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Translated from Pali by Sister M. Uppalawanna.

Sister Uppalawanna was born on 20 September 1929. Her Teacher was the Venerable Ayya Khema. Sister Uppalawanna lives in Munhena Maggone village, Sri Lanka. Sister Uppalawanna presented the following translation to John D. Hughes during her visit to Australia in 1999.

Majjhima Nikaaya I.

I. 1 Muulapariyaayasutta.m -Origin and Behaviour of All Thoughts.

I heard thus.

At one time the Blessed One was living in Ukka.t.tha, in the Subhaga forest, at the root of a huge Saala tree, from there the Blessed One addressed the bhikkhus. “O! Bhikkhus, I will preach the origin and behaviour of all thoughts, listen and attend carefully.” Those bhikkhus replied: “Yes, venerable sir,” and the Blessed One said:

“Here, bhikkhus, the not learned ordinary man, not seeing Great Men, not clever and not trained in the noble Teaching , perceives earth, thinking it’s earth, becomes earth, thinks it is mine, delights.What is the reason: I call it not knowing thoroughly. Perceives water, thinking it’s water, becomes water, thinks it’s mine, delights. What is the reason: I call it not knowing thoroughly. Perceives fire, thinking it’s fire, becomes fire, thinks it’s mine, delights. What is the reason: I call it not knowing thoroughly. Perceives air, thinking it’s air, becomes air, thinks it’s mine, delights. What is the reason. I call it not knowing thoroughly. Perceives the the produced, thinking it’s the produced, becomes the produced, thinks it is mine, delights. What is the reason. I call it not knowing thoroughly. Perceives gods, thinking gods, becomes gods, thinks they are mine, delights. What is the reason. I call it not knowing thoroughly. Perceives Lord of Creations, thinking it’s Lord of Creations, becomes Lord of Creations, thinks its mine, delights. What is the reason. I call it not knowing thoroughly. Perceives Brahmaa, thinking it’s Brahmaa becomes Brahmaa, thinks it’s mine, delights What is the reason: I call it not knowing thoroughly. Perceives Radiance, thinking it’s Radiance, becomes Radiance thinks it’s mine, delights. What is the reason. I call it not knowing thoroughly. Perceives Supreme Good, thinking it’s Supreme Good, becomes Supreme Good, thinks it’s mine, delights. What is the reason. I call it not knowing thoroughly. Perceives Power in the air, thinking, it’s power in the air becomes that, thinks it’s mine, delights. What is the reason. I call it not knowing thoroughly. Perceives the Vanquished, thinking it’s the Vanquished, becomes that, thinks it’s mine and delights. What is the reason: I call it not knowing thoroughly..Perceives the Sphere of Space, thinking it’s the sphere of space, becomes that, thinks it’s mine, delights. What is the reason. I call it not knowing thoroughly. Perceives the Sphere of Consciousness, thinking it’s the sphere of Consciousness, becomes that, thinks it’s mine, delights. What is the reason: I call it not knowing thoroughly. Perceives No-thingness, thinking it’s No-thingness, becomes that, thinks it’s mine, delights. What is the reason: I call it not knowing thoroughly. Perceives Neither Perception nor Non-Perception, thinking it’s Neither Perception nor Non-Perception, becomes that, thinks it’s mine, delights. What is the reason: I call it not knowing thoroughly. Perceives the seen, thinking it is the seen becomes the seer, thinks it’s mine and delights. What is the reason: I call it not knowing thoroughly..Perceives the heard, thinking it is the heard becomes the hearer, thinks it’s mine and delights. What is the reason. I call it not knowing thoroughly. Perceives the scented, tasted and touched thinking they are the scented, tasted and touched becomes their experiencer, thinks they are mine, delights. What is the reason: I call it not knowing thoroughly. Perceives the cognized, thinking it’s the cognized, becomes the cognizer, thinks it’s mine and delights. What is the reason: I call it not knowing thoroughly. Perceives Unity, thinking it’s Unity becomes Unity, thinks it’s mine and delights. What is the reason: I call it not knowing thoroughly. Perceives Diversity, thinking it’s Diversity becomes diversity, thinks it’s mine, delights. What is the reason: I call it not knowing thoroughly. Perceives Omipresence, thinking it’s omnipresence becomes omnipresent, thinks it’s mine, delights. What is the reason: I call it not knowing thoroughly. Perceives Extinction, thinking it’s extinction becomes extinct, thinks it’s mine and delights What is the reason: I call it not knowing thoroughly.

[End of the first level of thinking of the not learned ordinary man.]

Bhikkhus, that bhikkhu who is a trainer not attained to his aim yet, abiding desirous of attaining the end of

the yoke, he too knows well earth, knowing earth and become earth, should not think it’s mine and

delight. What is the reason. I say, should thoroughly understand it. Knows well water,knowing water and become water, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well fire, knowing fire and become fire, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it Knows well air, knowing air and become air should not think it’s mine and delight. What is the reason. I say, should thoroughly understand it. Knows well the produced, knowing the produced and become the produced, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well the Lord of Creations, knowing the Lord of Creations, become the Lord of Creations should not think it’s mine and delight What is the reason:.I say, should thoroughly understand it. Knows well Brahmaa, knowing Brahmaa, become Brahmaa should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well Radiance, knowing Radiance and become Radiance should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well Supreme Good, knowing Supreme Good, become Supreme Good should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it Knows well Power in the air, knowing power in the air become power in the air, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well the Vanquished, knowing the Vanquished, become the Vanquished should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well the Sphere of Space, knowing the Sphere of Space, become the sphere of space should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well the Sphere of Consciousness, knowing the Sphere of Consciousness, become the sphere of Consciousness, should not think it’s mine and delight. What is the

reason: I say, should thoroughly understand it. Knows well the Sphere of No-thingness, knowing the Sphere of No-thingness, become the sphere of no-thingness, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well the Sphere of Neither-Perception-nor Non-

perception, knowing it become the sphere of neither perception-nor-non-perception, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well the seen, knowing the seen, become the seer, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well the heard, knowing the heard, become the hearer, should not think, it’s mine and delight.What is the reason: I say, should thoroughly understand it. Knows well the scented, tasted and touched, knowing them become their experiencer, should not think, they are mine and delight. What is the reason: I say, should thoroughly understand them. Knows well the cognized, knowing the cognized, become the cognizer, should not think, they are mine and delight. What is the reason. I say, should thoroughly understand it. Knows well Unity, knowing Unity, become unity should not think, it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well Diversity, knowing Diversity, become diversity, should not think, it’s mine and delight. What is the reason: I say, should thoroughly understand it. Knows well Omnipresence, knowing Omnipresence, become omnipresent, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it Knows well extinction, knowing extinction, become extinct, should not think it’s mine and delight. What is the reason: I say, should thoroughly understand it.

[End of the second level of thinking of a trainer who has turned back]

O! Bhikkhus, that bhikkhu, who is worthy, destroyed desires, lived the holy life, done what should be done, put down the weight, come to the highest good, the bindings ‘to be’ destroyed, and rightly knowing

released, thoroughly knowing earth, does not think it’s earth, become earth does not think and delight it’s

mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing water, does not think it’s water, become water does not think and delight it’s mine.What is the reason, I say, he thoroughly knows it. Thoroughly knowing fire, does not think it’s fire, become fire does not think and delight it’s mine. What is the is the reason: I say, he thoroughly knows it. Thoroughly knowing air, does not think it’s air, become air does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the produced, does not think it’s the produced, become the produced, does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing gods, does not think gods, become a god, does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing Brahmaa, does not think brahmaa, become brahmaa does not think and delight it’s mine. What is the reason. I say, he thoroughly knows it. Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it’s mine.What is the reason: I say, he thoroughly knows it. Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it’s mine.What is the reason: I say, he thoroughly knows it.Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perception-nor-non-perception, become that does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing Unity, does not think unity, become unity does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing Diversity, does not think diversity, become diversity does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it. Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it’s mine. What is the reason: I say, he thoroughly knows it.

[End of the third level of thinking : The first level of thinking of one who has destroyed desires.]

O! Bhikkhus, that bhikkhu, who is worthy, destroyed desires, lived the holy life, done what should be done, put down the weight, come to the highest good, the bindings ‘to be’ destroyed, and rightly knowing

released, thoroughly knowing earth, does not think it’s earth, become earth does not think and delight it’s

mine. What is the reason: Because greed is destroyed. Thoroughly knowing water, does not think it’s water, become water does not think and delight it’s mine.What is the reason: Because greed is destroyed. Thoroughly knowing fire, does not think it’s fire, become fire does not think and delight it’s mine. What is the is the reason: Because greed is destroyed. Thoroughly knowing air, does not think it’s air, become air does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the produced, does not think it’s the produced, become the produced, does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing gods, does not think gods, become a god, does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing Brahmaa, does not think brahmaa, become brahmaa does not think and delight it’s mine. What is the reason. Because greed is destroyed. Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it’s mine.What is the reason: Because greed is destroyed..Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it’s mine.What is the reason: Because greed destroyed. Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perception-nor-non-perception, become that does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing Unity, does not think unity, become unity does not think and delight it’s mine. What is the reason: Because greed is destroyed.. Thoroughly knowing Diversity, does not think diversity, become diversity does not think and delight it’s mine. What is the reason: Because greed is destroyed... Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it’s mine. What is the reason: Because greed is destroyed. Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it’s mine. What is the reason:Because greed is destroyed

[End of the fourth level of thinking, the second level of thinking of one destroyed desires.]

O! Bhikkhus, that bhikkhu, who is worthy, destroyed desires, lived the holy life, done what should be done, put down the weight, come to the highest good, the bindings ‘to be’ destroyed, and rightly knowing

released, thoroughly knowing earth, does not think it’s earth, become earth does not think and delight it’s

mine. What is the reason: Because anger is destroyed. Thoroughly knowing water, does not think it’s water, become water does not think and delight it’s mine.What is the reason: Because anger is destroyed. . Thoroughly knowing fire, does not think it’s fire, become fire does not think and delight it’s mine. What is the is the reason: Because anger is destroyed. Thoroughly knowing air, does not think it’s air, become air does not think and delight it’s mine. What is the reason: Because anger is destroyed..Thoroughly knowing the produced, does not think it’s the produced, become the produced, does not think and delight it’s mine. What is the reason: Because anger is destroyed.. Thoroughly knowing gods, does not think gods, become a god, does not think and delight it’s mine. What is the reason: Because anger is destroyed. Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it’s mine. What is the reason: Because anger is destroyed... Thoroughly knowing Brahmaa, does not think brahmaa, become brahmaa does not think and delight it’s mine. What is the reason. Because anger is destroyed... Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it’s mine.What is the reason: Because anger is destroyed..Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it’s mine. What is the reason: Because anger is destroyed. . Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it’s mine.What is the reason: Because anger is destroyed. Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it’s mine. What is the reason: Because anger is destroyed..Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it’s mine. What is the reason: Because anger is destroyed. Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it’s mine. What is the reason: Because anger is destroyed.. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it’s mine. What is the reason: Because anger is destroyed.. Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perception-nor-non-perception, become that does not think and delight it’s mine. What is the reason: Because anger is destroyed.. Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it’s mine. What is the reason: Because anger is destroyed. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it’s mine. What is the reason: Because anger is destroyed . Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it’s mine. What is the reason: Because anger is destroyed. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it’s mine. What is the reason: Because anger is destroyed. Thoroughly knowing Unity, does not think unity, become unity does not think and delight it’s mine. What is the reason: Because anger is destroyed. Thoroughly knowing Diversity, does not think diversity, become diversity does not think and delight it’s mine. What is the reason: Because anger is destroyed. Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it’s mine. What is the reason: Because anger is destroyed. Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it’s mine. What is the reason:Because anger is destroyed..

[End of the fifth level of thinking , the third level of thinking, of one with desires destroyed.]

O! Bhikkhus, that bhikkhu, who is worthy, destroyed desires, lived the holy life, done what should be done, put down the weight, come to the highest good, the bindings ‘to be’ destroyed, and rightly knowing

released, thoroughly knowing earth, does not think it’s earth, become earth does not think and delight it’s

mine. What is the reason: Because delusion is destroyed. Thoroughly knowing water, does not think it’s water, become water does not think and delight it’s mine.What is the reason: Because delusion is destroyed. . Thoroughly knowing fire, does not think it’s fire, become fire does not think and delight it’s mine. What is the is the reason: Because delusion is destroyed.. Thoroughly knowing air, does not think it’s air, become air does not think and delight it’s mine. What is the reason: Because

delusion is destroyed .Thoroughly knowing the produced, does not think it’s the produced, become the produced, does not think and delight it’s mine. What is the reason: Because delusion is destroyed.. Thoroughly knowing gods, does not think gods, become a god, does not think and delight it’s mine. What is the reason: Because delusion is destroyed. Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it’s mine. What is the reason: Because delusion is destroyed... Thoroughly knowing Brahmaa, does not think brahmaa, become brahmaa does not think and delight it’s mine. What is the reason. Because delusion is destroyed..Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it’s mine.What is the reason: Because delusion is destroyed..Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it’s mine. What is the reason: Because delusion is destroyed. . Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it’s mine.What is the reason: Because delusion is destroyed. Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it’s mine. What is the reason: Because delusion is destroyed..Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it’s mine. What is the reason: Because delusion is destroyed. Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it’s mine. What is the reason: Because delusion is destroyed.. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it’s mine. What is the reason: Because delusion is destroyed.. Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perception-nor-non-perception, become that does not think and delight it’s mine. What is the reason: Because delusion is destroyed.. Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it’s mine. What is the reason: Because delusion is destroyed. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it’s mine. What is the reason: Because delusion is destroyed . Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it’s mine. What is the reason: Because delusion is destroyed. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it’s mine. What is the reason: Because delusion is destroyed. Thoroughly knowing Unity, does not think unity, become unity does not think and delight it’s mine. What is the reason: Because delusion destroyed. Thoroughly knowing Diversity, does not think diversity, become diversity does not think and delight it’s mine. What is the reason: Because delusion is destroyed. Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it’s mine. What is the reason: Because delusion is destroyed. Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it’s mine. What is the reason:Because delusion is destroyed..

[End of the sixth level of thinking , the fourth level of thinking, of one with desires destroyed.]

O! Bhikkhus, the Thus Gone One too, worthy and rightfully enlightened thoroughly knowing earth, does not think it’s earth, become earth does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing water, does not think it’s water, become water does not think and delight it’s mine.What is the reason: Because the Thus Gone One accurately knows it. . Thoroughly knowing fire, does not think it’s fire, become fire does not think and delight it’s mine. What is the is the reason: Because the Thus Gone One accurately knows it.Thoroughly knowing air, does not think it’s air, become air does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it.Thoroughly knowing the produced, does not think it’s the produced, become the produced, does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing gods, does not think gods, become a god, does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it..Thoroughly knowing Brahmaa, does not think brahmaa, become brahmaa does not think and delight it’s mine. What is the reason. Because the Thus Gone One accurately knows it..Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it’s mine.What is the reason: Because the Thus Gone One accurately knows it. .Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it.. . Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it’s mine.What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it..Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. . Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perception-nor-non-perception, become that does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. . Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing Unity, does not think unity, become unity does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing Diversity, does not think diversity, become diversity does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it’s mine. What is the reason: Because the Thus Gone One accurately knows it. Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it’s mine. What is the reason:Because the Thus Gone One accurately knows it. .

[End of the seventh level of thinking , the first level of thinking, of the Teacher. ]

O! Bhikkhus, the Thus Gone One too, worthy and rightfully enlightened thoroughly knowing earth, does not think it’s earth, become earth does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One, destroying all craving, dispassionate, ceased , and giving up has realized highest enlightenment. I say.Thoroughly knowing water, does not think it’s water, become water does not think and delight it’s mine.What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One, destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. . . Thoroughly knowing fire, does not think it’s fire, become fire does not think and delight it’s mine. What is the is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing air, does not think it’s air, become air does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and given up has realized highest enlightenment. I say. Thoroughly knowing the produced, does not think it’s the produced, become the produced, does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness. From being is birth, to the born is decay and death.Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up, has realized highest enlightenment. I say.Thoroughly knowing gods, does not think gods, become a god, does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say..Thoroughly knowing Lord of Creations, does not think lord of creations, become lord of creations does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing Brahmaa, does not think brahmaa, become brahmaa does not think and delight it’s mine. What is the reason. Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. .Thoroughly knowing the Radiant, does not think radiant, become radiant does not think and delight it’s mine.What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say..Thoroughly knowing Supreme Good, does not think supreme good, become supreme good, does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, giving up has realized highest enlightenment. I say. Thoroughly knowing power in the air, does not think power in the air, become power in the air does not think and delight it’s mine.What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing the Vanquished, does not think vanquished, become the vanquished does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing the sphere of space, does not think the sphere of space, become the sphere of space, does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. . Thoroughly knowing the sphere of consciousness, does not think the sphere of consciousness, become the sphere of consciousness, does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased, and giving up has realized highest enlightenment. I say. Thoroughly knowing the sphere of No-thingness, does not think the sphere of no-thingness, become the sphere of no-thingness, does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say Thoroughly knowing the sphere of Neither-perception-nor-non-perception, does not think the sphere of neither-perception-nor-non-perception, become that does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness; from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. Thoroughly knowing the seen, does not think the seen, become the seer does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death.Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. Thoroughly knowing the heard, does not think the heard,. become the hearer does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. . Thoroughly knowing the scented tasted and touched, does not think they are that and that, become their experiencer does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say.. Thoroughly knowing the cognized, does not think the cognized, become the cognizer does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say.Thoroughly knowing Unity, does not think unity, become unity does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say.Thoroughly knowing Diversity, does not think diversity, become diversity does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. . Thoroughly knowing Omnipresence, does not think omnipresence, become omnipresent, does not think and delight it’s mine. What is the reason: Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment. I say. . Thoroughly knowing Extinction, does not think extinction, become extinct does not think and delight it’s mine. What is the reason:Because he knows that interest is the cause of unpleasantness, from being is birth, to the born is decay and death. Therefore the Thus Gone One destroying all craving, dispassionate, ceased and giving up has realized highest enlightenment, I say.. .

[End of the eighth level of thinking , the second level of thinking, of the Teacher. ]

1.2 Sabbaasavasutta.m (2)- All Desires.

I heard thus:

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi

There, the Blessed One addressed the bhikkhus: “O! Bhikkhus, I will teach the method of restraining the

mind from all desires, listen and attend carefully. Bhikkhus, I declare the restraining of the mind from all

desires, knowing and seeing, not without knowing and seeing.Knowing and seeing what is it: Knowing and seeing with wise attention and with unwise attention. When attending unwisely non-arisen desires arise and arisen desires grow.When attending wisely non-arisen desires do not arise and arisen desires fade. .Bhikkhus, there are desires to be turned out reflecting wisely, there are desires to be turned out with restraint, there are desires to be turned out by indulging, there are desires to be turned out by enduring, there are desires to be turned out by avoiding,. and there are desires to be turned out by dispelling and there are desires to be turned out by development.

Bhikkhus, what desires should be turned out reflecting wisely. Here, bhikkhus, the ordinary man who has not seen Noble Ones and Great Men, not clever and not tamed in their teaching, does not know the thoughts that should be thought and should not be thought. So he thinks thoughts that should not be thought and does not think thoughts that should be thought. Bhikkhus, what thoughts that should not be thought are thought. Those thoughts that arouse non-arisen sensual desires, and thoughts that develop arisen sensual desires. Those thoughts that arouse non-arisen desires ‘to be’ and thoughts that develop arisen desires ‘to be’. Those thoughts that arouse non-arisen desires of ignorance and thoughts that develop arisen desires of ignorance. These thoughts that should not be thought are thought.

Bhikkhus, what thoughts, that should be thought are not thought. Those thoughts that do not arouse non-arisen sensual desires and thoughts that diminish arisen sensual desires. Those thoughts that do not arouse

non-arisen desires ‘to be’ and thoughts that diminish arisen desires ‘to be’. Those thoughts that do not arouse non-arisen desires of ignorance and thoughts that diminish arisen desires of ignorance. These thoughts that should be thought are not thought. Thinking thoughts that should not be thought and not thinking thoughts that should be thought non-arisen desires arise and arisen desires develop.

He thinks unwisely in this manner:Was I in the past or wasn’t I in the past. Who was I in the past. How was I in the past. Become who and who was I in the past: Will I be in the future, or will I not be in the future. What will I be in the future. How will I be in the future. Become who and who will I be in the future.

Or doubts arise about the self in the present : Am I, or am I not. What am I. How am I . From where did this being come, where will it go. To whoever thinking unwisely in this manner, one of these six views arises

To him a view arises perfect and clear, I have a self. Or I have no self. Or with the self I know the self.. Or with the self I know the no-self. Or with no-self I know the no-self. Or this view arises to him, This my self which speaks and feels and experiences the results of good and bad actions done here and there, is permanent and eternal and would not change. Bhikkhus, this is called the soul view, the thicket of speculations, the wilderness of speculations, the bond of views O! Bhikkhus, the ordinary man bound by these views is not released from birth, decay, death, sorrow, lament, unpleasantness, displeasure and distress. Is not released from unpleasantness, I say. .

Bhikkhus, the learned disciple who has seen Noble Ones and Great Men, clever and trained in their Teaching knows the thoughts that should be thought and knows the thoughts that should not be thought. He does not think thoughts that should not be thought and thinks thoughts that should be thought.

What are the thoughts that should not be thought. Those thoughts that arouse non-arisen sensual desires and develop arisen sensual desires. Those thoughts that arouse non-arisen desires ‘ to be’ and develop arisen desires ‘to be’ Those thoughts that arouse non-arisen desires of ignorance and develop arisen desires of ignorance. These thoughts should not be thought

What are the thoughts that should be thought. Those thoughts that do not arouse non-arisen sensual desires

and diminish arisen sensual desires. Those thoughts that do not arouse non-arisen desires to ‘to be’ and diminish arisen desires ‘to be’. Those thoughts that do not arouse non-arisen desires of ignorance and diminish arisen desires of ignorance. These thoughts should be thought.

When he does not think thoughts that should not be thought and thinks those that should be thought non arisen desires do not arise and arisen desires fade.Then he wisely thinks, this is unpleasant, wisely thinks this is the arising of unpleasantness, wisely thinks this is the cessation of unpleasantness and wisely thinks

this is the path to the cessation of unpleasantness. When he thinks in this manner three bonds fade away.

The view about a self, doubts, and the bindings of virtues.. Bhikkhus, these are the desires that should be dispelled by wise thinking.

Bhikkhus, what desires should be turned out through restraint: Here, the bhikkhu wisely reflecting abides

restrained in the mental faculty of the eye. To one abiding unrestrained in the mental faculty of the eye

would arise desires of distress and burning, to one restrained they do not arise. The bhikkhu wisely reflecting abides restrained in the mental faculty of the ear. To one abiding unrestrained in the mental faculty of the ear would arise desires of distress and burning, to one restrained they do not arise. The bhikkhu wisely reflecting abides restrained in the mental faculty of the nose. To one abiding unrestrained in the mental faculty of the nose would arise desires of distress and burning, to one restrained they do not arise. The bhikkhu wisely reflecting abides restrained in the mental faculty of the tongue. To one abiding unrestrained in the mental faculty of the tongue would arise desires of distress and burning, to one restrained they do not arise. The bhikkhu wisely reflecting abides restrained in the mental faculty of the body. To one abiding unrestrained in the mental faculty of the body would arise desires of distress and burning, to one restrained they do not arise. The bhikkhu wisely reflecting abides restrained in the mental faculty of the mind. To one abiding unrestrained in the mental faculty of the mind would arise desires of distress and burning, to one restrained they do not arise. Bhikkhus, to one abiding restrained, desires of

distress and burning do not arise. These are the desires that should be turned out through restraint

Bhikkhus, what desires should be turned out through indulging. Here the bhikkhu wisely reflecting uses the robe to ward off cold, heat, the stings of gad flies and yellow flies, to ward off the heat of the air and the touch of creeping things and for the purpose of covering the loins out of shame. Wisely reflecting partakes of the morsel food, not for play, for intoxication or to look beautiful, to support the body, without greed for tastes, as support to lead the holy life. While partaking the food reflects ‘Giving up the earlier feelings would not arouse new, may it be for a faultless light living’ .Wisely reflecting partakes the dwelling to ward off the cold, heat, the sting of gad flies and yellow flies, to ward off the burning air, creeping things and to end the troubles from the seasons and for seclusion..Wisely reflecting partakes requisites when ill to ward off oppressive feelings. When not using them may arise desires of distress and burning, using them they would not arise. Bhikkhus, these are the desires that should be turned out by indulging .

Bhikkhus, what desires should be turned out by enduring. Here the bhikkhu wisely reflecting endures cold, heat, hunger, thirst, the sting of gad flies, yellow flies, heat of the air, the touch of creeping things,

The piercing touch of badly enunciated words, sharp rough piercing bodily feelings and unwelcome, disagreeable feelings that end life. To one not enduring these may arise desires of burning and distress, to one enduring them desires do not arise. These are the desires that should be turned out by enduring.

Bhikkhus, what desires should be turned out by avoiding. Here the bhikkhu, wisely reflecting avoids rough elephants, horses, bulls, dogs, serpents, uneven thorny roads, pits, depressions, pools and village pools. And sitting on unsuitable seats, pasturing on unsuitable pastures and associating evil friends, these which the wise co-associates in the holy life denounce, he wisely reflecting should avoid. Bhikkhus, to one not avoiding these may arise desires of burning and distress, to one avoiding them desires do not arise.These desires should be turned out by avoiding. . .

Bhikkhus, what desires should be turned out by dispelling. Here the bhikkhu reflecting wisely does not entertain arisen sensual thoughts, dispels them, does not let them rise again. Reflecting wisely does not entertain arisen angry thoughts, dispels them, does not let them rise again Reflecting wisely does not

entertain arisen hurting thoughts, dispels them, does not let them rise again. Reflecting wisely does not entertain whatever arisen demeritorious evil thoughts, dispels them, does not let them rise again. Bhikkhus, to one not dispelling these may arise desires and burning, to one dispelling them desires do not arise.These desires should be turned out by dispelling.

Bhikkhus, what desires should be turned out by development. Here, the bhikkhu wisely reflecting develops the enlightenment factor mindfulness based on seclusion, detachment and cessation and ending in surrender Wisely reflecting develops the enlightenment factor investigation of the Teaching based on seclusion,

detachment and cessation and ending in surrender. Wisely reflecting develops the enlightenment factor effort based on seclusion, detachment and cessation and ending in surrender. Wisely reflecting develops the enlightenment factor joy based on seclusion, detachment and ending in surrender. Wisely reflecting develops the enlightenment factor tranquillity based on seclusion, detachment and cessation and ending in

surrender. Wisely reflecting develops the enlightenment factor concentration based on seclusion, detachment and cessation and ending in surrender. And wisely reflecting develops the enlightenment factor

equanimity based on seclusion, detachment and cessation and ending in surrender. Bhikkhus, to one not developing these may arise desires of burning and distress, to one developing them these desires do not arise. These desires should be turned out by development.

Bhikkhus, when the bhikkhu turns out those desires which should be turned out by wise reflection, turns out those desires that should be turned out by restraint, turns out those desires that should be turned out by

indulging, turns out those desires that should be turned out by enduring, turns out those desires that should be turned out by avoiding, turns out those desires that should be turned out by dispelling and turns out those desires that should be turned out by development, it is said that the bhikkhu abiding restrained in all desires, has overcome craving , dispensed the bonds, and rightfully ending measuring made an end of unpleasantness.

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

. 1. 3. Dhammadaayaadasutta.m (3) To Inherit the Teaching.

.

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. The Blessed One addressed the bhikkhus from there. “ Bhikkhus, be the inheritors of my Teaching and not the inheritors of my material. There’s my compassion towards you. Whatever it is, be the inheritors of my Teaching not the inheritors of my material. Bhikkhus, should you become the inheritors of my material not the inheritors of my Teaching by that you become the examples: The disciples of a Teacher abiding as inheritors of material and not as inheritors of the Teaching. By that I too become the Teacher who has inherited the disciples with my material and not my Teaching. Bhikkhus, be the inheritors of my Teaching and not the inheritors of my material, by that you become the example; The disciples of the Teacher abiding as inheritors of the Teach ing not as inheritors of material, by that I too become an example As the Teacher abiding inheriting the disciples with the Teaching and not inheriting material. Therefore bhikkhus abide as inheritors of the Teaching and not as inheritors of material. There is my compassion

towards you. Whatever it is be the inheritors of my Teaching and not the inheritors of my material.

Here, bhikkhus, I have partaken of my meal, satiated not desiring any more, and there is some morsel food left over to be thrown away. Then two bhikkhus overcome by hunger and weakness come along and I tell them: Bhikkhus, I have partaken of my meal, is satiated and do not desire any more, there is some morsel food left over to be thrown away, If you desire, partake of it, if you do not partake it I will throw it to some place where there is no green, or I will put it in some water where there are no living things. To one of those

bhikkhus, it occurs thus; The Blessed One has partaken of his meal, is satiated and does not desire any more of it. There is some morsel food left over to be thrown away. If we do not partake of it, he will throw it to some place where there is no green, or will put it in some water where there is no life. Yet it is told by the Blessed One this: Bhikkhus, be the heirs of my Teaching and not the heirs of my material. Morsel food is one of the material, What if I spend this day and night bearing up this hunger and discomfort. He not partaking that food spends that night and day bearing up that hunger and discomfort. To the other bhikkhu it occurs thus: The Blessed One has partaken of his meal, is satiated and does not desire any more of it. There is some morsel food left over to be thrown away. If we do not partake of it the Blessed One will throw it to a place where there is no green or will put it in some water where there are no living things- What if I partake of that morsel food and put an end to my hunger and discomfort and spend the night and day. So he partakes of that morsel food puts an end to his hunger and discomfort and spends the night and day. Bhikkhus, whoever the bhikkhu who partook of the morsel food, overcame the hunger and discomfort and spent the night and day, yet the earlier bhikkhu is more reverential and praiseworthy. What is the reason. Because it conduces to that bhikkhu’s few desires,satisfaction, purity, the nature of being supported easily, and for arousing of effort. Therefore, be the heirs of my Teaching and not the heirs of my material.: Bhikkkus, there is my compassion to you. Any way my disciples should be heirs of the Teaching and not the heirs of my material. The Blessed One said that and went into the monastery.

Soon after the Blessed One left, venerable Saariputta addressed the bhikkhus:Friends, of a Teacher abiding in seclusion, how do the disciples not train in that seclusion. And of a Teacher abiding in seclusion how do the disciples train in that same seclusion. Friend, Saariputta, we came from afar to learn the meaning of these words from venerable Saariputta, good that it occurs to venerable Saariputta, and hearing it from you, the bhikkhus will bear it in mind. Then listen friends, bhikkhus: attend carefully. And venerable Saariputta said:

Here, friends, of a Teacher abiding in seclusion, the disciples do not train in that seclusion. The things the Teacher said dispel, they would not dispel, live in abundance and lethargy, missing the main aim, do not

yoke themselves to seclusion. For this the elders have to be blamed for three things. Of a Teacher abiding in seclusion, the disciples do not train in that seclusion. This is the first blame that comes on the elders.

The things that the Teacher said dispel, they would not dispel. This is the second blame that comes on the elders. Living in abundance and lethargy, they miss the main aim and do not yoke themselves to seclusion. This is the third blame that comes on the elders. The elders have to be blamed for these three things.

The middling bhikkhus, too have to be blamed for these three things. The novice bhikkhus too have to be blamed for these three things.Friends, it is in this manner, that of a Teacher abiding in seclusion, the disciples do not train in that seclusion.

Friends, of a Teacher abiding in seclusion how do the disciples train in that seclusion. Of a Teacher abiding in seclusion, the disciples train in that seclusion.The things the Teacher says dispel, they dispel.Not living in abundance and lethargy, they do not miss the main aim and yoke themselves to seclusion. For this the elders are to be praised for three things. Of a Teacher abiding in seclusion the disciples train in that seclusion This is the first praise that come to the elders. The things the Teacher said dispel, that they dispel. This is the second praise that come to the elders. Not living in abundance and lethargy, they do not miss the main aim and yoke themselves to seclusion. This is the third praise that come to the elders. The elders are praised for these three things. The middling bhikkhus too have to be praised for these three. The novice bhikkhus too have to be praised for these three. Friends, it is in this manner, that of a Teacher abiding in seclusion, the disciples train in that seclusion. . .

There friends, greed is an evil, anger is an evil. To dispel greed and anger, there is the middle path which conduces to wisdom, knowledge enlightenment and extinction. It is this same noble eightfold path such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness, and right concentration. Friends, this is the middle path which conduces to wisdom, knowledge, enlightenment and extinction. There friends, anger is an evil, ill will is an evil, hypocrisy is an evil, mercilessness is an evil, envy is an evil, selfishness is an evil, deceit is an evil, craftiness is an evil, obstinacy is an evil, haughty talk is an evil, measuring is an evil, conceit is an evil, intoxication is an evil, negligence is an evil, To dispel intoxication and negligence, there is the middle path which conduces to wisdom, knowledge, enlightenment and extinction. It is this same noble eightfold path such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.. Venerable Saariputta said those words and the bhikkhus delighted in his words.

1.4. Bhayabheravasutta. (4) Great Fear.

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi.

Then the brahmin Jaanussoni approached the Blessed One exchanged friendly greetings, sat on a side and

said thus: “Good Gotama, to those sons of clansmen who have gone forth from the household and put on robes, out of faith, good Gotama, is the foremost, is of great help, is the instigator, and they in turn become imitations of good Gotama.” “Brahmin, that is so, to those sons of clansmen who have gone forth out of faith in me and put on yellow robes, I am the foremost, of great help, am the instigator, and they imitate me” Good Gotama, I think attachment to seclusion and loneliness is difficult on beds and seats in remote jungle forests and paths, and I think without concentration even the mind would be distracted.

O! Brahmin, before my enlightenment, when I was seeking enlightenment, it occurred to me attachment to

seclusion and loneliness is difficult on beds and seats in remote jungle forests and paths and even the mind

without concentration is carried away when in the forest. Those recluses and brahmins impure in bodily actions abiding on beds and seats in remote jungle forests and paths, come to much fear and evil owing to their impurity. I abide on beds and seats in remote jungle forests and paths pure in bodily actions The noble ones are pure in bodily actions, am one of them, and abide in remote jungle forests and paths with much confidence.

Those recluses and brahmins impure in verbal actions abiding on beds and seats in remote jungle forests and paths, come to much fear and evil owing to their impurity. I abide on beds and seats in remote jungle forests and paths pure in verbal actions. The noble ones are pure in verbal actions, am one of them and abide in remote jungle forests and paths with much confidence..

Those recluses and brahmins impure in mental actions abiding on beds and seats in remote jungle forests and paths, come to much fear and evil owing to their impurity. I abide on beds and seats in remote jungle

forests and paths pure in mental actions. The noble ones are pure in mental actions, am one of them and

abide in remote jungle forests and paths with much confidence.Those recluses and brahmins in livelihood

impure abiding on beds and seats in remote jungle forests and paths come to much fear and evil owing to their impurity. I abide on beds and seats in remote jungle forests and paths pure in livelihood. The noble ones are pure in livelihood, am one of them and abide in remote jungle forests and paths with much confidence..

O! Brahmin, it occurred to me thus: Those recluses and brahmins greedy for sensuality, abiding on beds and seats in remote jungle forests and paths come to much fear and evil owing to their greed for sensuality. I abide on beds and seats in remote jungle forests and paths greed for sensuality overcome. The noble ones have overcome the greed for sensuality, am one of them and abide in remote jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins with angry mind and evil thoughts, abiding on beds and seats in remote jungle forests and paths come to much fear and evil, owing to their angry mind and evil thoughts. I abide on beds and seats in remote jungle forests and paths with thoughts of loving kindness. The noble ones abide in jungle forests and paths with thoughts of loving kindness, am one of them and abide in remote jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins overcome by sloth and tor-por abiding on beds and seats in remote jungle forests and paths come to much fear and evil, owing to sloth and tor-por

I abide on beds and seats in remote jungle forests and paths, sloth and tor-por destroyed. The noble ones abide in jungle forests and paths sloth and tor -por destroyed, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, restless and worried abiding on beds and seats in remote jungle forests and paths come to much fear and evil, owing to restlessness and worry. I abide on beds and seats in remote jungle forests and paths, with mind appeased. The noble ones abide in jungle forests and paths with appeased minds, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, overcome by doubts, abiding on beds and seats in remote jungle forests and paths come to much fear and evil, owing to doubts. I abide on beds and seats in remote jungle forests and paths doubts overcome. The noble ones abide in jungle forests and paths doubts overcome, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, who praise themselves and disparage others

abiding on beds and seats in remote jungle forests and paths come to much fear and evil, owing to praising themselves and disparaging others. I abide on beds and seats in remote jungle forests and paths neither praising myself nor disparaging others. The noble ones abide in jungle forests and paths neither praising themselves nor disparaging others, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, paralysed with much fear, abiding on beds and seats in remote jungle forests and paths come to much fear and evil owing to that. I abide on beds and seats in remote jungle forests and paths fear dispelled. The noble ones abide in jungle forests and paths fear dispelled, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, with desires of gain, honour and fame, abiding on beds and seats in remote jungle forests and paths come to much fear and evil owing to that trend. I abide on beds and seats in remote jungle forests and paths without desires of gain, honour, or fame.The noble ones abide in jungle forests and paths with few desires, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, lazy and lacking effort, abiding on beds and seats in remote jungle forests and patha come to much fear and evil owing to that trend. I abide on beds and seats in remote jungle forests and paths with aroused effort. The noble ones abide in jungle forests and paths with aroused effort, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, without mindfulness, unaware, abiding on beds and seats in remote jungle forests and paths come to much fear and evil owing to that trend. I abide on beds and seats in remote jungle forests and paths, mindfulness established. The noble ones abide in jungle forests and paths mindfulness established, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, unconcentrated and mind scattered, abiding on beds and seats in remote jungle forests and paths come to much fear and evil, owing to that trend

I abide on beds and seats in remote jungle forests and paths, concentrated and the mind in one point. The noble ones abide in jungle forests and paths concentrated and the mind in one point, am one of them and abide in jungle forests and paths with much confidence.

Brahmin, it occurred to me thus: Those recluses and brahmins, deaf and dumb, lacking in wisdom, abiding on beds and seats in remote jungle forests and paths come to much fear and evil owing to that trend. I abide on beds and seats in remote jungle forests and paths endowed with wisdom. The noble ones abide in jungle forests and paths endowed with wisdom, am one of them and abide in jungle forests and paths with much confidence. .

Brahmin, it occurred to me thus: What if I abide in orchard, forest, or tree monuments on auspicious nights on the waxing side like the fourteenth, fifteenth and the eighth nights so that I could come to face great fear. Then I abode in orchard, forest and tree monuments on auspicious nights on the waxing side like the fourteenth, fifteenth and the eighth nights. When I abode thus, either a wild animal or a pea-cock came. Or a branch fell or the leaves fluttered with the wind. Then it occurred to me, isn’t it in this manner that great fear and doubts come, then again it occurred why should I abide with fear and doubts. In whatever posture I was when fear and doubts overcame me, maintaining that same posture I overcame that fear and doubts. If fear overcame me while walking, I wouldn’t change that posture until I overcame that fear. If fear overcame me while standing, I wouldn’t change that posture until I overcame that fear. If fear overcame me while sitting, I wouldn’t change that posture until I overcame that fear. If fear overcame me while lying, I wouldn’t change that posture until I overcame that fear.

Brahmin, there are certain recluses and brahmins who perceive the night as the day and the day as the night.

I say they abide in delusion. I perceive the night as the night, and the day as the day. Saying it rightly the non-deluded being is born in the world for the good and well being of many, out of compassion for gods and men. Saying it rightly, am that non-deluded being born for the good and well being of many, out of compassion for gods and men

Brahmin, my effort aroused undeterred, unconfused mindfulness established, the body appeased, the mind concentrated in one point. I secluded it from sensual thoughts and evil thoughts, with thoughts and thought processes experiencing joy and pleasantness born of seclusion abode in the first jhaana.

Overcoming thoughts and thought processes, the mind internally appeased, in one point, without thoughts and thought processes, experiencing joy and pleasantness born of concentration I abode in the second jhaana. With joy and with equanimity to detachment became mindful and aware experiencing pleasantness with the body, and abode in the third jhaana. To this the noble ones say, abiding mindfully in equanimity.

Dispelling pleasantness and unpleasantness, earlier having dispelled pleasure and displeasure and without

unpleasantness and pleasantness mindfulness purified with equanimity abode in the fourth jhaana.

When the concentrated mind was without blemish pure, malleable, workable and not vacillating I directed the mind to know previous births. I recollected the manifold previous births such as one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births and innumerable forward and backward cycles of births. There I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, and with such a life span. Disappearing from there was born there, There too I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, and with such .a life span. Disappearing from there is born here.Thus I recollect the manifold previous births..This is the first knowledge that I realized in the first watch of the night and knowledge arose and darkness got dispelled

when I abode diligent for dispelling.

When the concentrated mind was without blemish pure, malleable, workable and not vacillating I directed the mind to know the disappearing and appearing of beings. With the purified heavenly eye gone beyond human, I saw being disappearing and appearing unexalted and exalted, beautiful and ugly, in good and bad states, according to their actions I knew beings. These good beings, misconducting in bodily, verbal and mental behaviour, blaming noble ones and with wrong view, at the end of life go to loss are born in hell. .

These good beings, endowed with good conduct, bodily, verbally and mentally,not blaming noble ones, come to right view and to right view of actions, at the end of life go to increase are born in heaven. Thus with the purified heavenly eye gone beyond human I saw beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and bad states according their actions. This is the second knowledge I realized in the second watch of the night and knowledge arose and darkness got dispelled, when I abode diligent for dispelling.

When the concentrated mind was without blemish pure, malleable, workable and not vacillating I directed the mind to the knowledge of the destruction of desires: Then I thoroughly knew as it really is, this is unpleasant. Thoroughly knew as it really is, this is the arising of unpleasantness. Thoroughly knew as it really is, this is the cessation of unpleasantness. Thoroughly knew as it really is, this is the path to the cessation of unpleasantness. Knew as it really is , these are desires. Knew as it really is, this is the arising of desires. Knew as it really is, this is the cessation of desires. Knew as it really is, this is the path to the cessation of desires. When I knew and realized this, my mind experienced the release from sensual desires. the release from desires ‘to be’., the release from desires of ignorance.. Knowledge arose I am released, birth is ended, the holy life is lived to the end, what should be done is done is done, there is nothing more to wish . This is the third knowledge I realized in the third watch of the night and knowledge arose and darkness got dispelled, when I abode diligent for dispelling. . .

Brahmin, it might occur to you, is the recluse Gotama even today not free from greed, hate and delusion, that he abides on beds and seats in remote jungle forests and paths, it should not be thought in that manner.

Brahmin, I see two good reasons for abiding on beds and seats in remote jungle forests and paths: For a pleasant abiding here and now and out of compassion for the future generations.

Good Gotama, has compassion for the future generation, he is indeed worthy and rightfully enlightened.

Now, I know, good Gotama. It seems as though something over turned is re-installed, something covered is made manifest, As though the path is told to someone who has lost his way. It seems as though an oil lamp is lighted for the darkness so that those who have eyes could see forms.. Good Gotama has taught in various ways, now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. May I be remembered as a lay disciple who has taken refuge from today until life lasts.

1. 5. Ananganasutta.m (5)- Blemishes.

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi.

Venerable Saariputta addressed the bhikkhus:” Friends, bhikkhus,” and those bhikkhus replied “Yes, friend.” And venerable Saariputta said: Friends, there are four persons in the world, what four.

“Here, a certain person with blemish does not know, as it really is, there is blemish in me. A certain person with blemish knows, as it really is, there is blemish in me. A certain person without blemish does not know as it really is, there is no blemish in me. A certain person without blemish knows as it really is, there is no blemish in me. Of the two persons with blemish, the one who does not know as it really is, there is blemish in me is the inferior The one who knows as it really is, there is blemish in me is the superior one.

Of the two persons without blemish, the one who does not know, as it really is, there is no blemish is the inferior one. The one who knows as it really is, there is no blemish in me is the superior.

When this was said, venerable Mahaamoggallaana said , Friend, Saariputta, what is the reason that of the two with blemish that one should be inferior and the other superior and of the other two without blemish, what is the reason that one should be inferior and the other superior.

Here, friend, Moggallaana, this person with blemish, who does not know, as it really is, there is blemish in me, would not arouse interest, and make effort to dispel that blemish. So he would die with a defiled mind with greed, hate and delusion. Just like a bronze bowl bought from a shop or smithy would be covered with dust and stains, its owner not partaking food in it would not clean it, would let it lie with dust and as time goes that bronze bowl would be much more dusty and stained. In the same way this person with blemish, who would not know, as it really is, there is blemish in me, would not arouse interest, and make effort to dispel that blemish. So he would die with a defiled mind with greed, hate and delusion.

Friend, this person with blemish, who knows, as it really is, there is blemish in me, would arouse interest, and make effort to dispel that blemish. He would die with a non-defiled mind without greed, hate and delusion. Just like a bronze bowl bought from a shop or smithy would be covered with dust and stains. Its owner partaking food in it would clean it. Would not let it lie with dirt and as time goes the bronze bowl would be more and more clean. In the same manner this person with blemish, who knows, as it really is, there is blemish in me, would arouse interest and make effort to dispel that blemish. So he would die with a non-defiled mind without greed, hate, and delusion.

Friend, this person without blemish, who does not know, as it really is, there is no blemish in me, attending to an agreeable sign greed would overcome his mind, hate and delusion would overcome his mind and he would die with a defiled mind. Just like a bronze bowl bought from a shop or smithy clean and pure, the owner would not partake in it, would let it lie with dirt, then as time goes, that bronze bowl would be more and more dusty and stained in the same manner this person without blemish, who does not know, as it really is, there is no blemish in me, attending to an agreeable sign greed would overcome his mind, hate and delusion would overcome his mind and he would die with a defiled mind.

Friend, this person without blemish, who knows, as it really is, there is no blemish in me, attending to an agreeable sign, greed would not overcome his mind, hate and delusions would not overcome his mind. He would die without greed, hate and delusion, He would die with an undefiled mind. Just like a bronze bowl bought from a shop or smithy, clean and pure, the owner would partake in it, would clean it and not let it lie in dirt, and as time goes that bronze bowl would be more and more clean. In the same manner this person without blemish, who knows, as it really is, there is no blemish in me, attending to an agreeable sign, greed,

would not overcome his mind, hate and delusion would not overcome his mind. He would die without greed, hate and delusion. He would die with an undefiled mind.

Friend, Moggallaana, this is the reason for the two persons with blemish, one to be called inferior and the other superior. For the two persons without blemish, one to be called inferior and the other superior.

Friend, it is called blemish, what is a synonym for blemish. Friend, blemish is the wanderings of thoughts.

in evil demerit. It may happen, that such a desire would arise to a bhikkhu. I have fallen to an offense, may

the bhikkhus not know about this. The bhikkhus know, that this bhikkhu has fallen to an offense, so this bhikkhu becomes angry and averse. Both anger and aversion are blemishes.

It may happen, that such a desire would arise to a bhikkhu, I have fallen to this offense, may the bhikkhus advise me in secrecy not in the midst of the community. It happens that the bhikkhu is advised in the midst of the community, For advising in the midst of the community this bhikkhu becomes angry and averse. Both anger and aversion are blemishes

It may happen, that such a desire would arise to a bhikkhu, I have fallen to this offense, may a bhikkhu and not the Teacher advise me, It happens that the bhikkhu is advised by the Teacher. For being advised by the

Teacher this bhikkhu becomes angry and averse. Both anger and aversion are blemishes. .

It may happen, that such a desire would arise to a bhikkhu, O! May the Teacher ask questions from me and

proceed to preach the bhikkhus, It happens that the Teacher asks questions from another bhikkhu and proceeds to preach the bhikkhus. Because the Teacher asks questions from another bhikkhu before proceeding to preach the bhikkhus, this bhikkhu becomes angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May I lead the bhikkhus when going the alms round in the village. It happens that another bhikkhu leads the bhikkhus going the alms round in the village Because another bhikkhu leads the bhikkhus when going the alms round in the village, this bhikkhu becomes angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May I be the gainer of the most prominent seat, the first bowl of water and the first morsel of food in the refactory. It happens that another bhikkhu becomes the gainer of the most prominent seat, the first bowl of water and the first morsel of food in the refactory. Because another bhikkhu becomes the gainer of the most prominent seat, the first bowl of water and the first morsel of food in the refactory, this bhikkhu becomes angry and averse. Both anger and aversion are blemishes. .

It may happen that such a desire would arise to a bhikkhu. May I be the bhikkhu, to give the thanks giving

at the end of the meal.. It happens that another bhikkhu gives the thanks giving at the end of the meal. Because another bhikkhu gives the thanks giving at the end of the meal, this bhikkhu becomes angry and averse. Both anger and aversion are blemishes

It may happen that such a desire would arise to a bhikkhu. May I preach the bhikkhus that come to the monastery. It happens that another bhikkhu preaches the bhikkhus that come to the monastery. Because another bhikkhu preaches the bhikkhus that come to the monastery, this bhikkhu becomes angry and averse. Both anger and aversion are blemishes. ..

It may happen that such a desire would arise to a bhikkhu. May I preach the bhikkhunis that come to the monastery. It happens that another bhikkhu preaches the bhikkhunis that come to the monastery. Because another bhikkhu preaches the bhikkhunis that come to the monastery, this bhikkhu becomes angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May I preach the lay disciples male that come to the monastery. It happens that another bhikkhu preaches the lay disciples male that come to the monastery. Because another bhikkhu preaches the lay disciples male that come to the monastery, this bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May I preach the lay disciples female that come to the monastery. It happens that another bhikkhu preaches the lay disciples female that come to the monastery. Because another bhikkhu preaches the lay disciples female that come to the monastery, this bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May the bhikkhus honour, revere and venerate me. It happens that the bhikkhus honour revere and venerate some other bhikkhu. Because some other bhikkhu is honoured, revered and venerated, this bhikkhu is angry and averse Both anger and aversion are blemishes. .

It may happen that such a desire would arise to a bhikkhu. May the bhikkhunis honour, revere and venerate me. It happens that the bhikkhunis honour, revere and venerate some other bhikkhu. Because the bhikkhunis honour, revere and venerate some other bhikkhu, this bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May the lay disciples male honour, revere and venerate me. It happens that the lay disciples male honour, revere and venerate some other bhikkhu. Because the lay disciples male honour, revere and venerate some other bhikkhu, this bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May the lay disciples female honour, revere and venerate me. It happens that the lay disciples female honour revere and venerate some other bhikkhu. Because the lay disciples female honour, revere and venerate some other bhikkhu, this bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May I be the gainer of excellent robes. It happens that another bhikkhu is the gainer of excellent robes. Because the gainer of excellent robes is another bhikkhu, this bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May I be the gainer of excellent morsel food.. It happens that another bhikkhu is the gainer of excellent morsel food. Because the gainer of excellent morsel food is another bhikkhu, this bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu. May I be the gainer of excellent dwellings. It happens that another bhikkhu is the gainer of excellent dwellings. Because the gainer of excellent dwellings is another bhikkhu , this bhikkhu is angry and averse. Both anger and aversion are blemishes.

It may happen that such a desire would arise to a bhikkhu, May I be the gainer of excellent requisites when ill. It happens that another bhikkhu is the gainer of excellent requisites when ill.Because the gainer of excellent requisites when ill is some other bhikkhu, this bhikkhu is angry and averse. Both anger and aversion are blemishes. Friend, the wanderings of thoughts in evil demerit is the meaning of blemish.

Friend, to whatever bhikkhu these wanderings of thought in evil demerit is seen and heard to be present,whoever he may be, a forest dweller, a leaves hut dweller, a partaker of morsel food going in due order, a wearer of rough rag robes, his co-associates in the holy life do not honour, revere and venerate him: What is the reason: Because the wanderings of thoughts in evil demerit are seen and heard to be not dispelled in him.Just as a bronze bowl pure and clean bought from a shop or a smithy, its owner would fill up with the dead body of a serpent, a dog or a human covering it up with another bowl would carry it to the fair. People seeing it would say, friend, what is it you are carrying, seems to be something delicious. Then they would stop him, open it and peep inside. At the sight of it disgust and running away from it gets established. Those hungry lose their appetite, what’s there to speak of those not hungry. Friend, in the same manner to whatever bhikkhu these wanderings of thought in evil demerit are seen and heard to be present, whoever he may be, a forest dweller, a leaves hut dweller, a partaker of morsel food going in due order, a wearer of rough rag robes, his co-associates in the holy life do not honour, revere and venerate him. What is the reason: Because the wanderings of thoughts in evil demerit are seen and heard to be not dispelled in him. Friend, to whatever bhikkhu these wanderings of thought in evil demerit are seen and heard to be dispelled, whoever he may be a dweller in the out skirts of the village, an invitee, a wearer of robes offered by householders, his co-associates in the holy life honour, revere and venerate him. What is the reason: Because the wanderings of thoughts in evil demerit are seen and heard to be dispelled in him. Just as a bronze bowl pure and clean bought from a shop or a smithy, its owner would fill up with cooked fine rice, dark seeds picked with various soups and curries. Covering it up with another bowl would carry it to the fair.People seeing it would say, friend, what is it you are carrying, seems to be something delicious. Then they would stop him, open it and peep inside. At the sight of it agreeability and a desire to eat gets established. Even those not hungry desire to eat it, what to speak of those hungry. Friend, in the same manner, to whatever bhikkhu these wanderings of thought in evil demerit are seen and heard to be dispelled whoever he may be a dweller in the out skirts of the village, an invitee, a wearer of robes offered by householders, his co-associates in the holy life honour, revere and venerate him. What is the reason: Because the wanderings of thoughts in evil demerit are seen and heard to be dispelled in him. .

When this was said venerable Mahaamoggallaana said: Friend, Saariputta, a comparison occurs to me.Friend, say it. Friend, at one time, I was living in the mountains of Rajagaha. Then one morning wearing robes and taking bowl and robes I entered Rajagaha. At that time Samiiti the chariot maker’s son was bending the circumference of a wheel for an ascetic, the son of Pandu, the earlier chariot maker, . Then it occurred to the ascetic, O! If Samiiti’s son corrects these crookednesses, slants, and faults and makes the wheel perfect. Whatever crookedness, slant, or fault that the ascetic thought of, that and that he corrected and made the circumference of the wheel perfect. Then the ascetic expressed words of pleasure and said. Its like he knew the heart with the heart. Friend, Saariputta,. in the same manner, those making a livelihood without faith, crafty hypocrites, trained deceivers, unsteady, wavering, with loose talk, mental faculties not restrained, not knowing the right amount to partake, not yoked to wakefulness and not desirous of the recluse -ship, not honouring the training, living in abundance and lethargy, unyoked from seclusion, without effort, not mindful and aware, not concentrated, those lacking in wisdom deaf and dumb, hearing this discourse should know the heart with the heart and make repairs.

. As for those sons of clansmen gone forth out of faith, not crafty, not hypocrites, not trained deceivers, steady, without loose talk, mental faculties restrained, yoked to wakefulness, desirous of the recluseship, honouring the training, not living in abundance and lethargy, yoked to seclusion with effort, mindful and aware, concentrated and wise, they hearing this discourse of venerable Saariputta, I think should devour the word and thought of it. Good if the co-associates in the holy life raised themselves from demerit and got established in merit.

The two great men delighted in each others words.

1.6 Aakankheyyasutta.m- (6) If the bhikkhu desires.

I heard thus.

At one time the Blessed One was living in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. From there the Blessed One addressed the bhikkhus: O bhikkhus, abide endowed with virtues, honouring the higher code of rules be full of respect and reverence seeing fear in the slightest fault, observe the virtues...

If the bhikkhu desires, be a lovable to the co-associates in the holy life, become pleasant and reverential, complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop the silent abidings*

If the bhikkhu desires, be a gainer of robes, morsel food, dwellings and requisites when ill. Abide endowed with virtues honouring the higher code of rules be full of respect and reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop the silent abidings.

If the bhikkhu desires, think whose ever robes, morsel food, dwellings and requisites when ill I partake, may it be of great benefit and results to those givers. Abide endowed with virtues honouring the higher code of rules be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop the silent abidings...

If the bhikkhu desires, think may it be of great benefit and results to those blood relations who are dead and gone that recall me with a pleasant mind. Abide endowed with virtues, honouring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana, be endowed with wisdom.and develop the silent abidings.

If the bhikkhu desires, think, may I not live with aversion and attachment, may I not endure aversion, may I abide overcoming all arising aversions. Abide endowed with virtues, honouring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana, be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, think may I not live with great fear. May I abide overcoming all fears that arise.. Abide endowed with virtues, honouring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana, be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, he becomes a quick and easy gainer of the four higher abidings, pleasant abidings here and now gratis. Abide endowed with virtues, honouring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana, be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, he experiences those immaterial releases with the body and abides. Abide endowed with virtues, honouring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, with the destruction of three fetters becomes a stream enterer, not falling away from there head for enlightenment. Abide endowed with virtues, honouring the higher code of rules, be full of respect and reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, destroying three fetters and making less of greed, hate and delusion, could come once more to this world and make an end of unpleasantness Abide endowed with virtues, honouring the higher code of rules, be full of reverence and respect, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, destroying the five lower fetters is born spontaneously, not falling from there would extinguish from that birth. Abide endowed with virtues, honouring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, partake of various super-normal powers. Being one become many, Becoming many become one, Would go unhindered across walls, embankments,and rocks, as going in space, on earth diving and coming out is done as in water, on water walks unbroken as on earth. In space sits cross legged as though birds small and large. The moon and sun powerful as they are are touched with the hand. Thus with the body power is established as far as the Brahmaa world. Abide endowed with virtues, honouring the higher code of rules, be full of reverence, seeing fear in the slightest fault.observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings. .

If the bhikkhu desires with the purified heavenly ear hear sounds both heavenly and human, far and near.Abide endowed with virtues, honouring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, penetrate and see the minds of other beings, Know the greedy mind, and the mind free of greed, Know the angry mind, and the mind free of anger. Know the deluded mind and the mind free of delusion. Know the contracted mind and the distracted mind, Know the developed mind and undeveloped mind. Know the mind with compare and the mind without compare. Know the concentrated mind and the unconcentrated mind. Know the released mind and the unreleased mind. Abide endowed with virtues, honouring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, recollect previous births, one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There I was born with such name, clan,disposition, supports, experiencing such pleasant and unpleasant feelings, with such a span of life.Disappearing from there is born there with such name, clan,disposition, supports, experiencing such pleasant and unpleasant feelings, with such a span of life. Disappearing from there is born here. Thus the manifold previous births are recollected with all details. Abide endowed with virtues, honouring the higher code of rules, be full of reverence, seeing fear in the slightest fault observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings. .. ..

If the bhikkhu desires, with the purified heavenly eye beyond human sees beings disappearing and appearing in unexalted and exalted states, beautiful and ugly, in good and evil states, know beings according to their actions. These good beings misbehaving bodily, verbally and mentally, blaming. Noble ones, with wrong views and wrong actions, after death are born in loss, in hell. As for these good beings

conducting well in body, words and mind, not blaming noble ones, with the right view of actions, after death are born in increase in heaven. Abide endowed with virtues, honouring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings.

If the bhikkhu desires, with the destruction of desires, the mind released and released through wisdom, here and now, by himself knowing and realizing abide. Abide endowed with virtues, honouring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings.

Bhikkhus, if it was said, abide endowed with virtues, honouring the higher code of rules, be full of reverence, seeing fear in the slightest fault, observe the virtues. Complete virtues for internal appeasement, without neglecting jhaana be endowed with wisdom and develop silent abidings., it was said on acccount of this.

The Blessed One said thus and the bhikkhus delighted in the words of the Blessed One.

1. 7 Vatthuupamasutta.m (7) The Simile of the Cloth.

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi..

From there the Blessed One addressed the bhikkhus: O! Bhikkhus, just as an impure stained cloth when dyed into whatever colour, blue, yellow, red or crimson would take a bad hue and an impure colour because the cloth is impure and stained, in the same manner, bhikkhus, when the mind is defiled a bad state could be expected. Just as a pure unstained cloth when dyed into whatever colour, blue, yellow, red or crimson, it would take a pure colour and a bright hue, in the same manner, bhikkhus, when the mind is pure a good state could be expected.

Bhikkhus, what are the minor defilements of the mind. Covetousness is a defilement of the mind. Aversion is a defilement of the mind. Anger is a defilement of the mind. Illwill is a defilement of the mind. Contempt is a defilement of the mind. Mercilessness is a defilement of the mind. Jealousy is a defilement of the mind.

Selfishness is a defilement of the mind. Hypocrisy is a defilement of the mind. Craftiness is a defilement of the mind. Stubbornness is a defilement of the mind. Haughty talk is a defilement of the mind. Measuring is a defilement of the mind. Conceit is a defilement of the mind. Intoxication is a defilement of the mind. Negligence is a defilement of the mind.

Bhikkhus, when the bhikkhu knowing covetousness as a defilement of the mind dispels it. Knowing aversion as a defilement of the mind dispels it. Knowing anger as a defilement of the mind dispels it. Knowing illwill as a defilement of the mind dispels it. Knowing contempt as a defilement of the mind dispels it. Knowing mercilessness as a defilement of the mind dispels it. Knowing jealousy as a defilement of the mind dispels it. Knowing selfishness as a defilement of the mind dispels it. Knowing hypocrisy as a defilement of the mind dispels it. Knowing craftiness as a defilement of the mind dispels it. Knowing stubbornness as a defilement of the mind dispels it. Knowing haughty talk as a defilement of the mind dispels it. Knowing measuring as a defilement of the mind dispels it. Knowing conceit as a defilement of the mind dispels it. Knowing intoxication as a defilement of the mind, dispels it. Knowing negligence as a defilement of the mind dispels it. He is endowed with unwavering faith in enlightenment: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. Is endowed with unwavering faith in the Teaching: The Blessed One’s Teaching is well proclaimed, here and now, not a matter of time, inviting for inspection, leading beyond, for the wise to be realized by themselves..Is endowed with unwavering faith in the Community: The disciples of the Blessed One have fallen to the right path, the straightforward path, the wise path, and to the path of mutual understanding. They are the four pairs of the eight Great Men. the disciples of the Blessed One, worthy of offerings, hospitality, gifts and reverential salutation, the highest field of merit for the world. .

When his mind is cleaned, released and established as far as the limit allows he knowing I have unwavering faith in enlightenment, gains meanings in the Teaching and experiences the Teaching, and joy arises, to the joyful there’s delight.the delighted mind appeases the body. The appeased body feels pleasant. Of the pleasant, the mind concentrates. He knowing I have unwavering faith in the Teaching, gains meanings in the Teaching and experiences the Teaching, and joy arises, to the joyful there’s delight, the delighted mind appeases the body. The appeased body feels pleasant. Of the pleasant the mind concentrates. He knowing I have unwavering faith in the Community, gains meanings in the Teaching and experiences the Teaching, and joy arises, to the joyful there’s delight, the delighted mind appeases the body. The appeased body feels pleasant. Of the pleasant the mind concentrates.

As far as the limit goes my mind is cleaned, released, giving up is established, by that the Teaching has become meaningful and I experience the Teaching, and joy arise, to the joyful there’s delight, the delighted mind appeases the body. The appeased body feels pleasant. Of the pleasant, the mind concentrates.

O! Bhikkhus, the bhikkhu with such virtues, thoughts and wisdom were to partake of morsel food cooked out of fine rice with dark seeds picked, together with various soups and curries, there would not be any danger to him. Just as the impure stained cloth is cleaned with pure clean water, Just as pure gold comes out of the furnace. Even so bhikkhus, the bhikkhu with such virtues, thoughts and wisdom were to partake of morsel food cooked out of fine rice with dark seeds picked, together with various soups and curries, there would not be any danger to him.

He abides pervading one direction with a mind of loving kindness, so too the second, third, fourth, above, below, across, always, for all purposes, he pervades the whole world with loving kindness, with a developed limitless mind without enmity and anger. He abides pervading one direction with a compassionate mind, so too the second, third, fourth, above, below, across, always, for all purposes, he pervades the whole world with compassion, with a developed, limitless mind without enmity and anger. He abides pervading one direction with intrinsic joy, so too the second, third, fourth, above, below, across, always, for all purposes, he pervades the whole world with intrinsic joy, with a developed limitless mind without enmity and anger.. He abides pervading one direction with equanimity, so too the second, third, fourth, above, below, across, always, for all purposes, he pervades the whole world with a developed and limitless mind without enmity and anger.

He knows, in this are unexalted and exalted states, there is a noble escape from this perceptive sphere. When he knows and sees that, his mind seeks release from sensual desires, from desires to be, and from desires through ignorance. Knowledge arises, am released, birth is destroyed, the holy life is lived to the end, what should be done is done, there is nothing more to wish. Bhikkhus, to this is called internal cleaning.

At that time the brahmin Sundarikabhaaradvaaja was sitting near the Blessed One, and asked does good Gotama go to Baahuka river to bathe. Brahmin, what is river Baahuka, and what will it do. The brahmin said Good Gotama, many people consider river Baahuka is the release, River Baahuka is meritorious.

Many people wash off their demeritorious actions in river Baahuka. Then the Blessed One addressed the brahmin Sundarikabhaaradvaaja in verses

River Baahuka with many precious stones, rivers Gayaa, Sundarikaa,

And even Sarassatii, Payaaga, and Baahumathie

Fools may be for ever submerged in these but their dark actions will not be washed

How could Sundarikaa, Payaaga, and Baahuka help angry beings gone wrong

Their evil actions will not be washed off,

The pure are always pure, to them every day is a sabbath day

The pure with pure actions are always bound in virtues

Brahmin, bathe here itself, develop loving kindness to all beings

If you do not tell lies, do not hurt living things

Not take that not given, with faith become not selfish

What could be done, gone to Gayaa, may drink water there.

When this was said the brahmin Sundarikabhaaradvaaja said thus to the Blessed One: Now I know good Gotama, It seems as though something over turned is re-installed, something covered is made manifest, It seems as though the path is told to someone who has lost his way. It seems as though a lamp is lighted for the darkness, for those who have eyes to see forms. In various ways the Teaching is explained by good Gotama.Now I take refuge in good Gotama, in the Teaching and the Community. May I gain the going forth and the higher ordination. The brahmin Sundarikabhaaradvaaja obtained the going forth and the higher ordination. Soon after the higher ordination, venerable Bhaaradvaaja withdrawn from the crowd, alone and secluded abode diligent for dispelling. Before long, for whatever purpose sons of clansmen go forth from the household, and lead the holy life, that highest end of the holy life by himself knowing realizing abode,.here and now, He knew birth is destroyed, the holy life is lived, what should be done is done,there is nothing more to wish. Venerable Bhaaradvaaja became one of the noble ones.

1. 8. Sallekhasutta.m (8) Purity

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. Then venerable Mahaacunda getting up from his seclusion in the evening approached the Blessed One, worshipped, sat on a side and said to the Blessed One: Venerable sir, there are various views in the world centered around the self and the world, would the bhikkhu attending to them from the beginning turn them out and dispel them. .

Cunda, there are various views in the world centered around the self and the world, from whatever these views arise, from whatever these views trickle, from whatever these views behave, they are not mine, that is not I, they are not my self, to one who looks at them, as they really are, in this manner with right wisdom, these views get turned out, get dispelled. .

Cunda, it may happen, that a bhikkhu secluded from sensual desires, secluded from evil thoughts, with thoughts and thought processes, with joy and pleasantness born of seclusion, would abide in the first jhaana

Then it would occur to him, I abide in purity. Cunda, in the dispensation of the noble ones that is not purity,

It is called a pleasant abiding here and now.

Cunda, it may happen that a bhikkhu overcoming thoughts and thought processes, the mind internally appeased in one point, without thoughts and thought processes, with joy and pleasantness born of concentration would abide in the second jhaana. It would occur to him, I abide in purity. Cunda, in the dispensation of the noble ones that is not purity, it is a pleasant abiding here and now.

Cunda, it may happen that a bhikkhu with joy and with equanimity to detachment, would abide mindful and aware experiencing pleasantness with the body, to this the noble ones say abiding mindfully in pleasantness. The bhikkhu would abide in this third jhaaana and it would occur to him, I abide in purity. In the dispensation of the noble ones, that is not purity, it is a pleasant abiding here and now.

Cunda, it may happen, that a bhikkhu dispelling pleasantness and unpleasantness and earlier overcoming pleasure and displeasure, without unpleasantness and pleasantness and with equanimity mindfulness purified would attain and abide in the fourth jhaana. It might occur to him, I abide in purity. In the dispensation of the noble ones that is not purity, it is a pleasant abiding here and now.

Cunda, it may happen that a bhikkhu overcoming all perceptions of matter, overcoming perceptions of anger, not attending to various perceptions, with space is limitless, attained to abides in the sphere of space. It might occur to him, I abide in purity. In the dispensation of the noble ones, that is not purity, it is a pleasant abiding here and now.

Cunda, it may happen that a bhikkhu overcoming all the sphere of space with consciousness is limitless, attained to abides in the sphere of consciousness. It might occur to him, I abide in purity. In the dispensation of the noble ones, that is not purity, it is a pleasant abiding here and now.

Cunda, it may happen that a bhikkhu overcoming all the sphere of consciousness, with there is nothing attained to abides in the sphere of no-thingness. It might occur to him I abide in purity. In the dispensation of the noble ones, that is not purity, it is a pleasant abiding here and now.

Cunda, it may happen that a bhikkhu overcoming all the sphere of nothingness, would attain and abide in the sphere of neither perception nor non-perception. It might occur to him, I abide in purity. In the dispensation of the noble ones, that is not purity, it is a pleasant abiding here and now.

Cunda, purifying should be done thus: Others will be hurters, we will be non-hurters. Others will be destroyers of life, we will not destroy life. Others will be taking what is not given , we will abstain from taking what is not given. Others will lead an unholy life, we will lead a life of celibacy. Others will tell lies, we will abstain from telling lies. Others will talk maliciously, we will abstain from malicious talk. Others will talk roughly, we will abstain from rough talk. Others will talk frivolously, we will abstain from frivolous talk. Others will be coveting, we will abstain from coveting. Others will be with an angry mind, we will not be angry. Others will be with wrong view, we will be with right view. Others will speak wrong words, we will speak right words. Others will be with wrong actions, we will be with right actions. Others will be with wrong livelihood, we will be with right livelihood. Others will be with wrong effort, we will be with right effort. Others will be with wrong mindfulness, we will be with right mindfulness. Others will be with wrong concentration, we will be with right concentration. Others will be with wrong knowledge, we will be with right knowledge. Others will be released wrong, we will be rightfully released. Others will be overcome by sloth and torpor, we will throw out sloth and torpor. Others will be excited, we will not be excited. Others will be doubting, we will overcome doubts. Others will be angry, we will not be angry. Others will bear a grudge, we will have no grudge. Others will be hypocritical, we will be free from hypocrisy. Others will be merciless, we will be merciful. Others will be jealous, we will not be jealous. Others will be selfish, we will not be selfish. Others will be crafty, we will not be crafty. Others will be deceitful, we will not be deceitful. Others will be stubborn, we will not be stubborn. Others will be conceited, we will not be conceited. Others will be unruly, we will be gentle. Others will have evil friends, we will have good friends. Others will be negligent, we will be diligent. Others will be without faith, we will be with faith. Others will be shameless, we will be shameful. Others will be remorseless, we will be remorseful. Others will have little learning, we will learn much. Others will be lazy, we will be with aroused effort.. Others will be confused, we will be with mindfulness established. Others will be not wise, we will be wise. Others will hold to views tenaciously, we will give up views quite easily. Cunda, purifying should be done in this manner. .

Cunda, I say, that even the arousing of thoughts for meritorious things is of much help, so what if they are followed up by words and actions. So the thought should be aroused others will be hurters, we will be non- hurters. The thought should be aroused others will be destroyers of life, we will be not. And the thought should be aroused others will be tenaciously holding to views, we will be giving up views easily.

Cunda, just as for the uneven path, there is an alternative even path, for the uneven ford there is an alternative even ford. In the same manner, for the hurter there is an alternate, non-hurting. For the destroyer of life, an alternate is not destroy life. For the taker of things not given, an alternate is to abstain from it. .

For not leading the holy life, the alternate is leading the holy life. For telling lies the alternate is abstaining from it. For speaking maliciously, the alternate is abstaining from it. For rough talk, the alternate is abstaining from it. For frivolous talk, the alternate is abstaining from it. For coveting, the alternate is not coveting. For the angry mind, the alternate is a not angry mind. For wrong view, the alternate is right view.For wrong thoughts, the alternate is right thoughts. For wrong words, the alternate is right words. For wrong actions the alternate is right actions. For wrong livelihood, the alternate is right livelihood. For wrong effort, the alternate is right effort. For wrong mindfulness, the alternate is right mindfulness. For wrong concentration, the alternate is right concentration. For wrong knowledge, the alternate is right knowledge. For wrong release, the alternate is right release. For sloth and tor por and alternate is freedom from sloth and torpor. For excitement the alternate is non-excitement. For doubts the alternate is freedom from doubts. For uncontrolled anger, the alternate is freedom from it. For grudge the alternate is to give up the grudge. For hypocrisy, the alternate is non-hypocrisy. For mercilessness the alternate is mercy. For jealousy the alternate is non-jealousy. For selfishness the alternate is freedom from selfishness. For craftiness, the alternate is non-craftiness. For deceit the alternate is non-deceit. For stubbornness the alternate is non-stubbornness. For conceit the alternate is non-conceit. For the unruly the alternate is gentleness. For evil friendship the alternate is good friendship.For negligence the alternate is diligence. For lack of faith the alternate is gain of faith. For the shameless the alternate is shame. For the remorseless the alternate is remorse. For the not learned the alternate is learnedness. For the lazy the alternate is aroused effort. For the confused the alternate is established mindfulness. For the not wise the alternate is wisdom. For holding to views tenaciously, the alternate is giving up views with ease.

Cunda, just as merit could rise up stepping down all demerit, in the same manner the hurter could rise up.not hurting. The destroyer of life, could rise up abstaining from it. The taker of what is not given, could rise up abstaining from it. And the one holding to his views tenaciously could rise up by giving up views easily.

.Cunda, one submerged in mud could pull out another submerged in mud is not possible.. One not submerged in mud could pull out another submerged in mud is possible...Cunda, one not tamed, not trained and not extinguished could tame and train others and help to extinguish is not possible. One tamed, trained and extinguished could tame and train others and help to extinguish is possible.In the same manner for the hurter, there is non-hurting for extinguishing. For the destroyer of life, abstaining from it for extinguishing. For the taker of what is not given, abstaining from it for extinguishing For the unholy life the holy life for extinguishing. For telling lies, abstaining from it for extinguishing. For malicious talk, abstaining from it for extinguishing. For rough talk abstaining from it for extinguishing. For frivolous talk, abstaining from it for extinguishing. For the coveting, not coveting for extinguishing. For the angry mind the not angry mind for extinguishing. For wrong view there is right view for extinguishing. For wrong thoughts there are right thoughts for extinguishing. For wrong words there are right words for extinguishing. For wrong actions there are right actions for extinguishing. For wrong livelihood, there is right livelihood for extinguishing. For wrong effort there is right effort for extinguishing For wrong mindfulness, there is right mindfulness for extinguishing. For wrong concentration there is right concentration for extinguishing. For wrong knowledge there is right knowledge for extinguishing. For wrong release, there is right release for extinguishing. For the overcome with sloth and torpor, there is the dispelling of sloth and torpor, for extinguishing..For the excited there is non-excitement for extinguishing. For the doubtful there is dispelled doubts for extinguishing. For the angry, freedom from anger for extinguishing. For having a grudge, throwing out the grudge for extinguishing. For the hypocrite, there is throwing out hypocrisy for extinguishing. For the merciless, there is mercy for extinguishing. For the jealous, there is putting an end to jealousy for extinguishing. For the selfish, giving it up for extinguishing. For the crafty, giving it up for extinguishing. For the stubborn, giving it up for extinguishing. For the conceited, giving it up for extinguishing. For the unruly becoming gentle for extinguishing. For evil friendship, right friendship for extinguishing. For the negligent, diligence for extinguishing. For the faithless, faith for extinguishing. For the shameless, shame for extinguishing. For the remorseless, remorse for extinguishing. For the not learned, learnedness for extinguishing. For the lazy, aroused effort for extinguishing. For the confused, established mindfulness for extinguishing. For the not wise, wisdom for extinguishing. For the holding fast to views, there is easily giving up views for extinguishing.

Cunda, I have taught the method of purifying, the method of arousing thoughts for it, the method of finding an alternative, the method of rising up, and the method of extinguishing. I have done, what should be done out of compassion, by a Teacher to his disciples, Cunda, there are roots of trees and absorptions without thoughts,* Concentrate, do not be negligent and be remorseful later. This is our advice to you.

The Blessed One said thus, and venerable Cunda delighted in the words of the Blessed One. .

Notes. * Absorptions without thoughts. ‘Su~n~naagaaraana.m’ These are the three jhaaanas above the first and all other absorptions without thoughts. Thoughts are a mental entertainment, peculiar to the ordinary, without them they are lost and would not know what to do, while one who knows enjoys the absorptions without thoughts.

1. 9. Sammaadi.t.thisutta.m (9) Right View.

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. From there venerable Saariputta addressed the bhikkhus: “Friends, bhikkhus, it is said right view; the view . rectified, endowed with unwavering faith in the Teaching, how does the noble disciple come to this good Teaching” “ Friend, we came from afar to hear the meaning of these words from venerable Saariputta , good that the meaning occurs to venerable Saariputta, hearing it from venerable Saariputta, the bhikkhus will bear it in mind” “Then listen carefully and attend.. When the noble disciple knows demerit and its roots, merit and its roots, with this much, the view rectified, endowed with unwavering faith in the Teaching he comes to this good Teaching. Friends, what is demerit, and what are the roots of demerit..What is merit and what are the roots of merit.. Destroying life is demerit, taking the not given is demerit, misbehaviour in sensuality is demerit, telling lies is demerit, slandering is demerit, rough talk is demerit, frivolous talk is demerit, coveting is demerit, bearing the angry mind is demerit, and wrong view is demerit. These are demerit. What are the roots of demerit Greed is a root of demerit, anger is a root of demerit, and delusion is a root of demerit. These are the roots of demerit. What is merit: Abstaining from destroying life is merit. Abstaining from taking what is not given is merit. Abstaining from misbehaviour in sensuality is merit. Abstaining from telling lies is merit. Abstaining from slandering is merit. Abstaining from rough talk is merit. Abstaining from frivolous talk is merit. Abstaining from coveting is merit.Not bearing an angry mind is merit and right view is merit. These are merit. What are the roots of merit. Non-greed is a root of merit. Non-hate is a root of merit. And non-delusion is a root of merit. These are the roots of merit. When the noble disciple knows demerit and roots of demerit, merit and roots of merit, he gives up all latent tendencies to greed, drives out all latent tendencies to aversion, and completely destroying the latent tendency to measure as ‘I be’, dispels ignorance, arouses science, and here and now makes an end of unpleasantness. With this much, the view rectified, endowed with unwavering faith in the Teaching, comes to this good Teaching.

Those bhikkhus, accepting and delighting in the words of venerable Saariputta asked, friend, is there another method by which the noble disciple would rectify his view, be endowed with unwavering faith in the Teaching and would come to this good Teaching. There is friends. When the noble disciple knows supports, the arising of supports, the cessation of supports and the path to the cessation of supports, with this much, the view rectified, endowed with unwavering faith in the Teaching he comes to this good Teaching. Friends, what are supports, what is the arising of supports, what is the cessation of supports, and what is the path to the cessation of supports. There are these four supports for the born, for their upkeep and as help for those seeking birth What four. Material supports hard and fine. Contact is second. Mental cognition is the third.*1) And consciousness is the fourth. With the arising of craving arises supports, with the cessation of craving ceases supports. This same noble eightfold path is the path to the cessation of supports. Such as right view, right thoughts, right words, right actions, right livelihood, right effort, right mindfulness and right concentration. When the noble disciple knows, these are supports, this is the arising of supports, this is the cessation of supports and this is the path to the cessation of supports, he gives up all latent tendencies to greed, drives out all latent tendencies to aversion, and completely destroying the latent tendency to measure as ‘I be’ dispels ignorance, arouses science, and here and now makes an end of unpleasantness. With this much the view rectified, endowed with unwavering faith in the Teaching, he comes to the good Teaching.

.Those bhikkhus accepting and delighting in the words of venerable Saariputta asked, friend, is there another method by which the noble disciple would rectify his view, be endowed with unwavering faith in the Teaching and would come to this good Teaching. There is friends, When the noble disciple knows unpleasantness, the arising of unpleasantness, the cessation of unpleasantness and the path to the cessation of unpleasantness, with this much, the view rectified, endowed with unwavering faith in the Teaching he comes to this good Teaching.Friends, what is unpleasantness, what is the arising of unpleasantness, what is the cessation of unpleasantness and what is the path to the cessation of unpleasantness. Friends, what is unpleasantness. Birth, decay, ailments, death, grief, wailing, displeasure and distress, all these are unpleasant, if one does not get one’s desires, that’s also unpleasant. In short the five holding masses are unpleasant. To this is called unpleasantness. Friends, what is the arising of unpleasantness. That same greed to be born again, accompanied with interest and greed, delighting in this and the other such as sensual greed, the greed ‘to be’ and the greed ‘not to be’ , this is the arising of unpleasantness. What is the cessation of unpleasantness That same remainderless detachment, cessation, renouncing, giving up, release without settling in craving, is the cessation of unpleasantness. What is the path to the cessation of unpleasantness.

This same noble eightfold path is the path to the cessation of unpleasantness. Such as right view, right thoughts, right words, right actions, right livelihood, right effort, right mindfulness and right concentration..

When the noble disciple knows, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness, and this is the path to the cessation of unpleasantness, he gives up all latent tendencies to greed, drives out all latent tendencies to aversion, and completely destroying the latent tendency to measure as ‘I be’ dispels ignorance, arouses science, and here and now makes an end of unpleasantness. With this much the view rectified, endowed with unwavering faith in the Teaching, he comes to the good Teaching.

. Those bhikkhus, accepting and delighting in the words of venerable Saariputta asked , friend, is there another method by which the noble disciple would rectify his view, endowed with unwavering faith in the Teaching would come to this good Teaching. There is friends. When the noble disciple knows decay and death, the arising of decay and death, the cessation of decay and death, the path to the cessation of decay and death, with this much, the view rectified, endowed with unwavering faith in the Teaching he comes to this good Teaching. What is decay and death, what is the arising of decay and death, what is the cessation of decay and death and what is the path to the cessation of decay and death. Decay, decrepitude, brokenness, greenness of hair, wrinkledness of skin, dwindling in age and the maturity of the faculties of this and other class of beings is decay. Friends what is death. Disappearing, ceasing, breaking up and fading, ending in death, the breaking up of the holding masses and laying down the body of this and other class of beings is death. This decay and this death is decay and death, With birth arises, decay and death, with cessation of birth ceases decay and death. This same noble eightfold path is the path to the cessation of decay and death. Such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.When the noble disciple knows this is decay and death, this is the arising of decay and death, this is the cessation of decay and death and this is the path to the cessation of decay and death, he gives up all latent tendencies to greed, drives out all latent tendencies to aversion, and completely destroying the latent tendency to measure as ‘I be’ dispels ignorance, arouses science, and here and now makes an end of unpleasantness. With this much the view rectified, endowed with unwavering faith in the Teaching, comes to the good Teaching.

Those bhikkhus, accepting and delighting in the words of venerable Saariputta asked, friend, is there another method by which the noble disciple would rectify his view, endowed with unwavering faith in the Teaching, would come to this good Teaching. There is friends. When the noble disciple knows birth, the arising of birth, the cessation of birth, and the path to the cessation of birth, with this much, the view rectified, endowed with unwavering faith in the Teaching he comes to this good Teaching. What is birth, what is the arising of birth, what is the cessation of birth, and what is the path to the cessation of birth. Birth, origin, coming to be, rebirth, the arising of the masses, the gain of mental faculties, in this and other class of beings is birth. With the arising of being is arising of birth with the cessation of being is cessation of birth. This same noble eightfold path is the path to the cessation of birth. Such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration. When the noble disciple knows this is birth, this is the arising of birth, this is the cessation of birth and this is the path to the cessation of birth, he gives up all latent tendencies to greed, drives out all latent tendencies to aversion and completely destroying the latent tendency to measure as ‘I be’ dispels ignorance, arouses science, and here and now makes an end of unpleasantness. With this much the view rectified, endowed with unwavering faith in the Teaching, comes to this good Teaching.

Those bhikkhus, accepting and delighting in the words of venerable Saariputta asked, friend, is there another method by which the noble disciple would rectify his view, endowed with unwavering faith in the Teaching would come to this good Teaching. There is friends, When the noble disciple knows being, the arising of being, the cessation of being, and the path to the cessation of being, with this much, the view rectified, endowed with unwavering faith in the Teaching, he comes to this good Teaching. What is being. What is the arising of being, what is the cessation of being and what is the path to the cessation of being.. Friends, there are three beings*2) Being with sensuality, being with matter and being with immaterial. With

the arising of holding there is the arising of being, with the cessation of holding there is the cessation of being. This same noble eightfold path is the path to the cessation of being. Such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness, and right concentration.

When the noble disciple knows this is being, this is the arising of being, this is the cessation of being and this is the path to the cessation of being, he gives up all latent tendencies to greed, drives out all latent tendencies to aversion and completely destroying the latent tendency to measure as ‘I be’ dispels ignorance, arouses science, and here and now makes an end of unpleasantness. With this much the view rectified, endowed with unwavering faith in the Teaching, comes to this good Teaching.

Those bhikkhus, accepting and delighting in the words of venerable Saariputta asked, friend, is there another method by which the noble disciple would rectify his view, endowed with unwavering faith in the Teaching would come to this good Teaching. There is friends. When the noble disciple knows holding, the arising of holding, the cessation of holding and the path to the cessation of holding , with this much, the view rectified, endowed with unwavering faith in the Teaching, he comes to this good Teaching. What is holding, what is the arising of holding, what is the cessation of holding and what is the path to the cessation of holding. Friends, there are four holdings*3).Holding to sensuality, holding to views, holding to virtues and holding to a self view. With the arising of craving arises holding, with the cessation of craving ceases holding. This same noble eightfold path is the path to the cessation of holding. Such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration. When the noble disciple knows this is holding, this is the arising of holding, this is the cessation of holding and this is the path to the cessation of holding, he gives up all the latent tendencies to greed, drives out all latent tendencies to aversion and completely destroying the latent tendency to measure as ‘I be’ dispels ignorance, arouses science, and here and now makes an end of unpleasantness. With this much the view rectified, endowed with unwavering faith in the Teaching, comes to this good Teaching. .

Those bhikkhus, accepting and delighting in the words of venerable Saariputta asked, friend, is there another method by which the noble disciple would rectify his view, endowed with unwavering faith in the

Teaching would come to this good Teaching. There is friends. When the noble disciple knows craving, the arising of craving, the cessation of craving and the path to the cessation of craving , with this much, the view rectified, endowed with unwavering faith in the Teaching, he comes to this good Teaching. What is craving, what is the arising of craving, what is the cessation of craving and what is the path to the cessation of craving. Friends, there are six bodies of craving. Craving for forms, craving for sounds, craving for smells, craving for tastes, craving for touches, and craving for ideas. With the arising of feelings arise craving, with the cessation of feelings cease craving. This same noble eightfold path is the path to the cessation of craving. Such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration. When the noble disciple knows this is craving, this is the arising of craving, this is the cessation of craving and this is the path to the cessation of craving, he gives up all the latent tendencies to greed, drives out all latent tendencies to aversion and completely destroying the latent tendency to measure as ‘I be’ dispels ignorance, arouses science and here and now makes an end of unpleasantness. With this much the view rectified, endowed with unwavering faith in the Teaching, comes to this good Teaching.

Those bhikkhus, accepting and delighting in the words of venerable Saariputta asked, friend, is there another method by which the noble disciple would rectify his view, endowed with unwavering faith in the Teaching, would come to this good Teaching. There is friends. When the noble disciple knows feelings, the arising of feelings, the cessation of feelings and the path to the cessation of feelings, with this much the view rectified, endowed with unwavering faith in the Teaching, he comes to the good Teaching. What are feelings, what is the arising of feelings, what is the cessation of feelings and what is the path to the cessation of feelings. Friends, these six are the bodies of feeling. Feelings born of eye contact, feelings born of ear contact, feelings born of nose contact, feelings born of tongue contact, feelings born of body contact and feelings born of mind contact. With the arising of contact arise feelings, with the cessation of contact cease feelings. This same noble eightfold path is the path to the cessation of feelings. Such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.

When the noble disciple knows feelings thus, knows the arising of feelings thus, knows the cessation of feelings thus, and the path to the cessation of feelings thus, he gives up the latent tendencies to greed, drives out all latent tendencies to aversion and completely destroying the latent tendency to measure as ‘I be’ dispels ignorance, arouses science and here and now makes an end of unpleasantness. With this much the view rectified, endowed with unwavering faith in the Teaching, comes to this good Teaching.

Those bhikkhus, accepting and delighting in the words of venerable Saariputta asked, friend, is there another method by which the noble disciple would rectify his view, endowed with unwavering faith in the Teaching, would come to this good Teaching. There is friends. When the noble disciple knows contact, the arising of contact, the cessation of contact and the path to the cessation of contact, with this much the view rectified, endowed with unwavering faith in the Teaching, he comes to the good Teaching. Friend, what is contact, what is the arising of contact, what is the cessation of contact, and what is the path to the cessation of contact. Friend, these six are the bodies of contact, eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. With the arising of the six mental spheres, arise contact,*4) with the ceasing of the six mental spheres cease contact. This same noble eightfold path is the path to the cessation of contact. Such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness, and right concentration. When the noble disciple knows contact thus, knows the arising of contact thus, knows the cessation of contact thus and path to the cessation of contact thus, he gives up the latent tendencies to greed, drives out the latent tendencies to aversion, and completely destroying the

latent tendency to measure as ‘I be’ dispels ignorance, arouses science and here and now makes an end of unpleasantness. With this much the view rectified, endowed with unwavering faith in the Teaching, comes to this good Teaching.

Those bhikkhus, accepting and delighting in the words of venerable Saariputta asked, friends, is there another method by which the noble disciple would rectify his view, endowed with unwavering faith in the Teaching, would come to this good Teaching. There is friend. When the noble disciple knows the six mental spheres, the arising of the six mental spheres, the cessation of the six mental spheres and the path to the cessation of the six mental spheres, with this much the view rectified, endowed with unwavering faith in the Teaching, he comes to the good Teaching. What is the six mental spheres, what is the arising of the six mental spheres, what is the cessation of the six mental spheres and what is the path to the cessation of the six mental spheres. Friends, these six are the mental spheres. The sphere of the eye, the sphere of the ear, the sphere of the nose, the sphere of the tongue, the sphere of the body and the sphere of the mind. With the arising of name and matter arise the six mental spheres , with the cessation of name and matter cease the six mental spheres. This same noble eightfold path is the path to the cessation of the mental spheres. Such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness, and right concentration. When the noble disciple knows mental spheres thus, knows the arising of the mental spheres thus, knows the cessation of the mental spheres thus and the path to the cessation of the mental spheres thus, he gives up the latent tendencies to greed, drives out the latent tendencies to aversion and completely destroying the latent tendency to measure as ‘I be’ dispels ignorance, arouses science, and here and now makes an end of unpleasantness. With this much the view rectified, endowed with unwavering faith in the Teaching, comes to this good Teaching. . .

Those bhikkhus, accepting and delighting in the words of venerable Saariputta asked, friend, is there another method by which the noble disciple would rectify his view, endowed with unwavering faith in the Teaching, would come to this good Teaching . There is friends. When the noble disciple knows name and matter, the arising of name and matter, the cessation of name and matter and the path to the cessation of name and matter, with this much the view rectified, endowed with unwavering faith in the Teaching, he comes to the good Teaching. What is name and matter, what is the arising of name and matter, what is the cessation of name and matter and what is the path to the cessation of name and matter. Feelings, perceptions, mental cognition, contact and attention, this is name. The four primary elements, and this held form made out of the four primary elements is matter. They together make name and matter. With the arising of consciousness arise name and matter. With the cessation of consciousness cease name and matter. This same noble eightfold path is the path to the cessation of name and matter. Such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness, right concentration. When the noble disciple knows name and matter thus, knows the arising of name and matter thus, knows the cessation of name and matter thus, and the path to the cessation of name and matter thus, he gives up the latent tendencies to greed, drives out the latent tendencies to aversion and completely destroying the latent tendency to measure as ‘I be’ dispels ignorance, arouses science, and here and now makes an end of unpleasantness. With this much the view rectified, endowed with unwavering faith in the Teaching comes to this good Teaching.

Those bhikkhus, accepting and delighting in the words of venerable Saariputta asked, friend, is there another method by which the noble disciple rectify his view, endowed with unwavering faith in the Teaching, would come to this good Teaching. There is friends, When the noble disciple knows consciousness, the arising of consciousness, the cessation of consciousness and the path to the cessation of consciousness, with this much the view rectified, endowed with unwavering faith in the Teaching, he comes to this good Teaching. What is consciousness, what is the arising of consciousness, what is the cessation of consciousness and what is the path to the cessation of consciousness. Friends, these six are the conscious bodies. Eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness and mind consciousness. With the arising of determinations arise consciousness, with the cessation of determinations cease consciousness. This same noble eightfold path is the path to the cessation of consciousness. Such as right view, right thoughts, right speech, right actions right livelihood, right effort, right mindfulness and right concentration When the noble disciple knows consciousness thus, the arising of consciousness thus, the cessation of consciousness thus and the path to the cessation of consciousness thus, he gives up the latent tendencies to greed, drives out the latent tendencies to aversion and completely destroying the latent tendency to measure as ‘I be’ dispels ignorance, arouses science, and here and now makes an end of unpleasantness. With this much the view rectified, endowed with unwavering faith in the Teaching comes to this good Teaching.

Those bhikkhus, accepting and delighting in the words of venerable Saariputta asked, friend, is there another method by which the noble disciple rectify his view, endowed with unwavering faith in the Teaching, would come to this good Teaching. There is friends. When the noble disciple knows determinations, the arising of determinations, the cessation of determinations and the path to the cessation of determinations, with this much the view rectified, endowed with unwavering faith in the Teaching, he comes to this good Teaching. What are determinations, what is the arising of determinations, what is the cessation of determinations and what is the path to the cessation of determinations. Friends, these three are the determinations. Bodily determinations, verbal determinations and mental determinations*5) With the arising of ignorance arise determinations, with the cessation of ignorance cease determinations. This noble eightfold path is the path to the cessation of determinations. Such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration. When the noble disciple knows determinations thus, the arising of determinations thus, the cessation of determinations thus, and the path to the cessation of determinations thus he gives up the latent tendencies to greed, drives out the latent tendencies to aversion and completely destroying the latent tendency to measure as’I be’ dispels ignorance, arouses science and here and now makes an end of unpleasantness. With this much the view rectified, endowed with unwavering faith in the Teaching comes to this good Teaching.

Those bhikkhus, accepting and delighting in the words of venerable Saariputta asked, friend, is there another method by which the noble disciple rectify his view, endowed with unwavering faith in the Teaching, would come to this good Teaching. There is friends. When the noble disciple knows ignorance, the arising of ignorance, the cessation of ignorance and the path to the cessation of ignorance, with this much, the view rectified, endowed with unwavering faith in the Teaching, he comes to this good Teaching.What is ignorance, what is the arising of ignorance, what is the cessation of ignorance and what is the path to the cessation of ignorance: Friends, the not knowing unpleasantness, the arising of unpleasantness, the cessation of unpleasantness and not knowing the path to the cessation of unpleasantness, that is ignorance. With the arising of desires arise ignorance, with the cessation of desires cease ignorance. This noble eightfold path is the path to the cessation of ignorance. Such as right view, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. When the noble disciple knows ignorance thus, knows the arising of ignorance thus, knows the cessation of ignorance thus and the path to the cessation of ignorance thus, he gives up the latent tendencies to greed, drives out the latent tendencies to aversion and completely destroying the latent tendency to measure as ‘I be’ dispels ignorance, arouses science, and here and now makes an end of unpleasantness. With this much the view rectified, endowed with unwavering faith in the Teaching comes to this good Teaching. . :

Those bhikkhus, accepting and delighting in the words of venerable Saariputta asked, friend, is there another method by which the noble disciple rectify his view, endowed with unwavering faith in the Teaching, would come to this good Teaching. There is friends. When the noble disciple knows desires, the arising of desires, the cessation of desires and the path to the cessation of desires, with this much the view rectified, endowed with unwavering faith in the Teaching, he comes to this good Teaching. What are desires, what is the arising of desires, what is the cessation of desires and what is the path to the cessation of desires. Friends, these three are the desires. Sensual desires, desires to be, and desires on account of ignorance*6) With the arising of ignorance arise desires, with the cessation of ignorance cease desires. This noble eightfold path is the path to the cessation of ignorance. Such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness, right concentration. When the noble disciple knows desires thus, knows the arising of desires thus, knows the cessation of desires thus, and the path to the cessation of desires thus, he gives up the latent tendencies to greed, drives out the latent tendencies to aversion and completely destroying the latent tendency to measure as ‘I be’ dispels ignorance arouses science, and here and now makes an end of unpleasantness. With this much the view rectified, endowed with unwavering faith in the Teaching comes to this good Teaching.

Venerable Saariputta said thus and those bhikkhus delighted in his words. .

Notes.

1. Mental cognition is the third,’manos~ncetanaa tatiyo’ These are the hopes, wishes, desires, and aspirations about the future, intentions in the present, and recollections of the past. A person is supported on these and lives on account of them.

2.These three are the beings.’Tayo ‘me aavuso bhavaa’ Being is the mind’s behaviour in sensual thoughts, thinking about material and maintaining the mind in immaterial states.

3. These four are the holdings ‘Cattaaro ‘me aavuso upaadaanaa’ This holding is something done with the mind. This fourfold holding consists of holding to sensuality, holding to views, holding to virtues, and holding to a self view.. ‘tanhaa paccayaa upaadaana , upaadaana paccayaa bhava’ The three links craving-holding-and being are mental links just before a birth . It’s a birth of a thought.. Craving starts at one or other of the mental spheres ie through seeing, hearing, etcetera and then the mental hold of it and being with it This is a very subtle quick procedure and very difficult to be observed.

4. With the arising of the six mental spheres arise contact. ‘Salaayatanasamudayaa phassasamudayo’ The arising of the mental spheres is the arising of a person who could see, hear, smell, and so and it is this person who is subjected to a contact.

5. Bodily determination, verbal determination and mental determination.’kaayasankhaaro vaciisankhaaro cittasankhaaro’ According to the Cuulavedalla Sutta M 44. Bhikkhuni Dhammadinnaa explains it thus Bodily determinations are in and out breaths, as they are bound up with the body and without them the body would not function. Verbal determinations are thinking and pondering. Words always follow thinking and pondering. So thinking and pondering are verbal determinations. Mental determinations are perceptions and feelings, As perceptions and feelings are bound up with the mind, they are mental determinations .

6. Desires on account of ignorance. ‘Avijjaasavo’ These desires arise at one or the other of the mental spheres that is by seeing, hearing, smelling, tasting, touching or cognizing with the mind. The ignorance that arise is to take those desires as permanent, agreeable and as mine.To dispel ignorance we have to dispel the view that these desires are permanent, agreeable and they are mine.

1. 10 Satipa.t.thaanasutta.m Establishing Mindfulness.

I heard thus.

At one time the Blessed One lived in the hamlet named Kammaassadhamma in the Kuru country. From there the Blessed One addressed the bhikkhus “ Bhikkhus, there is only one way for the purification of beings , for ending grief and lament,to overcome unpleasantness and displeasure and to realize extinction and that is this fourfold establishment of mindfulness. What four: Abiding reflecting the body in the body(1), mindful and aware to dispel covetousness and displeasure for the world. Abiding reflecting the feeling in feelings,(2) mindful and aware to dispel covetousness and displeasure for the world. Abiding reflecting the mental state in the mind (3) mindful and aware to dispel covetousness and displeasure for the world. Abiding reflecting the thought thoughts, mindful and aware, to dispel covetousness and displeasure for the world.. .

Bhikkhus, how does the bhikkhu abide reflecting the body in the body. Here the bhikkhu gone to the forest,to the root of a tree, or to an empty house sits cross legged , the body erect and mindfulness established in front.He mindfully breathes in and out. Breathing in long knows I breathe in long. Breathing out long knows I breathe out long. Breathing in short knows I breathe in short. Breathing out short knows I breathe out short. He trains, feeling the whole body I breathe in. Feeling the whole body I breathe out

He trains, calming the bodily determination I breathe in, calming the bodily determination I breathe out. Just as a clever turner or his apprentice, pulling the bellows long knows, I pull them long, and pulling the bellows short knows I pull them short. In the same manner, breathing in long, knows I breathe in long, breathing out long, knows I breathe out long. Breathing in short knows I breathe in short, and breathing out short knows I breathe out short. He trains, calming the bodily determination I breathe in, calming the bodily determination I breathe out. Thus he abides reflecting the body in the body internally, or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body, Or he establishes mindfulness, there is a body, and abides not supported on anything in the world.Thus too the bhikkhu abides reflecting the body in the body.

Again, the bhikkhu, going knows, I go, standing knows I stand, Sitting knows I sit, lying knows I lie. What and whatever posture the body maintains, that and that he knows..Thus he abides reflecting the body in the body internally, or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, there is a body, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again the bhikkhu becomes aware, going forward or turning back, looking on, or looking about, bending or stretching, Becomes aware bearing the three robes and bowl, Becomes aware enjoying, drinking, eating or tasting. Becomes aware going, standing, sitting, lying, speaking, or keeping silence. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness there is a body, abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again, the bhikkhu abides reflecting this body up from the sole, down from the hair on the top and surrounded by the skin as full of various impurities. There are in this body, hair of the head and body, nails, teeth, skin, flesh, veins, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, lower intestines, bowels, stomach, excreta, bile, phlegm, pus, blood, sweat, fat, tears, eye secretions, saliva, snot, oil of joints, urine, Just like a bag of provisions open on both sides, is filled up with various grains such as rice, paddy, green grams, beans, sesame, fine rice. A man who could see would pull it out and reflect, this is rice, this paddy, this green grams, this beans, this sesame, and this is fine rice. In the same manner the bhikkhu abides reflecting this body, up from the sole, down from the hair on the top and surrounded by the skin as full of various impurities. There are in this body, hair of the head and body, nails, teeth, skin, flesh, veins, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, lower intestines, bowels, stomach, excreta, bile, phlegm, pus, blood, sweat, fat, tears, eye secretions, saliva, snot, oil of joints, urine. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting thoughts that arise in the body. Or he abides reflecting thoughts that fade in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness there is a body and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again the bhikkhu abides reflecting this body as elements in whatever posture it is. There are in this body, the elements, earth, water, fire and air.Just as a clever butcher or his apprentice would be seated in a hut at the four cross roads with a killed cow dissecting it into small bits. In the same manner, in this body, there are the elements earth, water, fire and air. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, there is a body and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again, the bhikkhu reflects this body as a dead body thrown in the charnel ground, either after one day, two days or three days, bloated, turned blue and festering. This body too is subject to that same, has not gone beyond it. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body, Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body, Or he establishes mindfulness, there is a body, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again, the bhikkhu abides reflecting this body as a dead body thrown in the charnel ground eaten by hawks, vultures, dogs, foxes, or by various other living things. This body too is subject to that same, has not gone beyond it. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, there is a body, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again, the bhikkhu abides reflecting this body as a corpse thrown in the charnel ground, a skeleton with flesh and blood and connecting veins. - A skeleton without flesh, smeared with blood and connected with veins. - A skeleton flesh and blood gone, connected by veins. A disconnected skeleton thrown about every where. In one place a hand bone, in another a foot bone, in another a knee bone, in another a thigh bone, in another a hip bone, in another the back bone, in another the skull.This body too is subject to that same, has not gone beyond it. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, there is a body, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again the bhikkhu abides reflecting this body as a corpse thrown in the charnel ground bones turned white like the colour of pearls, bones rotten and turned to powder. This body too is subject to that same, has not gone beyond it. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, there is a body, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body,

Bhikkhus, how does the bhikkhu abide reflecting the feeling in feelings. Here the bhikkhu feeling a pleasant feeling knows I feel a pleasant feeling. Feeling an unpleasant feeling knows I feel an unpleasant feeling. Feeling a neither unpleasant nor pleasant feeling knows, I feel a neither unpleasant nor a pleasant feeling.. Feeling a pleasant material feeling, knows I feel a pleasant material feeling. Feeling a pleasant immaterial feeling knows, I feel a pleasant immaterial feeling..Feeling an unpleasant material feeling, knows I feel an unpleasant material feeling. Feeling an unpleasant immaterial feeling, knows I feel an unpleasant immaterial feeling. Feeling a neither unpleasant nor pleasant material feeling, knows, I feel a neither unpleasant nor pleasant material feeling. Feeling a neither unpleasant nor pleasant immaterial feeling, knows I feel a neither unpleasant nor pleasant immaterial feeling. Thus he abides reflecting the feeling in feelings internally. Or he abides reflecting the feeling in feelings externally. Or he abides reflecting the feeling in feelings internally and externally. Or he abides reflecting the arising of thoughts in feelings, Or he abides reflecting the fading of thoughts in feelings. Or he abides reflecting the arising and fading of thoughts in feelings. Or he establishes mindfulness there is a feeling, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the feeling in feelings. .

Bhikkhus, how does the bhikkhu abide reflecting the mental state in the mind. Here, the bhkkhu with a greedy mind knows, it is a greedy mind. With a non-greedy mind knows, it is a non-greedy mind. With an angry mind knows, it is an angry mind. With a non-angry mind knows, it is a non-angry mind. With a deluded mind knows, it is a deluded mind, with a non-deluded mind knows, it is a non-deluded mind With a non-scattered mind knows, it is a non-scattered mind. With a scattered mind knows, it is a scattered mind. With a developed mind knows, it is a developed mind and with an undeveloped mind knows, it is an undeveloped mind. With a mind with compare knows it is a mind with compare. With a mind without compare knows, it is a mind without compare.With a concentrated mind knows, it is a concentrated mind. With an unconcentrated mind knows it is an unconcentrated mind. With a released mind knows, it is a released mind and with an unreleased mind, knows it is an unreleased mind .Thus he abides reflecting the mental state in the mind internally, or he abides reflecting the mental state in the mind externally. Or he abides reflecting the mental state in the mind internally and externally Or he abides reflecting the arising of thoughts with the mental state, or he abides reflecting the fading of thoughts with the mental states. Or he abides reflecting the arising and fading of thoughts with the mental state. Or mindfulness,established there is a mental state, he abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the mental state in the mind. . .

Bhikkhus, how does the bhikkhu abide reflecting the thoughts in the thought Here the bhikkhu abides reflecting thoughts.on the five hindrances. How does the bhikkhu abide reflecting thoughts on the five hindrances. When there are sensual interests the bhikkhu knows, there are sensual interests in me. When there are no sensual interests the bhikkhu knows, there are no sensual interests in me.When non-arisen sensual interests arise, he knows that too. How the arisen sensual interests get dispelled, he knows that too. How dispelled sensual interests do not rise again, he knows that too. When there is anger, the bhikkhu knows, there is anger in me. When there is no anger, the bhikkhu knows, there is no anger in me. When non-arisen anger arises, he knows that too. How arisen anger gets dispelled, he knows that too. How dispelled anger does not rise again, he knows that too. When there is sloth and torpor, the bhikkhu knows there is sloth and torpor in me. When there is no sloth and torpor, the bhikkhu knows, there is no sloth torpor in me. When non-arisen sloth and torpor arises, he knows that too. How arisen sloth and torpor gets dispelled, he knows that too. How dispelled sloth and torpor does not rise again, he knows that too.

When there is excitement and worry the bhikkhu knows, there is excitement and worry in me. When there is no excitement and worry, the bhikkhu knows, there is no excitement and worry in me. When non-arisen excitement and worry arises, he knows that too. How arisen excitement and worry gets dispelled, he knows that too. How dispelled excitement and worry does not rise again, he knows that too. When there are doubts, the bhikkhu knows, there are doubts in me. When there are no doubts, the bhikkhu knows there are no doubts in me. How non-arisen doubts arise, he knows that too. How arisen doubts get dispelled, he knows that too How dispelled doubts do not rise again, he knows that too. Thus he abides reflecting thoughts in the thought internally. Or he abides reflecting thoughts in the thought externally. Or he abides reflecting thoughts in the thought internally and externally. Or he abides reflecting the arising of thoughts in the thought. Or he abides reflecting the fading of thoughts in the thought. Or he abides reflecting the arising and fading of thoughts in the thought. Or mindfulness established, there is a thought, he abides not supported on anything in the world. Thus too the bhikkhu abides reflecting thoughts in the thoughts of the

five hindrances. .

Again, the bhikkhu abides reflecting thoughts on the five holding masses.How does the bhikkhu abide reflecting thoughts on the five holding masses Here, the bhikkhu abides reflecting this is matter, this the arising of matter, this is the fading of matter. These are feelings, this the arising of feelings, this the fading of feelings. These are perceptions, this is the arising of perceptions, and this the fading of perceptions. These are determinations, this the arising of determinations and this is the fading of determinations. This is consciousness, this is the arising of consciousness and this is the fading of consciousness. Thus he abides reflecting thoughts in the thought internally. Or he abides reflecting thoughts in the thought externally. Or he abides reflecting thoughts in the thought internally and externally. Or he abides reflecting the arising of thoughts in the thought. Or he abides reflecting the fading of thoughts in the thought. O he abides reflecting the arising and fading of thoughts in the thought. Or mindfulness established, there is a thought, he abides

not supported on anything in the world. Thus too the bhikkhu abides reflecting thoughts in the thoughts of the five holding masses.. . . .

Again the bhikkhu abides reflecting thoughts on the six internal and external spheres. How does the bhikkhu abide reflecting thoughts on the six internal and external spheres: Here the bhikkhu knows the eye and matter and knows the bond that arises on account of the two. Knows how the non -arisen bond arises.and how the arisen bond is dispelled. Knows how the dispelled bond would not rise again. Knows the ear and sounds, and knows the bond that arises on account of the two. Knows how the non-arisen bond arises and how the arisen bond is dispelled. Knows how the dispelled bond would not rise again. Knows the nose and smells, and knows the bond that arises on account of the two. Knows how the non-arisen bond arises and how the arisen bond is dispelled. Knows how the dispelled bond would not rise again. Knows the

tongue and tastes, and knows the bond that arises on account of the two. Knows how the non-arisen bond arises and how the arisen bond is dispelled. Knows how the dispelled bond would not rise again. Knows the

body and touches, and knows the bond that arises on account of the two. Knows how the non-arisen bond arises and how the arisen bond is dispelled. Knows how the dispelled bond would not rise again.. Knows the mind and thoughts and knows the bond that arises on account of the two. Knows how the non-arisen bond arises and how the arisen bond is dispelled. Knows how the dispelled bond would not rise again. Thus he abides reflecting thoughts in the thought internally. Or he abides reflecting thoughts in the thought externally. Or he abides reflecting thoughts in the thought internally and externally. Or he abides reflecting the arising of thoughts in the thought. Or he abides reflecting the fading of thoughts in the thought. Or he abides reflecting the arising and fading of thoughts in the thought. Or mindfulness established , there is a thought, he abides not supported on anything in the world. Thus too the bhikkhu abides reflecting thoughts on the six internal and external spheres.

Again the bhikkhu abides reflecting thoughts on the seven enlightenment factors. How does the bhikkhu abide reflecting thoughts on the seven enlightenment factors. When the enlightenment factor mindfulness is present, the bhikkhu knows, the enlightenment factor mindfulness is present When the enlightenment factor mindfulness is not present, he knows, the enlightenment factor mindfulness is not present. Knows how the non-arisen enlightenment factor mindfulness arises. Knows how the arisen enlightenment factor mindfulness gets completed by development. When the enlightenment factor investigation of the Teaching is present, he knows the enlightenment factor investigation of the Teaching is present. When the enlightenment factor investigation of the Teaching is not present, he knows the enlightenment factor investigation of the Teaching is not present. Knows how the non-arisen enlightenment factor investigation of the Teaching arises. Knows how the arisen enlightenment factor investigation of the Teaching gets completed by development. When the enlightenment factor effort is present, he knows the enlightenment factor effort is present. When the enlightenment factor effort is not present, he knows the enlightenment factor effort is not present. Knows how the non-arisen enlightenment factor effort arises. Knows how the arisen enlightenment factor effort gets completed by development. When the enlightenment factor joy is present, he knows the enlightenment factor joy is present. When the enlightenment factor joy is not present, he knows the enlightenment factor joy is not present. Knows how the non-arisen enlightenment factor joy arises. Knows how the arisen enlightenment factor joy gets completed by development. When the enlightenment factor tranquillity is present, he knows the enlightenment factor tranquillity is present. When the enlightenment factor tranquillity is not present, he knows the enlightenment factor tranquillity is not present. Knows how the non-arisen enlightenment factor tranquillity arises. Knows how the arisen enlightenment factor tranquillity gets completed by development. When the enlightenment factor concentration is present, he knows the enlightenment factor concentration is present. When the enlightenment factor concentration is not present, he knows the enlightenment factor concentration is not present. Knows how the non-arisen enlightenment factor concentration arises. Knows how the arisen enlightenment factor concentration gets completed by development. When the enlightenment factor equanimity is present, he knows the enlightenment factor equanimity is present. When the enlightenment factor equanimity is not present, he knows the enlightenment factor equanimity is not present. Knows how the non-arisen enlightenment factor equanimity arises. Knows how the arisen enlightenment factor equanimity gets completed by development. Thus he abides reflecting thoughts in the thought internally. Or he abides reflecting thoughts in the thought externally. Or he abides reflecting thoughts in the thought internally and externally. Or he abides reflecting the arising of thoughts in the thought. Or he abides reflecting the fading of thoughts in the thought. Or he abides reflecting the arising and fading of thoughts in the thought. Or mindfulness is established, there is a thought, and he abides not supported on anything in the world. Thus the bhikkhu abides reflecting thoughts on the seven enlightenment factors.

Again, the bhikkhu abides reflecting thoughts on the thoughts of the four noble truths. How does the bhikkhu abide reflecting thoughts on thoughts of the four noble truths. Here, the bhikkhu, sees as it really is, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path to the cessation of unpleasantness. Thus he abides reflecting thoughts on the thought internally, Or he abides reflecting thoughts on the thought externally. Or he abides reflecting thoughts on the thought internally and externally, Or he abides reflecting the arising of thoughts in the thought. Or he abides reflecting the fading of thoughts in the thought. Or he abides reflecting the arising and fading of thoughts in the thought. Or mindfulness is established, there is a thought, and he abides not supported on anything in the world. Thus the bhikkhu abides reflecting thoughts on the thoughts of the four noble truths.

Whoever bhikkhu develops these four establishments of mindfulness for seven years, could expect one of these fruits either knowledge of extinction here and now, or become mindful of not returning with substratum remaining. Leave alone seven years, if he develops these four establishments of mindfulness for six years, five years, four years, three years, two years, one year. - Bhikkhus, leave alone one year if he develops these four establishments of mindfulness for seven months, six months, five months, four months, three months two months for one month, or even half a month - Bhikkhus, leave alone half a month, if he develops these four establishments of mindfulness for seven days , could expect one of these fruits either knowledge of extinction here and now, or become mindful of not returning with substratum remaining. .

Bhikkhus, there is one single way for the purification of beings, for the ending of grief and lament, for overcoming unpleasantness and displeasure, for realizing knowledge and extinction, that is this fourfold establishment of mindfulness.if it was said thus, it was said on account of this.

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

[End of the Muulapariyaayavagga ]

1, Abiding reflecting the body in the body.’kaaye kaayaanupassii viharati’ ‘In the body’ is the material body of the four primary elements, ‘the body’ consists of the six internal and external spheres, It is this six internal and external spheres that help the body to co-exist. These together work as a living person.

2. Abiding reflecting the feeling in feelings. ‘Vedanaasu vedanaanupassii viharati’ In feelings. These are the for ever present feelings that arise with every sight, sound, smell, taste, touch and idea. This is a non-stop process. On account of some of these feelings certain other feelings arise, eg. When one is hurt, or when one is pleased. There arises the feeling in feelings. .

3. Abiding reflecting the mental states in the mind.’citte cittaanupassii viharati’ The various mental states are the mind with anger, without anger etcetra. So we have to reflect how they rise, fade, and fade for good.

4. Abiding reflecting thoughts in the thought ‘dhamme dhammaanupassii viharati’ With the arising of a thought a train of thoughts follow, so thoughts in the thought are thoughts and thought processes.

2. 1 Cuulasiihanaadasutta.m- A Minor Lion’s Roar.

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. The Blessed One addressed the bhikkhus from there.

Bhikkhus, it’s only in this dispensation, that there is a recluse. A second recluse. A third recluse and a fourth recluse. Other faiths are devoid of recluses and devoid of the perfect. Thus the lion’s roar could be rightfully roared. It might happen that adherents of other sects would ask with what conviction and what powers do the venerable ones say that here only there is a recluse, a second recluse, a third recluse and a fourth recluse. Other faiths are devoid of recluses and devoid of the perfect. Bhikkhus, to those adherents of other sects this is our reply. Friends, there are four things declared by that Blessed One, who knows and sees is worthy and rightfully enlightened we seeing those four things in ourselves say here only there is a recluse, a second recluse, a third recluse and a fourth recluse. Other faiths are devoid of recluses and the perfect. What four. Friends, we have faith in the Teacher, we have faith in the Teaching, we see the completion of our virtues and we have a pleasant and rightful relation between the gone forth and the householders. Seeing these in ourselves we say here only there is a recluse, a second recluse, a third recluse and a fourth recluse. Other faiths are devoid of recluses and the perfect. It might happen that the adherents of other sects would say, we too have faith , in our teacher, we too have faith in our teaching, we too have a completion in our virtues and we too have a pleasant and rightful relation between the gone forth and the householders. So what is the difference between your teaching and our teaching. To those adherents of other sects who say thus, this is our reply. Friends, is the ultimate end a single one or is it manifold. If those adherents of other sects reply rightfully, they would say the the ultimate end is a single one, not a manifold one. Friends, is that end with greed or without greed. If the adherents of other sects reply rightfully, they would say : The ultimate end is without greed. Friends, is that ultimate end with anger or without anger. If the adherents of other sects reply rightfully, they would say. The ultimate end is without anger. Friends, is that ultimate end with delusion or without delusion. If the adherents of other sects reply rightfully, they would say. The ultimate end is without delusion. Friends, is that ultimate end with holdings or without holdings. If the adherents of other sects reply rightfully, they would say. The ultimate end is without holdings. Friends, is that ultimate end for the wise or for the unwise. If the adherents of other sects reply rightfully, they would say. The ultimate end is for the wise. Friends, is that ultimate end for the not rough and not averse or for the rough and averse If the adherents of other sects reply rightfully, they would say. The ultimate end is for the not rough and not averse. Friends, is that ultimate end for those fond of the diffuseness of the world or for the detached from the diffusedness of the world. If the adherents of other sects reply rightfully, they would say. The ultimate end is for the detached from the diffusedness of the world.

Friends, views are twofold. The view ‘to be’ and the view ‘not to be’. Those recluses and brahmins that cling to the view ‘to be’ are overcome by that view are averse to the view ‘not to be’. Those recluses and brahmins that cling to the view ‘not to be’ are overcome by that view are averse to the view ‘to be’. Recluse or brahmin who does not know the arising, fading, satisfaction, danger, and the escape from these two views as it really is , he is with greed, with anger, with delusion, with craving, with holdings, not wise, he is rough and averse, is attached to the diffusedness of the world . I say, that he is not released from birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say, he is not released from unpleasantness. Recluse or brahmin who knows the arising, fading, satisfaction, danger, and the escape from these two views as it really is, he is without greed, without anger, without delusion, without craving, without holdings, wise, not rough and averse, not fond of the diffusedness of the world. I say, he is released from birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say, he is released from unpleasantness.

Bhikkhus, fourfold are the holdings, What four. Holding to sensuality, holding to views, holding to virtues and holding to the self view. Bhikkhus, there are certain recluses and brahmins, who acknowledge they know all holdings but are unable to explain all holdings as they really are. They explain the holding to sensuality, but not the holding to views not the holding to virtues and not the holding to the self view. What is the reason: These good recluses and brahmins do not know three holdings as they really are. They explain the holding to sensuality not the holding to views, not the holding to virtues and not the holding to the self view. So these good recluses and brahmins who acknowledge they know all holdings do not explain all holdings rightfully. Bhikkhus, there are certain recluses and brahmins, who acknowledge they know all holdings but are unable to explain all holdings as they really are. They explain the holding to sensuality, and the holding to views, not the holding to virtues and not the holding to the self view.What is the reason. These good recluses and brahmins do not know two holdings as they really are,they explain the holding to sensuality and the holding to views, not the holding to virtues and not the holding to the self view. So these good recluses and brahmins who acknowledge they know all holdings do not explain all holdings rightfully. .Bhikkhus, there are certain recluses and brahmins, who acknowledge they know all holdings but are unable to explain all holdings as they really are. They explain the holding to sensuality the holding to views and the holding to virtues not the holding to the self view. What is the reason. These good recluses and brahmins do not know one holding as it really is, they explain the holding to sensuality, the holding to views, and the holding to virtues not the holding to the self view. So these good recluses and brahmins who acknowledge they know all holdings do not explain all holdings rightfully Bhikkhus, in such a dispensation, the faith in the Teacher has not reached the highest point I say. The faith in the Teaching has not reached the highest point , I say. The completion of virtues has not reached the highest point., I say. And that rightful mutual understanding has not reached the highest point. What is the reason: Bhikkhus, it happens in a teaching not well proclaimed, not well explained, not leading beyond, not leading to appeasement, and taught by one not rightfully enlightened.

Bhikkhus, the Thus Gone One worthy, rightfully enlightened, acknowledges the knowledge of all holdings

and explains all holdings. Explain the holding to sensuality, the holding to views, the holding to virtues and the holding to the self view. Bhikkhus, in such a dispensation, the faith in the Teacher has reached the highest point. The faith in the Teaching has reached the highest point. The completion of virtues has reached the highest point. The rightful mutual understanding has reached the highest point. What is the reason. Bhikkhus, it happens in a well proclaimed teaching, in a well explained teaching, in a teaching leading beyond, in a teaching leading to appeasement, and when taught by one rightfully enlightened.

Bhikkhus, these four holdings, from what do they originate, from what do they rise, from what do they come to birth, and with what do they develop. They originate from craving, rise from craving, come to birth from craving, and develop with craving. Bhikkhus, this craving, from what does it originate, from what does it rise, from what does it come to birth, and with what does it develop. Craving originates from feelings, rise from feelings, come to birth from feelings and develop with feelings. Bhikkhus, these feelings, from what do they originate, from what do they rise, from what do they come to birth, and with what do they develop. Feelings originate from contact, rise from contact, come to birth from contact, and develop with contact.Bhikkhus, this contact from what does it originate, from what does it rise, from what does it come to birth, and with what does it develop. Contact originates from the six spheres, rises from the six spheres, comes to birth from the six spheres and develops with the six spheres. Bhikkhus, these six spheres from what do they originate, from what do they rise, from what do they come to birth, and with what do they develop. The six spheres originate from name and matter, rise from name and matter, come to birth from name and matter and develop with name and matter. Bhikkhus, this name and matter, from what does it originate, from what does it rise, from what does it come to birth and with what does it develop. Name and matter originates from consciousness, rises from consciousness, comes to birth from consciousness and develops with consciousness. Bhikkhus, this consciousness, from what does it originate, from what does it rise, from what does it come to birth, with what does it develop. Consciousness originates from determinations, rises from determinations, comes to birth from determinations, and develops with determinations. Bhikkhus, these determinations, from what do they originate, from what do they rise, from what do they come to birth and with what do they develop. Determinations originate from ignorance, rise from ignorance, come to birth from ignorance and develop with ignorance. Bhikkhus, when ignorance dispelled and turned out science arises, he does not hold to sensuality, does not hold to views, does not hold to virtues, and does not hold to the self view. Not holding is not worried, not worried, he by himself is extinguished: birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

. 2.2 Mahaasiihanaadasutta.m- (12) The Major Lion’s Roar.

I heard thus.

At one time the Blessed One lived in Vesaali outside the city in the forest stretch below the fortress, it was the time when Sunakkhatta the son of the Licchavi’s had recently left the dispensation Then he went about Vesaali saying the recluse Gotama has no special knowledge above human, he teaches something realized by himself by logical and discriminative thinking and for whatever purpose it is taught he reaches the rightful ending of unpleasantness by logical reasoning. Then venerable Saariputta putting on robes in the morning taking bowl and robes entered Vesaali for alms, when going for alms venerable Saariputta heard the son of the Licchavis saying this to those gatherings in Vesaali- The recluse Gotama has no special knowledge above human, he teaches something realized by himself.by logical and discriminative thinking and for whatever purpose it is taught, he reaches the rightful ending of unpleasantness by logical reasoning.

Then venerable Saariputta after the alms round, and after partaking of the meal and returning, approached the Blessed One worshipped, sat on a side and said thus to the Blessed One: Venerable sir, the son of the Licchavis, Sunakkhatta, who left the dispensation recently says this to the gatherings of Vesaali ‘The recluse Gotama has no special knowledge above human, he teaches something realized by himself by logical and discriminative thinking and for whatever purpose it is taught he reaches the rightful ending of unpleasantness by logical reasoning.’

Saariputta, Sunakkhatta the foolish man says those words out of anger. Thinking I will blame he says those words, yet he praises the Thus Gone One with those words. Saariputta, it is praise for the Thus Gone One, when he says, for whatever purpose it is taught, he reaches the rightful ending of unpleasantness by logical reasonsing.

Saariputta, the foolish man Sunakkhatta has not come to the main drift of my Teaching: 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. Thus too the foolish man Sunakkhatta has not come to the main drift of my Teaching. That Blessed One partakes of manifold super normal powers. Being one becomes many, Being many becomes one. Appearing and disappearing unobstructed across walls, embankments and rocks as moving in space. On earth diving and coming out as on water, On water going unbroken as on earth. In space sitting cross legged like birds small and large.The moon and sun as powerful as they are brushes with the hand, as far as the world of Brahmaa he holds power with the body. Saariputta, thus too the foolish man Sunakkhatta has not come to the main drift of my Teaching. That Blessed One with the purified heavenly ear, beyond human, hears both sounds heavenly and human, far and near, Saariputta, thus too the foolish man Sunakkhatta has not come to the main drift of my Teaching- That Blessed One penetrates and sees the minds of other beings. Knows the greedy mind and the not greedy mind, - knows the contracted mind and the distracted mind, knows the developed mind and the undeveloped mind, knows the mind with compare and the mind without compare, knows the concentrated mind and the unconcentrated mind, knows the released mind and the unreleased mind . .

Saariputta, the Thus Gone One endowed with these ten powers is acknowledged the leader in gatherings, roars the lion’s roar and keeps the divine wheel arolling. What ten: Saariputta, the Thus Gone One knows the possibility as the possibility,and the impossibility as the impossibility, as it really is,.endowed with this power the Thus Gone One is acknowledged the leader in gatherings roars the lion’s roar and keeps the divine wheel arolling. Again, Saariputta, the Thus Gone One knows the results of actions in the past future and present according to locality, cause and results as it really is, endowed with this power the Thus Gone One is acknowledged the leader in gatherings roars the lion’s roar and keeps the divine wheel arolling. Again, the Thus Gone One knows the method in which everything goes to cessation, as it really is, endowed

with this power, the Thus Gone One is acknowledged the leader in gatherings, roars the lion’s roar and keeps the divine wheel arolling. Again, the Thus Gone One knows the innumerable elements in the diverse elemental worlds as it really is, endowed with this power, the Thus Gone One is acknowledged the leader in gatherings, roars the lion’s roar and keeps the divine wheel arolling. Again, Saariputta, the Thus Gone One knows the various releases of beings as they really are, endowed with this power, the Thus Gone One is acknowledged the leader in gatherings roars the lion’s roar and keeps the divine wheel arolling. Again, Saariputta, the Thus Gone One knows the ranges of the mental faculties of other beings, as they really are, endowed with this power, the Thus Gone One is acknowledged the leader in gatherings roars the lion’s roar and keeps the divine wheel arolling. Again, Saariputta, the Thus Gone One knows the defilements, purity and the risings from the jhaanas, releases,concentrations, and attainments as they really are, endowed with this power, the Thus Gone One is acknowledged the leader in gatherings roars the lion’s roar and keeps the divine wheel arolling. Again, Saariputta, the Thus Gone One recollects the manifold previous births such as one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births, innumerable forward and backward cycles of births. There I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a life span, disappearing from there was born there with such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such a life span disappearing from there is born here. Thus the manifold previous births are recollected with all modes and details. Endowed with this power, the Thus Gone One is acknowledged the leader in gatherings roars the lion’s roar and keeps the divine wheel arolling. Again, Saariputta, the Thus Gone One with the purified heavenly eye sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and bad states, knows beings according their actions. These good beings misbehaving by body words and mind, blaming noble ones, with wrong view and acting with wrong view, after death go to loss, are born in hell. As for these good beings behaving by body, words and mind, not blaming noble ones, with right view, acting accordingly, after death go to increase, are born in heaven. Endowed with this power, the Thus Gone One is acknowledged the leader in gatherings, roars the lion’s roar and keeps the divine wheel arolling. Again, Saariputta, the Thus Gone One abides desires destroyed, the mind released and released through wisdom, here and now by himself knowing and realizing Endowed with this power the Thus Gone One is acknowledged the leader in gatherings, roars the lion’s roar and keeps the divine wheel arolling.

Saariputta, the Thus Gone One endowed with these ten powers is acknowledged the leader in gatherings, roars the lion’s roar and keeps the divine wheel arolling. Look! Saariputta, to me who knows thus and sees thus and says thus if it was said the recluse Gotama has no supernormal knowledge above human, he teaches something realized by himself, by logically thinking and discriminating. Saariputta, without dispelling those words, without dispelling that mental state, without giving up that view, he is here and now in hell as if led and lain there.Just as Saariputta, a bhikkhu endowed with virtues, concentration and wisdom is here and now convinced of perfection. Therefore I tell Saariputta, without dispelling those words, without dispelling that mental state, without giving up that view, he is in hell as if led and lain there.

Saariputta, these four are the self confidences of the Thus Gone One, endowed with which the Thus Gone One is acknowledged the leader in gatherings, roars the lion’s roar and keeps the divine wheel arolling. What four. By one acknowledging enlightenment rightfully, these things are not rightly understood. I do not see a possibility for this issue to be raised rightfully by a recluse, or brahmin, or god, or Maara, or Brahmaa, or by anyone in the world. Seeing this I abide appeased, fearless and self confident.

To one who acknowledges the destruction of desires, a certain desire is not destroyed. I do not see, a possibility for this issue to be raised rightfully by a recluse, or brahmin, or god, or Maara, or Brahmaa, or by anyone in the world. Seeing this I abide appeased, fearless and self confident.

To one pursuing the impedimental things, they are not sufficient impediments.* I do not see a possibility for this issue to be raised rightfully by a recluse, or brahmin, or god, or Maara, or Brahmaa, or by anyone in the world. Seeing this I abide appeased, fearless and self confident. This teaching, for the destruction of unpleasantness does not lead one to the destruction of unpleasantness rightfully when logically argued. I do not see a possibility for this issue to be raised rightfully by a recluse,or brahmin, or god, or Maara, or Brahmaa, or by anyone in the world. Seeing this I abide appeased, fearless and self confident. .

Saariputta, the Thus Gone One endowed with these four self confidences is acknowledged the leader in gatherings, roars the lion’s roar, and keeps the divine wheel arolling. Look! Saariputta, to me who knows thus, sees thus and says thus, if it was said the recluse Gotama has no supernormal knowledge above human, he teaches something realized by himself by logically thinking and discriminating. Without dispelling those words,without dispelling that mental state, without giving up that view, he is here and now in hell, as if led and lain there. Just as Saariputta a bhikkhu endowed with virtues, concentration and wisdom is here and now convinced of perfection. Therefore I tell Saariputta, without dispelling those words, without dispelling that mental state, without giving up that view, he is here and now in hell as if led and lain there.

Saariputta, eightfold are the gatherings. Warrior gatherings, brahmin gatherings, householder gatherings, gatherings of recluses, gatherings of the four heavenly kings, gatherings of the thirty three gods, gatherings of Maaras, gatherings of Brahmaas, These are the eight gatherings. The Thus Gone One endowed with these four self confidences would approach any of these gatherings and accost them. I recall of various warrior gatherings approaching me.On account of their approach I would not change my sitting posture, my conversation or the topic of discussion. When they approached I did not experience any fear or timidity. Not seeing such fears, I abide fearless and self confident. I recall of various brahmin gatherings,-householder gatherings, -gatherings of recluses, gatherings of the four heavenly kings, gatherings of the thirty three gods, gatherings of Maaras, gatherings of Brahmaas, approaching me. On account of their approach I would not change my sitting possture, my conversation, or the topic of discussion. When they approached I did not experience any fear or timidity. Not seeing such fears, I abide fearless and self confident. Look! Saariputta, to me who knows thus sees thus, and says thus, if it was said the recluse Gotama has no supernormal knowledge above human, he teaches something realized by himself by logically thinking and discriminating. Without dispelling those words, without dispelling that mental state, without giving up that view, he is here and now in hell, as if led and lain there. Just as Saariputta a bhikkhu endowed with virtues, concentration and wisdom is here and now convinced of perfection. Therefore I tell Saariputta, without dispelling those words, without dispelling that mental state, without giving up that view, he is here and now in hell, as if led and lain there.

Saariputta, fourfold are the ways of birth. What four: Birth from an egg, birth in water, birth in moisture and the spontaneous birth. What is birth from an egg. When beings are born from an egg it is called birth from an egg. What is birth in water.When beings are born in the membranous sheath of a male, it is called birth in water.What is birth in moisture. When beings are born in putrid fish, in a putrid carcass, in rotten rice, in a village pool or pond , it is called the birth in moisture. What is spontaneous birth. Saariputta, a being is once a god, again a hellish being, another time human, and again in loss to this is called a spontaneous birth. .

Saariputta, these are the fourfold ways of birth. Look! Saariputta, to me who knows thus sees thus, and says thus, if it was said the recluse Gotama has no supernormal knowledge above human, he teaches something realized by himself by logically thinking and discriminating. Without dispelling those words, without dispelling that mental state, without giving up that view, he is here and now in hell, as if led and lain there. Just as Saariputta a bhikkhu endowed with virtues, concentration and wisdom is here and now convinced of perfection. Therefore I tell Saariputta, without dispelling those words, without dispelling that mental state, without giving up that view, he is here and now in hell, as if led and lain there.

Saariputta, fivefold are the behaviours. What five: hellish behaviour, animal behaviour, ghostly behaviour, human and godly.behaviours. Saariputta, I know the hellish behaviour, the path and method for birth in hell, and how after death beings are born in loss in decrease in hell. I know the animal behaviour, the path and method for birth as animal, and how after death are born as animals. I know the ghostly behaviour, the path and method for birth as ghost, and how after death are born as ghosts. I know human behaviour, the path and method for birth as human, and how after death are born as humans. I know godly behaviour too, the path and method for birth as god, and how after death are born as gods. I know the path and method of extinction, how with the destruction of desires, without desires the mind released and released through wisdom, here and now by oneself knowing and realizing would abide.

Saariputta, I penetrate and see the mind of a certain person and know, according to the manner this person deports himself and according to the path he has taken, after death he will be born in hell. After some time, with my purified heavenly eye, beyond human I see him, after death born in hell and feeling sharp rough unpleasant feelings. Like a man following the single path to a pit of burning embers which burns to about a man’s height .He follows the path exhausted overcome by the heat and thirst..A wise man seeing him would say according to this man’s deportment, and according to the path he has taken he will end in the pit of embers. Then he sees him fallen into the pit of embers and feeling sharp, rough unpleasant feelings. In the same manner I penetrate and see the mind of a certain person and know, according to the manner this person deports himself, and according to the path he has taken, after death, he will be born in hell feeling sharp, rough unpleasant feelings. After some time with my purified heavenly eye, beyond human, I see him, after death born in hell feeling sharp rough unpleasant feelings.

Saariputta, I penetrate and see the mind of a certain person and know, according to the manner this person deports himself and according to the path he has taken, after death he will be born in the animal world. After some time, with my purified heavenly eye, beyond human, I see him, after death born in the animal world feeling sharp, rough unpleasant feelings Like a man following the single path to a pit of excreta, which is full up to the height of a man. He follows the path exhausted, overcome by the heat and thirst. A wise man seeing him would say, according to his deportment and the path he has taken he will end in the pit of excreta. Then he sees him fallen into the pit of excreta and feeling sharp, rough unpleasant feelings.. In the same manner I penetrate and see the mind of a certain person and know, according to the manner this person deports himself and according to the path he has taken, after death he will be born in the animal world, feeling sharp, rough unpleasant feelings. After some time with my purified heavenly eye, beyond human, I see him, after death born in the animal world feeling sharp rough unpleasant feelings. .

Saariputta, I penetrate and see the mind of a certain person and know, according to the manner this person deports himself, according to the path he has taken, after death he will be born in the sphere of ghosts. After some time, with my purified heavenly eye beyond human, I see him, after death born in the sphere of ghosts, feeling sharp unpleasant feelings.Like a man following a single path to a tree in an uneven area with few leaves and patchy shade. Then he falls to that path exhausted, overcome by heat and thirst. A wise man seeing him would say, according to his deportment and the path he has taken, he will go to that same tree. Then he sees him seated or lying under that same tree feeling much unpleasantness. In the same manner I penetrate and see the mind of a certain person and know, according to the manner this person deports himself and according to the path he has taken, after death he will be born in the sphere of ghosts and after some time, with my purified heavenly eye beyond human, I see him after death born in the sphere of ghosts feeling sharp unpleasant feelings.

Saariputta, I penetrate and see the mind of a certain person and know according to the manner this person deports himself, according to the path he has taken, after death he will be born with humans. After some time, with my purified heavenly eye beyond human, I see him, after death born among humans, feeling much pleasant feelings. Like a man following a single path to a tree in an even stretch of land with much leaves and a pleasant shade. Then he falls to that single path exhausted, overcome by the heat and thirst. A wise man seeing him would say, according to his deportment and the path he has taken this good man will go to that same tree. Then he sees him seated or lying under the pleasant shade of the tree feeling much pleasantness In the same manner, I penetrate and see the mind of a certain person and know according to the manner this person deports himself, according to the path he has taken, after death he will be born with humans. After some time, with my purified heavenly eye beyond human, I see him, after death born among humans, feeling much pleasantness.

Saariputta, I penetrate and see the mind of a certain person and know according to the manner this person deports himself, according to the path he has taken, after death he will be born in heaven. After some time, with my purified heavenly eye beyond human, I see him, after death born in heaven feeling only pleasant feelings. Like a man following a single path to a gabled mansion with walls white washed, with doors and windows fixed to ward off winds. Where there are couches, woolen rugs, fringed coverlets, overhead canopies, and red cushions placed on either side. Then he falls to that single path exhausted, overcome by the heat and thirst. A wise man seeing him would say, according his deportment, and according to the path he has taken this good man will go to that gabled mansion. Then he sees him seated or lying on the cushion feeling only pleasant feelings. In the same manner, I penetrate and see the mind of a certain person and know according to this person’s deportment and the path he has taken, after death will be born in heaven. After some time, with my purified heavenly eye beyond human, I see him, after death born in heaven feeling only pleasant feelings.

Saariputta, I penetrate and see the mind of a certain person and know, according to this person’s deportment and the path he has taken, he will destroy desires and the mind released from desires and released through wisdom, here and now will abide knowing and realizing, feeling only pleasant feelings. Like a man following a single path to a pond of cool clear water, with a densely grown forest near by. Then he falls to that single path exhausted, overcome by heat and thirst.A wise man seeing him would say, according to his deportment and the path he has taken he will indeed reach the pond. Then he sees him descended in the pond, bathing, drinking overcoming his thirst and weariness and coming up from the pond, sitting or lying in the dense forest feeling only pleasant feelings. In the same manner, I penetrate and see the mind of a certain person and know according to this person’s deportment and the path he has taken, he will destroy desires, and the mind released from desires and released through wisdom, here and now will abide knowing and realizing, feeling only pleasant feelings. . .

Saariputta, these are the fivefold behaviours Look! Saariputta, to me who knows thus sees thus, and says thus, if it was said the recluse Gotama has no supernormal knowledge above human, he teaches something realized by himself by logically thinking and discriminating. Without dispelling those words, without dispelling that mental state, without giving up that view, he is here and now in hell, as if led and lain there. Just as Saariputta a bhikkhu endowed with virtues, concentration and wisdom is here and now convinced of perfection. Therefore I tell Saariputta, without dispelling those words, without dispelling that mental state,

without giving up that view, he is here and now in hell, as if led and lain there.

Saariputta, I have practised the fourfold holy life. Of austerities I have practised the highest, of coarseness I know the highest, of foulnesses I know the highest, and of seclusions I know the highest.

Saariputta, these were the austerities I observed, went without clothes, observed no manners, licked hands,

didn’t accept an invitation, didn’t extend an invitation, didn’t accept anyone’s support, didn’t accept an offering, didn’t accept, from a pot, from a basin, when a goat obstructed, when a stick obstructed, when a broom obstructed, when two were partaking, from a woman bearing a child, from one giving suck, from one gone with a man, from a defiled woman, or from where she is supported, or from a place where flies abound. Didn’t accept fish, meat, intoxicating drinks, drinks brewed from flowers or gruel. I was supported in one house or on one morsel, in two houses, or on two morsels, in three houses or on three morsels, in four houses or on four morsels, in five houses or on five morsels, in six houses or on six morsels, in seven houses or on seven morsels I was supported on the givings of one woman, two women, three women, four women, five women, six women and seven women, I yoked myself to this method of support for two weeks. Then I partook vegetables, or millets, or raw rice, or dadulla rice, or water plants, or husked rice powder, or rice foam, or ground sesame, or grass, or cowdung, or roots in the forest, or picked fruits. I wore hemp garments, coarse garments, wretched garments, rag garments, bark garments, hide garments, grass garments, garments made of hair, garments made of tails and garments made of wings of owls. Then I yoked to pulling out hair of head and beard. I yoked myself to standing erect and rejecting seats, to squatting. Then I slept on beds of thorns. I was yoked to descending into water three times a day. Thus I was yoked to giving various kinds of torture to the body.Saariputta, these are the highest austerities I practised.

Saariputta, these were my coarsenesses. On my body was collected dust for an innumerable number of years, from them shoots had sprung. Like a burnt stump near a hermitage, where is collected waste for an innumerable number of years with shoots coming up. In the same manner on my body was collected dust for an innumerable number of years, from them shoots had sprung .It did not occur to me I should brush this dirt with my hand, or may somebody else brush it away. Such was my coarseness.

Saariputta I practised the highest foulnesses, mindfully I went forward and mindfully I turned back with aroused compassion for even the drops of water, may I not hurt the smallest creatures owing to misconduct by body. Saariputta, I practised such foulness.

Saariputta, such was the seclusion I practised. I would enter a certain forest stretch and when cowherds or someone carrying grass or fire wood or even a wood cutter would come I would run from one forest stretch to another, from one valley to another. What is the reason. May they not see me and may I not see them. Just as a wild animal in the forest seeing humans would run from forest to forest and from valley to valley.In the same manner, seeing cowherds, or someone carrying grass, or fire wood or even a wood cutter I would run from forest to forest and from valley to valley. What is the reason. May they not see me and may I not see them. Saariputta, that was the seclusion I practised.

Saariputta, I approach the stables on my fours when the cowherd is away and partake of the cowdung and urine of the young cows and calfs. If they are in the act of excreting or urinating, I partake of it then and there.Thus I partook very foul food.

Saariputta, I would enter and abide in fearful stretches of forest, if someone with greed were to enter such a forest, his hairs would stand on end. During winter when snow is falling, I would spend the night in open space, and during summer, I would spend the day in the hot sun and the night in the dense forest. Then this verse occurred to me never heard before.

Thoroughly heated and thoroughly cooled alone in the fearful forest

Naked but not seated on fire, thus the sage pursues desires.

Saariputta, I slept in the charnel ground supported on a skeleton, stray oxen wander there and strew chewed grass and cowdung on me, and sometimes particles get into my ear, yet anger or evil thoughts do not arise in me on account of it, such was my equanimity.

Saariputta, there are recluses and brahmins, who seek purity through food. So they say we will be supported on the jujube, they eat the jujube, and make various preparations out of the jujube. I know of being supported on a single jujube. Saariputta, do not think that the jujube was very large then. Supported on a jujube fruit, I got emaciated, as though I had completed eighty years, as though I had come to the end of my life span.. All my limbs emaciated on account of partaking little food, my bottom was like a camel’s foot., my back bone was like a chain of balls when raising and bending, my ribs were like the frame work of a roof, that was falling to pieces. My eyes were like two stars, in a deep well . My head was like a dried up bitter goad.. When I touched my stomach I got hold of my back bone. When I passed excreta or urine, I fell face downwards. When I stroked my body, the hairs on my body fell rotted at the roots. Because of the little food I partook.

Saariputta, there are recluses and brahmins, who seek purity through food. They say we will be supported on a green gram-on a sesame,-on a fine grain. They eat the fine grain, and make various preparations out of the fine grain. I know of being supported on a single fine grain. Saariputta, do not think that the fine grain was very large then. Supported on a single fine grain, I got emaciated, as though I had completed eighty years, as though I had come to the end of my life span. All my limbs emaciated on account of taking little food, My bottom was like a camel’s foot, my back bone was like a chain of balls when raising and bending, my ribs were like the frame work of a roof that was falling to pieces. My eyes were like two stars, in a deep well. My head was like a dried up bitter goad. When I touched my stomach, I got hold of my back bone. When I passed excreta or urine, I fell face downwards. When I stroked my body, the hairs on my body fell rotted at the roots. Because of the little food I partook. Saariputta, following these difficult methods, I did not realize any supernormal knowledge above human: What is the reason:With this much only that noble wisdom is not attained, that noble wisdom attained by the noble ones which leads to the beyond, and by logical thinking leads to the destruction of unpleasantness.

Saariputta, there are recluses and brahmins who consider that purity comes through existences. In this long journey through existence there is no existence that I have missed except the pure abodes, if I had existed in the pure abodes, I would not have returned here. Saariputta, there are recluses and brahmins who consider that purity comes through births. In this long journey through existence, there is no birth that I have missed except the pure abodes, if I were born in the pure abodes, I would not have returned here. .Saariputta, there are recluses and brahmins who consider that purity comes through abodes, In this long journey through existence, there is no abode that I have missed, except the pure abodes I would not have returned here if I abode in the pure abodes. Ssariputta, there are recluses and brahmins who consider that purity comes through sacrifices. There is no sacrifice I have not done during this long journey through existence, that too as a king, or as a warrior, a head anointed brahmin, or as one of the householder stock. Saariputta, there are recluses and brahmins who desire purity by fire sacrifice. There is no sacrifice I have not done, during this long journey through existence, that too as a king, or a warrior, a head anointed brahmin. Or as one of the householder stock.

Saariputta, there are recluses and brahmins who maintain the view, that when a person is young with black hair, in the prime of youth he is endowed with the highest accomplishment of wisdom. They maintain that when he is decayed, grown old, about eighty or ninety years, come to the end of the life span that endowment of wisdom deteriorates. Saariputta, that is a wrong conclusion. Look at me Saariputta, I am now an aged man in my eightieth year. There are four disciples of mine who have lived a hundred years, endowed with mindfulness, steady behaviour, and the highest accomplishment of wisdom. Like dexterous, well trained , wakeful archers who shoot at the right moment and destroy a palm shoot Likewise would be my four disciples who have lived a hundred years endowed with mindfulness, steady behaviour and the highest accomplishment of wisdom. They would ask me questions based on the four establishments of mindfulness, and whatever questions they asked, I would reply. They would bear in mind those replies, and those questions would not be asked again. This discussion would go non-stop other than time taken for tasting, drinking eating, enjoying, urinating and excreting. Yet the Teaching of the Thus Gone One would not exhaust, the wisdom would not exhaust, the words and phrases would come to him uninterrupted. Then at the end of the hundred years, my four disciples would die, and even if I were to be carried on a bed, yet my accomplishment of wisdom would be the same. . .

Saariputta, rightfully speaking that non-deluded man is born in the world for the good and welfare of many, for the welfare of gods and men. Rightly speaking, I am that non-deluded being, born for the good and welfare of many, born out of compassion for the world for the welfare of gods and men.

At that time venerable Naagasamaala was standing behind the Blessed One fanning him and said, wonderful venerable sir, hearing this discourse my hair stand on end. Venerable sir, what is the name of this discourse. Naagasamaala remember this discourse as the discourse which causes the hairs to stand on end.

The Blessed One said thus and venerable Naagasamaala delighted in the words of the Blessed One..

Notes.

• To one pursuing impedimental things, they are not sufficient impediments. ‘ ye kho pana te antaraayikaa dhammaa vuttaa te pa.tisevato naala.m antaraayaati’ The impedimental things are sensual desires, which certain ascetics of other sects believe are not impedimental. The Blessed One’s complete Teaching is based on the destruction of unpleasantness, and sensual desires are one of the causes for the arising of unpleasantness. The Blessed One clearly explains that extinction is not possible with even a little bit of a sensual dessire. M.I.(22) Alagadduupamasutta completely explains this point.

3. Mahaadukkhakkhandhasutta.m (13) The Major Mass of Unpleasantness.

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. That morning a large number of bhikkhus put on robes and taking bowls and robes entered Saavatthi for alms. Then it occurred to those bhikkhus, it is too early to go for alms, what if we went to the monastery of the wandering ascetics . Then those bhikkhus went to the monastery of the wandering ascetics, exchanged friendly greetings and the bhikkhus sat on a side. Then the wandering ascetics said thus to the bhikkhus. Friends, the recluse Gotama points the accurate comprehension of sensuality, we too point the accurate comprehension of sensuality. The recluse Gotama points the accurate comprehension of matter, we too point the accurate comprehension of matter.The recluse Gotama points the accurate comprehension of feelings, we too point the accurate comprehension of feelings. So friends, what is the difference in the teaching and the advice given by our teacher and the recluse Gotama . Those bhikkhus, not pleased with those words of the wandering ascetics, and not able to protest, got up from their seats and went away thinking we will know the meaning of those words from the Blessed One.

Then those bhikkhus went the alms round in Saavatthi and after the meal was over and returning from the alms round approached the Blessed One and said thus: Venerable sir, this morning we put on robes and taking our bowls and robes entered Saavatthi for alms. Then it occurred to us, it is too early to go the alms round, what if we went to the monastery of the wandering ascetics. Then we went to the monastery of the wandering ascetics, exchanged friendly greetings and sat on a side. To us seated the wandering ascetics said thus: Friends, the recluse Gotama points the accurate comprehension of sensuality, we too point the accurate comprehension of sensuality. The recluse Gotama points the accurate comprehension of matter, we too point the accurate comprehension of matter. The recluse Gotama points the accurate comprehension of feelings, we too point the accurate comprehension of feelings. So friends, what is the difference, in the teaching and the advice given by our teacher and the recluse Gotama. Venerable sir, we were not pleased with the words of the wandering ascetics, yet unable to protest we got up from our seats and came away thinking we will know the meaning of those words from the Blessed One.

Bhikkhus, to the wandering ascetics who say thus this is the reply. Friends, what is the satisfaction in sensuality, what is the danger in sensuality, what is the escape from sensuality.What is the satisfaction in matter, what is the danger in matter, what is the escape from matter. What is the satisfaction in feelings, what is the danger in feelings and what is the escape from feelings. Bhikkhus, when asked thus the wandering ascetics unable to reply become annoyed. What is the reason: Bhikkhus, it is beyond their range. In this world of gods and men together with the Maaras and Brahmaas and recluses and brahmins, I do not see anyone who could explain this other than the Thus Gone One, or a disciple of the Thus Gone One, or one who heard it here. .

Bhikkhus, what is the satisfaction in sensuality. Bhikkhus, fivefold are the strands of sensuality. What five: Exciting, agreeable, pleasant forms, arousing sensual desires, cognizable by eye consciousness. Exciting, agreeable, pleasant sounds, arousing sensual desires cognizable by ear consciousness. Exciting , agreeable , pleasant smells, arousing sensual desires cognizable by nose consciousness. Exciting, agreeable pleasant tastes, arousing sensual desires cognizable by tongue consciousness. Exciting agreeable pleasant touches, arousing sensual desires congizable by body consciousness Whatever pleasantness and pleasure arises on account of these five strands of sensuality, that is the satisfaction in sensuality.

Bhikkhus, what is the danger in sensuality Whoever son of a clansman would have to make a living by some craft either handling money, or counting, or Mathematics, or farming, or trading, or rearing cattle, or ruling the country, or serving the king, or doing any other craft would have to under go cold and heat, the sting of gad flies and yellow flies, the heat of the air, the touch of creeping things, would have to bear hunger and thirst. This is the danger of sensuality here and now, the mass of unpleasantness owing to sensuality. This son of a clansman, strives and puts forth effort yet wealth does not accrue to him. He grieves and laments beats his breast and comes to bewilderment of mind. This son of a clansman strives and puts forth effort and wealth accrues to him, then he comes to unpleasantness and displeasure administrating ways and means to protect his wealth.What if the king carries away my wealth, or thieves run away with it, what if fire burns it or be carried away by water. Or if unwelcome heirs carry it away. Then his wealth is either carried away by the king or carried away by thieves, or burnt by fire, or carried away by water, or some unwelcome heirs carry it away and he grieves and comes to much unpleasantness and displeasure. Bhikkhus, this is the danger of sensuality here and now, the mass of unpleasantness owing to sensuality.

Again, bhikkhus, kings dispute with kings, warriors with warriors, brahmins with brahmins, householders with householders, mother disputes with the son, the son with the mother, the father with the son, the son with the father, brother with brother, brother with sister, sister with brother, friend with friend, They dispute quarrel and approach each other with hands, clods, sticks, weapons, and even face death, or come to deadly unpleasantness. This is the danger of sensuality here and now, the mass of unpleasantness owing to sensuality.

Again on account of sensuality the two parties, take swords and shields, bows and arrows, and other weapons and approach each other, throw slippery implements at each other, shoot arrows, swords flickering like lightening, boiling oil is sprinkled and each other is crushed with superior force, necks are cut and they face death or deathly unpleasantness. This too is the danger of sensuality here and now, the mass of unpleasantness owing to sensuality. .

Again on account of sensuality, robbers break into houses, plunder, rob, stay in ambush, go to others’ wives,.. The king metes them punishment are caned and whipped, flogged with the jungle rope, flogged with the soiled stick, hands are severed, legs are severed, or both hands and legs are severed, ears and nose are severed, are put in the boiling gruel pot, shell tonsured, put in Raahu’s mouth, garlanded with the blazing garland, hands are scorched, the bark dress is given, put with snakes, putting hooks in the flesh, cutting pieces of flesh from the body, driving a spike from ear to ear, beating to make the body like straw, immersing in the boiling oil, giving to the dogs to be eaten, raising on a spike alive until death, and cutting the neck with the sword. This too is the danger of sensuality here and now, the mass of unpleasantness owing to sensuality.

Again, bhikkhus, on account of sensuality, misbehaving in body, in words and mentally, after death are born in loss, in decrease are born in hell. This is the danger of sensuality here after, the mass of unpleasantness owing to sensuality

Bhikkkhus, what is the escape from sensuality, Whoever bhikkhu gives up the interest and greed for sensuality, that is the escape from sensuality. .

Bhikkhus, a recluse or brahmin who does not know the satisfaction of sensuality as the satisfaction , the danger of sensuality as the danger and the escape from sensuality as the escape, as it really is, would know sensuality himself accurately or teach others to attain accurate knowledge of sensuality is not a possibility. A recluse or brahmin, who knows the satisfaction of sensuality as the satisfaction, the danger of sensuality as the danger and the escape from sensuality as the escape, would know sensuality himself accurately or teach others to attain accurate knowledge of sensuality is a possibility.

Bhikkhus, what is the satisfaction of matter. Like a young girl of warrior caste, or brahmin caste, or of householder caste, in her fifteenth or sixteenth year, not too tall nor too short, not very thin nor very fat, not very dark nor very fair, that girl at that time has attained the highest perfection of beauty. Whatever pleasantness and pleasure arises on account of that perfection of beauty, that is the satisfaction in matter.

Bhikkhus, what is the danger of matter. That same sister with time becomes eighty years or ninety years or even a hundred years, and is seen decayed, bent like a rafter, shivering and supported on a stick, miserable all the youth gone, teeth broken, hair grayed, head bald, the skin wrinkled and spotted, all her earlier perfection of beauty vanished and the danger appeared. Bhikkhus, this is the danger of matter. That same sister is seen diseased, in unpleasantness, badly ill, immersed in her own urine and excreta, raised and laid by others. All her earlier perfection of beauty vanished and the danger appeared. Bhikkhus, this too is the danger of matter. Again, that same sister is seen dead abandoned in the charnel ground. After one, or two, or three days bloated, turned blue and festering , her earlier perfection of beauty vanished and danger appeared, this too is the danger of matter. Again, that same sister is seen abandoned in the charnel ground

devoured by crows, hawks, vultures or by dogs and foxes, or by various other living things, her earlier perfection of beauty vanished and danger appeared, this too is the danger of matter. Again, that same sister would be seen abandoned in the charnel ground a skeleton with flesh and blood joined with veins.- A skeleton without flesh or blood joined with veins. Bones thrown every where, in one place a hand bone, in another a foot bone, in another a knee bone, in another a thigh bone, in another a hip bone, in another the back bone and in another the scull , her earlier perfection of beauty vanished and the danger appeared. This too is the danger of matter. Again that sister is seen abandoned in the charnel ground , bones turned white the colour of shells, bones decayed after three years, -bones turned to dust. Her earlier perfection of beauty vanished and the danger appeared. Bhikkhus, this too is the danger of matter.

Bhikkhus, what is the escape from matter. The driving out of interest and greed, the dispelling of interest and greed for matter. That is the escape from matter. .

Bhikkhus, a recluse or brahmin who does not know the satisfaction of matter as the satisfaction , the danger of matter as the danger and the escape from matter as the escape, as it really is, would know matter himself accurately or teach others to attain accurate knowledge of matter is not a possibility. A recluse or brahmin, who knows the satisfaction of matter as the satisfaction, the danger of matter as the danger and the escape from matter as the escape, would know matter himself accurately or teach others to attain accurate knowledge of matter is a possibility.

Bhikkhus, what is the satisfaction in feelings: Here the bhikkhu secluded from sense desires, secluded.from demeritorious thoughts with thoughts and thought processes and with joy born of seclusion abides in the first jhaana. When the bhikkhu secluded from sense desires, secluded from demeritorious thoughts, with thoughts and thought processes and with joy born of seclusion abides in the first jhaana, he does not think to hurt himself, nor does he think to hurt others He does not think to hurt either. At such times he feels non-hurtful feelings only. Bhikkhus, I say, the satisfaction in feelings is the highest non-hurtfulness.

Again bhikkhus, when the bhikkhu overcoming thoughts and thought processes, the mind internally appeased , concentrated and in one point , without thoughts and thought processes and with joy born of concentration abides in the second. jhaana-- abides in the third jhaana - abides in the fourth jhaana. When the bhikkhu dispelling pleasantness and unpleasantness, earlier having dispelled pleasure and displeasure, mindfulness purified with equanimity abides in the fourth jhaana, he does not think to hurt himself, nor does he think to hurt others. He does not think to hurt either. At such times he feels non-hurtful feelings only. Bhikkhus, I say, the satisfaction in feelings is the highest non-hurtfulness.

Bhikkhus, what is the danger in feelings. That feelings are impermanent, unpleasant, changing things that is the danger in feelings.

Bhikkhus, what is the escape from feelings. That giving up and dispelling of interest and greed for feelings that is the escape from feelings.

Bhikkhus, a recluse or brahmin who does not know the satisfaction of feelings as the satisfaction , the danger of feelings as the danger and the escape from feelings as the escape, as it really is, would know feelings himself accurately or teach others to attain accurate knowledge of feelings is not a possibility. A recluse or brahmin, who knows the satisfaction of feelings as the satisfaction, the danger of feelings as the danger and the escape from feelings as the escape, would know feelings himself accurately or teach others to attain accurate knowledge of feelings is a possibility.

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

2. 4..Cuuladukkhakkhandhasutta.m- (14) The Minor Mass of Unpleasantness

`I heard thus.

At one time the Blessed One was living in Nigrodhaa’s monastery in Kapilavatthu in the country of the Sakyas. Then the Sakya Mahaanaama approached the Blessed One worshipped, sat on a side and said: I remember the Blessed One teaching some time ago that greed is a minor defilement of the mind, anger is a minor defilement of the mind, and delusion is a minor defilement of the mind. Venerable sir, I know this teaching well that greed, anger, and delusion are minor defilements of the mind, yet on some days greed takes hold of my mind and persists, anger takes hold of my mind and persists and delusion takes hold of my mind and persists. Then it occurs to me: Why are these things not dispelled from me internally, that on a day greed takes hold of me and persists, anger too takes hold of me and persists, and delusion too takes hold of me and persists.

Mahaanaama, those things are not dispelled in you internally, so one day greed takes hold of your mind and persist, anger takes hold of your mind and persist, and delusion takes hold of your mind and persist. .

Mahaanaama, if these things were dispelled in you internally, you would not live in a household and partake of sensuality

. Mahaanaama, by a noble disciple, with his right wisdom, it is clearly seen that sensuality has little satisfaction, much unpleasantness, much trouble and many dangers and if he does not attain a joy and pleasantness away from sensual desires and away from demeritorious thoughts or something more appeasing than that until then he falls for sensuality. When the noble disciple sees as it really is,with right wisdom, there is little satisfaction in sensuality, much unpleasantness, much trouble and many dangers

he attains a joy and pleasantness away from sensual desires and away from demeritorious thoughts or something more appeasing than that. Then he falls no more for sensuality. Mahaanaaama, I too, when a seeker of enlightenment, saw as it really is, with right wisdom, there is little satisfaction in sensuality, much unpleasantness, much trouble and many dangers and when I did not attain a joy and pleasantness away from sensual desires and away from demeritorious thoughts or something more appeasing than that, I did not realize of a no fall for sensuality. When I saw as it really is, with right wisdom, there is little satisfaction in sensuality, much unpleasantness, much trouble and many dangers and attained a joy and pleasantness away from sensual desires and away from demeritorious thoughts or something more appeasing than that, I realized there is no fall for sensuality. .

Mahaanaama, what is the satisfaction in sensuality, Mahaanaama,. fivefold are the strands of sensuality. What five: Exciting, agreeable, pleasant forms, arousing sensual desires, cognizable by eye consciousness. Exciting, agreeable, pleasant sounds, arousing sensual desires cognizable by ear consciousness. Exciting , agreeable , pleasant smells, arousing sensual desires cognizable by nose consciousness. Exciting, agreeable pleasant tastes, arousing sensual desires cognizable by tongue consciousness. Exciting agreeable pleasant touches, arousing sensual desires congizable by body consciousness Whatever pleasantness and pleasure arises on account of these five strands of sensuality, that is the satisfaction in sensuality.

Mahaanaama, what is the danger in sensuality Whoever son of a clansman would have to make a living by some craft either handling money, or counting, or Mathematics, or farming, or trading, or rearing cattle, or ruling the country, or serving the king, or doing any other craft would have to undergo cold and heat, the sting of gad flies and yellow flies, the heat of the air, the touch of creeping things, would have to bear hunger and thirst. This is the danger of sensuality here and now, the mass of unpleasantness owing to sensuality. This son of a clansman, strives and puts forth effort yet wealth would not accrue to him. He grieves and laments beats his breast and comes to bewilderment of mind. This son of a clansman strives and puts forth effort and wealth accrues to him, then he comes to unpleasantness and displeasure administrating ways and means to protect his wealth.What if the king carries away my wealth, or thieves run away with it, what if fire burns it or be carried away by water. Or if unwelcome heirs carry it away. Then his wealth is either carried away by the king or carried away by thieves, or burnt by fire, or carried away by water, or some unwelcome heirs would carry it away and he grieves and comes to much unpleasantness and displeasure.Mahaanaama , this is the danger of sensuality here and now, the mass of unpleasantness owing to sensuality.

Again, Mahaanaama, kings dispute with kings, warriors with warriors, brahmins with brahmins, householders with householders, mother disputes with the son, the son with the mother, the father with the son, the son with the father, brother with brother, brother with sister, sister with brother, friend with friend, They dispute quarrel and approach each other with hands, clods, sticks, weapons, and even face death, or come to deadly unpleasantness. This is the danger of sensuality here and now, the mass of unpleasantness owing to sensuality.

Again on account of sensuality the two parties, take swords and shields, bows and arrows, and other weapons and approach each other, throw slippery implements at each other, shoot arrows, swords flickering like lightening, boiling oil is sprinkled and each other is crushed with superior force, necks are cut and they face death or deathly unpleasantness. This too is the danger of sensuality here and now, the mass of unpleasantness owing to sensuality. .

Again on account of sensuality, robbers break into houses, plunder, rob, stay in ambush, go to others’ wives,.. The king metes them punishment are caned and whipped, flogged with the jungle rope, flogged with the soiled stick, hands severed, legs severed, or both hands and legs severed, ears and nose severed, put in the boiling gruel pot, shell tonsured, put in Raahu’s mouth, garlanded with the blazing garland, hands are scorched, the bark dress is given, put with snakes, putting the flesh is hooked, pieces of flesh are cut from the body, a spike is driven from ear to ear, the body is made like straw beating, immersed in boiling oil, given to the dogs to be eaten, raised on a spike alive until death, and the neck is cut with the sword. This too is the danger of sensuality here and now, the mass of unpleasantness owing to sensuality.

Again, Mahaanaama, on account of sensuality, misbehaving in body, in words and mentally, after death are born in loss, in decrease are born in hell. This is the danger of sensuality here after, the mass of unpleasantness.

Mahaanaama, at one time I lived in Rajagaha on vultures’ peak at that time many Nigan.thas were standing erect rejecting seats on the black rock on the Isigili side. They were feeling sharp rough unpleasant feelings. When I got up from my seclusion, I approached those Nigan.thas on the black rock on Isigili side and asked them -Friends, Nigan.thas, why do you stand erect rejecting seats and feel sharp rough unpleasant feelings. When, asked they said Friend, Nigan.tha Naathaputta acknowledges remainderless knowledge and vision is all knowing and all seeing . He said walking or standing or lying or awake constantly my knowledge and vision is established . Nigan.thas, you have earlier done demerit, by this difficult performance finish them; When you are now restrained in body, words and mind, demerit is not done for the future, the earlier actions are with austerities destroyed. When new actions are not done, there are no tricklings for the future. When there are no tricklings for the future, there is destruction of action. With the destruction of action, there is the destruction of unpleasantness, with the destruction of unpleasantness there is the destruction of feelings . With the destruction of feelings all unpleasantness finishes. We like this teaching and it appeals to us.

Then I asked the Nigan.thas,” Nigan.thas, do you know, we were in the past or we were not in the past” -”No, friend.” “Nigan.thas, do you know we did not do demerit in the past not we did not do demerit in the past”. “No friend.” “Do you know, we did not do this demerit and this demerit” “No friend.” “Nigan.thas, do you know , this much unpleasantness is finished, this much unpleasantness has to be finished, or when this much unpleasantness is finished all unpleasantness will finish.” -”No friend.” “Nigan.thas, do you know the dispelling of demeritorious actions here and now, and the accumulation of meritorious actions” “No. Friend” “ So then, friends Nigan.thas, you do not know, we were in the past, not we were not in the past. You do not know we did not do demerit in the past, not we did not do demerit in the past. You do not know, we did not do this demerit and this demerit. You do not know, this much unpleasantness is finished, this much unpleasantness has to be finished, or when this unpleasantness is finished, all unpleasantness will finish. You do not know the dispelling of demeritorious actions here and now, and the accumulation of meritorious actions. When this is so, friends, Nigan.thas, those bloody handed with fierce actions born among humans go forth as Nigana.thas- Friend, Gotama, from pleasantness, pleasantness could not be attained, from unpleasantness, pleasantness could be attained. If pleasantness could be attained from pleasantness, king Seniya Bimbisaara of Magadha would attain more pleasantness than venerable Gotama.

Indeed the Nigan.thas have spoken unreflective words ‘From pleasantness, pleasantness could not be attained, from unpleasantness, pleasantness could be attained. If pleasantness could be attained from pleasantness, king Seniya Bimbisaara of Magadha would attain more pleasantness than venerable Gotama’ This question should have been asked from me, Who has a more pleasant abiding, king Seniya Bimbisaara of Magadha or venerable Gotama. Indeed Gotama, we have said those words unreflectively. Now we ask venerable Gotama this question: Of the two venerable ones who has a more pleasant abiding , king Seniya Bimbisaara of Magadha or or Gotama. Then Nigan.thas, I will cross question you on this, as it pleases, you may reply. Can king Seniya Bimbisaara of Magadha abide in only pleasantness for seven nights and days without moving the body and without uttering a word. -Friend, it is not possible. Can king Ssniya Bimbisaara of Magadha abide in only pleasantness for six nights and days, -five nights and days, -four nights and days,-three nights and days,- two nights and days,-one night and day without moving the body and without uttering a word- Friend, it is not possible. Friend, I can abide in only pleasantness for one night and day without moving the body and without uttering a word. I can abide in only pleasantness for two nights and two days without moving the body and without uttering a word. I can abide in only pleasantness for three nights and three days without moving the body and without uttering a word. I can abide in only pleasantness for four nights and four days without moving the body and without uttering a word. I can abide in only pleasantness for five nights and five days without moving the body and without uttering a word. I can abide in only pleasantness for six nights and six days without moving the body and without uttering a word. I can abide in only pleasantness for seven nights and seven days without moving the body and without uttering a word. Nigan.thas, when this is so, who has a more pleasant abiding, king Seniya Bimbisaara or I. When this is so, venerable Gotama has a more pleasant abiding than king Seniya Bimbisaara of Magadha.

The Blessed One said thus and the Sakya Mahaanaama delighted in the words of the Blessed One.

2. 5. Anumaanasutta.m (15) Self Observation.

I heard thus.

At one time venerable Mahaamoggallaana lived in the deer park, in the Bhesakalaa forest among the Sumsumaara hills in the Bhagga country. Then venerable Mahaamoggallaana addressed the bhikkhus

Even if the bhikkhus concede to be advised, if they are unruly, with unruly talk, not submissive to advice, the co-associates in the holy should think not to advise them and not take them into their confidence. Friends what are the unruly things. The bhikkhu with evil desires is submerged in them. The bhikkhu with evil desires submerged in them is an unruly thing. Praising himself the bhikkhu disparages others. The bhikkhu praising himself and disparaging others is an unruly thing. Again the angry bhikkhu is overcome by it. The bhikkhu angry and overcome by it, is an unruly thing. Again the angry bhikkhu bears a grudge. The bhikkhu angry and bearing a grudge, is an unruly thing. Become angry the bhikkhu has a cursing nature. The bhikkhu angry and cursing on account of that anger, is an unruly thing..Become angry the bhikkhu speaks angry words. The bhikkhu angry, speaking angry words, is an unruly thing. When reprimanded the bhikkhu retorts. The reprimanded bhikkhu retorting is an unruly thing. When reprimanded the bhikkhu reprimands in return. The reprimanded bhikkhu reprimanding in return, is an unruly thing. When reprimanded the bhikkhu makes a counter charge. The reprimanded bhikkhu making a counter charge is an unruly thing. Again when reprimanded the bhikkhu evades the question and shows anger and discontent The reprimanded bhikkhu evading the question, and becoming angry and discontented, is an unruly thing. The reprimanded bhikkhu would not accept admonition. The reprimanded bhikkhu not accepting admonition is an unruly thing, Again the bhikkhu becomes hypocritical and unmerciful, The bhikkhu becoming hypocritical and unmerciful is an unruly thing. Again the bhikkhu becomes jealous and selfish. The bhikkhu becoming jealous and selfish is an unruly thing. Again the bhikkhu becomes crafty and fraudulent. The bhikkhu becoming crafty and fraudulent, is an unruly thing. Again the bhikkhu becomes obstinate and holds a high opinion of himself.The bhikkhu becoming obstinate and holding a high opinion of himself is an unruly thing. Again the bhikkhu stained with worldliness, holds to it tenaciously finding it difficult to give up. The worldly bhikkhu holding to views tenaciously and finding it difficult to give up, is an unruly thing. . .Even if the bhikkhus do not ask for advice, are suave have a gentle disposition, patient, and full of reverence when advised , the bhikkhus should think to advise them and take them into confidence

Friends, bhikkhus, what are suave things. A bhikkhu not overcome by evil desires is a suave thing. Again . the bhikkhu not praising himself and not disparaging others is a suave thing. Again the bhikkhu not angry and not bearing a grudge is a suave thing. Again the bhikkhu not angry and not cursing others is a suave thing. Again the bhikkhu not speaking angry words is a suave thing. Again the bhikkhu not retorting when reprimanded is a suave thing. Again the bhikkhu not counter charging when reprimanded is a suave thing. Again the reprimanded bhikkhu not leading the conversation aside and not showing anger and discontent, is a suave thing. Again the reprimanded bhikkhu accepting admonition is a suave thing. Again the bhikkhu not hypocritical,is merciful is a suave thing. Again the bhikkhu not jealous and selfish is a suave thing. Again the bhikkhu not crafty and fraudulent is a suave thing. Again the bhikkhu not obstinate, not holding a high opinion of himself, is a suave thing.

Here, friends, by the bhikkhu himself should this observation be done, I do not like a person overcome by evil desires, in the same manner if I were overcome by evil desires, others would detest me, knowing this, I should arouse thoughts, not to be overcome by evil desires. I do not like a person praising himself and disparaging others, in the same manner, if I praise myself and disparage others, I would be detested, knowing this I should arouse thoughts to be careful when praising myself and disparaging others. I do not like an angry person, in the same manner, I would be detested, if overcome by anger, knowing this I should arouse thoughts not to be overcome by anger. I do not like a person with a grudge, in the same manner, if I had a grudge on account of anger, others would detest me, knowing this I should arouse thoughts not to bear a grudge. I do not like a cursing person, in the same manner others would detest me if I had a cursing nature, knowing this I should arouse thoughts to dispel the cursing nature. I do not like a person speaking angrily, in the same manner others would detest me if I spoke angry words, knowing this, I should arouse thoughts to overcome this nature I do not like a person who retorts when reprimanded, in the same manner, I would be detested if I retorted when reprimanded, knowing this I should not retort when reprimanded. I do not like a person who evades the question and becomes angry and discontented when reprimanded, if I did this, others would detest me, knowing this .I should not evade the question and become angry and discontented when reprimanded. I do not like a person who would not accept admonition after being reprimanded. If I did this others would detest me, knowing this I should accept admonition after being reprimanded. I do not like a merciless hypocrite. If I became a merciless hypocrite, others would detest me, knowing this I should be merciful and no hypocrite. I do not like a jealous selfish person, If I were jealous and selfish, others would detest me, knowing this I should be not jealous and selfish. I do not like a crafty fraudulent person. If I were crafty and fraudulent, others would detest me, knowing this I should be not crafty and not fraudulent. I do not like an obstinate person who has a high opinion of himself. If I was obstinate and had a high opinion of myself, others would detest me, knowing this I should not be obstinate and hold a high opinion of myself. I do not like a worldly person who holds to views tenaciously and finds it difficult to give them up. If I was like that others would detest me, knowing this, I should not hold to views tenaciously and should give them up with ease.

Again, the bhikkhu should reflect, are there evil desires in me. If when reflecting the bhikkhu sees any evil desires, he should make an effort to dispel those evil desires. When reflecting, if the bhikkhu sees, there are no evil desires he should abide delighted and joyful training in those meritorious things day and night. Again the bhikkhu should reflect, do I praise myself and disparage others. When reflecting if the bhikkhu sees, praising himself and disparaging others, he should make an effort to dispel those evil things. When reflecting if the bhikkhu sees not praising himself and not disparaging others, he should abide delighted and joyful training in those meritorious things day and night. Again the bhikkhu should reflect am I overcome with anger. When reflecting if the bhikkhu sees himself overcome by anger, he should make an effort to dispel those evil things.When reflecting if the bhikkhu sees himself not overcome by anger, he should abide delighted and joyful training in those meritorious things. Again the bhikkhu should reflect do I bear a grudge. When reflecting if the bhikkhu sees himself angry with a grudge, he should make an effort to dispel those evil things. When reflecting if the bhikkhu sees himself not angry and without a grudge, he should abide delighted and joyful training in those meritorious things day and night. Again the bhikkhu should reflect do I curse with an angry mind. When reflecting if the bhikkhu sees himself cursing and angry, he should make an effort to dispel those evil things. When reflecting if the bhikkhu sees himself not angry and not cursing he should abide delighted and joyful training in those meritorious things day and night. Again the bhikkhu should reflect, do I utter angry words. When reflecting if the bhikkhu sees himself uttering angry words, he should make an effort to dispel those evil things. When reflecting if he sees himself not uttering angry words, he should abide delighted and joyful training in those meritorious things say and night. Again the bhikkhu should reflect, do I retort when reprimanded. When reflecting if the bhikkhu sees himself retorting when reprimanded, he should make an effort to dispel those evil things. When reflecting if the bhikkhu sees himself not retorting when reprimanded, he should abide delighted and joyful training in those meritorious things. Again the bhikkhu should reflect, do I depreciate the reprimander. When reflecting if the bhikkhu sees himself depreciating the reprimander , he should make an effort to dispel those evil things. When reflecting if the bhikkhu sees himself not depreciating the reprimander, he should abide delighted and joyful training in those meritorious things. Again the bhikkhu should reflect, do I reprimand the repremander. When reflecting if the bhikkhu sees himself reprimanding the reprimander, he should make an effort to dispel those evil things. When reflecting if he sees himself not reprimanding the reprimander, he should abide delighted and joyful training in those meritorious things.Again, the bhikkhu should reflect do I evade the reprimander and show anger and discontent. When reflecting if the bhikkhu sees himself evading the reprimander and showing anger and discontent, he should make an effort to dispel those evil things. When reflecting if he sees himself not evading the reprimander and not showing anger and discontent, he should abide delighted and joyful training in those meritorious things. Again the bhikkhu should reflect do I accept admonition from the reprimander. When reflecting if the bhikkhu sees himself not accepting admonition from the reprimander, he should make an effort to dispel those evil things. When reflecting if the bhikkhu sees himself accepting admonition from the reprimander, he should abide delighted and joyful training in those meritorious things day and night. Again the bhikkhu should reflect am I an unmerciful hypocrite. When reflecting if the bhikkhu sees himself an unmerciful hypocrite, he should make an effort to dispel those evil things. When reflecting if he sees himself merciful and not a hypocrite, he should abide delighted and joyful training in those meritorious things day and night. Again, the bhikkhu should reflect, am I jealous and selfish. When reflecting if the bhikkhu sees himself jealous and selfish, he make an effort to dispel those evil things. When reflecting if the bhikkhu sees himself not jealous or selfish, he should abide delighted and joyful, training in those meritorious things day and night Again the bhikkhu should reflect am I crafty and fraudulent. When reflecting if the bhikkhu sees himself crafty and fraudulent, he should make an effort to dispel those evil things. When reflecting if the bhikkhu sees himself not crafty nor fraudulent, he should abide delighted and joyful, training in those meritorious things day and night. Again, the bhikkhu should reflect, am I obstinate and do I have a high opinion of myself. When reflecting if the bhikkhu sees himself obstinate with a high opinion of himself, he should make an effort to dispel those evil things. When reflecting if he sees himself not obstinate and without a high opinion of himself, he should abide delighted and joyful training in those meritorious things day and night. Again, the bhikkhu should reflect, am I worldly holding to views tenaciously and finding it difficult to give up. When reflecting if he sees himself holding to views tenaciously and finding it difficult to give up, he should make effort to dispel those evil things. When reflecting, if he sees himself not holding to views tenaciously and giving them up with ease, he should be delighted and joyful, training in those meritorious things day and night. .

When reflecting, if the bhikkhu sees all these evil things not dispelled, he should make effort to dispel all these evil things. When reflecting if he sees all these things dispelled, he should abide delighted and joyful training in those meritorious things day and night. Like a woman, a man, a child or youth fond of decoration would take a mirror, a clear surface, or a bowl of water and would see the reflection of the face, and seeing a speck of dirt would make effort to dispel it, not seeing a speck of dirt would be pleased on account of it. In the same way the bhikkhu when reflecting if he sees all these evil things should make effort to dispel them. When reflecting if he does not see these things should be delighted and joyful training in those meritorious things day and night.

Venerable Mahaamoggallaana said thus and those bhikkhus delighted in those words.

2. 6. Cetokhiilasutta.m (16) The Arrow in the Mind.

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. From there the Blessed One addressed the bhikkhus. “O! Bhikkhus, if the five arrows in the mind of the bhikkhu are not dispelled, and if the five bonds are not cut, that bhikkhu should come to growth and development in the dispensation, is not a possibility. How are his five arrows of the mind not dispelled: Here the bhikkhu doubts.and does not accept the Teacher with assurance. When he doubts and does not accept the Teacher with assurance his mind does not tend to exert and make effort.to dispel. -This is the first arrow in the mind not dispelled. Again the bhikkhu doubts and does not accept the Teaching with assurance. When the bhikkhu doubts and does not accept the Teaching with assurance his mind does not tend to exert and make effort to dispel. This is the second arrow in the mind not dispelled. Again the bhikkhu doubts and does not accept the Community of bhikkhus with assurance. When the bhikkhu doubts and does not accept the Community of bhikkhus with assurance his mind does not tend to exert and make effort to dispel. This is the third arrow in the mind not dispelled. Again, the bhikkhu doubts and does not accept the Training with assurance. When the bhikkhu doubts and does not accept the Training with assurance his mind does not tend to exert and make effort to dispel. This is the fourth arrow in the mind not dispelled. Again, the bhikkhu angry with the co-associates in the holy life is displeased and hurt, and his mind does not tend to exert and make effort to dispel. This is the fifth arrow in the mind not dispelled. These five arrows in the mind are not dispelled.

How are the five bonds of the mind not cut. Here the bhikkhu has undispelled greed, interest, love, thirst and burning for sensuality. When he has not dispelled greed, interest, love, thirst and burning for sensuality, his mind does not tend to exert and make effort to dispel. This is the first bond not cut. Again the bhikkhu has undispelled greed, interest, love, thirst and burning for the body. When the bhikkhu has not dispelled greed, interest, love, thirst and burning for the body, his mind does not tend to exert and make effort to dispel. This is the second bond not cut. Again the bhikkhu has undispelled greed, interest, love, thirst and burning for matter. When the bhikkhu has not dispelled greed, interest, love, thirst and burning for material, his mind does not tend to exert and make effort to dispel. This is the third bond not cut. Again, the bhikkhu partaking food as much as he likes, is yoked to the pleasure of torpor touch and sleep. When the bhikhu partaking food as much as he likes, is yoked to the pleasure of torpor, touch and sleep, his mind does not tend to exert and make effort to dispel. This is the fourth bond not cut. Again the bhikkhu observing these virtues and austerities and leading this holy life, aspires may I be with those gods, or may I be a certain god When the bhikkhu observes virtues and austerities and leads the holy life aspiring to be with a certain retinue of gods or to be a certain god his mind does not tend to exert and make effort to dispel. This is the fifth bond not cut These are the five bonds of the mind not cut.If in that bhikkhu the five arrows in the mind are not dispelled, the five bonds are not cut, that he should come to growth and development in this dispensation is not possible.

Whoever bhikkhu has the five arrows in the mind dispelled and the five bonds cut, that he should come to growth and development in this dispensation is possible. How are the five arrows in the mind dispelled. Here the bhikkhu does not doubt, accepts the Teacher with assurance. When he does not doubt accepts the Teacher with assurance his mind tends to exert and makes effort.to dispel. -This first arrow in the mind is dispelled. Again, the bhikkhu does not doubt, accepts the Teaching with assurance. When he does not doubt accepts the Teaching with assurance his mind tends to exert and makes effort to dispel. This second arrow in the mind is dispelled. Again, the bhikkhu does not doubt, accepts the Community of Bhikkkhus with assurance. When he does not doubt accepts the Community of Bhikkhus with assurance his mind tends to exert and makes effort to dispel. This third arrow in the mind is dispelled. Again, the bhikkhu does not doubt accepts the Training with assurance. When he does not doubt accepts the Training with assurance his mind tends to exert and makes effort to dispel. This fourth arrow in the mind is dispelled. Again the bhikkhu not angry with the co-associates in the holy life, is pleased and not hurt his mind tends to exert and makes effort to dispel. This fifth arrow in the mind is dispelled. Thus the five arrows in the mind are dispelled.

How are the five bonds in the mind cut. Here the bhikkhu has dispelled greed, interest, love, thirst and burning for sensuality. When the bhikkhu has dispelled greed, interest, love, thirst and burning for sensuality,. his mind tends to exert and makes effort to dispel. This is the first bond cut. Again the bhikkhu has dispelled greed, interest, love, thirst and burning for the body. When the bhikkhu has dispelled greed, interest, love, thirst and burning for the body, his mind tends to exert and makes effort to dispel. This is the second bond cut. Again the bhikkhu has dispelled greed, interest, love, thirst and burning for matter. When the bhikkhu has dispelled greed, interest, love, thirst and burning for material, his mind tends to exert and makes effort to dispel. This is the third bond cut. Again, the bhikkhu not partaking food as much as he likes, is not yoked to the pleasure of torpor, touch and sleep. When the bhikhu not partaking food as much as he likes, is not yoked to the pleasure of torpor, touch and sleep, his mind tends to exert and makes effort to dispel. This is the fourth bond cut. Again the bhikkhu observing these virtues and austerities and leading this holy life, does not aspire may I be with those gods, or may I be a certain god When the bhikkhu observes virtues and austerities and leads the holy life not aspiring a certain retinue of gods or to be a certain god, his mind tends to exert and makes effort to dispel. This is the fifth bond cut These are the five bonds of the mind cut. When the bhikkhu has dispelled the five arrows in the mind, and cut the five bonds, that he should come to growth and development in this dispensation is possible.

The bhikkhu develops the potential endowed with interest, concentration, effort, and determination, develops the potential endowed with endeavour, concentration, effort and determination. Develops the potential endowed with mind, concentration, effort, and determination. Develops the potential endowed with discrimination, concentration, effort and determination The fifth is exertion. With exertion there are fifteen things, endowed with these fifteen things it becomes possible for the bhikkhu to attain enlightenment.

It becomes possible to come to the noble end of the yoke. Like the hen that had sat on the eggs for eight, or ten or twelve days, then a desire would rise to her, why shouldn’t the chicken, come out of the shell breaking it with the nails of their feet or with the beak. Then the chicken come out of the shell safely breaking the shell with the nails of their feet or with their beak. In the same manner endowed with these fifteen things it becomes possible for the bhikkhu to attain enlightenment, it becomes possible to come to the noble end of the yoke.

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

2. 7 Vanapatthasutta.m (17) - The Ways of the Forest.

I heard thus:

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi.

From there the Blessed One addressed the bhikkhus, “Bhikkhus, I will teach the method of the forest

listen, and attend carefully, I will teach.

Here, bhikkhus, the bhikkhu abides in a certain forest stretch . When abiding there, unestablished mindfulness does not get established, unconcentrated mind does not concentrate, not destroyed desires do not get destroyed and the not attained noble end of the yoke is not attained, as for the four requisites of life for the gone forth, robes, morsel food, dwellings and requisites when ill are collected with difficulty. That bhikkhu should reflect, I abide in this forest stretch, to me abiding in this forest, unestablished mindfulness does not get established, unconcentrated mind does not get concentrated, not destroyed desires do not get destroyed and the not attained noble end of the yoke is not attained , as for the four requisites of life for the gone forth, robes, morsel food dwellings and requisites when ill are collected with difficulty Bhikkhus, he should not abide in that stretch of forest, he should leave it by night or by day.

Here, bhikkhus, the bhikkhu abides in a certain forest stretch. When abiding there, unestablished mindfulness does not get established, unconcentrated mind does not concentrate, not destroyed desires, do not get destroyed, and the not attained noble end of the yoke is not attained, as for the four requisites of life for the gone forth, robes, morsel food, dwellings and requisites when ill are collected without difficulty. That bhikkhu should reflect, I abide in this forest stretch, to me abiding in this forest, unestablished mindfulness does not get established, unconcentrated mind does not get concentrated the not destroyed desires do not get destroyed, the not attained noble end of the yoke is not attained, as for the four requisites of life for the gone forth, robes, morsel food, dwellings and requisites when ill are collected without difficulty. That bhikkhu should reflect, I abide in this stretch of forest, to me abiding in this forest unestablished mindfulness does not get established unconcentrated mind does not concentrate, the not destroyed desires do not get destroyed, the not attained noble end of the yoke is not attained, as for the four requisites of life for the gone forth, robes, morsel food, dwellings and requisites when ill are collected without difficulty. I did not go forth as a homeless for the sake of robes, morsel food, dwellings and requisites when ill, yet to me living in this stretch of forest not established mindfulness does not get established, not concentrated mind does not concentrate, the not destroyed desires do not get destroyed and the not attained noble end of the yoke is not attained. Bhikkhus, that bhikkhu considering should leave that stretch of forest, should not abide there.. .

Here, bhikkhus, the bhikkhu abides in a certain forest stretch, when abiding there, unestablished

mindfulness gets established, the unconcentrated mind concentrates, the not destroyed desires get destroyed and the not attained noble end of the yoke is attained. As for the requisites of life for the gone forth, robes, morsel food, dwellings and requisites when ill are collected with difficulty. That bhikkhu should reflect, I abide in this forest stretch, to me abiding in this forest stretch unestablished mindfulness gets established, the unconcentrated mind concentrates, the not destroyed desires get destroyed, and the not attained noble end of the yoke is attained. As for the requisites of life for the gone forth, robes, morsel food, dwellings and requisites when ill are collected with difficulty. I did not go forth as a homeless for the sake of robes, morsel food, dwellings and requisites when ill, yet to me abiding in this stretch of forest unestablished mindfulness gets established, the unconcentrated mind concentrates, the not destroyed desires get destroyed , and the not attained noble end of the yoke is attained. That bhikkhu considering should not leave that stretch of forest, should abide there. .

Here, bhikkhus, the bhikkhu abides in a certain forest stretch, when abiding there, unestablished

mindfulness gets established, the unconcentrated mind concentrates, the not destroyed desires get destroyed and the not attained noble end of the yoke is attained. As for the requisites of life for the gone forth, robes, morsel food, dwellings and requisites when ill are collected without difficulty. That bhikkhu should reflect, I abide in this forest stretch, to me abiding in this forest stretch unestablished mindfulness gets established, the unconcentrated mind concentrates, the not destroyed desires get destroyed, and the not attained noble end of the yoke is attained..That bhikkhu considering should not leave that stretch of forest, should abide there, as long as life lasts. .

Here bhikkhus, the bhikkhu abides supported on a certain village-abides supported on a certain hamlet.-abides supported on a certain town,-abides supported on a certain state- abides supported on a certain person, Bhikkhus, when abiding supported on a certain person unestablished mindfulness does not get established, unconcentrated mind does not concentrate, non-destroyed desires do not get destroyed and the not attained noble end of the yoke is not attained, as for the four requisites of life for the gone forth, robes, morsel food, dwellings and requisites when ill are collected with difficulty. That bhikkhu should reflect, I abide supported on this person, to me abiding supported on this person unestablished mindfulness does not get established, unconcentrated mind does not get concentrated, not destroyed desires do not get destroyed and the not attained noble end of the yoke is not attained , as for the four requisites of life for the gone forth, robes, morsel food dwellings and requisites when ill are collected with difficulty Bhikkhus, he should not abide supported on that person he should leave that person by night or by day without informing, so that he may not follow. .

Here, bhikkhus, the bhikkhu abides supported by a person When abiding supported by a person unestablished mindfulness does not get established, unconcentrated mind does not concentrate, not destroyed desires, do not get destroyed, and the not attained noble end of the yoke is not attained, as for the four requisites of life for the gone forth, robes, morsel food, dwellings and requisites when ill are collected without difficulty. That bhikkhu should reflect, I abide supported by this person, to me abiding thus unestablished mindfulness does not get established, unconcentrated mind does not get concentrated the not destroyed desires do not get destroyed, the not attained noble end of the yoke is not attained, as for the four requisites of life for the gone forth, robes, morsel food, dwellings and requisites when ill are collected without difficulty. That bhikkhu should reflect, I abide supported by this person to me abiding thus unestablished mindfulness does not get established unconcentrated mind does not concentrate, the not destroyed desires do not get destroyed, the not attained noble end of the yoke is not attained, as for the four requisites of life for the gone forth, robes, morsel food, dwellings and requisites when ill are collected without difficulty. I did not go forth as a homeless for the sake of robes, morsel food, dwellings and requisites when ill, yet to me living supported by this person, not established mindfulness does not get established, not concentrated mind does not concentrate, the not destroyed desires do not get destroyed and the not attained noble end of the yoke is not attained. Bhikkhus, that bhikkhu should leave that person without informing , so that he may not follow. . .

Here, bhikkhus, the bhikkhu abides supported by a person when abiding thus, unestablished

mindfulness gets established, the unconcentrated mind concentrates, the not destroyed desires get destroyed and the not attained noble end of the yoke is attained. As for the requisites of life for the gone forth, robes, morsel food, dwellings and requisites when ill are collected with difficulty. That bhikkhu should reflect, I abide supported by this person, to me abiding thus unestablished mindfulness gets established, the unconcentrated mind concentrates, the not destroyed desires get destroyed, and the not attained noble end of the yoke is attained. As for the requisites of life for the gone forth, robes, morsel food, dwellings and requisites when ill are collected with difficulty. I did not go forth as a homeless for the sake of robes, for the sake of morsel food, for the sake of dwellings and for the sake of requisites when ill, yet to me abiding supported by this person, unestablished mindfulness gets established, the unconcentrated mind concentrates, the not destroyed desires get destroyed , and the not attained noble end of the yoke is attained. That bhikkhu considering should follow that person, should not leave him.

Here, bhikkhus, the bhikkhu abides supported on a certain person, to him supported by that person, unestablished mindfulness gets established , the unconcentrated mind concentrates, the not destroyed desires get destroyed, and the not attained noble end of the yoke is attained As for the requisites of life for the gone forth, robes, morsel food, dwellings and requisites when ill are collected with ease. That bhikkhu should reflect, I abide supported by this person, to me abiding thus, unestablished mindfulness gets established, the unconcentrated mind concentrates, the not destroyed desires get destroyed, and the not attained noble end of the yoke is attained. As for the requisites of life for the gone forth, as a homeless robes, morsel food, dwellings and requisites when ill are collected without difficulty. That bhikkhu should follow that person as long as he lives, even if chased should follow.

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

. .

2. 8. Madhupindikasutta.m - (18) The Honey Ball.

I heard thus.

At one time the Blessed One lived with the Sakyas in Nigrodha’s monastery in Kapilavatthu. Then the Blessed One put on robes in the morning and taking bowl and robes entered Kapilavatthu for alms. After the meal was over and returning from the alms round entered the Great forest and sat at the root of a Beluwa shoot to spend the day. The Sakya Dandapaani too walking and wandering for exercise entered the Great forest, approached the Beluwa shoot where the Blessed One was seated, exchanged friendly greetings and getting to a side leaned on a stick and said thus: What view has the recluse and what does he teach.” I have no dispute with anyone in this world of gods and men together with its Maaras, Brahmaas, the community of recluses and brahmins and I abide unyoked to sensuality, duties done, doubts dispelled and without the slightest perception , ‘to be’ or ‘not to be’ Friend, I am of this view and teach it”

When this was said the Sakya Dandapaani shook his head, pulled out his tongue, and showing three forks on his forehead went away leaning on his stick.

Then the Blessed One getting up from his seclusion in the evening approached Nigrodha’s monastery, sat on the prepared seat and addressed the bhikkhus.”Bhikkhus, I put on robes in the morning, and taking bowl and robes entered Kapilavatthu for alms, after the meal was over and returning from the alms round entered the Great forest and sat at the root of a Beluwa shoot to spend the day. The Sakya Dandapaani too walking and wandering for excise entered the Great forest, approached the Beluwa shoot where I was seated, exchanged friendly greetings and getting to a side leaned on a stick and said thus: What view has the recluse and what does the recluse teach. Then I said, I have no dispute with anyone in this world, of gods and men together with its Maaras, Brahmaas, the community of recluses and brahmins and I abide unyoked to sensuality, duties done, doubts dispelled and without the slightest perception, ‘to be’ and ‘not to be’. Friend, I am of this view and teach it.. When this was said the Sakya Dandapaani shook his head, pulled out his tongue and showing three forks on his forehead went away leaning on his stick.

When this was said, a certain bhikkhu said thus Venerable sir, what is that view, to have no dispute with anyone in this world of gods and men, Maaras, Brahmaas, the community of recluses and brahmins.and gods and men. And how does the Blessed One abide unyoked from sensuality, duties done, doubts dispelled, and without the slightest perception ‘to be’ and ‘not to be’. Bhikkhu, on whatever account there is behaviour in the diffuseness of the world, you should not be pleased, or welcome it and appropriate it , then all demeritorious things that rise from the latent tendencies to greed, to averse, to hold views, to doubt, to measure, to greed to be, to ignore, to take sticks and weapons, to fight, to take sides, to dispute, to slander, to tell lies, all these cease remainderlessly.

The Blessed One said this and getting up from the seat entered the monastery. Soon after the Blessed One

had gone to the monastery it occurred to those bhikkhus. Friends, the Blessed One pointed out the Teaching in short to us and entered the monastery ‘On whatever account there is behaviour in the diffuseness of the world, you should not be pleased, or welcome it and appropriate it, then all demeritorious things that rise from latent tendencies to greed, to averse, to hold views, to doubt, to measure, to greed to be, to ignore, to take sticks and weapons, to fight, to take sides, to dispute, to slander, to tell lies, all these cease remainderlessly. Now who will explain the meaning of this short exposition. Then it occurred to those bhikkhus, venerable Mahaakaccaana is praised as well developed and wise by the Teacher and also by the co-associates in the holy life. It is possible for venerable Mahaakaccaana to explain this short exposition in detail. The bhikkhus thought about this and approached venerable Mahaakaccaana.

Then the bhikkhus approached venerable Mahaakaccaana exchanged friendly greetings sat on a side and said: Friend Mahaakaccana, the Blessed One pointed out this short exposition and without giving a detailed explanation entered the monastery- ‘On whatever account there is behaviour in the diffuseness of the world, you should not be pleased, welcome it and appropriate it, then all demeritorious things that rise from the latent tendencies to greed, to averse, to hold views, to doubt, to measure, to greed to be, to ignore, to take sticks, and weapons, to fight, to take sides, to dispute, to slander and to tell lies, cease remainderlessly’. Soon after the Blessed One had gone to the monastery it occurred to us, venerable Mahaakaccaana is praised as well developed and wise by the Teacher and the co-associates in the holy life. It is possible for venerable Mahaakaccaana to explain this short exposition in detail. We ask the meaning of this short exposition, explain it to us venerable Mahaakaccaana.

Friends, this is like a man wandering in search of heartwood, come to a standing huge tree ignoring the roots and the trunk, was to search the heartwood in the branches and the foliage. This act of the venerable ones, having come to the presence of the Teacher, not asking him would come to ask us, is something similar to that. That Blessed One knows what should be known, sees what should be seen, is the one with eyes,the one with wisdom, has become the Teaching, has become like brahmaa, practises what he preaches,

has come to the essence and gives the deathless, is master of the Teaching, This is the time to ask its meaning from the Blessed One so that we could keep it in our minds. Indeed, venerable Kaccaana, the Blessed One knows what should be known, sees what should be seen, is the one with eyes, the one with wisdom, has become the Teaching, has become like brahmaa, practises what he preaches, has come to the essence and gives the deathless, is master of the Teaching. This is the time to ask its meaning from the Blessed One, so that we could keep it in our minds Yet venerable Mahaakaccaana is praised as well developed and wise by the Teacher and the co-associates in the holy life. It is possible for venerable Mahaakaccaana to explain this short exposition in detail. Venerable Mahaakaccaana explain it if you do not mind. -Then friends, listen carefully, I will explain.

Friends, that which the Blessed One explained in short and went to the monastery, ‘On whatever account there is behaviour in the diffuseness of the world, you should not be pleased, or welcome it and appropriate it, then all demeritorious things that rise from the latent tendencies to greed, to averse, to hold views, to doubt, to measure, to greed to be, to ignore, to take sticks, and weapons, to fight, to take sides, to dispute, to slander and to tell lies, cease remainderlessly’.I understand the detailed meaning of this short exposition as this: -Friends, on account of eye and forms arise eye consciousness. The coincident meeting of the three is contact, on account of contact feelings, what is felt is perceived, of what is perceived there is thinking, in thoughts there is diffuseness on account of that, diffused perceptive components of forms of the past, future and present cognizable by the eye consciousness arise and behave in that man. On account of the ear and sounds arise ear consciousness. The coincident meeting of the three is contact, on account of contact feelings, what is felt is perceived, of what is perceived there is thinking, in thoughts there is diffuseness, on account of that, diffused perceptive components of sounds of the past, future and present cognizable by ear consciousness arise and behave in that man On account of the nose and smells arise nose consciousness. The coincident meeting of the three is contact, on account of contact feelings, what is felt is perceived , of what is perceived there is thinking, in thoughts there is diffuseness, on account of that, diffused perceptive components of smells of the past, future and present cognizable by nose consciousness arise and behave in that man. On account of tongue and tastes arise tongue consciousness. The coincident meeting ot the three is contact, on account of contact feelings, what is felt is perceived, of what is perceived there is thinking, in thoughts there is diffuseness on account of that diffused perceptive components of tastes of the past, future and present cognizable by tongue consciousness arise and behave in that man. On account of body and touches arise body consciousness. The coincident meeting of the three is contact, on account of contact feelings, what is felt is perceived, of what is perceived, there is thinking, in thoughts there is diffuseness, on account of that diffused perceptive components of touches of the past, future and present cognizable by body consciousness arise and behave in that man. On account of mind and thoughts arise mind consciousness. The coincident meeting of the three is contact, on account of contact feelings, what is felt is perceived, of what is perceived there is thinking, in thoughts there is diffuseness,on account of the diffuseness, perceptive components of thoughts of the past, future and present cognizable by mind consciousness arise and behave in that man.

Friends, when the eye is present, forms are present, eye consciousness is present, the notion of a contact is present is possible. When the notion of contact is present, a notion of feelings is present is possible, when there is a notion of feeling a notion of perception is possible, when there is a notion of perception a notion of thinking is possible, when there is a notion of thinking a notion of diffused perceptive components arising and behaving is possible, When the ear is present, sounds are present, and ear consciousness is present- when the nose is present, smells are present, and nose consciousness is present- when the tongue is present, tastes are present, and tongue consciousness is present- when the body is present, touches are present and body consciousness is present, When the mind is present, thoughts are present, mind consciousness is present, the notion of contact is present is possible. When the notion of contact is present, a notion of feelings is present is possible, when there is a notion of feeling a notion of perception is possible, when there is a notion of perception, a notion of thinking is possible, when there is a notion of thinking a notion of diffused perceptive components arising and behaving is possible..

Friends, when the eye is not present, forms are not present, eye consciousness is not present, the notion of a contact is not is possible. When the notion of contact is not present, a notion of feelings is not possible, when there is not a notion of feeling a notion of perception is not possible, when there is not a notion of perception a notion of thinking is not possible, when there is not a notion of thinking a notion of diffused perceptive components arising and behaving is not possible, When the ear is not present, sounds are not present, and ear consciousness is not present- when the nose is not present, smells are not present, and nose consciousness is not present- when the is tongue is not present, tastes are not present, and tongue consciousness is not present- when the body is not present, touches are not present and body consciousness is not present- When the mind is not present, thoughts are not present, mind consciousness is not present, the notion of contact is not possible. When the notion of contact is not present, a notion of feelings is not possible, when there is not a notion of feeling a notion of perception is not possible, when there is not a notion of perception, a notion of thinking is not possible, when there is not a notion of thinking a notion of diffused perceptive components arising and behaving is not possible. Friends, that which the Blessed One explained in short and went to the monastery, ‘On whatever account there is behaviour in the diffuseness of the world, you should not be pleased, or welcome it and appropriate it, then all demeritorious things that rise from the latent tendencies to greed, to averse, to hold views, to doubt, to measure, to greed to be, to ignore, to take sticks, and weapons, to fight, to take sides, to dispute, to slander and to tell lies, cease remainderlessly’.I understand the detailed meaning of this short exposition as this If you desire approach the Blessed One and ask him as he explains bear it in mind.

Then those bhikkhus agreeing and delighting in the words of the Blessed One got up from their seats and

approached the Blessed One worshipped and sat on a side and said Venerable sir, the Blessed One pointed out this exposition in short and without giving the.detailed explanation got up from the seat and entered the monastery ‘On whatever account there is behaviour in the diffuseness of the world, you should not be pleased, or welcome it and appropriate it, then all demeritorious things that rise from the latent tendencies to greed, to averse, to hold views, to doubt, to measure, to greed to be, to ignore, to take sticks, and weapons, to fight, to take sides, to dispute, to slander and to tell lies, cease remainderlessly’ Venerable sir, soon after you left it occurred to us, The Blessed One gave this short exposition and without giving the detailed explanation, got up from the seat and went into the monastery. Who could give a detailed explanation to this short exposition. Then it occurred to us: Venerable Mahaakaccaana is praised as well developed and wise by the Teacher and the co-associates of the holy life. It is possible for venerable Mahaakaccaana to explain this exposition in detail. So we approached venerable Mahaakaccaana and asked him to explain it to us. Venerable Mahaakaccaana explained it to us with these words and these phrases.

Bhikkhus, Mahaakaccaana is wise, even if you had asked me, I would have explained it as Mahaakaccaaana had done it. That is its meaning, so bear it like that.

When this was said venerable Aananda said thus to the Blessed One: Like a man hungry and weak who had got a honey comb in whatever manner he tasted it, would enjoy its unmixed taste in the same manner any clever bhikkhu would penetrate into the meaning of this exposition and he would gain joy and satisfaction of mind. Venerable sir, what is the meaning of this exposition. Aananda, bear this, as the exposition .of the honey comb.

The Blessed One said this and venerable Aananda rejoiced in the words of the Blessed One.

2. 9. Dvedhaavitakkasutta.m (19) The Twofold Thought Processes.

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. From there the Blessed One addressed the bhikkhus “Bhikkhus, when I was a seeker of enlightenment, this occured to me: What if I arranged my thoughts in two folds. So I arranged these sensual thoughts, angry thoughts and hurting thoughts in one fold., and arranged the non-sensual thoughts, non-angry thoughts and the non-hurting thoughts in the second fold. When I abide diligent to dispel, sensual thoughts would arise. Then I know, this sensual thought has arisen to me, it is injurious to me, to others and to both.It is a destroyer of wisdom, on the side of trouble and not conductive to extinction. It fades as I think it is injurious to me, it fades, as I think it is injurious to others, it fades as I think it is injurious to both..It fades as I think it is a destroyer of wisdom, on the side of trouble and not conductive to extinction .Whatever sensual thoughts arise I dispel them and make them not to arise again. When I abide diligent to dispel angry thoughts arise. Then I know, this angry thought has arisen to me, it is injurious to me, to others and to both, is a destroyer of wisdom, on the side of trouble and not conductive to extinction. It fades as I think it is injurious to me, it fades as I think it is injurious to others, it fades as I think it is injurious to both. It fades as I think it is a destroyer of wisdom, on the side of trouble, and not conductive to extinction.Whatever angry thoughts arise I dispel them and make them not to arise again. When I abide diligent to dispel hurting thoughts arise. Then I know, this hurting thought has arisen to me, it is injurious to me, to others and to both, is a destroyer of wisdom, on the side of trouble and not conductive to extinction. It fades as I think it is injurious to me, it fades as I think it is injurious to others, it fades as I think it is injurious to both. It fades as I think it is a destroyer of wisdom, on the side of trouble and not conductive to extinction..Whenever hurting thoughts arise, I dispel them and make them not to arise again. Bhikkhus, whatever thoughts are thought and discursively thought, to that the mind bends Bhikkhus, when sensual thoughts are thought and discursively thought, they drive out non-sensual thoughts, that mind bends to sensual thoughts.When angry thoughts are thought and discursively thought, they drive out non-angry thoughts, that mind bends to angry thoughts. When hurting thoughts are thought and discursively, they drive out non-hurting thoughts, that mind bends to hurting thoughts.Like the cowherd, in the autumn months protecting the the thick corn.would thrash the cattle, check them and turn them out. What is the reason. The cowherd knows the danger and the blame that he has to face on account of it. Bhikkhus, in the same manner, I saw the danger of defiling demeritorious things, and the benefits and purity of non-sensual.thoughts

When I abide diligent to dispel, non-sensual thoughts arise. Then I know, this non-sensual thought has arisen to me, it is not injurious to me, not injurious to others and not injurious to either. It is not a destroyer of wisdom, not in the side of trouble and conductive to extinction. If these thoughts are thought and discursively thought, throughout the night I do not see any fear on account of it. If these thoughts are thought and discursively thought, throughout the day, I do not see any fear on account of it. If these thoughts are thought throughout and night and day, I do not see any fear on account of it.Yet when these thoughts are thought and discursively thought too long, the body gets exhausted. When the body is exhausted, the mind is disturbed, the disturbed mind is far from concentration. What is the reason. May my mind not be disturbed When I abide diligent to dispel, non-angry thoughts arise. Then I know, this non-angry thought has arisen to me, it is not injurious to me, not injurious to others and not injurious to either. It is not a destroyer of wisdom, not in the side of trouble and conductive to extinction. If these thoughts are thought and discursively thought, throughout the night I do not see any fear on account of it. If these thoughts are thought and discursively thought, throughout the day, I do not see any fear on account of it. If these thoughts are thought throughout and night and day, I do not see any fear on account of it.Yet when these thoughts are thought and discursively thought too long, the body gets exhausted. When the body is exhausted, the mind is disturbed, the disturbed mind is far from concentration. What is the reason. May my mind not be disturbed.When I abide diligent to dispel, non-hurting thoughts arise. Then I know, this non-hurting thought has arisen to me, it is not injurious to me, not injurious to others and not injurious to either. It is not a destroyer of wisdom, not in the side of trouble and conductive to extinction. If these thoughts are thought and discursively thought, throughout the night I do not see any fear on account of it. If these thoughts are thought and discursively thought, throughout the day, I do not see any fear on account of it. If these thoughts are thought throughout and night and day, I do not see any fear on account of it.Yet when these thoughts are thought and discursively thought too long, the body gets exhausted. When the body is exhausted, the mind is disturbed, the disturbed mind is far from concentration. What is the reason. May my mind not be disturbed. Bhikkhus, whatever thoughts are thought and discursively thought, to that the mind bends Bhikkhus, when non- sensual thoughts are thought and discursively thought, they drive out sensual thoughts, that mind bends to non- sensual thoughts.When non-angry thoughts are thought and discursively thought, they drive out angry thoughts, that mind bends to non-angry thoughts. When non- hurting thoughts are thought and discursively thought, they drive out hurting thoughts, that mind bends to non-hurting thoughts. Like the cowherd, in the last month in Summer, when all the corn is stored at the end of the village protecting the cattle, would be only mindful of them, in the shade of a tree or in the open. Bhikkhus, in the same manner, the bhikkhu has only to be mindful of these meritorious things.

Bhikkhus, my effort aroused undeterred, unconfused mindfulness established, the body appeased, the mind concentrated in one point. I secluded it from sensual thoughts and evil thoughts, with thoughts and thought processes experiencing joy and pleasantness born of seclusion abode in the first jhaana.

Overcoming thoughts and thought processes, the mind internally appeased, in one point, without thoughts and thought processes, experiencing joy and pleasantness born of concentration I abode in the second jhaana. With joy and with equanimity to detachment became mindful and aware experiencing pleasantness with the body, and abode in the third jhaana. To this the noble ones say, abiding mindfully in equanimity.

Dispelling pleasantness and unpleasantness, earlier having dispelled pleasure and displeasure and without

unpleasantness and pleasantness mindfulness purified with equanimity abode in the fourth jhaana.

When the concentrated mind was without blemish pure, malleable, workable and not vacillating I directed the mind to know previous births. I recollected the manifold previous births such as one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births, innumerable forward cycles of births, innumerable backward cycles of births and innumerable forward and backward cycles of births. There I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, and with such a life span. Disappearing from there was born there, There too I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings, and with such .a life span. Disappearing from there is born here.Thus I recollect the manifold previous births..This is the first knowledge that I realized in the first watch of the night and knowledge arose and darkness got dispelled

when I abode diligent for dispelling.

When the concentrated mind was without blemish pure, malleable, workable and not vacillating I directed the mind to know the disappearing and appearing of beings. With the purified heavenly eye gone beyond human, I saw beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and bad states, according to their actions I knew beings. These good beings, misconducting in bodily, verbal and mental behaviour, blaming noble ones and with wrong view, at the end of life go to loss are born in hell. .

These good beings, endowed with good conduct, bodily, verbally and mentally,not blaming noble ones, come to right view and to right view of actions, at the end of life go to increase are born in heaven. Thus with the purified heavenly eye gone beyond human I saw beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and bad states according their actions. This is the second knowledge I realized in the second watch of the night and knowledge arose and darkness got dispelled, when I abode diligent for dispelling.

When the concentrated mind was without blemish pure, malleable, workable and not vacillating I directed the mind to the knowledge of the destruction of desires: Then I thoroughly knew as it really is, this is unpleasant. Thoroughly knew as it really is, this is the arising of unpleasantness. Thoroughly knew as it really is, this is the cessation of unpleasantness. Thoroughly knew as it really is, this is the path to the cessation of unpleasantness. Knew as it really is , these are desires. Knew as it really is, this is the arising of desires. Knew as it really is, this is the cessation of desires. Knew as it really is, this is the path to the cessation of desires. When I knew and realized this, my mind experienced the release from sensual desires. the release from desires ‘to be’., the release from desires of ignorance.. Knowledge arose I am released, birth is ended, the holy life is lived to the end, what should be done is done is done, there is nothing more to wish . This is the third knowledge I realized in the third watch of the night and knowledge arose and darkness got dispelled, when I abode diligent for dispelling.

Bhikkhus, just as there is a large marshy land in the forest woodlands, where supported many wild animals live. To a certain man arises unwholesome thoughts, he closes up the peaceful happy ways of the wild animals and opens up a vicious path, places a male and female decoy, a large number of animals come to destruction on account of that. A certain other man desires the welfare and relief of those same wild animals. He opens up a peaceful path that brings mental peace and calm, closes up the vicious path, destroys the male and female decoys. As time went a large number of wild animals came to growth and development.

Bhikkhus, this is only a simile to explain the meaning, A large marshy land is a synonym for sensuality, many wild animals is a synonym for beings, a man with unwholesome thoughts is a synonym for Maara the defiler. Bhikkhus, the vicious path is a synonym for the wrong eightfold path, such as wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness and wrong concentration. Male decoy is a synonym for greed and interest. Female decoy is a synonym for ignorance.

The man who desires the welfare and relief of the wild animals is a synonym for the Thus Gone One, worthy and rightfully enlightened. The peaceful path that brings peace and mental calm is a synonym for the Noble eightfold path: such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration. Thus bhikkhus, I have opened peaceful path, that brings mental peace and calm, the vicious path is closed up, the male decoy is removed, the female decoy is destroyed. What a Teacher could do out of compassion for his disciples, that I have done, There are roots of trees and empty houses. Bhikkhus, concentrate do not be negligent and repent later. This is our advice to you.

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

2. 10. Vitakkasanthaanasutta.m- (20) The Discursively Thinking Mind.

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapinddika in Jeta’s grove in Saavatthi. The Blessed One addressed the bhikkhus from there.”Bhikkhus, by the bhikkhu developing the mind five things should be attended to from time to time. What five:The bhikkhu attending to a certain sign if evil demeritorious thoughts arise conductive to interest, anger and delusion, he should change that sign and attend to some other sign conductive to merit, then those signs conductive to interest, anger and delusion fade, and the mind settles and comes to a single point. Like a clever carpenter or his apprentice would get rid of a coarse peg with the help of a fine peg. In the same manner the bhikkhu attending to a certain sign, if evil demeritorious thoughts arise conductive to interest, anger and delusion, he should change that sign and attend to some other sign conductive to merit, then those signs conductive to interest, anger and delusion fade, the mind settles and comes to a single point.. .

Even when the bhikkhu has changed the sign and attended some other sign, if evil demeritorious thoughts arise conductive to interest, anger and delusion, the bhikkhu should examine the dangers of those thoughts.These thoughts of mine are evil, faulty and bring unpleasant results. When the dangers of those thoughts are examined those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point. Like a woman, a man, a child or youth fond of adornment would loathe and would be disgusted when the carcass of a snake, dog or a human corpse was wrapped round the neck. In the same manner when the bhikkhu has changed the sign and attended some other sign, if evil demeritorious thoughts arise conductive to interest, anger and delusion, the bhikkhu should examine the dangers of those thoughts. These thoughts of mine are evil, loathsome, faulty and bring unpleasant results. When the dangers of those thoughts are examined, those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point.

Even when the bhikkhu has examined the dangers of those evil demeritorious thoughts conductive to interest, anger and delusion, if those evil demeritorious thoughts conducive to interest, anger and delusion arise, he should not attend to them. When those evil demeritorious thoughts conductive to interest, anger and delusion are not attended, they fade. With their fading the mind settles and comes to a single point. Like a man who would not like to see forms, that come to the purview would either close his eyes or look away. In the same manner when the bhikkhu has examined the dangers of those evil demeritorious thoughts conductive to interest, anger and delusion, if evil demeritorious thoughts conductive to interest, anger and delusion arise, he should not attend to them. When those evil demeritorious thoughts conductive to interest, anger and delusion are not attended, they fade. With their fading the mind settles and comes to a single point.

Even when the bhikkhu did not attend to those evil demeritorious thoughts conductive to interest, anger and delusion, if these evil demeritorious thoughts conductive to interest, anger and delusion arise, he should attend to appeasing the whole intentional thought process. When attending to appeasing the whole intentional thought process, those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point. Like it would occur to a man walking fast: why should I walk fast, what if I stand. Then he would stand. Standing it would occur to him: Why should I stand, what if I sit. Then he would sit. Sitting it would occur to him: Why should I sit, what if I lie.Thus abandoning the more coarse posture, would maintain the finer posture. In the same manner when attending to appeasing the whole intentional thought process, those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point. .

Even when attending to appeasing the whole intentional thought process, those evil demeritorious thoughts conductive to interest, anger and delusion arise, the bhikkhu should press the upper jaw on the lower jaw and pushing the tongue on the palate should subdue and burn out those evil demeritorious thoughts conductive to interest, anger and delusion. Then those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to a single point. Like a strong man taking a weaker one by the head or body would press him and trouble him. In the same manner the bhikkhu should press the upper jaw on the lower jaw and pushing the tongue on the palate should subdue and burn out those evil demeritorious thoughts conductive to interest, anger and delusion. Then those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point.

Bhikkhus, the bhikkhu attending to a certain sign, if evil demeritorious thoughts conductive to interest, anger and delusion arise, he attends to another sign conductive to merit, those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point .

When attending to the danger of those evil demeritorious thoughts conductive to interest, anger and delusion, those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point.:When not attending to those evil demeritorious thoughts conductive to interest, anger and delusion, those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point: When attending to appeasing the whole intentional thought process, these evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point, The bhikkhu pressing the lower jaw with the upper jaw and pushing the tongue on the palate would subdue and burn out those evil demeritorious thoughts conductive to interest, anger and delusion. Then those evil demeritorious thoughts conductive to interest, anger and delusion fade. With their fading the mind settles and comes to one point. Bhikkhus, this is called the bhikkhu is master over thought processes..Whatever thought he wants to think, that he thinks, whatever thought he does not want to think, that he does not think He puts an end to craving , dispels the bonds and rightfully overcoming measuring makes an end of unpleasantness. .

The Blessed One said thus, and those bhikkhus delighted in the words of the Blessed One.

[ End of the Siihanaadavagga]

3.1 Kakacuupamasutta.m (21) The Simile of the Saw.

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. At that time venerable Moliyaphagguna spent much time associating the bhikkhunis.This association was such that if any bhikkhu blamed the bhikkhunis in the presence of venerable Moliyaphagguna, he was annoyed and spoke much in favour of them and if any bhikkhu blamed venerable Moliyaphagguna in the presence of the bhikkhunis, they were annoyed and spoke much in favour of him. Venerable Moliyaphagguna and the bhikkhunis maintained such an association. Then a certain bhikkhu approached the Blessed One, worshipped the Blessed One, sat on a side and said thus: Venerable sir, venerable Moliyaphagguna spends much time associating the bhikkhunis. This association is such that if any bhikkhu blamed the bhikkhunis in the presence of venerable Moliyaphagguna, he gets annoyed and speaks much in favour of them. And if any bhikkhu blamed venerable Moliyaphagguna in the presence of the bhikkhunis, they were annoyed and spoke much in favour of him. Venerable Moliyaphagguna maintains such an association with the bhikkhunis. Then the Blessed One addressed a certain bhikkhu ‘Come here bhikkhu, in my words, call bhikkhu Moliyaphagguna, tell the Teacher wants you’ He consented and approached venerable Moliyaphagguna and said the Teacher calls you venerable Phagguna. He said yes, venerable one and approached the Blessed One worshipped and sat on a side. Then the Blessed One said thus:

Phagguna, is it true, that you spend much time with the bhikkhunis. Do you maintain such an association

with the bhikkhunis that when a bhikkhu blames the bhikkhunis in your presence, you get annoyed and talk in favour of the bhikkhunis, and when a bhikkhu blames you in the presence of the bhikkhnis, they get annoyed and talk in favour of you. Phagguna, do you maintain such an association with the bhikkhunis-Yes, veneraable sir.- Aren’t you the son of a clansman who has gone forth as a homeless out of faith-I am venerable sir.-Phagguna, it is not suitable for the son of a clansman, who has gone forth as a homeless to spend much time with the bhikkhunis- Therefore Phagguna, when anyone blames the bhikkhunis in your presence, you should give up that worldly interest and worldly thoughts. Phagguna, there you should train like this -My mind will not change, I will not utter evil words, I will abide with compassion and loving kindness without an angry thought. Again Pagguna, if anyone beat those bhikkhunis with their hands or with clods, or sticks, or weapons, you should train as above. Again Phagguna, if anyone blames you in the face, you should train as above. If anyone beats you with hands, or clods, or sticks, or weapons, you should give up that worldly interest and worldly thoughts. Phagguna, there you should train like this- My mind will not change, I will not utter evil words, I will abide with compassion and loving kindness, without an angry thought.

Then the Blessed One addressed the bhikkhus. O! Bhikkhus, at one time I convinced the minds of the bhikkhus to partake of one meal a day, this is what I said: Bhikkhus, I partake of one meal a day, partaking one meal a day I experienced few ailments, few disorders, lightness, power, and a comfortable abiding. Bhikkhus, you too partake of one meal a day and experience few ailments, few disorders, lightness, power and a comfortable abiding. There wasn’t a need to advice those bhikkhus, the mere arousing of mindfulness was enough. Like a cart with thoroughbreds yoked, stationed on the four cross roads in some even land. Then a clever tamer of horses, a charioteer comes and mounting the cart takes the reins in the left hand and the whip in the right hand proceeds and recedes as he likes and where he likes. Even so there wasn’t a need to advice those bhikkhus,only arousing mindfulness was necessary. Therefore bhikkhus, dispel demerit and pursue merit. In that manner, you come to growth and development in this dispensation of the Teaching Like a Sal grove near a village or hamlet would have an under growth of weeds. Then a certain man desiring their welfare uproots all the weeds which rob the moisture and throws them out and the Sal trees grow straight, and well . Thus in the mean time the Sal trees grow and develop well. Bhikkhus, in the same manner, dispel demerit and pursue merit.So you too grow and develop in this dispensation

At one time in this same Saavatthi there was a householder's wife named Vedehikaa and there was such praise given to her, Vedehikaa is gentle, humble and calm. This householder’s wife had a slave named Kaali. She was clever, not lazy, and well arranged in her work.It occurred to Kaali, my mistress is praised as gentle, humble and calm, What, is my mistress really calm that she does not show the anger within, or is she not calm. Or is it because I am well arranged in my work that my mistress does not show her anger, or is she not calm What if I examined my mistress. So the slave Kaali got up late in the day. The householder’s wife Vedehikaa called out, Hey Kaali! Why do you get up late. For no reason Lady. Evil one why do you get up late, without a reason, saying this she was angry and showed displeasure. Then to the slave Kaali it occurred thus: Does my mistress have anger within, which she does not show or hasn’t she. Is it because am well arranged in my work that my mistress does not show anger and not that she hasn’t. What if I examine her further. Then the slave Kaali got up still more late.Then the householder’s wife Vedehikaa called out: Hey Kaali! Why do you get up late. For no reason lady. Evil one, why do you get up late, without a reason, saying this she was angry, showed displeasure and uttered distasteful words. Then it occurred to the slave Kaali, me’ lady indeed has anger within which she does not put out, it is not she hasn’t. It is because am well arranged in my work, that she does not show her anger and it is not that she hasn’t anger. What if I examine my mistress further. So she got up still more late. Then the householder’s wife Vedehikaa called out, Hey Kaali! Why do you get up late. For no reason lady. Evil one, why do you get up late for no reason, saying this she showed anger, took a rolling pin and hit Kaali on her head. Then Kaali with her head split, blood oozing and dripping called out to the neighbours: Ladies look at the gentle one’s work, look at the humble one’s work, look at the calm one’s work How could she hit the head, and split the head of her only slave, for getting up late. Then, the householder’s wife Vedehika’s ill fame spread. Vedehika the householder’s wife is rough, not humble and not calm. Bhikkhus, in the same manner a certain bhikkhu would be gentle, humble and calm until he is touched by disagreeable words. It is when touched by disagreeable words that it should be known whether the bhikkhu is gentle, humble and calm. Bhikkhus, in the same manner a bhikkhu may become calm with the gain of robes, morsel food, dwellings and requisites when ill, not gaining robes, morsel food, dwellings and requisites when ill, he would not be calm any more.

The bhikkhu who becomes calm honouring the Teaching and according to the Teaching, is calm and suave.

Therefore you should train, we honouring the Teaching, and living according to the Teaching, will be calm and suave.

Bhikkhus, others speaking would speak in this fivefold way. At the right time, or not at the right time, The false or the truth. With kindness or roughly. For the good of someone, or for his disaster. With thoughts of loving kindness, or with anger. Then you should train thus: Our minds will not change, we will not utter evil words, We will abide compassionate with thoughts of loving kindness not angry. We will pervade that person who uttered those words, with thoughts of loving kindness. With that same thought of loving kindness grown great and measureless, without enmity we will abide pervading everywhere. Bhikkhus, thus you should train. .

Like a man who comes with hoe and basket saying, I will make this great earth go without earth . Then he would dig here and there, throw earth here and there, spit here and there, urinate here and there and would say, be without earth. Yet would he be able to make this great earth without earth. This great earth is deep and immeasurable and it would not be possible to make this great earth go without earth, it will only bring fatigue to that man. In the same manner fivefold is the ways of speech. It would be at the right time or not at the right time. The false or the truth. With kindness or roughly. For the good of someone or for his disaster. With thoughts of loving kindness or with anger. Then you should train thus. Our minds will not change, we will not utter evil words. We will abide compassionate with thoughts of loving kindness not angry. We will pervade that person who uttered those words with thoughts of loving kindness. With that same sign, grown great and developed extensively as much as the world I pervade and abide. Bhikkhus, you should train thus.

Like a man who comes with various colours of dye, red, yellow, blue and orange saying I will draw pictures in space.I will make them appear in space.Yet would he be able to draw pictures in space, to make them appear . In immaterial space, he cannot draw pictures and make them appear, it is not easy, it will bring him only fatigue In the same manner fivefold is the ways of speech. It would be at the right time or not at the right time. The false or the truth. With kindness or roughly. For the good of someone or for his disaster. With thoughts of loving kindness or with anger. Then you should train thus. Our minds will not change, we will not utter evil words. We will abide compassionate with thoughts of loving kindness not angry. We will pervade that person who uttered those words with thoughts of loving kindness. With that same sign, grown great and developed extensively as much as space I pervade and abide. Bhikkhus, you should train thus.

Like a man who comes with a burning grass torch saying I will heat, scorch and dry up river Ganges. Yet would he be able to heat, scorch and dry up river Ganges. As immense as the waters of river Ganges it is not possible to heat, scorch and dry her up, it will cause that man only fatigue. In the same manner fivefold is the ways of speech. It would be at the right time or not at the right time. The false or the truth. With kindness or roughly. For the good of someone or for his disaster. With thoughts of loving kindness or with anger. Then you should train thus. Our minds will not change, we will not utter evil words. We will abide compassionate with thoughts of loving kindness not angry. We will pervade that person who uttered those words with thoughts of loving kindness. With that same sign, grown great and developed extensively as much as the water of Ganges, I pervade and abide. Bhikkhus, you should train thus.

Like a man who comes with a catskin bag threshed, polished and tested for soundlessness, saying I will make a sound with this catskin bag with a stick or stone. Yet would he be able to make a sound with the catskin bag with a stick or stone. That catskin bag is threshed, polished and tested for soundlessness, it would not be possible to make a sound with it, he will only gain fatigue on account of it. In the same manner fivefold is the ways of speech. It would be at the right time or not at the right time. The false or the truth. With kindness or roughly. For the good of someone or for his disaster. With thoughts of loving kindness or with anger. Then you should train thus. Our minds will not change, we will not utter evil words. We will abide compassionate with thoughts of loving kindness not angry. We will pervade that person who uttered those words with thoughts of loving kindness. With that same sign, grown great and developed extensively as much as the catskin bag , I pervade and abide. Bhikkhus, you should train thus.

O! Bhikkhus, even if robbers cut your limbs one after another with a two handled saw, if your mind be defiled on account of that, you have not done the duty in my dispensation Then too you should train thus. Our minds will not change, we will not utter evil words. We will abide compassionate with thoughts of loving kindness not angry. We will pervade that person with thoughts of loving kindness. With that same sign, grown great and developed extensively, I pervade and abide. Bhikkhus, you should train thus.

Bhikkhus, you should constantly attend to the advice on the simile of the saw. Is there anything small or large in those words of others which you would not endure. Therefore bhikkhus, constantly attend to the advice on the simile of the saw, it will be for your welfare and happiness for a long time.

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

3.2 Alagagadduupamasutta.m- (22) The Simile of the Snake.

Thus I heard

At one time the Blessed One was living in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. At that time to a bhikkhu named Ari.t.tha, a vulture trainer in his previous birth, this evil view had arisen. As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments. Then many bhikkhus heard that this evil view had arisen to the bhikkhu Ari.t.tha, a vulture trainer in his previous birth As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments.

Then they approached the bhikkhu Ari.t.tha and asked him : Friend Ari.t.tha is it true that such an evil view has arisen to you: As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments. Yes, friends, as I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments. Then those bhikkhus thinking to dissuade the bhikkhu Ari.t.tha from that evil view, cross questioned him, asked for reasons and discussed with him. Friend, Ari.t.tha do not say that, do not accuse the Blessed One. The Blessed One did not say that. The Blessed One has shown in various ways how these impedimental things are impediments to one who pursues them. The Blessed One has said that sensuality brings little satisfaction much unpleasantness and much trouble, there are many dangers there.The Blessed One has said that sensuality is comparable to a skeleton, a tendon of flesh, a burning grass torch, a pitful of burning charcoal, a dream, something borrowed, like a tree full of fruits, a slaughter house, the blade of a weapon, the head of a serpent. The Blessed One has said that sensuality brings much unpleasantness, much trouble and many dangers.Even when so much was told the bhikkhu Ari.t.tha held on tenaciously to his view and would not give it up; as I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments

When the bhikkhus could not dissuade the bhikkhu Ari.t.tha from that evil view, they approached the Blessed One, worshipped, sat on a side and said thus: Venerable sir, to a bhikkhu named Ari.t.tha, a vulture trainer in his previous birth, this evil view had arisen. As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments. Then many of us heard that this evil view had arisen to the bhikkhu Ari.t.tha, a vulture trainer in his previous birth As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments.

Then we approached the bhikkhu Ari.t.tha and asked him : Friend Ari.t.tha is it true that such an evil view has arisen to you: As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments. He said, yes, friends, as I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments. Then we bhikkhus thinking to dissuade the bhikkhu Ari.t.tha from that evil view, cross questioned him, asked for reasons and discussed with him. Friend, Ari.t.tha do not say that, do not accuse the Blessed One. The Blessed One did not say that. The Blessed One has shown in various ways how these impedimental things are impediments to one who pursues them. The Blessed One has said that sensuality brings little satisfaction much unpleasantness and much trouble, there are many dangers there.The Blessed One has said that sensuality is comparable to a skeleton, a tendon of flesh, a burning grass torch, a pitful of burning charcoal, a dream, something borrowed, like a tree full of fruits, a slaughter house, the blade of a weapon, the head of a serpent. The Blessed One has said that sensuality brings much unpleasantness, much trouble and many dangers.Even when so much was told the bhikkhu Ari.t.tha held on tenaciously to his view and would not give it up; as I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impediments are not suitable impediments As we could not dissuade the bhikkhu Ari.t.tha from that evil view, we came to inform you about it.

Then the Blessed One addressed a certain bhikkhu and said, Come bhikkhu, in my words call the bhikkhu Ari.t.tha, tell, the Teacher wants him. That bhikkhu consenting approached the bhikkhu Ari.t.tha and told him, Friend, the Teacher wants you.. The bhikkhu Ari.t.tha saying yes, friend, approached the Blessed One, worshipped and sat on a side. Then the Blessed One said, Ari.t.tha, is it true, that such a view has arisen to you, As I know the Teaching of the Blessed One, to one who pursues those impedimental things declared as impedimesnts, are not suitable impediments. Then he said, yes, venerable sir, as I know the Teaching of the Blessed One, to one who pursues those impedimental things, declared as impediments, are not suitable impediments.- Foolish man, to whom do you know me teaching this. Havn’t I in many ways told that the impedimental things are impediments, indeed to one who pursues them they are impediments. I have told that sensuality brings little satisfaction, much unpleasantness and trouble, the dangers here are many. - I have told that sensuality is comparable to a skeleton, a tendon of flesh, a burning grass torch, a pit of burning charcoal, a dream, something borrowed, a tree full of fruits, the blade of a weapon, the head of a serpent, I have told it has much unpleasantness, much trouble and the dangers there are many. Yet you foolish man, on account of your wrong view you accuse me and destroy yourself and accumulate much demerit, which will be for your unpleasantness for a long time. Then the Blessed One addressed :Bhikkhus, what do you think,shouldn’t we chastise this bhikkhu Ari.t.tha, a vulture trainer in his earlier birth from this dispensation When this was said the bhikkhu Ari,t.tha a vulture trainer in his earlier birth became silent, and unable to reply back, with a drooping form sat with eyes turned down. Then the Blessed One knowing that the bhikkhu Ari.t.tha a vulture trainer in his earlier birth has become silent, unable to reply back, with a drooping form sitting with eyes turned down told him, foolish man, you will be pointed out on account of this evil view, now I will question the bhikkhus on this

Then the Blessed One addressed the bhikkhus; Bhikkhus, do you too know of this Teaching, the wrong view of the bhikkhu Ari.t.tha, a vulture trainer in his earlier birth on account of which he brings blame on us and also destroys himself and accumulates much unpleasantness. -No venerable sir, The impedimental things are told by the Blessed One and indeed to one who pursues them, they are impediments. The Blessed One has said that there is little satisfaction in sensuality, much unpleasantness and much trouble, the dangers there are many. The Blessed One has said that sensuality is comparable to a skeleton, a tendon of flesh, a burning grass torch, a pit of burning charcoal, a dream, something borrowed, a tree full of fruits, the blade of a weapon, and the head of a serpent. The Blessed On has said it has much unpleasantness, much trouble and the dangers there are many.. Good ! bhikkhus, Good, that you know the Teaching taught by me. In various ways I have shown the impedimental things and indeed it is impedimental to pursues them. I have told that sensuality brings little satisfaction, much unpleasantness and the dangers there are many. I have told it is comparable to skeleton--to the head of a serpent brings little satisfaction, much unpleasantness and the dangers there are many. Yet the bhikkhu Ari.t.tha holding to this wrong view blames us and destroys himself and accumulates much demerit, and it will be for his unpleasantness for a long time.

Bhikkhus, someone could indulge in sensuality, without sensual perceptions, without sensual thoughts is not possible

Bhikkhus, a certain foolish man learns the prose sections, prose and verse sections, the answers and explanation expositions, stanzas, solemn utterances, thus said sections, birth stories, wonderful things, a series of questions and answers. He thoroughly learns the Teaching but does not examine the meanings with wisdom. So he cannot take pleasure in the Teaching. He learns the Teaching for the purpose of finding fault.He takes a wrong grasp of the Teaching and that conduces for his unpleasantness for a long time.The reason is the wrong grasp of the Teaching. Like a man wandering in search of a serpent would come to a huge serpent, he would take hold of the serpent by the hood or the tail and it would turn round and sting the hand or foot or any other limb. On account of this wrong grasp of the serpent he would meet death or deadly unpleasantness. In the same manner a certain foolish man learns the prose sections, prose and verse sections, the answers and explanation expositions, stanzas, solemn utterances, thus said sections, birth stories, wonderful things, a series of questions and answers. He thoroughly learns the Teaching but does not examine the meanings with wisdom. So he cannot take pleasure in the Teaching. He learns the Teaching for the purpose of finding fault.He takes a wrong grasp of the Teaching and that conduces for his unpleasantness for a long time.The reason is the wrong grasp of the Teaching.

Bhikkhus, a certain son of a clansman learns the prose sections, prose and verse sections, the answers and explanation expositions, stanzas, solemn utterances, thus said sections, birth stories, wonderful things, a series of questions and answers. He thoroughly learns the Teaching and examines the meanings with wisdom and is convinced of the Teaching. He does not learn the Teaching to find fault with it, nor does he learn it for the purpose of release through hearsay. He experiences the meanings. He has taken hold of the Teaching correctly, and it conduces for his pleasantness for a long time.It is because of the correct grasp of the Teaching. Like a man wandering in search of a serpent would come to a huge serpent and would take hold of it with a forked stick or hold it by the neck, it may coil round the man’s hand or foot or any other limb small or large, yet he would not come to death or deadly unpleasantness, because of the correct hold of the snake. In the same manner, a certain son of a clansman learns the prose sections, prose and verse sections, the answers and explanation expositions, stanzas, solemn utterances, thus said sections, birth stories, wonderful things, a series of questions and answers. He thoroughly learns the Teaching and examines the meanings with wisdom and is convinced of the Teaching. He does not learn the Teaching to find fault with it, nor does he learn it for the purpose of release through hearsay. He experiences the meanings. He has taken hold of the Teaching correctly, and it conduces for his pleasantness for a long time.It is because of the correct grasp of the Teaching

Bhikkhus, this Teaching is for giving up not for taking hold of, listen to it carefully. Like a man come to the highway would see a large stretch of water, the hither shore dangerous and fearful, the thither shore peaceful and without fear. There is no ship or overhead bridge to cross over from the hither shore to the thither. What if I build a raft collecting grass, sticks, branches and creepers. So he built a raft collecting grass sticks branches and creepers, and making effort with hands and feet reached the other shore safely. Then to the one who has crossed over this thought occurred This raft was of great service to me, I safely crossed over to the other shore boarding it and putting forth effort with my hands and feet. What if I balance it on my head or haul it on my back and go where I like. Bhikkhus, is he doing the right thing if he does so with the raft.- Doing what will he be doing the right thing with the raft.. Bhikkhus, to the man who has crossed over it occurs thus: This raft was of great service to me, I safely crossed over to the other shore boarding it and putting forth effort with my hands and feet. What if I pulled it up to dry ground , or sink it in the water and go where I like. A man doing that would be doing the right thing. Just so, bhikkhus, my Teaching is comparable to a raft for the purpose of crossing over and not for getting hold of. You should give up even the Teaching that should be known, and what about that which should not be known. . .

Bhikkhus, these six are the views. What six. Bhikkhus, the ordinary man who has not seen the noble ones and Great Beings, not clever in their Teaching, and not trained in their Teaching Sees matter : that is me, I am that, that is my self. Sees feelings,; that is me, I am that, that is my self. Sees determinations: that is me, I am that, that is my self. Whatever seen, heard, tasted, smelt and bodily felt, cognized, attained, sought after, and reflected in the mind: that is me, I am that, that is my self The world, the self, I will be in the future, permanent, not changing, an eternal thing.; that is me, I am that, that is my self.

Bhikkhus, the learned noble disciple, who has seen noble ones and Great Beings, clever in their Teaching, and trained in their Teaching sees matter: that is not me, am not that, that is not my self. Sees feelings: that is not me ,am not that, that is not my self. Sees determinations: that is not me,am not that, that is not my self, Whatever seen, heard, tasted, smelt, bodily felt, cognized, attained, sought after, and reflected in the mind: that is not me, am not that, that is not my self. The world, the self, I will be in the future, permanent, not changing, an eternal thing, that is not me, am not that, that is not my self.. Seeing it is not present, is not excited. .

When this was said, a certain bhikkhu said to the Blessed One: Venerable sir, is there excitement for external non presence. The Blessed One said, there is bhikhu. Here, bhikkhu, it occurs to someone thus: There was to me, now it is not to me, I had, now I do not gain, he grieves, laments and beats the breast and comes to bewilderment of mind. Thus there is excitement for external non-presence. - Venerable sir, is there non-excitement for external non-presence. The Blessed One said, there is bhikkhu. Here, bhikkhu, it does not occur to someone: There was to me, now it is not to me, I had, now I do not gain, he does not grieve or lament, does not beat the breast and come to bewilderment of mind. Thus there is no excitement for external non-presence. -Venerable sir, is there excitement for internal non-presence: The Blessed One said, there is bhikkhu. Here, bhikkhu, to a certain one there is this view. The world, the self, I will be in the future, permanent, not changing, an eternal thing. Then he hears this Teaching from the Thus Gone One or from a disciple of the Thus Gone One for the complete abolishment of views, determinant resolutions, prepossessions, latent tendencies for settlements, for the appeasement of all determinations, for the giving up of all endearments, for the destruction of craving, for non attachment, cessation and extinction. Then it occurs to him, indeed it will be my annihilation, my destruction, I will not be. He grieves, laments, beats the breast and comes to bewilderment of mind. Thus, there is excitement for internal non-presence. Venerable sir, is there non-excitement for internal non-presence. There is bhikkhu, said the Blessed One: Here bhikkhu. to a certain one there is not this view. This world, this self, I will be in the future, permanent, not changing, an eternal thing. Then he hears this Teaching from the Thus Gone One or from a disciple of the Thus Gone One for the complete abolishment of views, determinant resolutions, prepossessions, latent tendencies for settlements, for the appeasement of all determinations, for the giving up of all endearments, for the destruction of craving, for non attachment, cessation and extinction. Then it does not occur to him, indeed it will be my annihilation, my destruction, I will not be. He does not grieve, lament, beat the breast and come to bewilderment of mind. Thus, there is non-excitement for internal non-presence.Thus there is non-excitement for internal non-presence.

Bhikkhus, do you see anything permanent, not changing, eternal, to seize. No, venerable sir. Good! I too do not see anything to seize that which is permanent, not changing, and stands eternity. Bhikkhus, is there the holding of a self view which does not give birth to grief, lament, unpleasantness, displeasure and distress. No, venerable sir. Good! I too do not see a self view which does not give birth to grief, lament, unpleasantness, displeasure and distress.Bhikkhus, is there a settled view which does not give birth to grief, lament, unpleasantness, displeasure and distress. No, venerable sir. Good! I too do not see a settled view which does not give birth to grief, lament, unpleasantness, displeasure and distress.

.Bhikkhus, when there are belongings of a self, is there a satisfaction, these are mine. Yes, venerable sir.. A self or the belongings of a self, in reality and truth cannot be gained. Bhikkhus, this settled view, about the world, and the self, I will be in the future, permanent, not changing, standing eternity, isn’t it a completely foolish notion- Why isn’t it, venerable sir, it is a completely foolish notion- What do you think:-- Is matter permanent or impermanent.-- Impermanent, venerable sir.-- That which is impermanent, is it unpleasant or pleasant.-- -Unpleasant venerable sir. --That which is impermanent, unpleasant, a changing thing is it good to be considered that is me, that I am, that is my self.-- No, venerable sir.-- Is feeling permanent or impermanent.-- Impermanent, venerable sir.-- That which is impermanent, is it unpleasant or pleasant.-- -Unpleasant venerable sir. --That which is impermanent, unpleasant, a changing thing is it good to be considered that is me, that I am, that is my self.-- No, venerable sir --Are perceptions permanent or impermanent.-- Impermanent, venerable sir.-- That which is impermanent, is it unpleasant or pleasant.-- -Unpleasant venerable sir. --That which is impermanent, unpleasant, a changing thing is it good to be considered that is me, that I am, that is my self.-- No, venerable sir.- -Are determinations permanent or impermanent.-- Impermanent, venerable sir.-- That which is impermanent, is it unpleasant or pleasant.-- -Unpleasant venerable sir. --That which is impermanent, unpleasant, a changing thing is it good to be considered that is me, that I am, that is my self.-- No, venerable sir. --Is consciousness permanent or impermanent.-- Impermanent, venerable sir.-- That which is impermanent, is it unpleasant or pleasant.-- -Unpleasant venerable sir. --That which is impermanent, unpleasant, a changing thing is it good to be considered that is me, that I am, that is my self.-- No, venerable sir. -- Therefore bhikkhus, whatever matter, in the past, future or present, internal or external, exalted or unexalted, far or near, all matter is not me, that am not, that is not my self- should be realized as it really is, with right wisdom. Whatever feelings-- whatever perceptions, --whatever determinations--whatever consciousness, in the past, future or present, internal or external, exalted or unexalted, far or near, all consciousness is not me, that am not, that is not my self, should be realized as it really is, with right wisdom.

The learned noble disciple seeing thus detaches from matter, detaches from feelings, detaches from perceptions, detaches from determinations, detaches from consciousness. Detached is released. Released knowledge arises am released. Birth destroyed, the holy life lived to the end, what should be done is done, there is nothing more to wish for, he knows. To this is called removing the obstacle, filling the trenches, pulling out desires, seeing results, the noble one puts down the flag and is unyoked Bhikkhus, how does the bhikkhu remove the obstacle; Here the bhikkhu’s ignorance is dispelled, pulled out from the roots, and made a palm stump of it, so that it may not rise again. Thus the obstacle is removed. How does the bhikkhu fill up the trenches; Here the bhikkhu dispels the recurring births, making a palm stump of it so that it may not rise again. Thus the bhikkhu fills up the trenches.How does the bhikkhu pull out desires. Here the bhikkhu dispels greed, together with the roots, makes it a palm stump, so that it may not rise again. Thus the bhikkhu pulls out desires. How does the bhikkhu see results. Here the bhikkhu dispels the bonds to the sensual world, cuts them up completely, so that they may not rise again. Thus the bhikkhu sees results. How does the noble one put down the flag and unyoke. Here the bhikkhu dispels the conceit ‘I be’ pulling it out from the roots makes a palm stump of it, so that it may not rise again. Thus the bhikkhu puts down the flag and unyokes.

Bhikkhus, if that released mind of the bhikkhu was to be searched by Inda, Brahmaa, Pajaapati and their retinue, it would not be found; thus unsupported is the consciousness of the Thus Gone One. What is the reason: I say that the Thus Gone One cannot be found even here and now. To me who says thus and preaches thus, certain recluses and brahmins ingenuinely, untruthfully blame,the recluse Gotama the discipliner, purposefully shows the annihilation, destruction, and non evidence of beings. Bhikkhus, whatever I am not, that I do not proclaim, as a result these good recluses and brahmins ingenuinely, untruthfully blame, the recluse Gotama the discipliner purposefully shows the annihilation, destruction and non-evidence of beings. Earlier and now also I declare -Unpleasant and its cessation. Others abuse, blame and annoy the Thus Gone One, for that the Thus Gone One has no ill feeling , aversion or discontent .Some others honour, revere and worship the Thus Gone One, for that the Thus Gone One has no blissful pleasurable joy. When others honour, revere and worship the Thus Gone One, it occurs to him, it is on account of what I have thoroughly understood that they do it. Bhikkhus, when others abuse, blame and annoy you, ill feeling, aversion and discontent should not be to you. Again bhikkhus, when others honour, revere and worship you, a blissful pleasurable joy should not be to you. It should occur to you, it is on account of what I have thoroughly understood, that they do it..

Therefore bhikkhus, if people carry away, burn or do what they like to grass-sticks-branches-creepers in this same Jeta’s grove, would it occur to you; People are carrying away, burning and doing what they like to us-- No, venerable sir.- What is the reason: Venerable sir, they are not our selves or the belongings of ourselves. -- Bhikkhus, in the same manner, whatever is not yours, dispel it., for your good welfare and pleasantness for a long time.Bhikkhus, what is not yours.Matter is not yours, dispel it for your good, welfare and pleasantness for a long time. Feeling is not yours, dispel it for your good, welfare and pleasantness for a long time. Perception is not yours, dispel it for your good, welfare and pleasantness for a long time.Determinations are not yours, dispel it for your good, welfare and pleasantness for a long time. Consciousness is not yours, dispel it for your good welfare and pleasantness for a long time.

Bhikkhus, my Teaching is well proclaimed, made manifest, open and threadbare Those bhikkhus, who have perfected, destroyed desires, lived the holy life, done what should be done, put down the weight, attained to the highest good, destroyed the bonds of being, and released rightfully knowing , they have no further proceeding to show them. My Teaching is so well proclaimed, made manifest, open and threadbare

Those bhikkhus who have dispelled the five lower fetters, they all arise spontaneously, and extinguish there itself, do not proceed from that world. My Teaching is so well proclaimed, made manifest, open and threadbare. Those bhikkhus, who have dispelled the three fetters and diminishing greed, hate and delusion, they all become once returners, coming only once more to this world, to make an end of unpleasantness. My Teaching is so well proclaimed, made manifest, open and threadbare. Those bhikkhus who have dispelled the three fetters, all of them enter the stream of the Teaching, do not fall from there intending only extinction. My Teaching is so well proclaimed, made manifest, open and threadbare. Those who have some faith in me, some love for me they all are intent on heaven.

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

3. 3. Vammikasutta.m- (23) The Simile of the Ant Hill

I heard thus.

At one time the Blessed One was living in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi.. At that time venerable Kumaarakassapa lived in the Dark forest.When the night was waning a certain deity illuminated the whole of the Dark forest and approached venerable Kumaarakassapa stood on a side, and said, Bhikkhu, this ant hill smokes in the night and blazes in the day. The brahmin said

Wise one, take a tool and dig. When digging with the tool he saw an obstacle; Good one, an obstacle. The brahmin said remove the obstacle wise one,and dig with the tool.. Digging with the tool he saw a swollen dead body. Good one a swollen dead body. The brahmin said, wise one remove the swollen dead body and dig with the tool.. Digging with the tool he saw a forked path. Good one a forked path. The brahmin said, remove the forked path and dig with the tool. Good one a casket. The brahmin said, wise one remove the casket and dig with the tool. Digging with the tool he saw a tortoise. Good one, a tortoise. The brahmin said remove the tortoise and dig with the tool .Digging with the tool he saw a slaughter house. Good one a slaughter house. The brahmin said, wise one remove the slaughter house and dig with the tool. Digging with the tool he saw a tendon of flesh. Good one a tendon of flesh. The brahmin said, wise one remove the tendon of flesh and dig with the tool. Digging with the tool, he saw a snake. Good one a snake. The brahmin said, wise one, stop do not hurt the snake, worship the snake. Bhikkhu, approach the Blessed One and ask this question and as he explains it bear it in mind. In this world of gods and men, together with its Maaras, Brahmaas and the community of recluses and brahmins I do not see anyone who could answer this question and convince the mind except the Thus Gone One, a disciple of the Thus Gone One or one who has heard it .Saying that the deity vanished from there.. .

Venerable Kumaarakassapa at the end of that night approached the Blessed One, worshipped and sat on a side. Sitting venerable Kumaarakassapa said thus to the Blessed One. Venerable sir, last night, a certain deity illuminated the whole of Dark the forest and approached me and stood on a side, and said, Bhikkhu, this ant hill smokes in the night and blazes in the day. The brahmin said Wise one, take a tool and dig. When digging with the tool he saw an obstacle; Good one, an obstacle. The brahmin said remove the obstacle wise one,and dig with the tool.. Digging with the tool he saw a swollen dead body. Good one a swollen dead body. The brahmin said, wise one remove the swollen dead body and dig with the tool.. Digging with the tool he saw a forked path. Good one a forked path. The brahmin said, remove the forked path and dig with the tool. Good one a casket. The brahmin said, wise one remove the casket and dig with the tool. Digging with the tool he saw a tortoise.Good one a tortoise. The brahmin said , wise one remove the tortoise and dig with the tool Digging with the tool he saw a slaughter house. Good one a slaughter house. The brahmin said, wise one remove the slaughter house and dig with the tool. Digging with the tool he saw a tendon of flesh. Good one a tendon of flesh. The brahmin said, wise one remove the tendon of flesh and dig with the tool. Digging with the tool, he saw a snake. Good one a snake. The brahmin said, wise one, stop do not hurt the snake, worship the snake. Bhikkhu, approach the Blessed One and ask this question and as he explains it bear it in mind. In this world of gods and men, together with its Maaras, Brahmaas and the community of recluses and brahmins I do not see anyone who could answer this question and convince the mind except the Thus Gone One, a disciple of the Thus Gone One or one who has heard it .Saying that the deity vanished from there.

Venerable sir, what is an ant hill, what is to smoke in the night. What is to blaze in the day. Who is the brahmin and who is the wise one, what is the tool, what is to dig, what is an obstacle, what is a swollen dead body, what is the forked path, what is a casket, what is a tortoise, what is a slaughter house, what is a tendon of flesh, and who is the snake..

Bhikkhu, ant hill is a synonym for this four elemental body brought forth by mother and father, supported on rice and bread and subject to impermanence, brushing, breaking and destruction.Whatever work done during the day, is thought and discursively thought in the night, this is to smoke during the night. What is thought and discursively thought during the night is put into action through body, words and mind during the day, that is to blaze in the day Brahmin is a synonym for the Thus Gone One, worthy and rightfully enlightened. The wise one is a synonym for the trainer. The tool is a synonym for the noble one’s wisdom.

Dig is a synonym for aroused effort. Obstacle is a synonym for ignorance. Remove the obstacle is dispel ignorance Its meaning is wise one take a tool and dig. Bhikkhu, a swollen dead body is a synonym for anger and restlessness.Take the tool dig and remove the swollen dead body is dispel anger and restlessness. A forked path is a synonym for doubts. Take the tool , dig and remove the forked path is its meaning. The casket is a synonym for the five hindrances;; sensual interest, aversion, sloth and torpor, restlessness and worry, and doubts. Dispel the five hindrances is. wise one take a tool dig and remove the casket is its meaning.. Tortoise is a synonym for the five holding masses. Such as the holding mass of matter, the holding mass of feelings, the holding mass of perceptions, the holding mass of determinations, and the holding mass of consciousness. Remove the tortoise is give up the five holding masses. Wise one take a tool, dig and remove the tortoise is its meaning. .Slaughter house is a synonym for the five strands of sensual pleasures. Such as pleasing agreeable forms arousing fondness cognizable by eye consciousness. Pleasing agreeable sounds arousing fondness cognizable by ear consciousness. Pleasing agreeable smells arousing fondness cognizable by nose consciousness. Pleasing agreeable tastes arousing fondness cognizable by tongue consciousness and pleasing agreeable touches arousing fondness cognizable by body consciousness. Remove the slaughter house is dispel the five strands of sensual desires. Wise one take the tool dig and remove the slaughter house is its meaning. A tendon of flesh is a synonym for interest and greed. Wise one take the tool and dig is its meaning. The snake is a synonym for the bhikkhu with desires destroyed. Wait! Do not hurt the snake, worship the snake, is its meaning.

The Blessed One said thus and venerable Kumaarakassapa delighted in the words of the Blessed One. . .

3. 4 Rathaviniitasutta.m (24) The Simile of the Relay of Chariots.

I heard thus.

At one time the Blessed One lived in the squirrels’ sanctuary in the bamboo grove in Rajagaha.. Then many bhikkhus, who had come to spend the rains in the home town having observed and spent the rains in the home town, approached the Blessed One worshipped the Blessed One and sat on a side.Then the Blessed One said thus:” Bhikkhus, out of the bhikkhus of the home town, which one is esteemed in this manner by the co-associates in the holy life.Himself with few desires, praises few desires. Satisfied praises satisfaction,. practising seclusion praises seclusion, withdrawing from the crowd praises withdrawal from the crowd, with aroused effort praises aroused effort, endowed with virtues, praises endowment of virtues, concentrated praises concentration, wise praises wisdom, released praises release, endowed with knowledge of release praises the endowment of knowledge of release, He is an adviser, giver of wisdom, an instructor, incitor and he is one who makes the hearts of the co-associates glad and light Venerable sir, venerable Punna Mantaaniputta of the home town is praised by the co-associates of the holy life as himself with few desires, praises few desires. Satisfied praises satisfaction,. practising seclusion praises seclusion, withdrawing from the crowd praises withdrawal from the crowd, with aroused effort praises aroused effort, endowed with virtues, praises endowment of virtues, concentrated praises concentration, wise praises wisdom, released praises release, endowed with knowledge of release praises the endowment of knowledge of release, He is an adviser, giver of wisdom, an instructor, incitor and he is one who makes the hearts of the co-associates glad and light

At that time venerable Saariputta was seated close to the Blessed One, and it occurred to him it is gain to venerable Punna Mantaaniputta, that the wise co-associates in the holy life praise him in such a superior manner, and the Teacher too agrees and praises in a superior and superior manner. Some day or other we will meet venerable Punna Mantaaniputta and have a conversation on this.

The Blessed One having lived as long as he liked in Raajagaha, left on a tour to arrive in Saavatthi, and gradually arrived in Saavatthi, and lived in the monastery offered by Anaathapindika in Jeta’s grove Punna Mantaaniputta hearing that the Blessed One has arrived in Saavatthi, arranged his dwelling and taking bowl and robes left on a tour to arrive at the monastery offered by Anaathapindika in Jeta’s grove to the presence of the Blessed One. Having come to the presence of the Blessed One worshipped and sat on side. Then the Blessed One advised and instructed venerable Punna Mantaaniputta who was seated on a side and made his heart light. Venerable Punna Mantaaniputta delighted and the heart light with the advice given by the Blessed One got up from his seat, worshipped and circumbulated the Blessed One and went to the Dark forest to spend the day.

Then a certain bhikkhu approached venerable Saariputta and said, friend, venerable Punna Mantaaniputta of whom you praise again and again, was advised, instructed and made the heart light by the Blessed One,got up from his seat, worshipped and circumbulated the Blessed One and has just gone to the Dark forest to spend the day. Then venerable Saariputta hurriedly taking a small seat followed after venerable Punna Mantaaniputta, keeping an eye on his top. Venerable Punna Mantaaniputta entered the Dark forest and sat at the root of a tree, to spend the day. Venerable Saariputta too entered the Dark forest and sat at the root of a certain tree to spend the day. Venerable Saariputta got up from his seclusion in the evening and approached venerable Punna Mantaaniputta, the two exchanged friendly greetings and venerable Saariputta sat on a side, and said, Friend, do you lead the holy life in the dispensation of the Blessed One--Yes, friend.--Friend, do you lead the holy life for purity of virtues.--No, friend.--Friend, do you lead the holy life for purity of mind.--No, friend..-- Friend, do you lead the holy life for the purity of view--No, friend.--Friend, do you lead the holy life for purity through dispelled doubts..--No, friend. --Friend, do you lead the holy life for the purity of knowledge and vision of the path and non path --No, friend.--Friend, do you lead the holy life for the purity of knowledge and vision--No, friend.--What friend, when asked is it for the purity of virtues, that you lead the holy life, you say no; When asked is it for the purity of mind, that you lead the holy life, you say no When asked is it for the purity of view, that you lead the holy life, you say no. When asked is it for the purity through dispelled doubts that you lead the holy life, you say no. When asked is it for purity of knowledge and vision of the path and the non-path that you lead the holy life, you say no. When asked is it for knowledge and vision that you lead the holy life you say no - Then indeed for what purpose do you lead the holy life--The holy life is lead in the dispensation of the Blessed One for the purpose of extinction without a hold..What friend, is purity of virtues extinction without a hold--No, friend.--Friend, is purity of mind, extinction without a hold. -No, friend.- Friend, is purity of view, extinction without a hold.--No, friend.--Friend, is purity through dispelled doubts, extinction without a hold.--No, friend.-- Friend, is purity of knowledge and vision of path and non-path, extinction without a hold.--No, friend.--Friend, is purity of knowledge and vision, extinction without a hold.--No, friend.- Friend, is there a non-holding extinction without these things.--No, friend.-- What friend, when asked, is purity of virtues extinction without a hold, you say no. When asked, is purity of mind extinction without a hold, you say no. When asked is purity of view extinction without a hold, you say no. When asked is purity through dispelled doubts extinction without a hold, you say no. When asked is purity of knowledge and vision of path and non-path, extinction without a hold, you say no. When asked is purity of knowledge and vision extinction without a hold, you say no. Friend, how should we know the meaning of these words.

Friend, if the Blessed One pointed non-holding extinction in the purity of virtues, he points out the non-holding extinction with holdings. If the Blessed One pointed non-holding extinction in the purity of mind, he points out the non-holding extinction, with holdings. If the Blessed One pointed non-holding extinction in the purity of view he points out the non-holding extinction, with holdings. If the Blessed One pointed non-holding extinction in the purity of dispelled doubts he points out the non-holding extinction, with holdings.. If the Blessed One pointed non-holding extinction in the purity of knowledge and vision of path and non-path he points out the non-holding extinction, with holdings. If the Blessed One pointed non-holding extinction in the purity of knowledge and vision he points out the non-holding extinction with holdings. Friend, if there was non-holding extinction without these things, the ordinary one* would extinguish, for the ordinary one is without these things. Friend, I will give you a comparison, for some wise ones understand with a comparison. Just as king Pasenadi of Kosala, living in Saavatthi had some urgent work to do in Saaketa, and between Saavatthi and Saaketa seven chariots were prepared. Then king Pasenadi of Kosala got into the first chariot at the palace gate and arrived at the second chariot. Abandoning the first chariot there, got into the second chariot and arrived at the third chariot.Abandoning the second chariot there, got into the third chariot and arrived at the fourth chariot. Abandoning the third chariot there, got into the fourth chariot and arrived at the fifth chariot. Abandoning the fourth chariot there, got into the fifth chariot and arrived at the sixth chariot. Abandoning the fifth chariot there, got into the sixth chariot and arrived at the seventh chariot. Abandoning the sixth chariot got into the seventh chariot and arrived at the palace gate at Saaketa . At the palace gate friends and blood relations would ask did the great king come to Saaketa, from Saavatthi in this chariot How explaining would the king do it correctly, I living in Saavatthi had some urgent work to do in Saaketa, and between Saavatthi and Saaketa seven chariots were prepared. Then I got into the first chariot at the palace gate and arrived at the second chariot. Abandoning the first chariot there, got into the second chariot and arrived at the third chariot.Abandoning the second chariot there, got into the third chariot and arrived at the fourth chariot. Abandoning the third chariot there, got into the fourth chariot and arrived at the fifth chariot. Abandoning the fourth chariot there, got into the fifth chariot and arrived at the sixth chariot. Abandoning the fifth chariot there, got into the sixth chariot and arrived at the seventh chariot. Abandoning the sixth chariot got into the seventh chariot and arrived at the palace gate at Saaketa --Explaining it in this manner king Pasenadi of Kosala would explain it correctly. In the same manner purity of virtues is for the purpose of purity of mind , purity of mind is for the purpose of view, purity of view is for the purpose of purity through dispelled doubts, purity through dispelled doubts is for the purpose of purity of knowledge and vision of path and non-path and purity of knowledge and vision of path and non-path is for the purpose of purity of knowledge and vision. Purity of knowledge and vision is for the purpose of extinction without holding. It is for extinction without holding that the holy life is lived in the dispensation of the Blessed One.

Then venerable Saariputta said thus to venerable Punna Mantaaniputta: How do the co-associates of the holy life address the venerable one. Friend, my name is Punna, and the co-associates in the holy life know me as Mantaaniputta. Friend, it is wonderful, how a learned disciple like you should reply those questions leading to deeper and deeper depths in the dispensation of the Teacher. You are a gain to the co-associates in the holy life, even the sight and association is invaluable. Should be honoured even if found in the loin cloth, by the co-associates in the holy life.It is gain to me too, that I got an opportunity to meet and associate venerable Punna Mantaaniputta.

When this was said venerable Punna Mantaaniputta said thus to venerable Saariputta. What is the venerable one’s name and how do the co-associates in the holy life address the venerable one. Friend, my name is Upatissa and the co-associates in the holy life call me Saariputta. We without knowing had spoken to a highly esteemed disciple of the Teacher. If we knew it was venerable Saariputta we would not have spoken so much . Friend, it is wonderful how we were led on asking deep and more deep questions in the dispensation of the Teacher. You are a gain to the co-associates in the holy life, even the sight and association is invaluable. Should be honoured even if found in the loin cloth, by the co-associates in the holy life. It is a gain to me too, that I got an opportunity to meet and associate venerable Saariputta.

Thus the two Great Men delighted hearing each others words.

. Notes.

*. Ordinary one ‘puthujjano’ An ordinary one has not attained any of the eight attainments of the Great Men. These attainments are the stream entry and its fruits. Once returner and its fruits. Non-returner and its fruit. The one extinguished and the one reaping the results.

3. 5. Nivaapasutta.m - (25) .The Simile of the Deer Feeder

I heard thus:

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. From there the Blessed One addressed the bhikkhus: “Bhikkhus, the deer feeder does not feed the wild animals thinking may the wild animals eat this food, be beautiful, live long and may they feed on this food for a long time.Yet the deer feeder feeds the wild animals thinking may the wild animals encroaching for food be intoxicated, eat this food be swooned and be negligent and be subjected to the wicked actions in this encroachment.

The first set of wild animals, encroached the deer feeder’s encroachment, ate the fodder swooned, became intoxicated and negligent, and became subjects to the wishes of the deer feeder, in that same encroachment. Thus the first set of wild animals were not released from the power of the deer feeder.

The second set of wild animals together thought thus; The first set of wild animals, encroached the deer feeder’s encroachment, ate the fodder swooned, became intoxicated and negligent, and became subjects to the wishes of the deer feeder, in that same encroachment. Thus the first set of wild animals were not released from the powers of the deer feeder .What if we abstained from all fearful fodder, entered a forest dwelling. So they abstained from all fearful fodder, entered a forest dwelling and abode. In the last month of the Summer when grass and water decreased, their bodies emaciated much, power and effort decreased , Then they went back to the deer feeder ate the fodder swooned, became intoxicated and negligent and became subjects to the wishes of the deer feeder, in that same encroachment. Thus the second set of wild animals were not released from the power of the deer feeder.

The third set of wild animals together thought thus: The first set of wild animals, encroached the deer feeder’s encroachment, ate the fodder swooned, became intoxicated and negligent, and became subjects to the wishes of the deer feeder, in that same encroachment. Thus the first set of wild animals were not released from the power of the deer feeder.

The second set of wild animals together thought thus; The first set of wild animals, encroached the deer feeder’s encroachment, ate the fodder swooned, became intoxicated and negligent, and became subjects to the wishes of the deer feeder, in that same encroachment. Thus the first set of wild animals were not released from the powers of the deer feeder. What if we abstained from all fearful fodder, entered a forest dwelling. So they abstained from all fearful fodder, entered a forest dwelling and abode. In the last month of the Summer when grass and water decreased, their bodies emaciated much, power and effort decreased , Then they went back to the deer feeder, ate the fodder swooned, became intoxicated and negligent and became subjects to the wishes of the deer feeder, in that same encroachment. Thus the second set of wild animals too were not released from the power of the deer feeder.

Why shouldn’t we make a settlement in the encroachment of the deer feeder and eat the fodder not swooned, not intoxicated, not negligent and not become subjects to the wishes of the deer feeder, in that same encroachment. So they made a settlement in the encroachment of the deer feeder and ate the fodder not swooned, not intoxicated and not negligent and did not become subjects to the wishes of the deer feeder in that same encroachment.

Then it occurred to the deer feeder and his followers: This third set of wild animals are crafty, trained deceivers are proficient devils, we do not know their comings and goings. What if we surround the enclosure on all sides with sticks. Indeed we will see the settlement of the third set of wild animals and get at them. Then they surrounded the enclosure on all sides with sticks and the deer feeder and his followers saw the settlement of the wild animals and got at them. Thus the third set of wild animals too were not released from the power of the deer feeder.

The fourth set of wild animals together thought thus: The first set of wild animals, encroached the deer feeder’s encroachment, ate the fodder swooned, became intoxicated and negligent, and became subjects to the wishes of the deer feeder, in that same encroachment. Thus the first set of wild animals were not released from the power of the deer feeder. The second set of wild animals together thought thus; The first set of wild animals, encroached the deer feeder’s encroachment, ate the fodder swooned, became intoxicated and negligent, and became subjects to the wishes of the deer feeder, in that same encroachment. Thus the first set of wild animals were not released from the power of the deer feeder .What if we abstained from all fearful fodder, entered a forest dwelling. So they abstained from all fearful fodder, entered a forest dwelling and abode. In the last month of the Summer when grass and water decreased, their bodies emaciated much, power and effort decreased , Then they went back to the deer feeder, ate the fodder swooned, became intoxicated and negligent and became subjects to the wishes of the deer feeder, in that same encroachment. Thus the second set of wild animals too were not released from the power of the deer feeder .The third set of wild animals thought Why shouldn’t we make a settlement in the encroachment of the deer feeder and eat the fodder not swooned, not intoxicated, not negligent and not become subjects to the wishes of the deer feeder, in that same encroachment. So they made a settlement in the encroachment of the deer feeder and ate the fodder not swooned, not intoxicated and not negligent and did not become subjects to the wishes of the deer feeder in that same encroachment. Then it occurred to the deer feeder and his followers: This third set of wild animals are crafty, trained deceivers are proficient devils, we do not know their comings and goings. What if we surround the enclosure on all sides with sticks. Indeed we will see the settlement of the third set of wild animals and get at them. Then they surrounded the enclosure on all sides with sticks and the deer feeder and his followers saw the settlement of the wild animals and got at them. Thus the third set of wild animals too were not released from the power of the deer feeder.

Then it occurred to the fourth set of wild animals, what if we make our settlement in the encroachment so that the deer feeder and his followers do not know our comings and goings * and eat the fodder not swooned, not intoxicated, not negligent and not become subjects to the wishes of the deer feeder in that same encroachment. So they made their settlement in the encroachment, so that the deer feeder and his followers do not know their comings and goings and eating the fodder not swooned, not intoxicated and not negligent and not becoming subjects to the wishes of the deer feeder in the encroachment.

Then it occurred to the deer feeder and his followers, this fourth set of wild animals are crafty and trained deceivers are proficient devils, we do not know their comings and goings. What if we surround the enclosure on all sides with sticks. Indeed we will see the settlement of the fourth set of wild animals and get at them. Then they surrounded the enclosure on all sides with sticks and the deer feeder and followers did not see the settlement of the wild animals and did not get at them. Then it occurred to the deer feeder and his followers: If we hurt the fourth set of wild animals, others will be hurt, and that will hurt others. What if we take care of the fourth set of wild animals. So the deer feeder and his followers took care of the fourth set of wild animals. Thus the fourth set of wild animals were released from the power of the deer feeder..

This is a comparison to explain the meaning, this is its meaning. Fodder is a synonym for the five strands of sensual pleasures. The deer feeder is a synonym for Maara the evil one. The Followers of the deer feeder is a synonym for Maara’s following. Wild animals is a synonym for recluses and brahmins.

The first set of recluses and brahmins encroaching partook of the worldly matter of Maara, swooned and became intoxicated and negligent came under the power of Maara and worldly matter. like the first set of wild animals, I say this first set of recluses and brahmins are comparable to them.

The second set of recluses and brahmins together thought thus: The first set of recluses and brahmins encroaching partook of the worldly matter of Maara, swooned and became intoxicated and negligent came under the power of Maara and worldly matter, this first set of recluses and brahmins were not released from the power of Maara. What if we abstained from all fearful worldly matter and abode in a forest dwelling. They abstained from all fearful worldly matter and abode in a forest dwelling. There they ate vegetables, millets, raw rice, Dadulla rice, water plants, husked rice powder, rice foam, sesame flour, grass, cowdung, roots and fruits and picked fruits. In the last month of Summer when grass and water dried, their bodies emaciated and power and effort decreasing they returned to partake of the worldly matter of Maara. They partaking food swooned became intoxicated and negligent and came under the power of Maara and worldly matter.. Thus the second set of recluses and brahmins were not released from the power of Maara like the second set of wild animals, I say, this second set of recluses and brahmins. are comparable to them.

The third set of recluses of brahmins together thought thus: The first set of recluses and brahmins encroaching partook of the worldly matter of Maara, swooned and became intoxicated and negligent were under the power of Maara and worldly matter, this first set of recluses and brahmins were not released from the power of Maara. What if we abstained from all fearful worldly matter and abode in a forest dwelling. They abstained from all fearful worldly matter and abode in a forest dwelling. There they ate vegetables, millets, raw rice, Dadulla rice, water plants, husked rice powder, rice foam, sesame flour, grass, cowdung, roots and fruits and picked fruits. In the last month of Summer when grass and water dried, their bodies emaciated and power and effort decreasing returned to partake of the worldly matter of Maara. They partaking food swooned became intoxicated and negligent and came under the power of Maara and worldly matter.. Thus the second set of recluses and brahmins were not released from the power of Maara

Then it occurred to them what if we make our settlement in Maara’s worldly matter, and partake of that worldly matter not swooned, and not intoxicated and not negligent and be not subjects of Maara and his worldly matter. They made their settlement in Maara’s worldly matter, partook of the worldly matter not swooned and not intoxicated and not becoming negligent did not become the subjects of Maara and worldly matter. Yet they had such views such as: Is the world eternal or not eternal. Is it limited or not limited. Is the soul the body, or is the soul one and the body something different. Is the Thus Gone One after death, or isn’t the Thus Gone One after death. Is it the Thus Gone One is and is not after death. Is it the Thus Gone One, neither is nor is not after death. Thus bhikkhus, this third set of bhikkhus were not released from the power of Maara. like the third set of wild animals I say, this third set of recluses and brahmins, are comparable to them.

The fourth set of recluses of brahmins together thought thus: The first set of recluses and brahmins encroaching partook of the worldly matter of Maara, swooned and became intoxicated and negligent came under the power of Maara and worldly matter, this first set of recluses and brahmins were not released from the power of Maara. What if we abstained from all fearful worldly matter and abode in a forest dwelling. They abstained from all fearful worldly matter and abode in a forest dwelling. There they ate vegetables, millets, raw rice, Dadulla rice, water plants, husked rice powder, rice foam, sesame flour, grass, cowdung, roots and fruits and picked fruits. In the last month of Summer when grass and water dried, their bodies emaciated and power and effort decreasing returned to partake of the worldly matter of Maara. There they partaking food swooned became intoxicated and negligent and came under the power of Maara and worldly matter.. Thus the second set of recluses and brahmins were not released from the power of Maara

Then it occurred to them what if we make our settlement in Maara’s worldly matter, and partake of that worldly matter not swooned, and not intoxicated and not negligent and be not subjects of Maara and his worldly matter. They made their settlement in the encroachment of Maara’s worldly matter, partook of the worldly matter not swooned and not intoxicated and not becoming negligent did not become the subjects of Maara and worldly matter. Yet they had such views such as: Is the world eternal or not eternal. Is it limited or not limited. Is the soul, the body, or is the soul one and the body something different. Is the Thus Gone One after death, or isn’t the Thus Gone One after death. Is it the Thus Gone One is and is not after death. Is it the Thus Gone One neither is, nor is not after death. Thus bhikkhus, this third set of bhikkhus were not released from the power of Maara. What if we make our settlement not accessible to death and his followers, in this same encroachment of death and this worldly matter, and partake this worldly matter not swooned, not intoxicated and not becoming negligent, we would not become the subjects of Maara in this same encroachment. They made their settlement not accessible to death and his followers, and settling in that same encroachment of death and this worldly matter partook of this worldly matter not swooned, not intoxicated and not becoming negligent, did not become the subjects of Maara in this same encroachment. Bhikkhus, in this manner the fourth set of recluses and brahmins were released from the power of Maara, like. the fourth set of wild animals, I say, this fourth set of recluses and brahmins are comparable to them..

Bhikkhus, what is inaccessible to Maara and the followings of Maara. Here, bhikkhus, the bhikkhu secluded from sensual thoughts and demeritorious thoughts with thoughts and thought processes and with joy and pleasantness born of seclusion, attained to abides in the first jhaana. To this is said, that death is blindfolded, having destroyed the feetless one has gone beyond the sight of death, the evil one. Again, the bhikkhu overcoming thoughts and thought processes, the mind internally appeased and brought to one point, without thoughts and discursive thoughts, with joy and pleasantness born of concentration attained to abides in the second jhaana. To this is said, that death is blindfolded, having destroyed the feetless one has gone beyond the sight of death the evil one. Again, the bhikkhu with joy and with equanimity to detachment abides mindful and aware, experiences pleasantness too with the body, to this the noble ones say: mindfully abiding in pleasantness with equanimity. To this is said, that death is blindfolded, having destroyed the feetless one, has gone beyond the sight of death, the evil one. Again, the bhikkhu, giving up pleasantness, and unpleasantness, and earlier overcoming pleasure and displeasure, without unpleasantness and pleasantness and mindfulness purified with equanimity attained to abides in the fourth jhaana. To this is said, that death is blindfolded, having destroyed the feetless one has gone beyond the sight of death the evil one. Again the bhikkhu overcoming all perceptions of matter and overcoming perceptions of anger, not attending to various perceptions, with space is boundless attains to abides in the sphere of space. To this is said, that death is blindfolded, having destroyed the feetless one, has gone beyond the sight of death, the evil one. Again, the bhikkhu overcoming all perceptions of space with consciousness is boundless attains to abides in the sphere of consciousness. To this is said, that death is blindfolded, having destroyed the feetless one, has gone beyond the sight of death, the evil one. Again, the bhikkhu overcoming all the sphere of consciousness, with there is nothing attains to abides in the sphere of no-thingness. To this is said, that death is blindfolded, having destroyed the feetless one, has gone beyond the sight of death, the evil one. Again, the bhikkhu, overcoming all the sphere of no-thingness, attains to abides in the sphere of neither-perception-nor-non-perception. To this is said, that death is blindfolded, having destroyed the feetless one, has gone beyond the sight of death, the evil one. Again, the bhikkhu overcoming all the sphere of neither-perception-nor-non-perception, attains to the cessation of perceptions and feelings and abides. Seeing it with wisdom too, desires get destroyed. To this is said, that death is blindfolded, having destroyed the feetless one, has gone beyond the sight of death, the evil one.

The Blessed One said thus, and those bhikkhus delighted in the words of the Blessed One.

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