BSQ Tracts on Buddhism No. 22

 

 

Selections from the

Anguttara Nikâya - II

 

 

Selected and Translated from the Pali

by Sister Uppalawanna

 

Containing Selections 35

to 70 with Notes

 

THE BUDDHIST SOCIETY OF QUEENSLAND

P. O. BOX 536, Toowong QLD 4066, AUSTRALIA

 

 

Selections from the

AÁguttara Nikâya - II

by Sister Uppalawanna

 

 

CONTENTS

Extracts from the Introduction
  1. Going against the Stream
  2. With little Learning
  3. The Self Confidences
  4. The Four Yokings
  5. The Four Unyokings
  6. Even when Walking
  7. At Uruwela
  8. The World
  9. At Kâlaka's Monastery
  10. The Holy Life
  11. Wheels
  12. Cessation of Self
  13. Four Factors of a Great Man
  14. In the world
  15. Withdrawal from the World
  16. Fourfold Concentration
  17. Four Ways of Reply
  18. Far Removed
  19. The Four Perversions
  20. Measured by Matter
  21. The Four Endeavours
  22. The Four Unthinkables
  23. Internal Appeacement
  24. Internal Wisdom
  25. The Horse Trainer
  26. The Royal Elephant
  27. Mindful Awareness
  28. Giving up in Body and Mind
  29. Arguments
  30. Afflictions of Body and Mind
  31. Allications of one Gone Forth
  32. Should come to the Conclusion
  33. Extinguishers
  34. Mental Calm and Insight
  35. Intentions and Unpleasantness
  36. Cessation of Defacement
Publisher's Note

 

First Published: November 1996

Permission may be obtained to reproduce this publication.

Views expressed in BSQ publications are those of the writer,

and not necessarily those of the Society.

 

 

Extracts from the Introduction

[The extracts given below are from Sister Uppalawanna's Introduction to her selections printed in the first volume (BSQ Tracts No. 21).]

One of the aims to select, translate and compile this treatise is to dispel certain misconceptions that have crept into the Teachings of the Blessed One, owing to it being influenced by various kinds of Buddhist thought prevalent today. They are in the form of Mahâyâna, Zen, Vajirayâna Buddhism, etc. Various writings of later origin too have developed misconceptions to a great degree. Some of these writings conceal the path, and provide scope for non-Buddhist views and ideas to creep in. Some of these writings are the Abhidhamma, Commentaries, Sub-commentaries, the Milindapanhâ and the Jâtakakathâvatthu.

I would like to mention some of these views for the purpose of a valid discussion. One of them is that "All humanity is wandering from life to life through countless rebirths, (sasâra) suffering the consequences of actions done in the past and present." This is a view of eternity, which the Blessed One points as one of the wrong views of self in the Brahmajâla Sutta... Most Buddhists think that rebirth is due to actions done in their innumerable past lives and that they are not responsible for their present actions. This is determinism which shifts the responsibility of one's actions, and allows to act irresponsibly this present moment. This is a dangerous teaching and contrary to the Teachings of the Blessed One...

A good study of one's feelings is something essential. We should try to detect our feelings with keen interest. To a sentient being with every sight, sound, smell, taste, touch and idea, there arise and subside feelings constantly. These feelings we seldom recognise but our actions by body, speech and mind before being performed become activated on account of these. When someone recognizes that feelings are the cause of one's actions by body speech and mind, he learns to be more and more accurate in his actions and the interpretation of his feelings. With practise he becomes an authentic man, ie one responsible for all his actions, may be a rare one.

Then there are some scholars who imagine that the individual is "a combination of physical and mental forces or energies". This idea cannot be traced in the Theravâda Pali canon, it may be the imagination of some scholar who has done a serious study of the Abhidhamma, a Commentary, or a Sub-commentary. On this the Blessed One reiterates that all compounded things are dependently arisen, without a cause there is no arising of a being. For a being to take conception, three things have to appear coincidently. The mother should be present, and it should be her right season, the father should be present and the being to be born should make an appearance (with his consciousness).If these things do not coincide there would not be a conception, and no birth of a being... If we should think that this mental force is consciousness, yet the Blessed One says consciousness is dependently arisen, without a cause it does not arise. The Blessed One says that consciousness is sixfold as consciousness of eye, ear, nose, tongue, body and mind. The respective consciousness has to arise with a cause.

Some scholars speak of an anattâ doctrine. Anattâ is a single item of a triplet, it should not be misconceived for a doctrine. The three are anicca, dukkha and anattâ. Anicca means impermanent, ie all data at come through the six spheres of mental contact as sights, sounds, smells, tastes, touches and ideas are impermanent, they change. That which is impermanent and changes is not pleasant and it is foolishness to consider that which is impermanent and unpleasant as me or mine. In many discourses the Blessed One promotes this logical and constructive thinking and its aim is to eliminate the self view. Further this kind of thinking promotes internal appeasement. Another aim is to provide accessibility to the Teachings preserved in the Pali canon. Another aim would be to provide wider scope to meet the inadequacy of the available translations in English. Before concluding this treatise I would like to mention, that Buddhists who tread the ancient path of the Thus Gone Ones should be open minded and should read all material available about the Teachings of the Blessed One. Yet should be very discriminating in choosing the correct path extolled by the Blessed One.

Sister Uppalawanna

'Kutiya', Maddadûwa, Handugoda, Wanchawala, Sri Lanka.

 

Selections from the AÁguttara Nikâya - II

35. Going with the Stream

[Catukka Nipâtha (Bandagâma Vagga) Anusotagâmi]

"O! bhikkhus, four persons are evident in the world. What four? The one going with the stream. Going against the stream. Standing firm and The one crossed over, reached hard ground, the divine Bhikkhus, who is the one going with the stream? A certain one partakes of sensuality and does demerit. He goes with the stream. Bhikkhus, who goes against the stream? A certain one does not partake of sensuality, does no demerit, with displeasure and tears leads the holy life completely. He goes against the stream. Bhikkhus, who stands firm? A certain one destroying the five lower bonds holding him to the sensual world is said to be born spontaneously, he extinguishes in that birth and does not fare on. This one stands firm.

Bhikkhus, who has crossed over reached hard ground,the divine? A certain one with the destruction of influxes, the mind released from influxes released through wisdom, here and now by himself realized attained to abides This one has crossed over reached hard ground, he is the divine. O! bhikkhus, these four persons are evident in the world.

Beings not restrained in sensuality, partaking it greedily,

Go with the stream, seized by craving's birth and death.

The wise establishing mindfulness give up sensuality and demerit

With unpleasantness they go against the stream.

Those who have completed the training enduring things,

Have no associations with demerit, wield power over

Minds, have control of mental faculties

Are said to be ones standing firm .

To him the convergence of things of the here

And the beyond is no more, he is extinguished

He is with knowledges, lived the holy life to the end,

Reached the end of the world, the divine crossed over."

 

36. With little Leaning

[Cattuka Nipâta (Bandagâma V), Appassuto]

"O! bhikkhus, these four persons are evident in the world. What four? One who has learned little, not changed accordingly Learned little, and changed accordingly. Learned much and not changed accordingly. Learned much and changed accordingly. Bhikkhus, who is the one, who has learned little and not changed accordingly? A certain one learns a little of the discourses, prose and verse sections, stanzas with metre, solemn utterances, thus said discourses, birth stories, wonderful things and questions and answers.Of the little he has learned he does not know the meanings, does not know the essential, and does not live accordingly.

Bhikkhus, who is the one who has learned little and changed accordingly? This one learns a little of the Teaching, of that little he knows the meanings and the essential and he lives according to the Teaching. Bhikkhus, who is the one who has learned much and not changed accordingly? This one learns much of the Teaching. Of the much he has learned, he does not know the meanings, does not know the essential, and does not live accordingly. Bhikkhus, who is the one who has learned much and has changed accordingly? This one learns much of the Teaching. Of the much he has learned, he knows the meanings, knows the essential and lives accordingly.

The one with little learning, in virtues not consistent,

Is blameable for learning and virtues.

One with little learning, in virtues consistent

Is praised for his virtues, not prospered in learning.

One with much learning, in virtues not consistent,

Is blamed for his virtues, prospered in learning.

One with much learning, in virtues too consistent,

Is praised for both, for learning and virtues.

The learned bearer of the Teaching, the wise disciple,

Is like pure gold, even the gods and Brahmâ praise him.

 

37. The self confidences

[Cattuka Nipâta (Bandagâma V), Vesârajjâni]

"O! bhikkhus, these four are the self confidences of the Thus Gone One, endowed with which he wields the foremost position among gatherings, roars the lion's roar and turns the divine wheel, i.e. he does not see anyone in the world, not even Mâra or Brahmâ, who could rightfully refute these four,and abides with self confidence. What four? To one who acknowledges enlightenment, these things are not enlightened. To one who acknowledges the destruction of influxes these influxes are not destroyed.

Those declared impediments to one who pursues them, they are not suitable impediments. and for whatever purpose the Teaching was preached, if logically concluded, it does not rightfully lead to the ending of unpleasantness.

Bhikkhus, these four are the self confidences of the Thus Gone One, endowed with which he wields the foremost position among gatherings, roars the lion's roar and turns the divine wheel and abides with self confidence.

The non-noble recluses and brahmins are engrossed in disputes,

The Thus Gone One, is beyond disputes, is self confident.

Become compassionate keeps the wheel of the Teaching arolling

He the chief among gods and men is worshipped by gods and men."

 

38. The Four Yokings

[Cattuka Nipâta (Bandagâma V), Cattaro yogâ]

"O! bhikkhus, these four are the yokings. What four? Yoking to sensuality, yoking to being, yoking to views and yoking to ignorance.

Bhikkhus, what is the yoking to sensuality? Here,a certain one does not know as it really is, the arising, fading, satisfaction, the danger, and the escape from sensuality. As a result there arises to him sensual greed, sensual interest, sensual longings,sensual swoonings,sensual thirst and sensual burnings. To this is called the sensual yoking.

Bhikkhus, what is the yoking to being? Here a certain one does not know as it really is, the arising, fading, satisfaction, the danger, and the escape from being. As a result there arises to him the greed to be,the interest to be, the longing to be, the swooning to be, the thirst to be, and the burning to be. To this is called the yoking to be.

Bhikkhus, what is the yoking to views? Here, a certain one does not know as it really is, the arising, fading, satisfaction, the danger, and the escape from views.As a result there arises to him the greed for views, the interest for views, the longing for views, the swoon for views, the thirst for views, and the burning for views. To this is called the yoking to views.

Bhikkhus, what is the yoking to ignorance? Here, a certain one does not know as it really is, the arising, fading, satisfaction, the danger, and the escape from the six spheres of mental contact. As a result there arises ignorance and the bond on account of the six spheres of mental contact.To this is called the yoking to ignorance.

Thus yoked to sensuality, yoked to being, yoked to views and

yoked to ignorance, well yoked to defiling demeritorious things to be again and again, accompanied with future results of birth, decay death not come to the end of the yoke. Bhikkhus, these are the four yokings."

 

39. The Four Unyokings

[Cattuka Nipâta (Bandagâma V), Visanyogâ]

"O! bhikkhus, these four are the unyokings. What four? Unyoking from sensuality, unyoking from being, unyoking from views and unyoking from ignorance.

Bhikkhus, what is the unyoking from sensuality? Here a certain one knows as it really is, the arising, fading, satisfaction, danger and the escape from sensuality. As a result there does not arise to him sensual greed, sensual interest, sensual longings, sensual swoonings, sensual thirst, and sensual burnings. Bhikkhus, to this is called sensual unyoking.

Bhikkhus, what is the unyoking from being? Here, a certain one knows as it really is the arising, fading, satisfaction, danger and the escape from being. As a result there does not arise to him the greed to be, the interest to be, the longing to be, the swoonings to be, the thirst to be, and the burning to be. Bhikkhus, to this is called the unyoking from being.

Bhikkhus, what is the unyoking from views? Here a certain one, knows as it really is the arising, fading, satisfaction, danger and the escape from views. As a result there does not arise to him the greed for views, the interest for views, the longing for views, the swooning for views, the thirst for views, and the burning for views. Bhikkhus, to this is calledthe unyoking from views.

Bhikkhus, what is the unyoking from ignorance? Here, a certain one knows as it really is, the arising, fading, satisfaction, danger, and the escape from the six spheres of contact. As a result, there does not arise to him ignorance and the bond, on account of the six spheres of mental contact.Bhikkhus, to this is called the unyoking from the yoke of ignorance.

Thus unyoked from sensuality, unyoked from being, unyoked from views and unyoked from ignorance, unyoked from defiling demeritorious things, which are accompanmied with again and again being, bringing evil results of future birth, decay, death, therefore come to the end of the yoke. Bhikkhus, these four are the unyokings.

Yoked to both sensuallity and being

Yoked to views appraised by ignorance

Beings changing existences run from birth to death.

They who know everything about sensuality and being,

Destroy the yoke of views estranging ignorance

They are the sages unyoked from all yokes."

 

40. Even when Walking

[Cattuka Nipâta (Cara Vaggo), Caratovâ]

"O! bhikkhus, even when he is walking, to the bhikkhu may arise sensual thoughts, angry thoughts and hurting thoughts. If he endures them does not turn them out, he is lazy and not with aroused effort, for dispelling, it is said.

Even when he is standing......

Even when he is seated,.......

Even when he is lying and if awake, to the bhikkhu may arise sensual thoughts, angry thoughts and hurting thoughts. If he endures them, does not turn them out, he is lazy and not with aroused effort for dispelling, it is said.

Even when walking, to the bhikkhu may arise sensual thoughts, angry thoughts and hurting thoughts. If he does not endure them, destroys them, turns them out for good, he is zealous, with remorse, with aroused effort for dispelling, it is said.

Even when he is standing,.....

Even when he is seated,.....

Even when he is lying and if awake, to the bhikkhu may arise sensual thoughts, angry thoughts and hurting thoughts. If he does not endure them, turns them out for good, he is zealous, with remorse, with aroused effort for dispelling, it is said.

The bhikkhu when walking, standing, sitting or when lying,

Was to think evil worldly thoughts,

He has fallen to the wrong path,led and swooned by delusion

Such a one cannot realize noble enlightenment.

If the bhikkhu, when walking, standing, sitting or lying,

Was to calm and appease his thoughts,

It is possible that he could realize noble enlightenment."

 

41. At Uruwela

[Catukka Nipatha (Uruwela Vagga) Uruvelaya]

"O! bhikkhus, at one time I was living in Uruwela on the bank of river Neranjanâ, at the root of a banyon tree, soon after attaining enlightenment. Then many aged brahmins approached me, exchanged friendly greetings and sat on a side. Then they said, `we have heard it said, that good Gotama does not worship, attend, offer a seat to brahmins decayed and old. Good Gotama, is it the right conduct and the right attitude'

O! bhikkhus, then it occured to me: `These venerable ones do not know the elder, or the factors that make an elder, or the growth in the Teaching'. There may be bhikkhus, who have reached eighty years, ninety years, a hundred years from birth, yet their talk may be untimely,not the truth and not the essential. Their talk may be, not concerning the Teaching and the discipline. They go to the category of foolish elders. Bhikkhus, there may be young ones, with black hair, in the prime of youth, who talk timely, talk the truth and the essential. Their talk may be concerning the Teaching and the discipline. Would talk words that could be treasured, words full of advice and limited. They go to the category of wise elders.

O! bhikkhus, these four are the factors that make an elder. What four? The bhikkhu becomes virtuous, restrained in the higher code of rules, practises the right behaviour seeing fear in the slightest fault. Becomes learned bearing and treasuring the Teaching, good in the beginning, middle and the end, declaring the pure holy life completely. Of that Teaching becomes learned and penetratingly sees it with wisdom. Of the four higher abidings, the pleasant abidings here and now, becomes a gainer at will, quickly and without difficulty. The bhikkhu having destroyed the influxes, the mind released and released through wisdom, having realized attained to abides. These are the four factors that make an elder.

The fool with uncontrolled thoughts and distracted mind,

Talks frivolously, this hard hearted one is far from elderliness

The virtuous one, who is learned and could explain,

Has penetrated and seen the essential,

Gone beyond all things, has the arrow pulled out.

Has dispelled birth and death, has come to the end of the holy life,

The one who has destroyed the influxes is the elder."

 

42. The World

[Catukka Nipâtha (Uruwela Vagga) Logo]

"O! bhikkhus, the Thus Gone One is quite awake of the world. is unyoked from the world, has thoroughly understood the arising of the world, understood the cessation of the world, has developed the path leading to the cessation of the world and has realized the cessation of the world. Bhikkhus, in this world of gods and men, whatever there is to be seen, heard, scented, cognized, achieved,pursued and reflected in the mind, of that I am wide awake, therefore it is said, Thus Gone.

On whatever night I attained extinction, upto this moment, whatever is said, formed into words, and explained, all that is thus and not otherwise, therefore it is said, Thus Gone. Bhikkhus, in whatever manner the Blessed One gives instructions, that he himself follows, in whatever manner he conducts himsself, in that he gives advice, therefore is said Thus Gone. O! bhikkhus, in this world of gods and men, the Thus Gone One is the foremost and wields power in the ten directions. Therefore is said Thus Gone.

Knowing the whole world as it really is, is unyoked from it,

The wise one released from the bonds is fearless.

Confusion and doubts dispelled, is Enlightened.

Come to the end of actions, is released without endearments.

The incomparable lion wields the divine wheel

Gods and men take refuge in the Enlightened One with much dispassionate love

Of the tamed the highest, of the appeased the foremost,

Of the released the chief, the most noble of those who crossed over.

He is the incomparable, and gods and men worship him with much dispassionate love".

 

43. At Kâlaka's Monastery

[Catukaka Nipâtha (Uruwela Vagga) Kâlako]

At one time the Blessed One was living in Sâketa, in Kâlaka's monastery. The Blessed One adddressed the bhikkhus, "O! bhikkhus," and those bhikkhus replied, "Yes, venerable sir" and the Blessed One said : O! bhikkhus, in this world, with its gods and men, recluses and brahmins, whatever is seen, heard, scented, cognized, achieved, pursued and reflected in the mind, that I know with the veil removed, the Thus Gone One does not avail with them.

O! bhikkhus, if I say, whatever seen, heard, scented, cognized, achieved, pursued and reflected in the mind by gods and men, recluses and brahmins is not known to me, that would be a lie. If I say, I know, and do not know it, it would also be a lie. If I say, I neither know nor do not know, that too would be a lie. Therefore the Thus Gone One does not imagine of one who sees, a should be seen, a seen, a not seen, a should not be seen, one who does not see, does not imagine of one who hears, a should be heard, a heard, a not heard, a should not be heard, and one who does not hear. Does not imagine of one who scents, a should be scented, a scented, a not scented, a should not be scented and one who does not scent. Does not imagine of one who cognizes, a should be cognized, a cognized, a not cognized, a should not be cognized, and one who does not cognize.

Therefore bhikkhus, the Thus Gone One is such like in things seen, heard, scented, and cognized. There is no other one more noble and exalted than that.

Whatever seen, heard, scented, appropriated or imagined as truth, by others,

To the such like one by himself appeased, there are no burnings of truth and false.

Seeing the remedy for the arrow imaginations here the populace is entangled,

I know, I see, it is so and not otherwise, these imaginations are not to the Thus Gone One."

 

44. The Holy Life

[Catukka Nipâtha (Uruwela Vagga) Brahmacariyâ ]

"O! bhikkhus, the holy life is led not to deceive people, not for people to prattle about it, not for gain, honour and fame, not for talking about the release, not for the purpose may people know me thus. Bhikkhus, the holy life is led for the purpose of restraint, for dispelling, to dispassion, and to end in cessation.

Lead the holy life for restraint and dispelling,

The Blessed One preached it for the attainment of extinction.

This path was followed by many sages,

They who follow this path make an end of unpleasantness."

 

45. Wheels

[Catukka Nipâtha (Cakka Vagga) Cakkâni]

"O! bhikkhus, these four are the wheels, rolling on which before long gods and men come to greatness and growth. What four? Living in a suitable surrounding, doing the biddings of Great Men, establishing oneself suitablly, and to have done merit in the past.

Living in a suitable surrounding and doing the biddings of Noble Ones,

Establishing oneself suitablly, and

Having done merit in the past, one comes to growth,

In grains, wealth, fame and a pleasant mind."

 

46. Blessed One teaches Cessation of Self

[Catukka Nipâtha (Cakka Vagga) Sîho]

"O! bhikkhus, the lion, king of animals leaves his cave in the evening, looks in the four directions and roars the lion's roar three times and goes in search of prey. Bhikkhus, those animals hearing the lion's roar tremble and shiver much, those living in holes, enter their holes, living in water, enter the water, living in the forest, enter the forest, birds fly into the sky. O! bhikkhus, the elephants of the king, well bound with ropes in villages and hamlets, throw out urine and excreta and breaking their bonds run in the directions their heads turn. The lion, king of animals, holds such excellence among animals.

Bhikkhus the Thus Gone One is born in the world, worthy, all knowing, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. He teaches, this is self, this is the arising of self, this is the cessation of self, this is the path leading to the cessation of self. Then O! bhikkhus, those gods enjoying, long life, beauty and living in stately mansions experience much unpleasantness. They come to great fear, shiver and tremble. It occurs to them we impermanent, changing things imagined we were permanent, not changing, eternal. Indeed, friends, we are impermanent, changing and not eternal. We are construed by self. O! bhikkhus, the Thus Gone One holds such excellence among gods and men.

The incomparable Teacher, realizing enlightenment,

Taught the self, its arising, cessation and the noble eightfold path for ending unpleasantness.

Hearing this the gods of long life, beauty and fame shivered with fear, like the wild animals overcome by the lion.

We with a self are indeed impermanent, these words were told by the Thus Gone One."

 

47. The Four Factors of a Great Man

[Cattuka Nipâtha (Cakka V.) Vassakâra]

At one time the Blessed One was living in Rajagaha in the squirrels' sanctuary in the bamboo grove. Then the chief minister of Magadha the brahmin Vassakâra approached the Blessed One, exchanged friendly greetings sat on a side and said. "Good Gotama, a man endowed with these four factors we reckon as a Great Man. What four? He becomes well learned, knows the meanings of what he has learned, becomes mindful of things done and said long ago, recollecting them. Of the things that has to be done, he becomes clever, not lazy, methodical, endowed with powers of examining and executing. O! Gotama, a man endowed with these factors we reckon as a Great Man. If this is acceptable, may good Gotama second me, if not, may you blame me".

"O! brahmin, I neither accept your words, nor do I blame you yet I appoint the Great Man when he is endowed with these factors. One should come to the path of welfare and happiness of many getting established in the noble norm of righteousness and meritorious actions. He thinks thoughts, that he desires to think and does not think thoughts that he does not desire to think. Intends intentions that he desires to intend and does not intend intentions that he does not desire to intend. Thus he wields mastery over his thought processes. He becomes a quick gainer of the four pleasant abidings of the mind, a gainer here and now, without difficulty. Destroying influxes, the mind released, and released through wisdom he abides here and now. O! brahmin, I appoint the Great Man when he is endowed with these factors."

"Good Gotama, your words are wonderful and surprising. I think you are endowed with these four factors. "

"Indeed brahmin, your words are close upon praise, I am endowed with these four factors. I have come to the path of welfare and happiness of many, getting mysslf established in the noble norm of righteousness and meritorious things. I think thoughts I desire to think and intend intentions I desire to intend and wield mastery over my thought processes. I am a quick gainer of the four pleasant abidings of the mind, gaining them here and now without difficulty. I have destroyed the influxes and released the mind and I am released through wisdom and abide here and now thus released".

Out of compassion to gods and men,

He declared the True Teaching,

To release beings from the snare of death.

Seeing and hearing him we take pleasure,

Knowing the path and non-path, is free of influxes,

Done his duties, the Great Man bears the last body.

 

48. In the World

[ Cattuka Nipâtha (Cakka Vagga) Loko]

At one time the Blessed One came on the highway from Ukkattha to go to Setavya and the Brahmin Dona too came on the same highway. Then he saw the foot prints of the Blessed One with wheels of thousandfold circumferences, naves, all complete. It occured to him, these are not the foot prints of a human. The Blessed One stepped out from the highway and sat under a certain a tree, crossed legs and the body straight, mindfulness established in front of him. The brahmin Dona too following the foot prints came to the place where the Blessed One was seated. Highly pleased seeing the lovely form, the appeased mental faculties, and the highest taming, approached the Blessed One, and said, "Is the venerable one a god? " "O! brahmin, am not a god." "Is the venerable one a heavenly musician?" "Brahmin, I'm neither a heavenly musician" "Is the venerable one a demon?" "Brahmin, I'm neither a demon" "Is the venerable one a human?" "Brahmin, I'm not a human" Then the brahmin Dona said, "When asked whether the venerable one was a god, or a heavenly musician, or a demon, or a god, it was said that the veneerable one was neither of them, how could we understand the meaning of this?

"O! brahmin, if the influxes that make one a god were not destroyed, I would have been a god, they are destroyed and made not to arise again. So too the influxes that make a heavenly musician, a demon, and a human, are destroyed and made not to arise again. Brahmin, like a blue, red or a white lotus, born and developed in the water, stand above, untouched by the water, in the same manner, I born in the world, grown up in the world, stand above the world untouched by the world.

O! brahmin, know me as the Enlightened One.

The influxes to be born a god, a heavenly musician,

A one to go through the air, a demon or a human,

I have destroyed and thrown out.

As the lotus not soiled by the mud and water

Am not soiled by the world,

Therefore, brahmin, I am the Enlightened One."

 

49. A Withdrawal from the World

[Cattuka Nipâtha (Cakka Vagga) Patilîna]

"O! bhikkhus, the bhikkhu driving out various views, giving up desires thoroughly, having appeased the bodily determination, is said has withdrawn. Bhikkhus, how does the bhikkhu drive out various views? Whatever views there are to recluses and brahmins, such as the world is eternal, finite, infinite, the soul is the body, the soul is different from the body, the Thus Gone One is after death, is not after death, is, and is not after death, neither is, nor is not after death, all these views and supportings are driven out, vomited, let loose and dispelled. Thus the bhikkhu

drives out various views.

Bhikkhus, how does the bhikkhu give up desires thoroughly? Here, the bhikkhu has dispelled sensual desires and has appeased the desires of the holy life. Thus the bhikkhu gives up desires thoroughly.

Bhikkhus, how does the bhikkhu appease the bodily determination? Here, bhikkhus, the bhikkhu dispelling pleasantness and unpleasantness, earlier having dispelled pleasure and displeasure, without pleasantness and unpleasantness and with equanimity purifying mindfulness attained to abides in the fourth jhâna. Thus the bhikkhu appeases the bodily determination.

Bhikkhus, how does the bhikkhu withdraw? Here, bhikkhus, the bhikkhu has dispelled the `I' conceit, uprooted it, made it not to rise again. Thus the bhikkhu withdraws.

O! bhikkhus, the bhikkhu, driving out various views, giving up desires thoroughly, having appeased the bodily determination is said to have withdrawn.

Desires of sensuality, and desires of the holy life,

And the mass of views which was taken as the truth,

Dispassioning for these, and released with the destruction and craving

He has given up desires and views thus.

He is the calmed mindful bhikkhu, appeased and not defeated.

 

50. The Fourfold Concentration

[Catukka Nipâtha (Rohitassa Vagga) Samâdhi]

"O! bhikkhus, these four are the developments of concentration. What four? Concentrating for a pleasant abiding here and now, a gain of knowledges and vision, mindful awareness and the destruction of influxes. Bhikkhus, these four are the developments of concentration.

Bhikkhus, what is the concentration that conduces to a pleasant abiding here and now? Here, bhikkhus, the bhikkhu secluded from sense desires,...re.....attained to abides in the fourth jhâna. Bhikkhus, this concentration developed and made much conduces to a pleasant abiding here and now.

Bhikkhus, what is the concentration that conduces to a gain of knowledges and vision? Here, bhikkhus, the bhikkhu attends to the perception of light, intends the perception of day, as the day, so the night, as the night, so the day. Thus with an uncovered mind, develops the illuminated mind. Bhikkhus, this concentration developed and made much conduces to knowledges and vision.

Bhikkhus, what is the concentration that conduces to mindful awareness? Here, bhikkhus, to the bhikkhu knowing feelings arise, persist and fade. Knowing perceptions arise, persist and fade, and knowing thoughts arise, persist and fade. Bhikkhus, this concentration developed and made much conduces to mindful awareness.

Bhikkhus, what is the concentration that conduces to the destruction of influxes? Here, bhikkhus, the bhikkhu abides contemplating the arising and falling of the five holding masses as this is matter, this its arising and this its fading. This is feeling, this its arising, and this its fading. This is perception, this its arising and this its fading. These are determinations, this their arising and this their fading. This is consciousness, this its arising and this its fading. Bhikkhus, this concentration developed and made much conduces to the destruction of influxes.

O! bhikkhus, this is the development of the fourfold concentration. It was on account of this, in the Parâyana Vagga answering Puñña's question it was said thus:

Considering the whole world above and below,

If to him there are no tremblings any where,

He is appeased, unconfused, and wishless,

I declare he has crossed birth and decay."

 

51. Four Ways of Replying a Question

[Catukka Nipâtha (Rohitassa Vagga) Panhâveyyâkaranâni]

"O! bhikkhus, a question is replied in these four ways. What four? With a definite reply, with an explanatory reply, with a cross question and by putting aside the question.

One question is qualified for a definite reply,

Another for an analytical reply.

For the third a cross question and

The fourth should be put aside.

The clever reply the question accordingly,

It is difficult to master and fathom this,

The clever see the essential and non -essential

And wisely come to the meaningful."

 

52. Far Removed

[Catukka Nipâtha (Rohitassa Vagga) Suviduravidurâni]

"O! bhikkhus, these four are far removed from each other. What four? The sky and earth, the hither and thither shores, the position of the sun when it rises and when it sets and the genuine Teaching and ingenuine doctrine. O! bhikkhus, these are far removed from each other.

The sky and earth are far removed

The hither and the thither shores too,

Where the sun rises and sets,and

The genuine Teaching is far removed from the ingenuine doctrine.

Association with the genuine is not conducive to loss,

One does not decrease, associating the ingenuine there is quick action

Therefore the genuine Teaching is far removed from the ingenuine.

 

53. The Four Perversions

[Catukka Nipâtha (Rohitassa Vagga) Vipallâsâ]

"O! bhikkhus, these four are the perversions of perception, mind and views. What four? Seeing permanence in the impermanent, seeing pleasantness in the unpleasant, seeing self in non-self, and seeing aggreeability in the disagreeable. O! bhikkhus, these four are the perversions of perception, mind and views.

O! bhikkhus, these four are the non-perversions of perception, mind and views. What four? Seeing impermanence in the impermanent, seeing unpleasantness in the unpleasant, realizing the view of non self. and seeing disagreeability in the disagreeable. O! bhikkhus, these are the non-perversions of perception, mind and views.

Seeing the impermanent as permanent,

The unpleasant as pleasant,

Not realizing the non-self view,

And seeing agreeability in the disagreeable

Beings with wrong view and perverted consciousness,

Fare in existences going from birth to death.

When the illuminating Enlightened One is born,

And declares the Teaching for the ending of unpleasantness,

The wise listen to the Teaching and regain their minds

Then they see the impermanent as the impermanent,

The unpleasant as the unpleasant, see disagreeability in the disagreeable,

Realize the no-self view and end unpleasantness."

 

54. Measurement by Matter

[Cattuka Nipâtha (Pattakamma Vagga) Rûpena]

"O! bhikkhus, these four persons are evident in the world. What four? One pleased with matter measures by matter, one pleased with the sound measures by the sound, one pleased with shabiness measures by the shabiness and one pleased with the Teaching measures by the Teaching.

O! bhikkhus, these four persons are evident in the world. Those who measured by matter and sound, those who went wrong overcome by interest and greed, those who do not know the internal and external bonds, and those who know and penetrate the internal and the external see with the veil removed."

 

55. The Four Endeavours

[Cattuka Nipâtha (Pattakamma Vagga) Padhânâni ]

"O! bhikkhus, these four are the endeavours. What four? The endeavour to restraint, to dispel, to develop and to protect.

Bhikkhus, what is the endeavour to restraint? Here bhikkhus, the bhikkhu strtives and makes endeavour for the non-arising of not arisen demerit. Bhikkhus, what is the endeavour to dispel? Here bhikkhus, the bhikkhu strives and makes endeavour to dispel arisen demerit. Bhikkhus, what is the endeavour to develop? Here, bhikkhus, the bhikkhu strives and makes endeavour to arouse not arisen merit. Bhikkhus, what is the endeavour to protect? Here, bhikkhus, the bhikkhu strives and makes endeavour for the unbewildered establishment and developing to completion of arisen merit

Bhikkhus, these are the four endeavours.

Restraining, dispelling, developing and protecting,

These are the four endeavours declared,

Who ever makes endeavour thus makes an end of unpleasantness."

 

56. The Four Unthinkables

[Cattuka Nipâtha (Apaññaka Vagga) Acinteyyâni]

"O! bhikkhus, these four are the unthinkables. What four? The sphere of the Thus Gone Ones, the sphere of one in jhâna, the results of actions and the sphere of the world. O! bhikkhus, these four are the unthinkables, the should not be thought, whoever thinks about them becomes a sharer of madness and destruction."

 

57. Internal Appeasement and Wisdom

[Catukka Nipâtha (Asura Vagga) Samâdhi]

"O! bhikkhus, these four persons are evident in the world. What four? The gainer of internal appeasement, the not the gainer of wisdom, the gainer of wisdom but not of internal appeasement, the not gainer of internal appeasement and not gainer of wisdom, and one who is both a gainer of internal appeasement and wisdom. Bhikkhus, these four persons are evident in the world.

Here, bhikkhus, that bhikkhu who is a gainer of internal appeasement and not a gainer of wisdom, should establish himself in internal appeasement and should further yoke himself to penetrate and realize wisdom. With time he will penetrate and realize that wisdom, and will be a gainer of both internal appeasement and wisdom.

Here, bhikkhus, that bhikkhu who is a gainer of wisdom and not a gainer of internal appeasement, should further yoke himself to internal appeasement penetratingly seeing with wisdom, and be a gainer of both wisdom and internal appeasement.

Here, bhikkhus, that bhikkhu who is neither a gainer of internal appeasement nor a gainer of wisdom, should make a great deal of unhindered exertion with mindful awareness for the attainment of those meritorious things, like one with clothes or head aflame would, to extinguish that fire.

Here, bhikkhus, that bhikkhu who is a gainer of internal appeasement and a gainer of wisdom, should establish himself in those meritorious things and further yoke himself to the destruction of influxes. O! bhikkhus, these four persons are evident in the world."

 

58. To Achieve Internal Peace and Wisdom

[Catukka Nipâtha (Asura Vagga) Samâdhi ]

"O! bhikkhus, these four persons are evident in the world. What four? A gainer of internal appeasement and not a gainer of wisdom. A gainer of wisdom and not a gainer of internal appeasement. Neither a gainer of internal appeasement nor a gainer of wisdom and A gainer of both internal appeasement and wisdom.

Here, bhikkhus, that person who is a gainer of internal appeasement and not a gainer of wisdom, should approach the person who is a gainer of wisdom and should ask, `Venerable sir, how should determinations be known, how thoroughly mastered'. In which ever manner, it was seen and known by him, it would be explained to him. `Venerable one, determinations should be known in this manner should be thoroughly mastered in this manner they should be penetrated and seen with wisdom in this manner. Then with practise he would be a gainer of internal appeasement and a gainer of wisdom.

Here, bhikkhus, that person who is a gainer of wisdom and not a gainer of internal appeasement should approach a person who is a gainer of internal appeasement and should ask, `Venerable sir, how should the mind be established, settled, brought to a single point and concentrated? ' In which ever manner, it was seen and known by him it would be explained: `Venerable one, the mind should be established, settled and concentrated thus'. With practise he will be a gainer of wisdom and a gainer of internal appeasement.

Here, bhikkhus, that person who is neither a gainer of internal appeasement nor a gainer of wisdom should approach a person who is a gainer of internal appeasement and wisdom and should ask, `Venerable sir, how should the mind be established, settled, brought to a single point and concentrated? How should determinations be known, thoroughly mastered and penetrated?' In whatever manner it was seen and known by him, it would be explained: `Venerable one, the mind should be established, settled, brought to a single point and concentrated thus. Determinations should be known, thoroughly mastered and seen with penetration in this manner.' With practise he will be a gainer of internal appeasement and wisdom.

Here, bhikkhus, that person who is a gainer of internal appeasement and a gainer of wisdom, should be further yoked to the destruction of influxes. O! bhikkhus, these four persons are evident in the world.

 

59. The Horse Trainer

[Catukka Nipâtha (Kesi Vagga) Kesî]

Kesi the horse trainer approached the Blessed One, worshipped and sat on a side. Then the Blessed One said,"O! Kesi, you are a horse trainer, how do you tame horses to be trained?"

"Venerable sir, I tame horses with kindness, with roughness, and with kindness and roughness" "Kesi, if they do not tame with kindness, with roughness and with kindness and roughness, what do you do to them?" "Venerable sir, if they do not tame when trained in these methods, I kill them, so that there may be no ill fame to my trade."

"Venerable sir, the Blessed One is the incomparable tamer of those to be tamed, how does the Blessed One tame? " "O! Kesi, I tame with kindness, with roughness, and with kindness and roughness. I tame with kindness thus, this is good conduct by body, speech and mind, and these are the results for conducting well by body speech and mind, in the form of godliness and humanity. I tame with roughness thus. This is misconduct by body, speech and mind and these the results for misconducting in body, speech and mind, in the form of brute creations and ghostliness". I tame with kindness and roughness thus. This is good conduct by body, speech and mind and these their results in the form of godliness and humanity. This is misconduct by body, speech and mind and these their results in the form of brute creations and ghostliness."

"Venerable sir, if those to be tamed do not tame in these three methods, what does the Blessed One do to them?" "O! Kesi, if one does not tame in these three methods, I kill him"

"Venerable sir, to the Blessed One taking the lives of living things is not suitable, yet the Blessed One says,`I kill him'" " That is right Kesi, to the Thus Gone One, taking the life of living things is not suitable, yet if he does not tame in these three methods, he should not be pursued further, should not be instructed I think. Co-associates in the holy life too should not pursue to instruct him. Kesi, that is killing in the dispensation of the noble ones, when the Thus Gone One and the co-associates in the holy life do not pursue further to instruct him." "Indeed, venerable sir, that is death to him when the Thus Gone One and the co-associates in the holy life do not pursue to instruct him." "Surprising and wonderful, venerable sir. ....re....may the Blessed One know me as a lay disciple from today until life lasts."

 

60. The Roayal Elephant

[Catukka Nipâtha (Kesi Vagga) Rañño nâgo]

"O! bhikkhus, endowed with these four features the king's elephant becomes royal by the sign. What four? Becoming a listener, becoming a destroyer, becoming gentle and covering ground.

Bhikkhus, how does the king's elephant become a listener? Whatever instructions the trainer gives him whether earlier given or not, he listens attentively, and grasps the meanings completely, thus he becomes a listener. Bhikkhus, how does it become a destroyer? Gone to the battle field, it destroyes the riders on elephants, on horse back, chariots with those in them, and the soldiers on foot, thus he becomes a destroyer. Bhikkhus, how does it become gentle? In the battle field, it endures blows from weapons, arrows, blows from swords, rough unkind words, the sounds of drums small and large and conches, and piercing echoes, thus it becomes gentle. Bhikkhus, how does it cover ground? In whatever direction the trainer directs him to go, whether earlier gone or not , it goes instantly, thus the king's elephant covers ground.

Bhikkhus, endowed with these four features, the king's elephant becomes royal by the sign, and suitable for the services of the king. O! bhikkhus, in the same manner, the bhikkhu endowed with four features becomes worthy of offerings, ...re.... the incomparable field of merit for the world. What four? The bhikkhu becomes a listener, a destroyer, gentle, and one who covers ground.

O! bhikkhus, how does the bhikkhu become a listen? Of the Teaching and Discipline declared by the Thus Gone One, he takes the essential, recalling it to mind, lends ear to listen to the Teaching, thus he becomes a listener. Bhikkhus, how does the bhikkhu become a destroyer? Here, bhikkhus the bhikkhu does not endure, dispels arisen sensual thoughts, angry thoughts, and hurting thoughts, makes them such, that they would not arise again, thus the bhikkhu becomes a destroyer. Bhikkhus, how does the bhikkhu become gentle? Here, bhikkhus, the bhikkhu endures cold, heat, hunger, thirst, the sting of gad flies, yellow flies, the heat in the air, the sting of serpents, the contact of roughly spoken words. Also endures acutely sharp and rough disagreeable and unwelcome feelings. Feelings that impair life. Thus he becomes gentle. O! bhikkhus, how does the bhikkhu cover ground? Here, bhikkhus, the bhikkhu goes in that direction, where he has not gone for this long period of time, such as the appeasement of all determinations, the foresaking of all endearments, dispassioning with the destruction of craving, cessation and extinction. Thus bhikkhus the bhikkhu covers ground. The bhikkhu endowed with these four things becones worthy of offerings, ...re.... the incomparable field of merit for the world."

 

61. Mindful Awareness should be protected

[Catukka Nipâtha (Kesi Vagga) ârakkho karanîyo]

"O! bhikkhus, on four instances mindful awareness should be diligently protected.What four? May my mind not lust for lustful things, may it not pollute on account of polluting things, may my mind not be deluded on account of deluding things, my my mind not be intoxicated on account of intoxicating things.

O! bhikkhus, if to the bhikkhu lust does not arise on account of lustful things, it is because the bhikkhu is free from lust. If the bhikkhu is not polluted on account of polluting things, it is because the bhikkhu is free from pollution. If to the bhikkhu delusion does not arise on account of deluding things, it is because the bhikkhu is free from delusion. If the bhikkhu is not intoxicated on account of intoxicating things, it is because the bhikkhu is free from intoxication. He does not move, does not shiver or feel, does not move even with the words of the recluse."

 

62. Giving up in Body and Mind

[Catukka Nipâtha (Puggala Vagga) Nikattha]

"O! bhikkhus, these four persons are evident in the world What four? The one who has given up in body, not in mind; not given up in body, given up in mind; neither given up in body nor in mind, and the one given up in body and mind.

Bhikkkhus, who is the one given up in body, not in mind? Here, bhikkhus, a certain one abounds solitary forests and jungle roads for dwellings and thinks sensual thoughts, angry thoughts and hurting thoughts. He is given up in body, not in mind. Bhikkhus, who is the one not given up in body, given up in mind? Here, bhikkhus, a certain one does not abound solitary forests and jungle roads for dwellings, he thinks non-sensual thoughts, non-angry thoughts and non-hurting thoughts. This one is not given up in body, given up in mind. Bhikkhus, who is the one neither given up in body nor in mind? Here, bhikkhus, a certain one does not abound solitary forests and jungle roads for dwellings and he thinks sensual thoughts, angry thoughts and hurting thoughts. This one is neither given up in body nor mind.

Bhikkhus, who is the one given up in body and mind? Here, bhikkhus, a certain one abounds solitary forests and jungle roads for dwellings and thinks non-sensual thoughts, non-angry thoughts and non-hurting thoughts. This one is given up in body and mind. O! bhikkhus, these four persons are evident in the world.

 

63. Arguments

[Catukka Nipâtha (Puggala Vagga) Vadî]

"O! bhikkhus, these four, are the ways of arguments. What four? A certain argument goes to completion in the essence not in words. A certain argument goes to completion in words not in essence. A certain argument goes to completion in essence and words. and A certain argument does not go to completion in essence or words.

O! bhikkhus, these four, are the ways of arguments. Bhikkhus, there is no possibility, that a bhikkhu endowed with the fourfold analytical powers should go to completion in the essence and words of an argument.

 

64. Afflictions of Body and Mind

[Catukka Nipâtha (Indriya Vagga) Rogâ]

"O! bhikkhus, these two are the afflictions. What two? Bodily and mental. Bhikkhus, there are beings acknowledging freedom from bodily afflictions for a period of one year, two, three, four, five, ten, twenty, thirty, forty, fifty years, for a hundred years, or even a longer period than that. Yet bhikkhus, a person acknowledging freedom from mental afflictions even for one moment is rare in the world, other than those who have destroyed the influxes."

 

65. Afflictions of One Gone Forth

[Catukka Nipâtha (Indriya Vagga) Pabbajitassa Rogâ]

"O! bhikkhus, these four are the afflictions of one gone forth. What four? The bhikkhu is with many desires. Is dissatisfied, with this and that robe, morsel food, dwellings and requisites when ill. Is annoyed and desires for endless gain of worship and fame. He considering approaches a family, takes a seat, gives a discourse and holds back the breath.

Bhikkhus, these are the afflictions of a bhikkhu. Therefore, thus should be the training. We will not be with many desires. will not be dissatisfied with this and that robe, morsel food, dwellings and requisites when ill. Will not be annoyed with desires for endless gain of worship and fame. Will endure cold and heat, hunger and thirst, the sting of gad flies and yellow flies. Will endure the contact of badly enunciated words and acutely sharp unwelcome bodily feelings that impair life.

Bhikkhus, thus should be training."

 

66. Should come to the Conclusion

[Catukka Nipâtha (Indriya Vagga) Nitthamettagantabba]

Venerable Sâriputta addressed the bhikkhus,"Friends, bhikkhus," "Yes, friend,' those bhikkhus replied and venerable Sâriputta said thus: "O! friends, a bhikkhu or bhikkhuni seeing in himself or herself these four should conclude am decreasing in merit. What four? An abundance of greed. An abundance of anger. An abundance of delusion and In the appropriate situation not penetrating to see with wisdom. Dependent on these he should conclude am decreasing in merit.

O! friends, a bhikkhu or bhikkhuni seeing in himself or herself these four should conclude am not decreasing in merit. What four? A gradual disappearance of greed. A gradual disappearance of anger. A gradual disappearance of delusion and In the appropriate situation penetrating to see with wisdom. Dependent on these he should conclude am not decreasing in merit. To this is said non-decrease by the Blessed One."

 

67. Extinguishers

[Catukka Nipâtha (Patipadâ Vagga) Parinibbâyi]

"O! bhikkhus, these four persons are evident in the world. What four? An extinguisher here and now with determinations. An extinguisher after death with determinations. An extinguisher here and now without determinations. An extinguisher after death without determinations.

Bhikkhus, how does a person extinguish here and now with determinations? Here, bhikkhus, the bhikkhu abides contemplating loathsomeness in the body and in supports. He develops the perception of non-attachment to all the world, contemplating impermanence in all determinations. He gets well established internally in the perception of death. He abides supported by the five powers of one gone beyond the training.Viz the powers of faith, conscientiousness, remorsefulness, effort, and wisdom. Of the mental faculties of faith, effort, mindfulness, concentration and wisdom, a high degree of development becomes manifest in him. On account of the thorough development of the mental faculties, he extinguishes here and now with determinations.

Bhikkhus, how does a person extinguish after death with determinations? Here, bhikkhus, the bhikkhu abides contemplating loathsomeness in the body and in supports. He develops the perception of non-attachment to all the world, contemplating impermanence in all determinations. He gets well established internally in the perception of death. He abides supported by the five powers of one gone beyond the training. Viz the powers of faith, conscientiousness, remorsefulness, effort and wisdom. His five mental faculties of faith, effort, mindfulness, concentration and wisdom manifest to be weak and dull. On account of the weakness and dullness of the five mental faculties, he extinguishes at death with determinations.

O! bhikkhus, how does a person extinguish here and now without determinations? Here, bhikkhus, the bhikkhu secluded from sense desires, ...re.... attained to abides in the fourth jhâna. He abides supported by the five powers of one gone beyond the training. Viz. the powers of faith, conscientiousness, remorsefulness, effort and wisdom. On account of the thorough development of the mental faculties, he extinguishes here and now without determinations.

O! bhikkhus, how does a person extinguish after death without determinations? Here, bhikkhus,the bhikkhu secluded from sense desires, ...re.... attained to abides in the fourth jhâna. He abides supported by these five powers of one gone beyond the training. Viz the powers of faith, conscientiousness, remorsefulness, effort and wisdom.On account of the weakness and the dullness of the mental faculties, he extinguishes after death without determinations.O! bhikkhus, these four are the persons evident in the world."

 

68. Mental Calm and Insight

[Catukka Nipâtha (Patipadâ Vagga) Samatha Vipassanâ]

At one time venerable Ânanda was living in Ghosita's monastery in Kosambi and addressed the bhikkhus,"O! friends, bhikkhus," and those bhikkhus replied, "Yes, friend," and venerable Ânanda said,"O! friends, whoever bhikkhu or bhikkhuni declares extinction in my presence would have experienced it in one or the other of these four methods. What four? By developing insight preceded by mental calm. By developing mental calm preceded by insight. By developing mental calm and insight yoked together and When the bhikkhu gets hold of righteous restlessness by measuring and gets internally established.

When the bhikkhu develops insight preceded by mental calm, and when he develops mental calm preceded by insight and when he develops mental calm and insight yoked together, and practises and develops much, the path appears to him. He practises, develops and makes much of the path. Then his bonds break and the deep rooted tendencies get destroyed. Again, when the bhikkhu gets hold of righteous restlessness by measuring and gets internally established, his mind settles come to a single point and gets concentrated. To him the path appears. He practises, develops and makes much of the path. Then his bonds break and the deep rooted tendencies get destroyed.

O! bhikkhus, whoever bhikkhu or bhikkhuni declares extinction in my presence would have experienced it in one or the other of these four methods."

 

69. With Intentions arise Unpleasantness

[Catukka Nipâtha (Sancetanâ Vagga) Sancetanâ]

"O! bhikkhus, when conscious bodily, intentions arise with internal pleasant and unpleasant feelings. When conscious verbally, intentions arise with internal pleasant and unpleasant feelings. When mentally aware internal pleasant and unpleasant feelings arise. With ignorance and without a cause, for bodily determinations arise internal pleasant and unpleasant feelings. Others too determine bodily determinations, with internal pleasant and unpleasant feelings. With and without awareness with bodily determinations arise internal pleasant and unpleasant feelings. O! bhikkhus, even without a cause with verbal determinations arise internal pleasant and unpleasant feelings. Others too determine verbal determinations with internal pleasant and unpleasant feelings. With and without awareness with verbal eterminations pleasant and unpleasant feelings arise.

O! bhikkhus, without a cause mental determinations arise with internal pleasant and unpleasant feelings. Others too determine mental determinations and there arise pleasant and unpleasant feelings. Even with and without awareness with mental determinations arise internal pleasant and unpleasant feelings.

O! bhikkhus, these things are lured by ignorance, with the remainderless dispassion, and cessation of that ignorance, that body is not, those words are not that mind is not, that field is not, that object is not that sphere is not, and that cause is not on account of which arise internal pleasant and unpleasant feelings."

 

70. Cessation of the Diffuseness of the World

[Catukka Nipâtha (Sancetana Vagga) Papancanirodha]

Then venerable Mahâkotthita approached venerable Sâriputta, exchanged friendly greetings and sat on a side. Then venerable Mahâkotthita said, "Friend, Sâriputta, when the six spheres of mental contact dispassion and cease without a remainder, is there something more?""Do not say that friend." "Then is there not anything more?" "Do not say that friend." "Then is it, there is and there is not, anything more?" "Do not say that friend." "Then is it, there neither is, nor is not anything more?" "Do not say that friend." " O! friend, we asked when the six spheres of mental contact dispassion and cease without a remainder, is there something more, is there not anything more, is there and is there not anything more, or is it, there neither is, nor is not anything more, and it was told, `do not say that friend' Friend, in which manner should we know the meaning of these words", "Friend, if we say, when the six spheres of mental contact dispassion and cease without a remainder,there is something more, we imagine in the non-diffuseness of the world. If we say, when the six spheres of mental contact dispassion and cease without a remainder, there is not anything more, or there is and there is not anything more, or there neither is, nor is not anything more we imagine in the non-diffuseness of the world.

Friend, as long as there is activity in the six spheres of mental contact, till then there is activity in the diffuseness of the world. So long as there is activity in the diffuseness of the world, till then there is activity in the six spheres of mental contact. Friend, when the six spheres of mental contact dispassion and cease without a remainder, the diffuseness of the world ceases."

 

Publisher's Note

This is the second instalment of Selections from the Aguttara Nikâya made by Sister Uppalawanna. All the selections in this volume are from the Catukka Nipâta. For the full text of Sister Uppalawanna's Introduction to the selections please see the first Volume (BSQ Tracts No. 21).

Please note that Selection No. 35 has been reprinted in this volume as the version in the first volume did not contain the Notes.

It is hoped to bring further selections later in the BSQ Tracts on Buddhism series.

Buddhist Society of Queensland