Aïguttara Nikàya

005. Dhammikavaggo

1. Nàgasuttaü Ý The great elephant

005.01. At one time The Blessed One was abiding in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. The Blessed One put on robes in the morning and taking bowl and robes entered Sàvatthi for the alms round. After the meal was over and returning from the alms round The Blessed One addressed venerable ânanda: ânanda, let us approach the Pubba monastery, the palace of Migara's motherño spend the day. Venerable ânanda agreed and The Blessed One approached the Pubba monastery with venerable ânanda. The Blessed One getting up from his evening seclusion addressed venerable ânanda: ânanda, let us go to the eastern pond to wash the body. The Blessed One approached the eastern pond with venerable ânanda. Having washed the body in the eastern pond, ascending from the pond stood in one robe to dry the body.

At that time king Pasenadi Kosala's great elephant named Seta with much musical sounds and dancing ascended from the eastern pond and the people there seeing it said: Friends, the king's elephant is beautiful! It is attractive! It is pleasing! It has a beautiful body! Indeed, the king's elephant is an elephant of elephants. Then venerable Udayi said to The Blessed One. Venerable sir, is it only for an elephant that is huge, well built and beautiful that people seeing it say: : It is an elephant of elephants? Udayi, they say. It is an elephant of elephants to an elphant, ... re ... to a horse, ... re ... to a bull, ... re ... to a snake, ... re ... to a tree and ... re ... even to a human. Udayi, seeing humans well built and attractive people say he is an elephant of elephants. Yet Udayi, I call him that does no evil in the world together with its gods, men, Màra, Brahma, recluses and Brahmins by body, word or mind an elephant. These are excellent words of The Blessed One. I eulogize The Blessed One with these verses.

A human, enlightened, tamed and concentrated,
Abides in the path of Brahma attached to appeasing the mind.
He has gone beyond all things, humans and gods worship that arahant
Destroying all bonds he has attained extinction
Not attached to sensuality, is released like a rock of gold
The elephant has climbed to the top of the Himalaya mountains
Of all names of the elephant incomparable is the best.
Elephant, I eulogize you. You do no evil.
Gentleness and not doing harm are your two feet
The other two are austerities and the holy life
Faith is the trunk, and equanimity the white tusks
Mindfulness is the neck and wisdom, investigation,
And righteous thinking are the top
The Teaching is the stomach and seclusion and dispelling is the tail
Concentrates attached to in breaths, goes, stands, lies and sits concentrated
The elephant is restrained in every way, these are his attainments
He does not partake food, with a fault,
Gaining food and clothes does not accumulate
Giving up bonds large and small, he goes without wishes
Like the scent of the lotus born in the water is not soiled by water
Likewise the well born Blessed One is not soiled in the world.
Like a great fire that extinguishes in want of fuel
When determinations are appeased, is extinguished
To explain this a comparison is said
A great man describes a Great Man
Free from greed, hate and delusion I dispel the body
And extinguish without desires.

2. Migasàlasuttaü Ý The lay female disciple Migasala

005.02. Venerable ânanda putting on robes in the morning, taking bowl and robes approached the house of the female lay disciple Migasala and sat on the prepared seat. The lay female disciple Migasala approached venerable ânanda, worshipped, sat on a side and said:

Venerable sir, ânanda, knowing in what manner does The Blessed One declare the one who led the holy life and the one who lived the lay life gone to the same destiny after death? Venerable sir, my father Purana, led the holy life, abstaining from low sexual intercourse, after he died The Blessed One declared he is born in the world of happiness and is a once returner. My father's brother Isidatta led a happy lay life contented with his wife and children, after he died The Blessed One declared he is born in the world of happiness and is a once returner. Venerable sir, ânanda, knowing in what manner does The Blessed One declare the one who led the holy life and the one who lived the lay life gone to the same destiny after death? Sister, The Blessed One has declared this in this manner.

Venerable ânanda, partaking the meal at the lay female disciple Migasala's house, getting up from his seat, went away. After the meal venerable ânanda approached The Blessed One, worshipped, sat on a side and said:

Here, venerable sir, I put on robes in the morning, taking bowl and robes approached the house of the female lay disciple Migasala and sat on the prepared seat. The lay female disciple Migasala approached me worshipped, sat on a side and said:

Venerable sir, ânanda, knowing in what manner does The Blessed One declare the one who led the holy life and the one who lived the lay life gone to the same destiny after death? Venerable sir, my father Purana, led the holy life, abstaining from low sexual intercourse, after he died The Blessed One declared he is born in the world of happiness and is a once returner. My father's brother Isidatta led a happy lay life contented with his wife and children, after he died The Blessed One declared he is born in the world of happiness and is a once returner. Venerable sir, ânanda, knowing in what manner does The Blessed One declare the one who led the holy life and the one who lived the lay life gone to the same destiny after death? Venerable sir, then I said. Sister, The Blessed One has declared this in this manner.

ânanda, who is this foolish lay female disciple with low wisdom? What does she know about the human character and everything that comes into the range of the mental faculties? ânanda, six beings are evident in the world. What six?

Here, ânanda, a certain person is gentle, co-exists happily, if living the holy life enjoys living alone. He has not heard something fruitful, has not learnt something, has not straightened his view and he personally has not gained any release. After death he goes to loss does not gain any distinction.

Here, ânanda, a certain person is gentle co-exists happily, if living the holy life, enjoys living alone. He has heard something fruitful, has learnt something, has straightened his view and he personally has gained some release. After death he does not go to loss gains some distinction. There ânanda, those who measure say. The same things were evident in this one and the other. Why did one go to decrease and the other go to increase. ânanda, it is for their unpleasantness for a long time. There, ânanda, that person who is gentle co-exists happily, if living the holy life enjoys living alone. Has heard something fruitful, has learnt something, has straightened his view and he personally has gained some release. This one is superior and exalted than the previous said person. What is the reason? This one has entered the stream of the Teaching Who would know this difference other than the Thus Gone One? Therefore ânanda, do not measure persons. They that measure people do it, lop sidedly. Either I should measure people or one like me should do it.

Here, ânanda, a certain person is overwhelmed with hate and from time to time greed arises to him. He has not heard something fruitful, has not learnt something, has not straightened his view and he personally has not gained any release. After death he goes to loss does not gain any distinction.

Here, ânanda, a certain person is overwhelmed with hate and from time to time greed arises to him. He has heard something fruitful, has learnt something, has straightened his view and he personally has gained some release. After death he does not go to loss gains some distinction.

Here, ânanda, a certain person is overwhelmed with hate and from time to time, verbal determinations arise to him. He has not heard something fruitful, has not learnt something, has not straightened his view and he personally has not gained any release. After death he goes to loss does not gain any distinction.

Here, ânanda, a certain person is overwhelmed with hate and from time to time verbal determinatins arise to him. He has heard something fruitful, has learnt something, has straightened his view and he personally has gained some release. After death he does not go to loss gains some distinction.

There ânanda, those who measure say. The same things were evident in this one and the other. Why did one go to decrease and the other go to increase. ânanda, it is for their unpleasantness for a long time. There, ânanda, that person overwhelmed with hate and has verbal determinations rising to him from time to time, has heard something fruitful, has learnt something, has straightened his view and he personally has gained some release. This one is superior and exalted than the previous said person. What is the reason? This one has entered the stream of the Teaching Who would know this difference other than the Thus Gone One? Therefore ânanda, do not measure persons. They that measure people do it, lop sidedly. Either I should measure people or one like me should do it.

ânanda, who is this foolish lay female disciple with low wisdom? What does she know about the human character and everything that comes into the range of the mental faculties? ânanda, these six beings are evident in the world.

ânanda, whatever virtues Purna had developed, those virtues were evident in Isidatta too. Whatever wisdom Purna had developed, that wisdom was evident in Isidatta too. There is no other birth for Purana other than, that of Isisdatta. Therefore, ânanda, both these persons are in the same category.

3. Iõasuttaü Ý Debts

005.03. Bhikkhus, is poverty unpleasant to worldlings enjoying sensual pleasures? Yes, venerable sir. Bhikkhus, the poor, incapable, miserable take a loan to pay the interest. Is paying the interest unpleasant to worldlings enjoying sensual pleasures? Yes, venerable sir.

Bhikkhus, the poor, incapable, miserable take a loan to pay the interest, and not paying the interest is pursued Is pursuit for the interest, unpleasant to worldlings enjoying sensual pleasures? Yes, venerable sir. Bhikkhus, the poor, incapable, miserable take a loan to pay the interest, and pursued for the interest evade. Is evasion from pursuit unpleasant to worldlings enjoying sensual pleasures? Yes, venerable sir. Bhikkhus, the poor, incapable, miserable take a loan to pay the interest, when evading to pay the interest, is caught. Is that round up, unpleasant to worldlings enjoying sensual pleasures? Yes, venerable sir. Thus bhikkhus, poverty is unpleasant to worldlings enjoying sensual pleasures ... re ... a debt, ... re ... paying an interest, ... re ... pursuit, ... re ... evasion, ... re ... and the round up is unpleasant to worldlings enjoying sensual pleassures.

In the same manner bhikkhus to whomever there is no faith in meritorious things, no shame in meritorious things, no remorse for meritorius things, no effort for meritorious things, no wisdom for meritorious things. Bhikkhus, this is poverty, incapacity misery in the dispensation of the noble ones.

Bhikkhus, the poor, incapable, miserable one, without faith in meritorious things, ... re ... shame ... re ... remorse, ... re ... effort and without wisdom in meritorious things misbehaves by body, words and mind I say, this is the loan that he takes. To conceal his bodily misbehaviour, he wishes evil, thinks may I be not known and makes effort with the body. I say, this is the interest he pays. Then well behaved co-associates tell him. Venerable one this is the right behaviour. I say, this is the pursuit. Then gone to the forest, the root of a tree or an empty house remorseful evil thoughts pursue him. I say, this is the evasion.

Bhikkhus, that poor, incapable, miserable one, misbehaving by body, words and mind, after death is rounded up in hell or is bound in animal birth, I do not see any other bond so dangerous and evil as the bond of hell or the animal birth for the ending of unpleasantness.

Poverty and indebtedness are unpleasant, the poor eating on a loan worry.
They evade repaying and get rounded up. It is unpleasant for those seeking pleasure.
This same happens to those who have no faith in the noble one's dispensation.
The shameless ones, without remorse judged on their evil actions
Having done evil by body, words and mind, wish may I, be not known
Those thoughts develop activity by body, words and mind
Creeping low by body, words or mind they grow evil actions there and there
By his actions, the fool knows, I have done evil
It is like the poor taking a loan and worrying
Remorseful evil thoughts pursue him to village or forest
By his actions the fool knows, I have done evil.
He goes to some womb, or even to hell.
This bond is unpleasant, the wise are released from it.
They give out of their righteously earned wealth and are pleased
Both throws of those householders with faith are lucky.
Here and now and here after
The benevolence of those householders develop merit.
Likewise placing faith in the noble dispensation,
The shameful, remorseful, virtuous wise ones,
Live happily in the noble dispensation,
Gaining immaterial pleasantness get established in equanimity
Dispelling the five obstructions are constantly with aroused effort
Attaining to higher states of the mind, are clever and mindful
Knowing as it really is, has destroyed all bonds
Without holding to anything the mind is rightfully released
My release is unshakeable, the bond to be, is destroyed
This is the highest knowledge, the incomparable pleasàntness
It is the non-grieving unstained appeasement the noble freedom from debts.

4. Mahacundasuttaü Ý Venerable Mahacunda

005.04. I heard thus. At one time venerable Mahacunda was living in Ceti, in his native place and venerable Mahacunda addressed the bhikkhus:

Friends, the bhikkhus, who study the Teaching depreciate the bhikkhus who develop the mind to higher states. `These say, we raise the mind to a higher state. They concentrate, what do they concentrate and how do they concentrate?' By that the bhikkhus studying the Teaching are displeased and the bhikkhus raising the mind to a higher state are displeased. It is not for the good and pleasantness of many, not for the welfare and happiness of gods and men.

Friends, the bhikkhus, who raise the mind to a higher state depreciate the bhikkhus who study the Teaching `These say, we study the Teaching, they are unbalanced, haughty, wavering, talkative, with loose talk, without mindful awareness, not concentrating scatter brained and with uncontrolled mental faculties. What Teaching do they study and how do they study?' By that the bhikkhus raising their minds to higher states are displeased and the bhikkhus studying the Teaching are displeased. It is not for the good and pleasantness of many, not for the welfare and happiness of gods and men.

Here, bhikkhus, the bhikkhus studying the Teaching praise the bhikkhus studying the Teaching and does not praise the bhikkhus raising the mind to a higher degree By that the bhikkhus studying the Teaching are displeased and the bhikkhus raising the mind to a higher state are displeased. It is not for the good and pleasantness of many, not for the welfare and happiness of gods and men.

Here, bhikkhus, the bhikkhus raising the mind to a higher degree praise the bhikkhus raising the mind to a higher degree and does not praise the bhikkhus studying the Teaching. By that the bhikkhus raising the mind to a higher degree are displeased and the bhikkhus studying the Teaching are displeased. It is not for the good and pleasantness of many, not for the welfare and happiness of gods and men.

Therefore, friends, you should train in this manner.:

We who study the Teaching will praise the bhikkhus that raise the mind to a higher degree. What is the reason?

Friends, it is surprising and rare to find persons in the world, who abide experiencing the deathless element with the body. Therefore you should train thus:

We who raise the mind to a higher degree should praise the bhikkhus studying the Teaching. What is the reason? It is surprising and rare to find persons who understand the deep meanings in the Teaching and penetratingly see it with wisdom.

5. Pañhamasandiññhikasuttaü Ý First, on the Teaching is here and now

005.05. Then the wandering ascetic Moliyasivaka approached The Blessed One, exchanged friendly greetings sat on a side and said: Venerable sir, it is said, the Teaching is here and now. How much is the Teaching here and now, not a matter of time, inviting to inspect, leading inwards and to be realized by the wise by themselves?

Sivaka, on this, I will cross question you, explain it as it pleases you.

Sivaka, when there is greed in your mind do you know there's greed in my mind and when there is no greed in your mind, do you know, there's no greed in my mind? Yes, venerable sir. Sivaka, when there is greed in your mind your knowing, there's greed in my mind and when there is no greed in your mind, your knowing, there's no greed in my mind. Sivaka, in this manner the teaching is here and now.

Sivaka, when there is hate in your mind do you know there's hate in my mind and when there is no hate in your mind, do you know, there's no hate in my mind? Yes, venerable sir. Sivaka, when there is hate in your mind your knowing, there's hate in my mind and when there is no hate in your mind your knowing, there's no hate in my mind. Sivaka, in this manner the teaching is here and now.

Sivaka, when there is delusion in your mind do you know there's delusion in my mind and when there is no delusion in your mind, do you know, there's no delusion in my mind? Yes, venerable sir. Sivaka, when there is delusion in your mind your knowing, there's delusion in your mind and when there is no delusion in your mind, your knowing, there's no delusion in my mind. Sivaka, in this manner the Teaching is here and now, not a matter of time, inviting to inspect, leading inwards and to be realized by the wise by themselves.

I understand venerable sir, bear me as a disciple who has taken refuge from today until life lasts.

6. Dutiyasandiññhikasuttaü Ý Second, on the Teaching is here and now

005.06. Then a certain Brahmin approached The Blessed One, exchanged friendly greetings sat on a side and said: Venerable sir, it is said, the Teaching is here and now. How much is the Teaching here and now, not a matter of time, inviting to inspect, leading inwards and to be realized by the wise by themselves?

Brahmin, on this, I will cross question you, explain it as it pleases you.

Brahmin, when there is lust in your mind do you know there's lust in my mind and when there is no lust in your mind, do you know, there's no lust in my mind? Yes, venerable sir. Brahmin, when there is lust in your mind your knowing, there's lust in my mind and when there is no lust in your mind your knowing, there's no lust in my mind, says the Teaching is here and now.

Brahmin, when there is hate in your mind do you know there's hate in my mind and when there is no hate in your mind, do you know, there's no hate in my mind? Yes, venerable sir. Brahmin, when there is hate in your mind your knowing, there's hate in your mind and when there is no hate in your mind your knowing, there's no hate in my mind, says the Teaching is here and now.

Brahmin, when there is delusion ... re ... bodily pollution ... re ... verbal pollution, ... re ... mental pollution, ... re ... in your mind do you know there's mental pollution in my mind and when there is no mental pollution in your mind, do you know, there's no mental pollution in my mind? Yes, venerable sir. Brahmin, when there is mental pollution in your mind your knowing, there's mental pollution in my mind and when there is no mental pollution in your mind your knowing, there's no mental pollution in my mind, says the Teaching is here and now, not a matter of time, inviting to inspect, leading inwards and to be realized by the wise by themselves.

I understand venerable sir, bear me as a disciple who has taken refuge from today until life lasts.

7. Khemasuttaü Ý Venerable Khema

005.07. At one time The Blessed One was abiding in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. At that time venerable Khema and venerable Sumana lived in the dark forest in Sàvatthi. Venerable Khema and venerable Sumana approached The Blessed One, worshipped, sat on side and venerable Khema said:

Venerable sir, to the bhikkhu who is worthy, has destroyed desires, lived the holy life, done what should be done, abandoned the burden, attained the highest good, destroyed the bond to be and is released rightfully knowing, it does not occur, there is a superior, there is an equal and there is an inferior. Having said that venerable Khema waited for the approval of the Teacher. Venerable Khema knowing, the Teacher approves me, got up from his seat worshipped circumambulated The Blessed One and went away. Soon after venerable Khema had gone away venerable Sumana said: Venerable sir, to the bhikkhu who is worthy, has destroyed desires, lived the holy life, done what should be done, abandoned the burden, attained the highest good, destroyed the bond to be and is released rightfully knowing, it does not occur, there is no superior, there is no equal and there is no inferior. Having said that venerable Sumana waited for the approval of the Teacher. Venerable Sumana knowing, the Teacher approves me, got up from his seat worshipped circumambulated The Blessed One and went away.

Soon after venerable Khema and venerable Sumana had gone away The Blessed One addressed the bhikkhus:

Bhikkhus, the sons of clansmen declare their worthiness thus. The meaningful is told and the self is not superceeded. Yet some foolish men making others laught at them declare worthiness, later they fall into trouble.

Is not superior, nor inferior and does not go beyond the self,

Rebirth is destroyed, the holy life is lived and abides released from bonds.

8. Indriyasanvarasuttaü Ý Control of the mental faculties

005.08. Bhikkhus, without control of the mental faculties, gone wrong in the mental faculties, virtues are destroyed. Without virtues, gone wrong in virtues, right concentration is destroyed. Without right concentration, gone wrong in right concentration, seeing things as they really are, is destroyed. Without seeing things as they really are, gone wrong in seeing things as they really are, knowledge and vision of seeing things as they really are is destroyed. Without knowledge and vision of seeing things as they really are, gone wrong in knowledge and vision of seeing things as they really are, turning away and disenchantment is destroyed. Without turning away and disenchantment, gone wrong in turning away and disenchantment, knowledge and vision of release is destroyed.

Bhikkhus, like a tree devoid of branches and foliage does not grow its shoots completely. Does not grow its bark completely, does not grow its sapwood completely, does not grow the heartwood completely. In the same manner bhikkhus without control of the mental faculties ... re ... knowledge and vision of release is destroyed.

Bhikkhus, when there is control of the mental faculties, endowed with control of the mental faculties, there are virtues Endowed with virtues, there is right concentration. Endowed with right concentration, there is seeing things as they really are. Endowed with seeing things as they really are, there is knowledge and vision of seeing things as they really are. Endowed with knowledge and vision of seeing things as they really are, there is turning away and disenchantment. Endowed with turning away and disenchantment, there is knowledge and vision of release.

Bhikkhus, like a tree endowed with of branches and foliage grows its shoots completely. Grows its bark completely, grows its sapwood completely, grows the heartwood completely. In the same manner bhikkhus endowed with control of the mental faculties ... re ... there is knowledge and vision of release .

9. Anandasuttaü Ý Venerable ânanda

005.09. Venerable ânanda approached venerable Sàriputta, exchanged friendly greetings, sat on a side and said: -

Friend, Sàriputta in which manner does the bhikkhu hear the unheard Teaching, not be confounded in the Teaching already heard, recall the realized Teaching and know the not known Teaching? Venerable ânanda is learned, let venerable ânanda himself explain it. Then, friend, Sàriputta, listen and attend carefully. Venerable Sàriputta agreed and venerable ânanda said thus: -

Here, friend, Sàriputta the bhikkhu learns the Teaching in discourses, in verse and prose sections, questions and answers, in verses of four lines, solemn utterances, thus said sayings, birth stories, wonderful things and a series of questions and answers, as he had heard and explains it to others; or tells it to others, or recites it to others; or discursively thinks about the Teaching and realizes it. In whatever monastery elder learned bhikkhus who know the headings of the Teaching and Discipline, observe the rains, he observes the rains, and from time to time he approaches those elders and asks venerable sir, what is the meaning of this? Those venerable ones explain to him the hidden meanings, and calls attention where attention should be called. They dispel the various doubts. Friend, Sàriputta, in this manner the bhikkhu hears the unheard Teaching, is not confused in the Teaching already heard, recalls the realized Teaching and knows the not known Teaching.

These words of venerable ânanda are wonderful and surprising. I think venerable ânanda is endowed with these six things.

Venerable ânanda learns the Teaching in discourses, in verse and prose sections, questions and answers, in verses of four lines, solemn utterances, thus said sayings, birth stories, wonderful things and a series of questions and answers, as he had heard he explains it to others; or tells it to others, or recites it to others; or discursively thinks about the Teaching and realizes it. In whatever monastery elder learned bhikkhus who know the headings of the Teaching and Discipline, observe the rains, he observes the rains there and from time to time he approaches those elders and asks venerable sir, what is the meaning of this? Those venerable ones explain to him the hidden meanings, and calls attention where attention should be called. They dispel the various doubts. Friend, ânanda, in this manner the bhikkhu hears the unheard Teaching, is not confused in the Teaching already heard, recalls the realized Teaching and knows the not known Teaching.

10. Khattiyasuttaü Ý Warriors

005.10. Then the Brahmin Jànussoõi approached The Blessed One, exchangd friendly greetings, sat on a side and said:

Good Gotama, what is the intention of the warriors, ... re ... discrimination, ... re ... resolution, ... re ... inclination ... re ... and conclusion of the warriors?

Brahmin, the intention of the warriors is wealth. They discriminate wisely. Their resolve is power. Their inclination is for lands and they conclude with rulership.

Good Gotama, what is the intention of the Brahmins, ... re ... discrimination, ... re ... resolution, ... re ... inclination ... re ... and conclusion of the Brahmins?

Brahmin, the intention of the Brahmins is wealth. They discriminate wisely. Their resolve is the mantras. Their inclination is sacrifices and they conclude with birth in the world of Brahma.

Good Gotama, what is the intention of the householders, ... re ... discrimination, ... re ... resolution, ... re ... inclination ... re ... and conclusion of the householders?

Brahmin, the intention of the householders is wealth. They discriminate wisely. Their resolve is a skill. Their inclination is an activity and they conclude completing that activity.

Good Gotama, what is the intention of the woman, ... re ... discrimination, ... re ... resolution, ... re ... inclination ... re ... and conclusion of the woman?

Brahmin, the intention of the woman is a man. Her discrimination is adornment. Her resolve is for sons. Her inclination is to be without a rival and her conclusion is to be overpowering.

Good Gotama, what is the intention of robbers, ... re ... discrimination, ... re ... resolution, ... re ... inclination ... re ... and conclusion of the robbers?

Brahmin, the intention of robbers is snatching. They discriminate seizing. Their resolve is with weaponsòheir inclination is darkness and their conclusion is not to be seen.

Good Gotama, what is the intention of recluses, ... re ... discrimination, ... re ... resolution, ... re ... inclination ... re ... and conclusion of the recluses?

Brahmin, the intention of recluses is patience and gentleness They discriminate wisely. Their resolve is virtues. Their inclination is the sphere of nothingness and they conclude extinguishing.

Good Gotama, it is wonderful and surprising. Good Gotama knows the intentions, discriminations, resolutions, inclinations and conclusions of the warriors, Brahmins, householders, women, robbers and recluses.

I understand good Gotama, I take refuge as a lay disciple of good Gotama, from today until life lasts.

11. Appamàdasuttaü Ý Diligence

005.11. A certain Brahmin approached The Blessed One, exchanged friendly greetings, sat on a side and said:

Good Gotama, is there a single thing developed and made much, would reach up to both the good, of here and now and here after?

Brahmin, there is a thing which developed and made much reaches up to both the good, here and now and here after.

Good Gotama, what is that one thing which developed and made much reaches up to both the good, here and now and here after?

Brahmin, diligence is the one thing, developed and made much reaches up to both the good, here and now and here after. Brahmin, just as all other foot prints of moving animals get included in the foot print of the elephant and of themñhe foot print of the elephant is the biggest, in the same manner diligence developed and made much reaches up to both the good, here and now and here after. Brahmin, just as of a peaked roof the beam supporting the framework of the roof is the most important. All other beams meet there and lie low in the same manner diligence developed and made much reaches up to both the good, here and now and here after. Brahmin, like a grass cutter would cut the grass and holding from the top would shake and throw away the others in the same manner diligence developed and made much reaches up to both the good, here and now and here after. Brahmin, like a bunch of mangoes stand together on account of the stem, in the same manner diligence developed and made much reaches up to both the good, here and now and here after. Brahmin, like all other kings are under the universal monarch and of them the universal monarch is the most prominent, in the same manner diligence developed and made much reaches up to both the good, here and now and here after. Brahmin, like the radiance of all stars is not worth one sixteenth the radiance of the moon in the same manner diligence developed and made much reaches up to both the good, here and now and here after. Brahmin, this is the one thing developed and made much reaches up to both the good here and now and here after.

I understand good Gotama, I take refuge as a lay disciple of good Gotama, from today until life lasts.

12. Dhammikasuttaü Ý Venerable Dhammika

005.12. At one time The Blessed One lived among the Gijja peaks in Rajagaha. At that time venerable Dhammika lived in seven monasteries of his native land. At that time venerable Dhammika rebuked and scolded visiting bhikkhus, hurt them and aroused them. They too rebuked, scolded, hurt and aroused him and went away. It occured to the lay disciples of that village: We attend on the community of bhikkhus with robes, morsel food, dwellings and requisites when ill. Yet the visiting bhikkhus do not stay, they go away, they desert the monastery. What is the reason for these bhikkhus to go away? Then it occured to the lay disciples of the village: Venerable Dhammika rebukes and scolds visiting bhikkhus, hurts them and arouses them. They too rebuke, scold, hurt and arouse him and go away. What if we send away venerable Dhammika. They approached venerable Dhammika and said: Venerable one go away from this monastery, it is of no use your staying here.

Then venerable Dhammika went to another monastery of his native land. There too venerable Dhammika rebuked and scolded visiting bhikkhus, hurt them and aroused them. They too rebuked, scolded, hurt and aroused him and went away. It occured to the lay disciples of that village: We attend on the community of bhikkhus with robes, morsel food, dwellings and requisites when ill. Yet the visiting bhikkhus do not stay, they go away, they desert the monastery. What is the reason for these bhikkhus to go away? Then it occured to the lay disciples of the village: Venerable Dhammika rebukes and scolds visiting bhikkhus, hurts them and arouses them. They too rebuke, scold, hurt and arouse him and go away. What if we send away venerable Dhammika. They approached venerable Dhammika and said: Venerable one go away from this monastery, it is of no use your staying here.

Then venerable Dhammika went to another monastery of his native land. There too venerable Dhammika rebuked and scolded visiting bhikkhus, hurt them and aroused them. They too rebuked, scolded, hurt and aroused him and went away. It occured to the lay disciples of that village: We attend on the community of bhikkhus with robes, morsel food, dwellings and requisites when ill. Yet the visiting bhikkhus do not stay, they go away, they desert the monastery. What is the reason for these bhikkhus to go away? Then it occured to the lay disciples of the village: Venerable Dhammika rebukes and scolds visiting bhikkhus, hurts them and arouses them. They too rebuke, scold, hurt and arouse him and go away. What if we send away venerable Dhammika. They approached venerable Dhammika and said: Venerable one go away from this monastery, it is of no use your staying here.

Then it occured to venerable Dhammika: I am dismissed from all seven monasteries of my native land, where shall I go now? Then it occured to venerable Dhammika. What if I go to The Blessed One: Then venerable Dhimmika taking his bowl and robes went to Rajagaha and gradually going to the Gijja peaks approached The Blessed One, worshipped sat on a side and said to The Blessed One: I am dismissed by the lay disciples from all seven monasteries of my native land.

Truly, Brahmin, what has happened to you? When you were dismissed from there and there, you came to my presence.

Dhammnika, in the past when traders were going in the sea, they took birds with them. When a beach is not visible they release a bird. The bird goes to the east, to the west, to the north and south, up and the inter directions. If it sees the coast some where it flies there, if it does not see the coast any where, it returns to the ship. Dhammika in the same manner, when you were dismissed from there and there, you came to my presence.

Brahmin Dhammika, in the past to king Koravya there was a banian tree named Suppatitthita it supported an area of about eighty four miles. It had roots running down to a depth of thrity five miles. Suppatitthita had fruits as large as huge vessels and fruits that are small, sweet and fresh. One of the shoots of Suppatitthita supported the king and the women in the palace. One shoot supported the forces. another shoot supported the people in the hamlets, villages and the state. Recluses and Brahmins partook from one branch and animals and birds ate from another shoot. They did not disturb each others fruits. A certain man ate fruits from Suppatitthatita as much as he liked, broke down the branches and went away. Then it occured to the goddess living in the banian tree, Suppatitthita: It is surprising this evil man eating as many fruits as he liked, has broken the branches and gone away. What if the banian tree Suppatitthita should not produce any more fruits in the future. Then Brahmin Dhammika, the banian tree, Suppatitthita did not bear fruit any more. Then Dhammika, king Koravya approached Sakka the king of gods. `Sir, know this, the banian tree Suppatitthita does not bear fruits any more. Then Sakka, the king of gods performed a supernormal fete, where a forceful great wind blew and the banian tree Suppatitthita fell on the ground, completely uprooted. Then the goddess living in the banian tree displeased, crying with tears in the eyes stood on a side. The king of gods approched the goddess living in the banian tree Suppatitthita and asked her `Goddess, why are you displeased crying with tears in the eyes and standing on a side? Sir, a forceful great wind blew and the banian tree Suppatitthita in which I live fell on the ground completely uprooted. Goddess, did a forceful great wind blow and fell the banian tree Suppatitthita, your dwelling when you were observing the rules of trees? Sir, what are the rules of trees to be observed? Here, goddess, those who need take away the roots of a tree, the bark of the tree, the leaves and flowers. On account of that the goddess should not be displeased or undesirable. Goddess, in this manner the tree observes the rules of trees. Sir, when I did not observe the rules of trees a forceful great wind blew and the banian tree Suppatitthita fell on the ground completely uprooted. Goddess, if you observe the rules of trees your dwelling will be as it was before. Sir, I observe the rules of trees and my dwelling should be as it was before. Then Sakka, the king of gods performed a supernormal fete, which caused a forceful great wind to blow and caused the banian tree Suppatitthita to be established again fixing the roots back, on to earth. In the same manner Brahmin Dhammika, were you observing the rules of recluses when the lay disciples of your native country dismissed you? Venerable sir, how does the recluse observe the rules of recluses? Here, Dhammika the recluse when scolded does not scold, when aroused does not arouse in return, when quarrelling does not quarrel Venerable sir, even if I had considered the rules of a recluse the lay disciples of my native land would dismiss me from all the seven monasteries.

Brahmin, Dhammika, in the past there was a Teacher a ford maker named Sunetta he was free of sensual greed. He had innumerable thousands of disciples. He taught his disciples to be born with Brahma. Dhammika, those who were not pleased with the Teaching of Sunetta, to be born in the Brahma world, after death went to loss, were born in hell. Those who were pleased with the Teaching of Sunetta, to be born in the Brahma world, after death went to gain, were born in heaven.

Brahmin, Dhammika, in the past there was a Teacher a ford maker named Mugapakkha ... re ... Aranemi, ... re ... Kuddalada, ... re ... Hatthipala ... re ... Jotipala he was free of sensual greed. He had innumerable thousands of disciples. He taught his disciples to be born with Brahma. Dhammika, those who were not pleased with the Teachings of Jotipala to be born in the Brahma world, after death went to loss, were born in hell. Those who were pleased with the Teachings of Jotipala to be born in the Brahma world, after death went to gain, were born in heaven.

Brahmin Dhammika, these six teachers, ford makers, free of sensual greed, who had an innumerable following, with a community of bhikkhus if someone with a defiled mind was to scold and abuse would he accure much demerit? Yes, venerable sir.

Brahmin Dhammika, these six teachers, ford makers, free of sensual greed, had an innumerable following, with a community of bhikkhus if someone with a defiled mind was to scold and abuse them, they would accure much demerit. It would be worse if a single one who has attained right view is scolded and abused, he would accure much more demerit. What is the reason? I do not see this patience outside, other than among the co-associates in this holy life. Therefore Brahmin, you should train:

We will not defile our minds towards co-associates in the holy life.
The Brahmins Sunetta, Mugapakka, Aranemi, Kuddalaka, the teacher
Hatthipala the young man and Jotipala and Govinda the seventh advisor,
The famous non hurting six teachers in the past
Free of the smell of raw flesh, released in compassion.
Detached from sensual lust, are born in the world of Brahma
They had innumerable hundreds of disciples released in compassion
Detached from sensual lust, born in the world of Brahma
They are sages outside this dispensation, free of lust and concentrated
If someone with a defiled mind abuses them, he accures much demerit.
If a noble disciple of The Blessed One is abused with a defiled mind,
He accures much more demerit, so never hurt a respectable one,
Aspiring right view, he holds the seventh place in the Community of bhikkhus .
Free from sensual lust, but mental faculties are immature
Has faith, mindfulness, effort, is appeased and introspective
Having hurt such a bhikkhu you have hurt your self and now hurt others.
If someone protects himself, by that he protects others
Therefore the wise firmly say protect yourself.