Aïguttara Nikàya
010. Upàlivaggo Ý The Section on Upali

1. Kàmabhogãsuttaü Ý Enjoying sensual pleasures

91. At one time The Blessed One was abiding in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. Then the householder Anàthapiõóika approached The Blessed One, worshipped and sat on a side. The Blessed One said to the householder Anàthapiõóika:

ßHouseholder, these ten, enjoying sensuality, are evident in the world. What ten?

Here, householder, a certain one enjoying sensuality earns money unrighteously and inconsiderately. With that money he neither enjoys sensuality nor shares it with others doing merit.

Here, householder, a certain one enjoying sensuality earns money unrighteously and inconsiderately. With that money he enjoys sensuality does not share it with others doing merit.

Here, householder, a certain one enjoying sensuality earns money unrighteously and inconsiderately. With that money he enjoys sensuality shares it with others and does merit.

Here, householder, a certain one enjoying sensuality earns money righteously and unrighteously, considerately and inconsiderately. With that money he neither enjoys sensuality nor shares it with others doing merit.

Here, householder, a certain one enjoying sensuality earns money righteously and unrighteously, considerately and inconsiderately. With that money he enjoys sensuality does not share it with others doing merit.

Here, householder, a certain one enjoying sensuality earns money righteously and unrighteously, considerately and inconsiderately. With that money he enjoys sensuality shares it with others doing merit.

Here, householder, a certain one enjoying sensuality earns money righteously and considerately. With that money he neither enjoys sensuality nor shares it with others doing merit.

Here, householder, a certain one enjoying sensuality earns money righteously and considerately. With that money he enjoys sensuality does not share it with others doing merit.

Here, householder, a certain one enjoying sensuality earns money righteously and considerately. With that money he enjoys sensuality, shares it with others doing merit.

He partakes it, bound and swooned, without seeing the danger and the wise escape from it.

Here, householder, a certain one enjoying sensuality earns money righteously and considerately. With that money he enjoys sensuality, shares it with others doing merit.

He partakes it, not enslaved not bound not swooned, seeing the danger and the escape from it.

Householder, the one enjoying sensuality earning money unrighteously and inconsiderately and with the money neither enjoying sensuality nor sharing it with others doing merit should be blamed for these three counts. For earning money unrighteously and inconsiderately, for not enjoying sensuality himself and for not sharing it with others doing merit.

Householder, the one enjoying sensuality earning money unrighteously and inconsiderately and with the money enjoying sensuality not sharing it with others doing merit, should be blamed on two counts and praised on one count. For earning money unrighteously and inconsiderately he is blamed, for enjoying sensuality himself praised and for not sharing it with others doing merit, blamed.

Householder, the one enjoying sensuality earning money unrighteously and inconsiderately and with the money enjoying sensuality, sharing it with others doing merit should be blamed on one count and praised on two counts. For earning money unrighteously and inconsiderately he is blamed. For enjoying sensuality himself and for sharing it with others doing merit he is praised.

Householder, the one enjoying sensuality earning money righteously and unrighteously, considerately and inconsiderately and with the money neither enjoying sensuality nor sharing it with others doing merit, should be praised for one thing and blamed for three things. For earning money righteously and considerately he is praised. For earning money unrighteously and inconsiderately, for not enjoying sensuality himself and for not sharing it with others doing merit, he is blamed.

Householder, the one enjoying sensuality earning money righteously and unrighteously, considerately and inconsiderately and with the money enjoying sensuality not sharing it with others doing merit, should be praised for two things and blamed for two things. For earning money righteously and considerately and for enjoying sensuality, he is praised. For earning money unrighteously and inconsiderately and for not sharing it others doing merit, he is blamed.

Householder, the one enjoying sensuality earning money righteously and unrighteously, considerately and inconsiderately and with the money enjoying sensuality sharing it with others doing merit, should be praised on three counts and blamed on one count. For earning money unrighteously and inconsiderately, he is blamed. For earning money righteously and considerately, for enjoying sensuality himself and for sharing it with others doing merit he is praised.

Householder, a certain one enjoying sensuality earning money righteously and considerately and with the money neither enjoying sensuality nor sharing it with others doing merit, should be praised on one count and blamed on two counts. For earning money righteously and considerately he is praised. For not enjoying sensuality himself and for not sharing it others doing merit, he is blamed.

Householder, the one enjoying sensuality earning money righteously and considerately and with the money enjoying sensuality himself not sharing it with others doing merit, should be praised on two counts and blamed on one count. For earning money righteously and considerately and for enjoying sensuality himself, he is praised and for not sharing it with others doing merit, he is blamed.

Householder, the one enjoying sensuality earning money righteously and considerately and with the money enjoying sensuality and sharing it with others doing merit,

yet partaking it, bound and swooned, without seeing the danger and the escape from it, should be praised on three counts and blamed on one count. For earning money righteously and considerately, for enjoying sensuality himself and for sharing it with others doing merit, he is praised. For partaking it bound, swooned, not seeing the danger and the escape from it, he is blamed.

Householder, the one enjoying sensuality earning money righteously and considerately and with the money enjoying sensuality and sharing it with others doing merit,

partaking it, not enslaved not bound not swooned, wisely seeing the danger and the escape from it, should be praised on these four counts. For earning money righteously and considerately, for enjoying sensuality himself for sharing it with others doing merit and for partaking it not bound, not swooned, seeing the danger and the escape from it, he should be praised on all four counts.

Householder, of these ten enjoying sensuality and evident in the world, the one enjoying sensuality earning money righteously and considerately and with the money enjoying sensuality and sharing it with others doing merit, partaking it, not enslaved not bound not swooned, wisely seeing the danger and the escape from it is the chief, foremost and the noble. Householder, just as from a cow milk is begot, from milk curd, from curd butter, from butter ghee, from ghee the cream of ghee and the cream of ghee is the foremost. In the same manner, householder, of these ten enjoying sensuality and evident in the world, the one enjoying sensuality earning money righteously and considerately and with the money enjoying sensuality and sharing it with others doing merit, partaking it, not enslaved not bound not swooned, wisely seeing the danger and the escape from it, is the chief, foremost and the noble.

2. Bhayasuttaü Ý Fear

92. Then the householder Anàthapiõóika approached The Blessed One, worshipped and sat on a side. The Blessed One said to the householder Anàthapiõóika:

ßHouseholder, when the five fears and hostilities are appeased and you are endowed with the four factors of a stream enterer and wisely penetrated and seen the noble norm, if you desire you could declare: `I have put an end to birth in hell, in the animal world, in the sphere of ghosts and decrease, loss and evil states, am certain of enlightenment.'

Householder, what are the five fears and hostilities appeased?

Householder, one destroying living things, has fear and hostility, in this very life, in the next birth and experiences unpleasantness and displeasure. One abstaining from destroying living things, has no fear or hostility, in this very life, or in the next birth and does not experience unpleasantness and displeasure. One who abstains from destroying living things is appeased from fear and hostility.

Householder, one taking the not given, ... re ... misbehaving in sexuality ... re ... telling lies, ... re ... taking intoxcating and brewed drinks has fear and hostility, in this very life, in the next birth and experiences unpleasantness and displeasure. One abstaining from taking intoxicating and brewed drinks, has no fear or hostility, in this very life, or in the next birth and does not experience unpleasantness and displeasure. One who abstains from taking intoxicating and brewed drinks is appeased from fear and hostility.

With what four factors of a stream enterer is he endowed?

Here, householder, the noble disciple is endowed with unwavering faith in the enlightenment.: `That Blessed One is, ... re ... enlightened and Blessed.' Is endowed with unwavering faith in the Teaching: 'The Teaching of The Blessed One is here and now, not a matter of time, is inviting to inspection, leading inwards to be realized by the wise for themselves. Is endowed with unwavering faith in the Community of bhikkhus: The community of bhikkhus have fallen to the right path, straight path, wise path and the path of mutual understanding, such as the four sets of eight Great men. They are the disciples of The Blessed One, worthy of reverence, hospitality, gifts and honour with clasped hands, the incomparable field of merit for the world. Is endowed with virtues desired by noble ones. `Consistent virtues that are not broken, fissured or spotted. Virtues that are not corrupted praised by the wise as leading to concentration'- Is endowed with these four factors of a stream enterer.

What is the noble norm seen and thoroughly penetrated?

Here, householder, the noble disciple reflects -'When this is present, this comes to be; when this rises, this rise. When this is not present, this does not come to be; when this ceases, this cease. Such as on account of ignorance determinations, on account of determinations consciousness, on account of consciousness, name and matter. On account of name and matter, the six spheres. On account of the six spheres, contact. On account of contact feelings. On account of feelings, holding. On account of holding, being and on account of being, birth, decay death, grief, lament, unpleasantness displeasure and distress. This is the arising of the whole mass of unpleasantness. With the remainderless cessation of ignorance, cease determinations ... re ... This is the cessation of the whole mass of unpleasanatness. This is the noble norm seen and thoroughly penetrated.

Householder, when the five fears and hostilities are appeased and you are endowed with the four factors of a stream enterer and wisely penetrated and seen the noble norm, if you desire you could declare: `I have put an end to birth in hell, in the animal world, in the sphere of ghosts and decrease, loss and evil states, am certain of enlightenment.

3. Kiüdiññhikasuttaü Ý What's your view?

93. At one time The Blessed One was abiding in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. Then the householder Anàthapiõóika was daily going to see The Blessed One. One day it occured to the householder Anàthapiõóika: It is not suitable to see The Blessed One at this time, he is in his seclusion. It is not suitable to see the bhikkhus who advice on mind developement, they also are in seclusion. What if I go to the monastery of the wandering ascetics of other sects?

Then the householder Anàthapiõóika approached the monastery of the wandering ascetics of other sects. At that time the wandering ascetics of other sects were noisy and seated were talking on childish topics in a high pitch. They saw the householder Anàthapiõóika coming in the distance and made gestures to each other: ßGood ones, make less noise. Do not make such noise. The householder Anàthapiõóika is coming to the monastery. He is a disciple of the recluse Gotama, who wears white clothes and lives in Sàvatthi. He is one who likes silence, may be he is approaching thinking the gathering is silent.

The wandering ascetics of other sects then became silent and the householder Anàthapiõóika approached the wandering ascetics of other sects and exchanging friendly greetings sat on a side. Then the wandering sects of other sects said:

ßHouseholder, tell us, of what view is the recluse Gotama?

ßSirs, I do not know everything about the view of The Blessed One.

ßHouseholder, since you do not know the view of the recluse Gotama, tell us about the view of the bhikkhus.

ßSirs, I do not know about the view of the bhikkhus either.

ßHouseholder, since you do not know the view of the recluse Gotama, nor the view of the bhikkhus tell us what is your view? .

ßSirs, that is not difficult for me, to declare of what view I am. Yet come on! You venerable ones first declare your own views and later it will be easy for me to declare my view.

When this was said a certain wandering ascetic said: householder, `The world is eternal! This is the truth, all others are false.' I am of this view.

Another wandering ascetic said: householder, `The world is not eternal! This is the truth, all others are false.' I am of this view.

Another wandering ascetic said: householder, `The world is limited! This is the truth, all others are false.' I am of this view.

Another wandering ascetic said: householder, `The world is not limited, ... re ... the soul is the body, ... re ... the soul is different from the body, ... re ... the Thus Gone One is after death, ... re ... the Thus Gone One is not after death, ... re ... the Thus Gone One is and is not after death ... re ... the Thus Gone One neither is nor is not after death! This is the truth, all others are false.' I am of this view.

When this was said, the householder Anàthapiõóika said to those wandering ascetics: Sirs, whoever venerable one said -'The world is eternal, this is the truth all else is false, householder, am of this view!' This view of the venerable one, has arisen on account of unwise attention or on account of anothers' words. That view is produced, compounded, is thought out and dependently arisen. Whatever is produced, compounded, thought out and dependently arisen is impermanent. That which is impermanent is unpleasant. The venerable one is sticking to that unpleasantness and reaching up to it.

Sirs, whoever venerable one said -'The world is not eternal, this is the truth all else is false, householder, am of this view!' This view of the venerable one, has arisen on account of unwise attention or on account of anothers' words. That view is produced, compounded, is thought out and dependently arisen. Whatever is produced, compounded, thought out and dependently arisen is impermanent. That which is impermanent is unpleasant. The venerable one is sticking to that unpleasantness is reaching up to it.

Sirs, whoever venerable one said -'The world is limited, ... re ... The world is not limited, ... re ... The soul is the body, ... re ... The soul is different from the body, ... re ... The Thus Gone One is after death, ... re ... The Thus Gone One is not after death, ... re ... The Thus Gone One is and is not after death, ... re ... The Thus Gone One neither is nor is not after death, this is the truth all else is false, householder, am of this view!' This view of the venerable one, has arisen on account of unwise attention or on account of anothers' words. That view is produced, compounded, is thought out and dependently arisen. Whatever is produced, compounded, thought out and dependently arisen is impermanent. That which is impermanent is unpleasant. The venerable one is sticking to that unpleasantness is reaching up to it.

Then the wandering ascetics said: ßHouseholder we have declared our individual views, now tell us your view.

ßSirs, whatever is produced, compounded, is thought out and dependently arisen is impermanent. Whatever is impermanent is unpleasant. What is unpleaslant is not mine, am not in it. It is not my self. Sirs am of that view.

ßHouseholder, whatever is produced, compounded, is thought out and dependently arisen is impermanent. Whatever is impermanent is unpleasant. Whatever is unpleaslant that is you. Householder, you stick to it and reach up to it.

ßSirs, whatever is produced, compounded, is thought out and dependently arisen is impermanent. Whatever is impermanent is unpleasant. What is unpleaslant is not mine, am not in it. It is not my self. This I have seen, as it really is, with right wwisdom. I know the escape beyond it, as it really is.

When this was said the wandering ascetics became silent, confused, with drooping bodies turned their faces down became thoughtful and unable to reply. When the householder Anàthapiõóika knew that the wandering ascetics had become silent, confused, with drooping bodies, turned down faces were thoughtful and unable to reply back, got up from his seat and approached The Blessed One, worshipped, sat on a side and related the whole conversation with the wandering ascetics to The Blessed One .

The Blessed One said: ßGood! Householder, it is good that you from time to time dispel the deep rooted views of these foolish men according to the Teaching.

Then The Blessed One with a talk advised, incited, aroused, made the heart light of the householder Anàthapiõóika. The householder Anàthapiõóika advised, incited, aroused and made the heart light by The Blessed One got up from his seat, worshipped, circumambulated The Blessed One and went away. Soon after he had gone The Blessed One addressed the bhikkhus: Bhikkhus, you too, who have spent a hundred rains should dispel the deep rooted views of wandering ascetics, as was done by the householder Anàthapiõóika.

4. Vajjiyamàhitasuttaü Ý The householder Vajjiyamahi

94. At one time The Blessed One was living on the bank of the Gaggara pond in Campa. Then the householder Vajjiyamahi was daily going to see The Blessed One. One day it occured to the householder Vajjiyamahi: It is not suitable to see The Blessed One at this time, he is in his seclusion. It is not suitable to see the bhikkhus who advice on mind developement, they also are in seclusion. What if I go to the monastery of the wandering ascetics of other sects?

Then the householder Vajjiyamahi approached the monastery of the wandering ascetics of other sects. At that time the wandering ascetics of other sects were noisy and seated were talking on childish topics in a high pitch. They saw the householder Vajjiyamahi coming in the distance and made gestures to each other: ßGood ones, make less noise. Do not make such noise. The householder Vajjiyamahi is coming to the monastery. He is a disciple of the recluse Gotama, who wears white clothes and lives in Campa. He is one who likes silence, may be he is approaching thinking the gathering is silent.

The wandering ascetics of other sects then became silent and the householder Vajjiyamahi approached the wandering ascetics of other sects and exchanging friendly greetings sat on a side. Then the wandering sects of other sects said:

ßHouseholder, is it true that the recluse Gotama blames all austerities, scolds and blames and finds fault with those leading a hard and rough life?

ßSirs, The Blessed One does not blame all austerities. Does not scold, blame or find fault with those leading a hard and rough life. Sirs, The Blessed One details blaming, the blameworthy and praising the praiseworthy. The Blessed One does not declare definitely.

When this was said a certain wandering ascetic said to the householder Vajjiyamahi:

ßCome on houxeholder, the way you praise the recluse Gotama, he is a nihilist and one without a concept.

ßVenerable sirs, I tell you, The Blessed One rightfully points out, this is merit and this demerit and this is merit and demerit. By that The Blessed One is one who, points out, not a nihilist.

When this was said the wandering ascetics became silent, confused, with drooping bodies turned their faces turned down became thoughtful and unable to reply. When the householder Vajjiyamahi knew that the wandering ascetics had become silent, confused, with drooping bodies, turned down faces were thoughtful and unable to reply back, got up from his seat and approached The Blessed One, worshipped, sat on a side and related the whole conversation with the wandering ascetics to The Blessed One .

The Blessed One said: ßGood! Householder, it is good that you from time to time dispel the deep rooted views of these foolish men according to the Teaching. Householder, I do not say that all austerities should be observed, nor do I say that all austerities should not be observed. Householder, I do not say that all observances should be observed, nor do I say that all observances should not be observed. Householder, I do not say that all endeavours should be done, nor do I say that all endeavours should not be done. Householder, I do not say that everything should be given up, nor do I say that everything should not be given up. Householder, I do not say that all releases should be achieved, nor do I say that all releases should not be achieved.

Householder, when observing an austerity, if demeritorious things increase and meritorious things decrease, that austerity should not be followed Householder, when observing an austerity, if demeritorious things decrease and meritorious things increase, that austerity should be followed.

Householder, when observing an observance, if demeritorious things increase and meritorious things decrease, that observance should not be observed Householder, when observing an observance, if demeritorious things decrease and meritorious things increase, that obserevance should be observed.

Householder, when making endeavour, if demeritorious things increase and meritorious things decrease, that endeavour should not be followed Householder, when making endeavour, if demeritorious things decrease and meritorious things increase, that endeavour should be followed.

Householder, when giving up something, if demeritorious things increase and meritorious things decrease, that giving up should not be done Householder, when giving up something, if demeritorious things decrease and meritorious things increase, that giving up should be done.

Householder, when released from something, if demeritorious things increase and meritorious things decrease, that release should not be followed Householder, when released from something, if demeritorious things decrease and meritorious things increase, that release should be followed.

Then The Blessed One with a talk advised, incited, aroused, made the heart light of the householder Vajjiyamahi. The householder Vajjiyamahi advised, incited, aroused and made the heart light by The Blessed One got up from his seat, worshipped, circumambulated The Blessed One and went away. Soon after he had gone The Blessed One addressed the bhikkhus: Bhikkhus, you too, who have long been in this dispensation should dispel the deep rooted views of wandering ascetics, as was done by the householder Vajjiyamahi.

5. Uttiyasuttaü Ý The wandering ascetic Uttiya

95. òhe wandering ascetic Uttiya approached The Blessed One, exchanged friendly greetings, sat on a side and said:

ßDoes good Gotama say, the world is eternal. This is the truth, all else is false?

ßUttiya, I have not declared, the world is eternal. This is the truth, all else is false.

ßDoes good Gotama say, the world is not eternal. This is the truth, all else is false?

ßUttiya, I have not declared that either, the world is eternal. This is the truth, all else is false.

`ßDoes good Gotama say, the world is limited. This is the truth, all else is false?

ßUttiya, I have not declared, the world is limited. This is the truth, all else is false.

ßDoes good Gotama say, the world is not limited ... re ... the soul and body is the same, ... re ... the soul is different from the body, ... re ... the Thus Gone One is after death, ... re ... The Thus Gone One is not after death, ... re ... The Thus Gone One is and is not after death, ... re ... The Thus Gone One neither is nor is not after death. This is the truth, all else is false?

ßUttiya, I have not declared that either, the Thus Gone One neither is nor is not after death. This is the truth, all else is false.

ßGood Gotama, when asked does good Gotama say, the world is eternal, this is the truth, all else is false. It was said it is not declared by me, The world is eternal, this is the truth all else is false.

When asked does good Gotama say, the world is not eternal, this is the truth, all else is false. It was said it is not declared by me, The world is not eternal, this is the truth all else is false.

When asked does good Gotama say, the world is limited, ... re ... not limited, ... re ... the soul and the body is the same, ... re ... the soul is different from the body, ... re ... the Thus Gone One is after death, ... re ... the Thus Gone One is not after death, ... re ... the Thus Gone One is and is not after death, ... re ... the Thus Gone One neither is nor is not after death. This is the truth, all else is false. It was said it is not declared by me either. The Thus Gone One neither is nor is not after death, this is the truth all else is false. Then what indeed does good Gotama declare?

ßUttiya, I declare the Teaching having realized by meself, to my disciples for the purification of beings, for the ending of grief, lament, unpleasantness, displeasure and distress for the realization of extinction.

ßWhen good Gotama declares the Teaching having realized by himself to the disciples, for the purification of beings, for the ending of grief, lament, unpleasantness, displeasure and distress for the realization of extinction, is all the world or half the world or one third of it led away? When this was asked The Blessed One became silent.

Then it occured to venerable ânanda The wandering ascetic overcome by this evil view asks a question from the completely exalted one, the question does not go home, it is not explained, it becomes incapable to be answered. It will be for Uttiya's unpleasantness for a long time.

Then venerable ânanda said to the wandering ascetic: ßFriend, I will give you a comparison, for some wise ones understand the meaning when a comparison is given.

To a neighbouring city there is a deep moat and a high wall with a single gate and a wise gate keeper who stops the unknown and allows the known to enter. He encircles round the city wall and does not see a single entrance or a hole so far as a cat to enter. The knowledge does not arise to him: This much enters the city or this much leaves the city. Yet he knows, all that enter or leave the city have to leave or enter through this gate.

In the same manner, the Thus Gone One is not eager whether all are led away from the world, half or one third is led away from the world. It occurs to the Thus Gone One:

`Whoever was led away, are led away and will be led away from the world, they all dispel the five hindrances, wisely make the finer defilements of the mind weak, develop the mind in the four establishments of mindfulness and the seven enlightenment factors as it really should be, thus they were led away, are led away or will be led away from the world. Friend, the question you asked from The Blessed One was not correctly worded Therefore The Blessed One did not explain it.

6. Kokanudasuttaü Ý The wandering ascetic Kokunada

96. At one time venerable ânanda was abiding in the warm water monastery in Rajagaha and waking up during the early hours of the day went to the hot water spring to wash the body. Having washed the body and come out was standing in one robe until the body was dry, The wandering ascetic Kokunada too had got up during the early hours of the day and had come to the hot water spring to wash the body.

The wandering ascetic Kokunada seeing venerable ânanda said: Friend, who are you?

ßFriend, I am a bhikkhu.

ß Friend, whose bhikkhu are you?

ßFriend, am one of the sons of the Sakyas.

ßI want to ask a question from the venerable one if the venerable one gives me permission.

ßAsk friend, we will listen and explain.

The world is eternal, this is the truth. All else is false is the good one of this view?

ßFriend, am not of this view, the world is eternal. This is the truth, all else is false.

ßThe world is not eternal, this is the truth, all else is false is the good one of this view?

ßFriend, am not of the view, the world is not eternal. This is the truth, all else is false.

`ßThe world is limited. This is the truth, all else is false is the good one of this view?

ßFriend, am not of the view, the world is limited. This is the truth, all else is false.

ßThe world is not limited ... re ... the soul and body is the same, ... re ... the soul is different from the body, ... re ... the Thus Gone One is after death, ... re ... The Thus Gone One is not after death, ... re ... The Thus Gone One is and is not after death, ... re ... The Thus Gone One neither is nor is not after death. This is the truth, all else is false, is the good one of this view?

ßFriend, am not of the view, the Thus Gone One neither is nor is not after death. This is the truth, all else is false.

ßThen does the good one not know and not see?

ßFriend, I know and I see.

ßGood one, when asked, the world is eternal, this is the truth, all else is false. It was said am not of the view, the world is eternal, this is the truth all else is false.

When asked, the world is not eternal, this is the truth, all else is false. It was said, am not of the view the world is not eternal, this is the truth all else is false.

When asked, the world is limited, ... re ... not limited, ... re ... the soul and the body is the same, ... re ... the soul is different from the body, ... re ... the Thus Gone One is after death, ... re ... the Thus Gone One is not after death, ... re ... the Thus Gone One is and is not after death, ... re ... the Thus Gone One neither is nor is not after death. This is the truth, all else is false. It was said, am not of the view the world is eternal, this is the truth all else is false. When asked then good one, do you not know and not see, it was said I know and I see. How could the meaning of these words be known?

ßFriend, the world is eternal, this is the truth, all else is false is a speculation. The world is not eternal, this is the truth, all else is false is a speculation. The world is limited, ... re ... The world is not limited ... re ... the soul is the same as the body, ... re ... the soul is different from the body ... re ... The Thus Gone One is after death, ... re ... The Thus Gone One is not after death, ... re ... The Thus Gone One is and is not after death, ... re ... The Thus Gone One neither is nor is not after death, this is the truth, all else is false is a speculation.

Friend, these speculations are firm beliefs, resolutions, possession of a view, arisings from views and seized things, I know them and see them, not that I do not kow and see them.

ßWhat is the name of the venerable one, how do the co-associates know him?û

ßFriend, my name is ânanda and co-associates call me ânanda.û

ßWe had been talking with a great teacher. If we knew we would not have spoken so much . Venerable sir, ânanda, pardon me.

7. Aahuneyyasuttaü Ý Worshipful

97. Bhikkhus, the bhikkhu endowed with these ten things is suitable for, revering, hospitality, gifts and worshipful with clasped hands the incomparable field of merit for the world. What ten?

Here, bhikkhus, the bhikkhu is virtuous restrained in the higher code of rules seeing fear in the slightest fault.

Is learned, bearing and accumulating the Teaching good at the beginning, middle and end, full of meanings even in the letters and declaring the pure and complete holy life. That Teaching he bears in the mind, recites and experiences with the mind and straightens his view.

Becomes a spiritual friend, a good companion promoting good friendship.

He is one of right view endowed with the right vision.

Partakes various psychic fetes -Such as one becoming many, and many becoming one. Appearing and disappears across walls and embankments without an obstruction, as though done in space. Dives in and comes out of earth too as though in water. Goes unbroken on water, as though on earth. Abides cross legged in space as birds small and large do. Even the moon and sun he touches with the hand and wields power as far as the world of Brahma.

With the ear element purified above human hears both sounds heavenly and human, far and near.

Cognizes and knows the minds of other beings. Knows the greedy mind, the not greedy mind, the angry mind, the not angry mind, the deluded mind, the not deluded mind, the cramped mind and the distracted mind, the mind grown great and the mind not grown great, the mind with a compare and the mind without a compare, the concentrated mind and the not concentrated mind, the released mind and the not released mind.

Recollects the manifold previous births. Such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward world cycles of births, innumerable backward world cycles of births and innumerable forward and backward cycles of births. -There I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings and enjoying such a life span. Disappearing from there was born there with such name, clan, dispossition, supports, experiencing such pleasant and unpleasant feelings and enjoying such a life span. Disappearing from there was born here. Thus with all details the manifold previous births are recalled.

With the heavenly eye purified beyond human sees beings disappearing and appearing in unexalted and exalted states, beautiful and ugly in good and bad states. Sees beings born according to their actions. These good beings endowed with bodily, verbal and mental misbehaviour, blaming noble ones, with wrong view, with the wrong view of actions, after death are born in loss, in decrease, in hell. As for these good beings, endowed with bodily, verbal and mental right behaviour after death are born in a good state, in heaven. Thus with the heavenly eye purified beyond human sees beings disappearing and appearing in unexalted and exalted states, beautiful and ugly in good and bad states. Sees beings born according to their actions.

Destroying desires, the mind released and released through wisdom, in this very life by himself realizing abides.

Bhikkhus, the bhikkhu endowed with these ten things is suitable for, revering, hospitality, gifts and worshipful with clasped hands the incomparable field of merit for the world.

8. Therasuttaü Ý The elder bhikkhu

98. ßBhikkhus, the bhikkhu endowed with ten things, wherever he goes, has a pleasant abiding. What ten?

He is a well-known elder gone forth long since. Is virtuous, ... re ... abides seeing fear in the slightest fault. Is learned ... re ... and straightens his view. Of the higher code of rules he is well versed to explain and adjudicate with reference to suttas and words. Is clever in giving judgement. Is fond of the Teaching and speaks delightedly about the deeper aspects of the Teaching and discipline. Is satisfied with whatever gain of robes, morsel food, dwellings and requisites when ill. Is lovely when approaching and receding and sits inside a house well restrained. He is a quick and easy gainer for nothing of the higher states of the mind, the pleasant abidings in this very life. Destroying desires, releasing the mind and released through wisdom, he abides in this very life by himself realizing. Bhikkhus, the bhikkhu endowed with these ten things, wherever he goes, has a pleasant abiding.

9. Upalisuttaü Ý Venerable Upali

99. Venerable Upali approached The Blessed One, worshipped, sat on side and said: ßVenerable sir, I desire to live in forest dwellings and jungle paths.

ßUpali, life in forest dwellings and jungle paths is difficult to bear. It is difficult to be attached to seclusion. The mind of the bhikkhu who is not concentrated is carried away by solitude. Upali, if someone says: I will abide in jungle forests to gain concentration. He could expect a sinking down or an elation.

Upali, a huge elephant of about seven or seven and half cubits comes to a huge pond of water. It occurs to him: `What if I descend this pond, enjoy washing my ears and back, bathe and drink and ascending the pond go where I like. 'Then the huge elephant descends to the pond, enjoys washing his ears and back, bathes, drinks and ascends from it and goes wherever he likes. What is the reason? Upali, he has a huge self, and could withstand that depth and enjoy the depth .

Then a hare or a cat comes and it occurs to it: If the huge elephant can why can't I.? What if I ascend the great pond, enjoy washing my ears and back, drink and bathe and ascending go where I want to go. Without considering he jumps into the great pond, and he should expect this. -Either sinking or being thrown up . What is the reason?

Upali the self is small, the pond is deep, it cannot withstand the depth. In the same manner, Upali if someone says: I will abide in jungle forests to gain concentration. He could expect a sinking down or an elation.

Upali, a baby boy would play with his own urine and excreta. Isn't it completely foolish to do so?

ßIt is, venerable sir.

ßThat boy in the meantime with his developed mental faculties would play games played by young boys such as: Playing with, a toy plough, sticks, turning somersaults, a toy windmill, toy measures, a toy cart or a small bow. Isn't this more excellent than the game he played earlier?

ßYes, venerable sir.

ßUpali, in the meantime that boy when his mental facuties are developed, provided and endowed with the five strands of sensual pleasures would enjoy pleasant, agreeable forms cognizable by eye consciousness arousing fondness and sensual desires. Would enjoy pleasant, agreeable sounds cognizable by ear consciousness ... re ... scents cognizable by nose consciousness, ... re ... tastes cognizable by tongue consciousness, ... re ... and touches cognizable by body consciousness. Upali, isn't this more excellent than the games he enjoyed earlier?

ßYes, venerable sir.

ßHere, Upali, the Thus Gone One, worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed is born in the world. He declares the Teaching, by himself known and realized, to the world, together with its gods and men and the community of recluses and Brahmins. That Teaching is good at the beginning, middle and end, full of meaning even in the letters, declaring the pure and complete holy life.

A householder, or the son of a householder or someone born to a clan hears that Teaching and gains faith in the Thus Gone One. With that gain of faith he reflects:

`The household life is full of difficulties and defilements, the going forth is like open space.

Living in a household, it is difficult to lead the holy life pure and complete. What if I shave head and beard, wear yellow clothes, leave the household and go forth.

In the meantime leaving behind a great mass of wealth or a little wealth, a large circle of relations or a small circle of relations he shaves head and beard, wears yellow clothes and leaving home, becomes homeless.

Become homeless, he trains in the precepts of the bhikkhus. Giving up destroying living things, throws away stick and weapon, abides shameful with aroused compassion for all beings.

Putting an end to taking the not given, desiring the given, abides without theft making the self pure.

Leaving behind the unholy life, abides far removed from low sexuality.

Giving up and abstaining from telling lies, talks the truth become trustworthy to the world.

Giving up slandering abstains from telling there, what was heard here to disunite these. Or from telling here, what was heard there to disunite those. Thus unites the broken, makes firm those united. Desiring and attached to unity talks words, for unity to promote unity.

Abstaining from rough talk, talks words that are pleasing to the ears, go straight into the heart, noble and good mannered words, desired by the general populace.

Abstaining from frivolous talk, talks words that are truthful, meaningful, words that accord with the Teaching and discipline. Talks truthful, meaningful words at the right time, words that should be treasured.

He abstains from destroying seedlings and vegetation. Partakes one meal per day, abstains from food at night and at untimely hours. Abstains from dance, singing, instrumental music and sight seeing. Abstains from bearing flowers, scents, ointments, wearing ornaments and decorating the self. Abstains from high and stately beds and seats. Abstains from accepting gold and silver, uncooked grains and uncooked flesh. Abstains from accepting women and girls, slave women and men, goats and cows, foul and pigs. Abstains from accepting elephants, cattle, horses and mares. Abstains from accepting fields and lands. Abstains from taking messages, buying and selling. Abstains from false weighing, false coining and false measuring. Abstains from deceit, fraud and insincere activities. Abstains from cutting, binding and tying. Abstains from highway robbery and various deceptive ways of obtaining morsel food.

He is satisfied with the robe to cover the body, with the morsel food to please the stomach. Wherever he goes, he goes with all his things. Endowed with the virtues of a noble one, he enjoys the pleasantness of being free from faults.

Seeing a form, he does not take the sign or the detail. To one abiding with the faculty of the eye unprotected, demeritorious things of coveting and displeasure may arise. He protects the faculty of the eye. Hearing a sound, ... re ... Scenting a smell, ... re ... Tasting some food, ... re ... Experiencing a touch on the body, ... re ... Cognizing an idea he does not take the sign or the detail. To one abiding with the faculty of the mind unprotected, demeritorious things of coveting and displeasure may arise. He protects the faculty of the mind. Endowed with this noble ones' control of the mental faculties He enjoys the pleasantness of internally not being hurt, .

Approaching and receding he becomes aware. Looking on and about he becomes aware. Bending and stretching he becomes aware. Bearing the three robes and bowl he becomes aware. Enjoying, drinking, eating and tasting he becomes aware. Going, standing, sitting and lying until awake he becomes aware and talking or keeping silence he becomes aware.

Endowed with this mass of virtues of the noble ones, the control of the mental faculties of the noble ones, the mindful awareness of the noble ones, he dwells secluded, at the root of a tree in the forest, a mountain grotto, a mountain cave, a cemetery, a jungle path, an open space or a heap of straw/ Gone to the forest, to the root of a tree or to an empty house he sits with crossed legs and body straight with mindfulness established in front.

Dispelling covetousness for the world he purifies the mind and abides with a mind free of covetousness. Dispelling aversion he abides purifying the mind of aversion with compassion for all living things. Dispelling sloth and torpor, he abides purifying the mind of sloth and torpor mindful and aware of the perception of light. Dispelling restlessness and worry, he abides with a balanced mind, appeasing the restlessness and worring. Dispelling doubts abides purifying the mind of doubts, about things that have to be done and not done.

Dispelling the five hindranes, wisely weakening the finer defilements, secluding the mind from sensual thoughts and angry thoughts, with thoughts and dicursive thoughts and with joy and pleasantness born of seclusion he abides in the first higher state of the mind.

Upali, isn't this abiding more pleasant than the previous abiding?û

ßYes, venerable sir.

ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then.

Again, Upali, the bhikkhu overcoming thoughts and discursive thoughts ... re ... abides in the second higher state of the mind. Isn't this abiding more pleasant than the previous?

ßYes, venerable sir.

ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then.

Again, Upali, the bhikkhu with equanimity to joy and disenhantment ... re ... abides in the third higher state of the mind. Isn't this abiding more pleasant than the previous?

ßYes, venerable sir.

ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then.

Again, Upali, the bhikkhu dispelling pleasantness and unpleasantness ... re ... abides in the fourth higher state of the mind ... re ...

Again, Upali the bhikkhu dispelling all perceptions of matter and aversion, not attending to the various perceptions, with space is boundless abides in the sphere of space.

Isn't this abiding more pleasant than the previous?

ßYes, venerable sir.

ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then.

Again, Upali, the bhikkhu overcoming all the sphere of space, with consciousness is boundless abides in the sphere of consciousness ... re ...

Again, Upali, the bhikkhu overcoming all the sphere of consciousness, with there is nothing abides in the sphere of nothingness ... re ...

Again, Upali, the bhikkhu overcoming all the sphere nothingness, thinking this is appeasement, abides in the sphere of neither perception nor non percption.

Isn't this abiding more pleasant than the previous?

ßYes, venerable sir.

ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then.

Again, Upali, the bhikkhu overcoming all the sphere of neither perception nor non-perception abides in the cessation of perceptions and feelings.

Isn't this abiding more pleasant than the previous?

ßYes, venerable sir.

ßUpali, my disciples dwell in forests and jungle paths, when they see these good things in them, not until then. You will have a pleasant abiding with the community of bhikkhus.

10. Abhabbasuttaü Ý Imposssible

100. ßBhikkhus, it is impossible to realize extinction without dispelling these ten things. What ten?

Greed, hate, delusin, hatred, the grudging nature, hypocrisy, spitefulness, envy, selfishness and measuring. Bhikkhus, it is impossible to realize extinction without dispelling these ten things.

Bhikkhus, it is possible to realize extinction dispelling these ten things. What ten?

Greed, hate, delusion, hatred, the grudging nature, hypocrisy, spitefulness, envy, selfishness and measuring. Bhikkhus, it is possible to realize extinction dispelling these ten things.