmin, 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 In this way too it should be known that extinction is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves

Good Gotama, I understand....re... remember me as a lay disciple who has taken refuge, from today until life lasts

6. Palokasutta.m

57. Then a certain brahmin of a famous clan approached the Blessed One, exchanged

friendly greetings, sat on a side and said to the Blessed One:- Good Gotama, I have heard this from aged brahmins, the forefathers, the teachers of teachers, that in the past the world was dense with people, they say it was like a shower of hot ashes in the villages, hamlets and kingdoms. Good Gotama, what is the reason for humans to have decreased now, only a few seem to be evident, villages, hamlets, towns and states are no more

Brahmin, now, the people have unrighteous greed, bound by covetousness are overcome by unrighteous teachings. Taking sharp weapons, they kill each other, by that many people have died. Brahmin, on account of this reason humans have decreased, only a few seem to be evident, villages, hamlets, towns and states seem to be no more.

Further, brahmin, because the people have unrighteous greed, bound by covetousness are overcome by unrighteous teachings, adequate rain does not come at the right time

As a result there is famine, lack of food, seeds turn white, and people live on rationed food and on account of that many people die. Brahmin, this is the reason for humans to have decreased, for only a few to being evident and villages, hamlets, towns and states to be no more.

Further, brahmin, because the people have unrighteous greed, bound by covetousness are overcome by unrighteous teachings, demons and non humans are at large, on account of that many people die. Brahmin, this is the reason for humans to have decreased, for only a few to being evident and villages, hamlets, towns and states to be no more.

Good Gotama, I understand....re... remember me as a lay disciple who has taken refuge, from today until life lasts

7. Vaccagottasutta.m

58. Then the brahmin Vaccagotta approached the Blessed One, exchanged friendly greetings, sat on a side and said to the Blessed One:- Good Gotama, I heard that the recluse Gotama had said this. Gifts should be given to me, not to others. Gifts should be given to my disciples not to the disciples of other sects. Gifts given to me are of much benefit, gifts given to others are not so beneficial. Gifts given to my disciples are of benefit and the gifts given to the disciples of other sects are not beneficial.

Good Gotama, those who say the recluse Gotama had said:- 'Gifts should be given to me, not to others. Gifts should be given to my disciples not to the disciples of other sects. Gifts given to me are of much benefit, gifts given to others are not so beneficial. Gifts given to my disciples are of benefit and the gifts given to the disciples of other sects are not beneficial.' Good Gotama, those who say this are they accusing Good Gotama wrongly or are they the words told by good Gotama? To not accuse good Gotama wrongly how could this be told according to the Teaching?

Vacca, those who say, 'the recluse Gotama had said this. Gifts should be given to me, not to others. Gifts should be given to my disciples not to the disciples of other sects. Gifts given to me are of much benefit, gifts given to others are not so beneficial. Gifts given to my disciples are of benefit and the gifts given to the disciples of other sects are not beneficial.' accuse me wrongly. Vacca, whoever obstructs someone from giving a gift, destroys and makes three obstacles. What three? Destroys the giver's merit. Destroys the gain of the receiver. And it is preceded by one's own destruction Vacca, whoever obstructs someone from giving a gift, destroys and makes these three obstacles. Vacca I tell you. Whoever throws the washings of his bowl, cup or saucers into a pool or to the pool at the entrance of the village thinking may the living things there, feed on this accrues merit, so there are no doubts when given to humans.

Yet I tell you Vacca, that given to the virtueous, is more fruitful.That too those who have given up five and are endowed with five.

What five are to be given up? Interest for sensuality, anger, sloth and tor por, restlessness and worry and doubts.

What five are to be endowed with? The mass of virtues of one gone beyond the training, the mass of concentration...re...., the mass of wisdom...re..., the mass of release...re.... and the mass of knowledge for release, of one gone beyond the training. I say that gifts given to those who have given up these five and are endowed with these five are more fruitful.

Of river Rohinie's carrings, the dirty and pure,

Cattle that are spotted, beautiful and dove coloured

The best are the tamed with power and good speed

To them the load is given, the colour does not matter.

In the same manner, of warriors, brahmins, lower social grades,

Or out castes, the tamed are the best

Righteous, virtueous, truthful and shameful.

Come to the end of the holy life, they have put an end to death,

They have put down the weight, done their duties and without desires,

Gone beyond all thoughts, are extinguished without holding.

That not attached field is the best for giving gifts

Others give gifts to the unappeased ignore the appeased close by.

As for those who revere the appeased and wise

Their faith gets established in the Well Gone One.

They either go to heaven or are born in families here

And gradually they reach extinction.

8. Tika.n.nasutta.m

59. Then the brahmin Tika.n.na approached the Blessed One, exchanged friendly greetings, sat on a side and began to extol the three Vedas, saying the brahmins versed in the three Vedas were such and such etcetra.

Then the Blessed One said, brahmin, how do the brahmins point out the three Vedas to a brahmin?

Here, good Gotama, the brahmin should be of good birth on both sides, the mother's as well as the father's unblemished and undisturbed, as far as the seventh great grand parents. He should learn and be able to repeat the three Vedas, together with the rules and rituals to officiate as priest. He should know the phonology and etymology of the sequence of words and sounds. The fifth is History and the grammer of words. He should know the marks of a Great Man in the world. Good Gotama, the brahmins appoint the three Vedas to the brahmins in this manner.

Brahmin, the three Vedas appointed by the brahmins is quite different to the three Vedas appointed in the discipline of the Noble Ones.

Good Gotama, how is the appointment of the three Vedas in the discipline of the Noble Ones? It is good, if I be taught so that I may know the appointment of the three Vedas in the discipline of the Noble Ones.

Then brahmin, listen carefully I will tell you. The brahmin consented and the Blessed One said:- Here, brahmin the bhikkhu secluding his 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 mindful living 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.

Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable to recollect previous births.

He 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 This is the first gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkness vanished and light arose when he abode diligent to burn and dispel.

Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable for the knowledge of the disappearing and appearing of beings. 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. This is the second gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkenss vanished and light arose when he abode diligent to burn and dispel.

Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable for the knowledge of the destruction of desires. He knows as it really is, this is unpleasant. Knows as it really is, this is the arising of unpleasaantness. 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 delusion. When released knowledge arises I am released, birth is destroyed, the holy life is lived to the end, what has to be done is done, there is nothing more to wish. This is the third gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkenss vanished and light arose when he abode diligent to burn and dispel.

The mind of a keen meditater whose virtues are perfect,

Becomes one pointed and concentrated

That wise one dispels darkness, with knowledge turning out Death

He is dear to gods and men, is said has given up everything.

Endowed with the three knowledges, he abides non deluded.

Enlightened, he bears the last body, I worship that Gotama.

He recollects previous births and sees heavens and hells

The sage has destroyed birth and attained knowledge

A brahmin becomes versed with these three knowledges.

I interpret the three Vedas thus and not as others think about it.

Brahmin, these are the three knowledges in the discipline of the Noble Ones

Good Gotama, the three Vedas appointed by the brahmins is quite different to the three Vedas appointed in the discipline of the Noble Ones. The three Vedas appointed by the brahmins is not worth one fourth compared to the three Vedas appointed in the discipline of the Noble Ones.Good Gotama, I understand....re... remember me as a lay disciple who has taken refuge, from today until life lasts

9. Jaanussonisutta.m

60.Then the brahmin Jaanussoni approached the Blessed One, exchanged friendly greetings, sat on a side and said:- Good Gotama, how should one make a sacrifice or offer some milk rice to brahmins versed in the three Vedas?

Then the Blessed One said, brahmin, how do the brahmins point out the three Vedas to a brahmin?

Here, good Gotama, the brahmin should be of good birth on both sides, the mother's as well as the father's unblemished and undisturbed, as far as the seventh great grand parents. He should learn and be able to repeat the three Vedas, together with the rules and rituals to officiate as priest. He should know the phonology and etymology of the sequence of words and sounds. The fifth is History and the grammer of words. He should know the marks of a Great Man in the world. Good Gotama, the brahmins appoint the three Vedas to the brahmins in this manner.

Brahmin, the three Vedas appointed by the brahmins is quite different to the three Vedas appointed in the discipline of the Noble Ones.

Good Gotama, how is the appointment of the three Vedas in the discipline of the Noble Ones? It is good, if I be taught so that I may know the appointment of the three Vedas in the discipline of the Noble Ones.

Then brahmin, listen carefully I will tell you. The brahmin consented and the Blessed One said:- Here, brahmin the bhikkhu secluding his 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 he abides in equanimity. Mindful and aware he experiences pleasantness too with the body. This is the third jhana, to this the noble ones say mindful living 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.

Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable to recollect previous births.

He 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 This is the first gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkness vanished and light arose when he abode diligent to burn and dispel.

Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable for the knowledge of the disappearing and appearing of beings. 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 for 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. This is the second gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkness vanished and light arose when he abode diligent to burn and dispel.

Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable for the knowledge of 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 delusion. When released knowledge arises I am released, birth is destroyed, the holy life is lived to the end, what has to be done is done, there is nothing more to wish. This is the third gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkenss vanished and light arose when he abode diligent to burn and dispel.

When one endowed with virtues is concentrated to dispel,

His mind becomes one pointed and concentrated

He recollects previous births and sees heavens and hells

The sage has destroyed birth and attained knowledge

A brahmin becomes versed with these three knowledges.

I interpret the three Vedas thus and not as others think about it.

Brahmin, these are the three knowledges in the discipline of the Noble Ones

Good Gotama, the three Vedas appointed by the brahmins is quite different to the three Vedas appointed in the discipline of the Noble Ones. The three Vedas appointed by the brahmins is not worth one fourth compared to the three Vedas appointed in the discipline of the Noble Ones.Good Gotama, I understand....re... remember me as a lay disciple who has taken refuge, from today until life lasts

10. Sangaaravasutta.m

61. Then the brahmin Sa.ngaarava approached the Blessed One, exchanged friendly greetings, sat on a side and said:- Good Gotama, this occurs to me:- We brahmins should make sacrifices and make others do sacrifices. In this manner those who do the sacrifices and those who participate in the sacrifices fall to the method of doing numerous merits in their numerous bodies. As for those who go forth from this or other clan and become homeless, they tame, appease and extinguish one self. Thus in their going forth, they seek wisdom for a single body.

Then brahmin, I will question you on this and you may reply as it pleases you. Here, brahmin, the Thus Gone One is born in the world, worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. He says:- Come! This is the path. This is the method. I coming to this path and method came to the noble end of the holy life and abide, myself realizing the knowledge. Come! You too, to this path and method and reach the noble end of the holy life and abide by yourself realizing it. In this manner, the teacher teaches and others come to that path and method. When this is so, isn't it for hundreds, for thousands, isn't it for hundreds of thousands? When this is so, is the going forth for a single body or for innumerable bodies?

Good Gotama, when this is so the going forth is for the good of innumerable bodies.

When this was said venerable Ananda said thus to the brahmin Sa.ngaarava:- Brahmin, of these two methods, which is less prominent, less troublesome, more fruitful and more effective?

The brahmin Sa.ngaarava replied venerable Ananda thus:-As I revere and applaud good Gotama, so also I revere and applaud venerable Ananda.

For the second time venerable Ananda said:- Brahmin, I do not ask you which one is revered and which one is applauded, I ask you, Brahmin, of these two methods, which is less prominent, less troublesome, more fruitful and more effective?

For the second time the brahmin Sa.ngaarava said to venerable Ananda:- As I revere and applaud good Gotama, so also I revere and applaud venerable Ananda.

For the third time venerable Ananda said:- Brahmin, I do not ask you which one is revered and which one is applauded, I ask you, Brahmin, of these two methods, which is less prominent, less troublesome, more fruitful and more effective?

For the third time the brahmin Sa.ngaarava said to venerable Ananda:- As I revere and applaud good Gotama, so also I revere and applaud venerable Ananda.

Then it occured to the Blessed One:-The brahmin Sa.ngaarava evades this rightful question put to him by Ananda, what if I release the sistuation

The Blessed One asked the brahmin Sa.ngaarava: Brahmin, today, when sitting in the presence of the royality what was the prevalent current topic. In the past there were few bhikkhus and they showed psychic powers above human and today there are many bhikkhus and only a few show psychic powers above human. This was the current topic when sitting in the presence of the royality.

Brahmin, these three are the extraordinaries. What three? The extraordinary of psychic powers, the extraordinary of guessing or reading others' minds and the extraordinary of giving advice.

Brahmin, what is the extraordinary of psychic powers? Here, brahmin a certain one 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. One touches the moon and sun with the hand, thus wields power as far as the world of Brahma Brahmin, this is the extraordinary of psychic powers

Brahmin, what is the extraordinary of guessing or reading others' minds? Brahmin, a certain one guesses with a sign:- Your mind is such and such and it is so, and not different. A certain one does not guess with a sign, but hearing the noise of a human, non human or a god, he guesses, your mind is such and such and it is so, and not different

Brahmin, a certain one neither guesses from a sign, nor from the noise of a human, non human or a god, but hearing the sound pervading from a thought:-Your mind is such and such and it is so, and not different.

Brahmin, a certain one does not guess from a sign, or from the noise of a human, non human or a god, or hearing the sound pervading from a thought, yet he penetrates with the concentrated mind which does not think discurcively or even think and knows how this good person's mental determinations are directed to this mental state and how he sequentailly thinks these thoughts and guesses:-Your mind is such and such and it is so, and not different. Brahmin, this is the extraordinary of guessing or reading others' minds.

Brahmin, what is the extraordinary of giving advice?

Brahmin, a certain one advises:- Think in this manner, do not think in this manner. Attend to these and do not attend to these. Dispel these and develop these and abide. Brahmin, this is the extraordinary of giving advice.

Brahmin, of these three extraordinaries which extraordinary pleases you most?

Good Gotama, the extraordinary -Here a certain one partakes various psychic powers....re.... wields power as far as the world of Brahma. Good Gotama, I rightfully reject that extraordinary. It is for him who experiences it. Good Gotama, as for the extraordinary a certain one guesses with a sign....re..... hearing the sound of a god,...re.. hearing the sound pervading from a thought,...re... he penetrates with the concentrated mind which does not think discurcively or even think and knows how this good person's mental determinations are directed to this mental state and how he sequentailly thinks these thoughts and guesses:-Your mind is such and such and it is so, and not different. Good Gotama, I rightfully reject that extraordinary. It is for him who experiences it. Good Gotama, as for the extraordinary, here a certain one advises...re... and develop these and abide. Good Gotama, this extraordinary pleases me most

It is wonderful good Gotama, these are excellent words. I know good Gotama is endowed with these three extraordinaries

Good Gotama partakes various psychic powers....re.... wields power as far as the world of Brahma. Good Gotama, guesses with a sign....re..... hearing the sound of a god,...re.. hearing the sound pervading from a thought,...re... he penetrates with the concentrated mind which does not think discurcively or even think and knows how this good person's mental determinations are directed to this mental state and how he sequentailly thinks these thoughts and Good Gotama advises...re... and develop these and abide

Indeed, brahmin, you have spoken words close upon praise, yet I will tell you, I partake various psychic powers....re.... wield power as far as the world of Brahma. ...re... I penetrate with the concentrated mind which does not think discurcively or even think and know how this good person's mental determinations are directed to this mental state and how he sequentailly thinks these thoughts and I advise...re... and develop these and abide

Good Gotama, is there even one other bhikkhu who is endowed with these three extraordinaries other than good Gotama?

Brahmin, it is not one hundred, two hundred, three hundred, four hundred, five hundred, very many are endowed with these extraordinaries.

Good Gotama, where do these bhikkhus abide now?

Brahmin, in this same Community of bhikkhus

Good Gotama, I understand. It is like something overturned is reinstated. Some thing covered is made manifest. It is as though the path is told to someone who has lost is way and it is as though an oil lamp is lighted for the darkness so that those have their sight could see forms. Thus Good Gotama has explained the Teaching in various ways. Now I take refuge in the good Gotama, in the Teaching and the Community of bhikikhus. I am a lay disciple who has taken refuge until life lasts.

(7). 2 Mahavaggo

1. Titthaayatanaadisutta.m -Fording places

62. Bhikkhus, these three are the fording places, at which cross questioned, asked for reasons and discussed together by the wise, those of other sects cross over and become steady in non action. What three? There are some recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of actions done in the past. There are some recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of a supreme creator. There are some recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of no reason or cause.

Here bhikkhus, I approach those recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of actions done in the past. I ask them. Venerable ones, is it true that you are of the view whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of actions done in the past? When asked, they admit it.

Then I tell them:- Venerable ones, do you destroy life, take what is not given, lead a life devoid of chastity, tell lies, slander, talk roughly, talk frivolously, covet, bear anger in the mind, hold wrong views on account of actions done in the past? Bhikkhus, they who fall back on the criterion it is on account of actions done in the past, do not arouse interest and effort, for what should and should not be done. They that are confused and do not know what should and should not be done, in reality are not protected and have no internal recluseship. Bhikkhus, this is the first rebuke to those recluses and brahmins with that view. .

Here bhikkhus, I approach those recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of a supreme creator. I ask them. Venerable ones, is it true that you are of the view whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of a supreme creator? When asked, they admit it.

Then I tell them:- Venerable ones, do you destroy life, take what is not given, lead a life devoid of chastity, tell lies, slander, talk roughly, talk frivolously, covet, bear anger in the mind, hold wrong views on account of a supreme creation? Bhikkhus, they who fall back on the criterion it is on account of a supreme creation, do not arouse interest and effort, for what should and should not be done. They that are confused and do not know what should and should not be done, in reality are not protected and have no internal recluseship. Bhikkhus, this is the second rebuke to those recluses and brahmins with that view.

Here bhikkhus, I approach those recluses and brahmins of the view, whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of no reason and cause. I ask them. Venerable ones, is it true that you are of the view whatever this person experiences, whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is, on account of no reason and cause? When asked, they admit it.

Then I tell them:- Venerable ones, do you destroy life, take what is not given, lead a life devoid of chastity, tell lies, slander, talk roughly, talk frivolously, covet, bear anger in the mind, hold wrong views on account of no reason and cause? Bhikkhus, they who fall back on the criterion it is on account of no reason and cause, do not arouse interest and effort, for what should and should not be done. They that are confused and do not know what should and should not be done, in reality are not protected and have no internal recluseship. Bhikkhus, this is the third rebuke to those recluses and brahmins with that view. Bhikkhus, these three are the fording places, at which cross questioned, asked for reasons and discussed together by the wise, those of other sects cross over and become steady in non action.Bhikkhus, these three are the fording places, at which cross questioned, asked for reasons and discussed together by the wise, those of other sects cross over and become steady in non action.

Bhikkhus, my teaching is not rebuked, not soiled and not blamed by the wise. Bhikkhus, how is my teaching not rebuked, not soiled and not blamed by the wise.

Bhikkhus, I teach these are the six elements and it is not rebuked, not soiled and not blamed by the wise. I teach these are the six spheres of contact and it is not rebuked, not soiled and not blamed by the wise. I teach these are the eighteen dwellings of the mind and it is not rebuked, not soiled and not blamed by the wise. I teach these are the four noble truths and it is not rebuked, not soiled and not blamed by the wise.

Bhikkhus, it was said, these are the six elements that are not rebuked, not soiled and not blamed by the wise. Why was it said so?

Bhikkhus, the six elements, I say, are earth, water, fire, air, space and consciousness

and it is not rebuked, not soiled and not blamed by the wise.

Bhikkhus, it was said, these are the six spheres of contact that are not rebuked, not soiled and not blamed by the wise. Why was it said so?

Bhikkhus, the six spheres of contact, I say are the sphere of eye contact, the sphere of ear contact, the sphere of nose contact, the sphere of tongue contact, the sphere of body contact and the sphere of mind contact and it is not rebuked, not soiled and not blamed by the wise.

Bhikkhus, it was said, these are the eighteen mental dwellings that are not rebuked, not soiled and not blamed by the wise. Why was it said so? Seeing a form, the mind dwells in pleasure, dwells in displeasure and dwells in equanimity. Hearing a sound,...re...Scenting a smell...re.... Tasting something,...re.... Cognizing a touch,...re.... Cognizing an idea dwells in pleasure, dwells in displeasure and dwells in equanimity these are the eighteen mental dwellings that are not rebuked, not soiled and not blamed by the wise.

Bhikkhus, it was said, these are the four noble truths that are not rebuked, not soiled and not blamed by the wise. Why was it said so? Bhikkhus, on account of the six elements, there is a descent into the womb. To the entered there is name and matter. On account of name and matter, there are the six spheres. On account of the six spheres there is contact. On account of contact, there are feelings. Bhikkhus, to one who feels, I say this is unpleasant, this is the arising of unpleasantness, this the cessation of unpleasantness and this is the path leading to the cessation of unpleasantness

Bhikkhus, what is the noble truth of unpleasantness?

Here, bhikkhus, birth, decay, illness, death, grief, lament, displeasure, distress and not to get one desires are unpleasant,. In short the five the holding masses are unpleasant. Bhikkhus, this is the noble truth of unpleasantness.

Bhikkhus, what is the noble truth of the arising of unpleasantness?

On account of ignorance arise determinations. On account of determinations arise consciousness. On account of consciousness arise name and matter. On account of name and matter arise the six spheres. On account of the six spheres of arise contact. On account of contact arise feelings. On account of feelings arise craving. On account of craving arise holding. On account of holding is being. On account of being is birth. On account of birth, is decay, death, grief, lament, unpleasantness, displeasure and distress. Thus the arising of the whole mass of unpleasantness. Bhikkhus, this is the noble truth of the arising of unpleasantness.

Bhikkhus, what is the noble truth of the cessation of unpleasantness?

With the complete cessation of ignorance cease determinations. With the cessation of determinations cease consciousness. With the cessation of consciousness cease name and matter. With the cessation of name and matter cease the six spheres. With the cessation of the six spheres cease contact. With the cessation of contact cease feelings. With the cessation of feelings cease craving. With the cessation of craving cease holding. With the cessation of holding cease being. With the cessation of being ceases birth. With the cessation of birth, cease decay, death, grief, lament, unpleasantness, displeasure and distress. Thus is the cessation of the whole mass of unpleasantness. Bhikkhus, this is the noble truth of the cessation of unpleasantness.

Bhikkhus, what is the path leading to the cessation of unpleasantness?

Bhikkhus, it is this same noble eightfold path, such as right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness and right concntration. Bhikkhus, this is the path leading to the cessation of unpleasantness.

Bhikkhus, I say, these are the four noble truths that are not rebuked, not soiled and not blamed by the wise. If it was said, it was said on account of this.

2. Amataputtikaani

63. Bhikkhus, the ordinary folk say, these three fears do not know mother or son. What three?

Bhikkhus, there is a time, when a great fire arises, it burns villages, hamlets and towns. When it burns, villages, hamlets and towns, the mother does not gain the son and the son does not gain the mother. The ordinary folk say this is the first fear, in which the mother does not know the son.

Bhikkhus, there is a time when a great storm arises bringing a lot of rain to villages, hamlets and towns. When it submerges villages, hamlets and towns the mother does not gain the son and the son does not gain the mother. The ordinary folk say this is the second fear, in which the mother does not know the son.

.Again, bhikkhus, there is a time when the forest tribes mount chariots and go round the villages, hamlets and towns. When they go through the villages, hamlets and the towns the mother does not gain the son and the son does not gain the mother. The ordinary folk say this is the third fear, in which the mother does not know the son.

Bhikkhus, the ordinary folk say, in these three fears the mother does not gain the son and the son does not gain the mother..

Bhikkhus, the ordinary folk say, in these three fears the mother gains and does not gain the son. What three?

Bhikkhus, there is a time, when a great fire arises, it burns villages, hamlets and towns. When it burns, villages, hamlets and towns, the mother gains the son and the son gains the mother. The ordinary folk say this is the first fear, in which the mother gains and does not gain the son.

Bhikkhus, there is a time when a great storm arises bringing a lot of rain to villages, hamlets and towns. When it submerges villages, hamlets and towns the mother gains the son and the son gains the mother. The ordinary folk say this is the second fear, in which the mother gains and does not gain the son.

.Again, bhikkhus, there is a time when the forest tribes mount chariots and go round the villages, hamlets and towns. When they go through the villages, hamlets and the towns the mother gains the son and the son gains the mother. The ordinary folk say this is the third fear, in which the mother gains or does not gain the son.

Bhikkhus, the ordinary folk say, in these three fears the mother does not gain and gains the son.

Bhikkhus, these three are the fears which do not know the mother or the son. What three? The fears of decay, illness and death.

Bhikkhus, a mother cannot gain this for a decaying son- I decay. May my son not decay. Even a son cannot gain this for his decaying mother- I decay. May my mother not decay.

Bhikkhus, a mother cannot gain this for an ailing son- I ail. May my son not ail. Even a son cannot gain this for his ailing mother- I ail. May my mother not ail

Bhikkhus, a mother cannot gain this for a dying son- I die. May my son not die. Even a son cannot gain this for his dying mother- I die. May my mother not die..

Bhikkhus, these three are the fears which do not know the mother or the son.

Bhikkhus, there is a path and method to dispel and overcome these fears which do not know mother or son. Bhikkhus, what is the path and method which conduces to dispel and overcome these three fears which do not know mother or son and which know mother or son?

Bhikkhus, it is this same noble eightfold path, such as right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness and right concntration. Bhikkhus, this is the path and method which conduces to dispel and overcome these three fears which do not know mother or son and which know mother or son

3. Venaagapurasutta.m

64. At one time the Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the brahmin township of Venaga. Then the brahmin householders of Venaga heard that the good recluse Gotama, who had gone forth from the Sakya clan and become homeless has entered Venaga. And such good praise spread about that blessed Gotama. That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. He having realized by himself teaches in this world together with gods and men, Mara, Brahma and the community of recluses and brahmins. The Teaching which is good in the beginning, middle and end, full of meaning in words and letters and it clearly points out the complete and pure holy life. It is good to see such worthy ones.

Then the b