Aïguttara Nikàya

012. Paccorohaõivaggo Ý Stepping down

1. Pañhama Ý adhammasuttaü Ý First on the unrighteous Teaching

113. Bhikkhus, the unrighteous and the not useful should be known. The righteous and the useful should be known and you should fall to the method of the righteous and useful.

Bhikkhus, what is the unrighteous and useless?

Wrong, view, thoughts, speech, activities, livelihood, endeavour, mindfulness, concentration, knowledge and release. This is the unrighteous and useless .

Bhikkhus, what is the righteous and useful?

Right, view, thoughts, speech, activities, livelihood, endeavur, mindfulness, concentration, knowledge and release. This is the righteous and useful.

Bhikkhus, if it was said, the unrighteous and the not useful should be known. The righteous and useful should be known and you should fall to the method which is righteous and useful, it was said on account of this.

2. Dutiya Ý adhammasuttaü Ý Second on the unrighteous Teaching

114. ßBhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method which is righteous and useful.

Bhikkhus, what is the unrighteous and the righteous, what is the useless and useful?

Bhikkhus, wrong view is unrighteous, right view is righteous. On account of wrong view various, useless, evil demeritorious things arise, they are useless. On account of right view various useful meritorious things develop and get completed, they are useful.

Bhikkhus, wrong thoughts are unrighteous, right thoughts are righteous. On account of wrong thughts various useless evil demeritorious things arise, they are useless. On account of right thoughts various useful meritorious things develop and get completed, they are useful.

Bhikkhus, wrong speech is unrighteous, right speech is righteous. On account of wrong speech various useless evil demeritorious things arise, they are useless. On account of right speech various useful meritorious things develop and get completed, they are useful.

Bhikkhus, wrong activity is unrighteous, right activity is righteous. On account of wrong activity various, useless, evil, demeritorious things arise, they are useless. On account of right activity various useful meritorious things develop and get completed, they are useful.

Bhikkhus, wrong livelihood is unrighteous, right livelihood is righteous. On account of wrong livelihood various, useless, evil, demeritorious things arise, they are useless. On account of right livelihood various, useful meritorious things develop and get completed, they are useful.

Bshikkhus, wrong endeavour is unrighteous, right endeavour is righteous. On account of wrong endeavour various, useless, evil, demeritorious things arise, they are useless. On account of right endeavour various useful meritorious things develop and get completed, they are useful.

Bhikkhus, wrong mindfulness is unrighteous, right mindfulness is righteous. On account of wrong mindfulness various useless, evil, demeritorious things arise, they are useless. On account of right mindfulness various useful meritorious things develop and get completed, they are useful.

Bhikkhus, wrong concentration is unrighteous, right concentration is righteous. On account of wrong concentratin various, useless, evil, demeritorious things arise, they are useless. On account of right concentration, various, useful, meritorious things develop and get completed, they are useful.

Bhikkhus, wrong knowledge is unrighteous, right knowldge is righteous. On account of wrong knowledge various useless evil demeritorious things arise, they are useless. On account of right knowledge various, useful, meritorious things develop and get completed, they are useful.

Bhikkhus, wrong release is unrighteous, right release is righteous. On account of wrong release various useless, evil, demeritorious things arise, they are useless. On account of right release various useful meritorious things develop and get completed, they are useful.

Bhikkhus, if it was said, the unrighteous Teaching and the righteous Teaching should be known. The useless Teaching and the useful Teaching should be known and you should fall to the method, which is righteous and useful it was said on account of this.

3. Tatiya Ý adhammasuttaü Ý Third on the unrighteous

115. ßBhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method which is righteous and useful. The Blessed One said this much and went to the monastery.

Then, soon after The Blessed One had gone, it occured to those bhikkhus, The Blessed One has given us a short exposition, without explaining it, has got up and gone to the monastery.- `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful Teaching should be known and you should fall to the method, which is righteous and useful.' ßWho could explain this short exposition given by The Blessed One?

Then it occured to those bhikkhus: `There is venerable Ananda, praised by the Teacher as developed among the wise co-associates of the holy life. It is possible for venerable Ananda to explain this short exposition given by The Blessed One. What if we approach venerable Ananda and ask him, to explain this short exposition given by The Blessed One. As venerable Ananda explains it, we bhikkhus will bear it in mind.

Those bhikkhus approached venerable Ananda, exchanged friendly greetings, sat on a side and said: -

ßHere, friend, Ananda, The Blessed One gave us this short exposition `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method of the Teaching, which is righteous and useful. The Blessed One said this much and went to the monastery.

Then, soon after The Blessed One had gone, it occured to us, The Blessed One has given us a short exposition, without explaining it, has got up and gone to the monastery- `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method, which is righteous and useful.' ßWho could explain this short exposition given by The Blessed One?

Then it occured to us: `There is venerable Ananda, praised by the Teacher out of the wise co-associates of the holy life. It is possible for venerable Ananda to explain this short exposition given by The Blessed One. What if we approach venerable Ananda and ask him to explain this short exposition given by The Blessed One. As venerable Ananda explains it, we bhikkhus will bear it in mind. Friend, Ananda, explain this to us.

ßFriends, this is like a man in search of the heartwood, going to a standing tree full of heartwood ignoring its root, and trunk were to search the heartwood in the branches and leaves. The venerable ones ignoring The Blessed One's presence should think to ask the meaning from me. Friends, The Blessed One knows what should be known, sees what should be seen, has understood the Teaching has become the Teaching and has become brahma. Practises what he says, leads to the meanings, gives the deathless, is the master of the Teaching. This is the time to ask the meaning from him. As The Blessed One explains, bear it in mind.

ßIndeed, friend, The Blessed One knows what should be known, sees what should be seen, has understood the Teaching has become the Teaching and has become brahma. Practises what he says, leads to the meanings, gives the deathless, is the master of the Teaching and this is the time to ask the meaning from The Blessed One and bear it in mind. Yet, venerable Ananda is praised, as developed out of the co-associates in the holy life, by the Teacher. Venerable Ananda can explain this short exposition given by Blessed One. Friend, explain it, if it is no problem.

ßThen. friends, listen and attend carefully, I will tell. This short exposition was given by The Blessed One, without explaining it The Blessed One got up from his seat and went to the monastery. Such as: `Bhikkhus, the unrighteous and the righteous should be known. The useless and the useful should be known and you should fall to the method which is righteous and useful.'

Friends, what is the unrighteous and the righteous, what is the useless and useful?

Friends, wrong view is unrighteous, right view is righteous. On account of wrong view various, useless, evil demeritorious things arise, they are useless. On account of right view various useful meritorious things develop and get completed, they are useful.

Friends, wrong thoughts are unrighteous, right thoughts are righteous. On account of wrong thughts various useless evil demeritorious things arise, they are useless. On account of right thoughts various useful meritorious things develop and get completed, they are useful.

Friends, wrong speech is unrighteous, right speech is righteous. On account of wrong speech various useless evil demeritorious things arise, they are useless. On account of right speech various useful meritorious things develop and get completed, they are useful.

Friends, wrong activity is unrighteous, right activity is righteous. On account of wrong activity various, useless, evil, demeritorious things arise, they are useless. On account of right activity various useful meritorious things develop and get completed, they are useful.

Friends, wrong livelihood is unrighteous, right livelihood is righteous. On account of wrong livelihod various, useless, evil, demeritorious things arise, they are useless. On account of right livelihood various, useful meritorious things develop and get completed, they are useful.

Friends, wrong endeavour is unrighteous, right endeavour is righteous. On account of wrong endeavour various, useless, evil, demeritorious things arise, they are useless. On account of right endeavour various useful meritorious things develop and get completed, they are useful.

Friends, wrong mindfulness is unrighteous, right mindfulness is righteous. On account of wrong mindfulness various useless, evil, demeritorious things arise, they are useless. On account of right mindfulness various useful meritorious things develop and get completed, they are useful.

Friends, wrong concentration is unrighteous, right concentration is righteous. On account of wrong concentratin various, useless, evil, demeritorious things arise, they are useless. On account of right concentration, various, useful, meritorious things develop and get completed, they are useful.

Friends, wrong knowledge is unrighteous, right knowldge is righteous. On account of wrong knowledge various useless evil demeritorious things arise, they are useless. On account of right knowledge various, useful, meritorious things develop and get completed, they are useful.

Friends, wrong release is unrighteous, right release is righteous. On account of wrong release various useless, evil, demeritorious things arise, they are useless. On account of right release various useful meritorious things develop and get completed, they are useful.

Friends, of the short expositin, `The unrighteous Teaching and the righteous Teaching should be known. The useless Teaching and the useful Teaching should be known and you should fall to the method, which is righteous and useful' I understand the detailed meaning in this manner. If you desire, approach The Blessed One and ask and as The Blessed One explains it, bear it in mind.

Those bhikkhus, agreeing and delighting in the words of venerable Ananda, got up from their seats and approached The Blessed One, worshipped, sat on a side and said: -

The Blessed One gave us this short exposition and without explaining, got up from his seat and went into the monastery `The righteous Teaching ... re ... which is righteous and useful.'

Then, venerable sir, soon after The Blessed One had gone, it occured to us, The Blessed One has given us a short exposition, without explaining it has got up and gone to the monastery- `Bhikkhus, the unrighteous Teaching and the righteous Teaching should be known. The useless and the useful Teaching should be known and you should fall to the method, of the Teaching which is righteous and useful.' ßWho could explain this short exposition given by The Blessed One?

Then it occured to us: `There is venerable Ananda, praised by the Teacher out of the wise co-associates of the holy life. It is possible for venerable Ananda to explain this short exposition given by The Blessed One. What if we approach venerable Ananda and ask him to explain this short exposition given by The Blessed One. As venerable Ananda explains it, we bhikkhus will bear it in mind. Then we said. Friend, Ananda, explain this to us. Venerable Ananda explained it to us in this manner, with these phrases and words.

Excellent! bhikkhus, Ananda is very wise, if you had asked me I too would have explained it, in the same manner. This is its meaning bear it in mind.

4. Ajitasuttaü Ý The wandering ascetic Ajita

116. òhe wandering ascetic Ajita approached The Blessed One, exchanged friendly greetings, sat on a side and said: -

ßGood Gotama, I have a co-associate by the name Pandita. By him about five hundred imaginations are thought out. On account of that, those of other sects think blamefully and blame him.

Then The Blessed One addressed the bhikkhus: -

ßBhikkhus, do you know the foundations of wisdom?

ßVenerable sir, Blessed One, this is the time to teach the foundations of wisdom, the bhikkhus, hearing it from The Blessed One will bear it in mind.

ßThen bhikkhus, listen and attend carefully: -

Here, bhikkhus, with an unrighteous argument, an unrighteous argument is restrained and subdued and by that an unrighteous gathering is excited. On account of that excitement the unrighteous gathering becomes noisy and makes much noise saying: `The good one is wise.'

Here, bhikkhus, with an unrighteous argument, a righteous argument is restrained and subdued and by that an unrighteous gathering is excited. On account of that excitement the unrighteous gathering becomes noisy and makes much noise saying: `The good one is wise.'

Here, bhikkhus, with an unrighteous argument, an unrighteous and righteous argument is restrained and subdued and by that an unrighteous gathering is excited. On account of that excitement the unrighteous gathering becomes noisy and makes much noise saying: `The good one is wise.'

Bhikkhus, the unrighteous Teaching and the righteous Teaching should be known. The useless and the useful Teaching should be known and you should fall to the method of the Teaching, which is righteous and useful.

Bhikkhus, what is the unrighteous and the righteous Teaching, what is the useless and useful Teaching?

Bhikkhus, wrong view is unrighteous, right view is righteous. On account of wrong view various, useless, evil demeritorious things arise, they are useless. On account of right view various useful meritorious things develop and get completed, they are useful.

Bhikkhus, wrong thoughts are unrighteous, right thoughts are righteous. On account of wrong thoughts various, useless, evil, demeritorious things arise, they are useless. On account of right thoughts various useful meritorious things develop and get completed, they are useful.

Bhikkhus, wrong speech is unrighteous, right speech is righteous. On account of wrong speech various useless evil demeritorious things arise, they are useless. On account of right speech various useful meritorious things develop and get completed, they are useful.

Bhikkhus, wrong activity is unrighteous, right activity is righteous. On account of wrong activity various, useless, evil, demeritorious things arise, they are useless. On account of right activity various useful meritorious things develop and get completed, they are useful.

Bhikkhus, wrong livelihood is unrighteous, right livelihood is righteous. On account of wrong livelihood various, useless, evil, demeritorious things arise, they are useless. On account of right livelihood various, useful meritorious things develop and get completed, they are useful.

Bshikkhus, wrong endeavour is unrighteous, right endeavour is righteous. On account of wrong endeavour various, useless, evil, demeritorious things arise, they are useless. On account of right endeavour various useful meritorious things develop and get completed, they are useful.

Bhikkhus, wrong mindfulness is unrighteous, right mindfulness is righteous. On account of wrong mindfulness various useless, evil, demeritorious things arise, they are useless. On account of right mindfulness various useful meritorious things develop and get completed, they are useful.

Bhikkhus, wrong concentration is unrighteous, right concentration is righteous. On account of wrong concentratin various, useless, evil, demeritorious things arise, they are useless. On account of right concentration, various, useful, meritorious things develop and get completed, they are useful.

Bhikkhus, wrong knowledge is unrighteous, right knowldge is righteous. On account of wrong knowledge various useless evil demeritorious things arise, they are useless. On account of right knowledge various, useful, meritorious things develop and get completed, they are useful.

Bhikkhus, wrong release is unrighteous, right release is righteous. On account of wrong release various useless, evil, demeritorious things arise, they are useless. On account of right release various useful meritorious things develop and get completed, they are useful.

Bhikkhus, if it was said, the unrighteous Teaching and the righteous Teaching should be known. The useless Teaching and the useful Teaching should be known and you should fall to the method, which is righteous and useful it was said on account of this.

5. Sangàravasuttaü Ý The Brahmin Sangarava

117. òhe Brahmin Sangarava approached The Blessed One, exchanged friendly greetings, sat on a side and said to The Blessed One: -

ßGood Gotama, what is the hither shore and what is the thither shore?

ßBrahmin, wrong view is hither shore, right view is thither shore. Wrong thoughts are hither shore, right thoughts are thither shore. Wrong speech is hither shore, right speech is thither shore. Wrong actions are hither shore, right actions are thither shore. Wrong livelihood is hither shore, right livelihood is thither shore. Wrong endeavour is hither shore, right endeavour is thither shore. Wrong mindfulness is hither shore, right mindfulness is thither shore. Wrong concentration is hither shore, right concentration is thither shore. Wrong knowledge is hither shore, right knowledge is thither shore. Wrong release is hither shore, right release is thither shore.

A few humans cross to the other shore,
The rest run up and down this shore.
Those who lead a life according to the Teaching, well declared,
Cross to the other shore, away from the domains of Death.
The wise throw away dark things and develop pure things
Becoming homeless, they delight in seclusion, difficult to delight,
They delight in it, giving up all traces of sensuality
The wise clean themselves, throwing out their defilements.
And thoroughly develop the enlightenment factors.
Giving up their seizings, are not attached.
The bright ones without desires for this world, are extinguished.

6. Orimatãrasuttaü Ý Hither shore

118. Bhikkhus, I will tell the hither shore and the thither shore. Listen to it and attend carefully

Bhikkhus,what is the hither shore and what is the thither shore?

ßBhikkhus, wrong view is hither shore, right view is thither shore. Wrong thoughts are hither shore, right thoughts are thither shore. Wrong speech is hither shore, right speech is thither shore. Wrong actions are hither shore, right actions are thither shore. Wrong livelihood is hither shore, right livelihood is thither shore. Wrong endeavour is hither shore, right endeavour is thither shore. Wrong mindfulness is hither shore, right mindfulness is thither shore. Wrong concentration is hither shore, right concentration is thither shore. Wrong knowledge is hither shore, right knowledge is thither shore. Wrong release is hither shore, right release is thither shore.

A few humans cross to the other shore,
The rest run up and down this shore.
Those who lead a life according to the Teaching, well declared,
Cross to the other shore, away from the domains of Death.
The wise throw away dark things and develop pure things
Becoming homeless, they delight in seclusion, difficult to delight,
They delight in it, giving up all traces of sensuality
The wise clean themselves, throwing out their defilements.
And thoroughly develop the enlightenment factors.
Giving up their seizings, are not attached.
The bright ones without desires for this world, are extinguished.

7. Pañhamapaccorohaõãsuttaü Ý Going down to the holy fire

119. On that full moon day the Brahmin Janussoni having bathed and dressed in a suit of linen cloth, with some freshly plucked grass in his fist, was standing close to The Blessed One. The Blessed One saw the Brahmin Janussoni bathed and dressed in a suit of linen cloth, with some freshly plucked grass in his fist standing close to him, and said: -

ßBrahmin, on this full moon day, having bathed and dressed in a suit of linen cloth and with some freshly plucked grass in your hand, why do you stand here? What is the significance of the day to the Brahmin clans?

ßGood Gotama, today is the day of going down to the holy fire, for the Brahmin clans.

ßHow do the Brahmins observe the day of going down to the holy fire?

ßHere, good Gotama, on the full moon day, the Brahmins bathe and dress in a suit of linen cloth, rub wet cowdung on the ground, spread some grass on the ground and lie on the grass at the right time inside the fire house. During that night they get up three times and worship the fire with clasped hands saying: `Good one, we worship you!' They feed the fire with much ghee, oil and butter. At the end of that night they feed the Brahmins with nourishing eatables and drinks. Good Gotama, this is the ceremony of going down to the holy fire, done by the Brahmins.

ß Brahmin, going down to the holy fire in the noble ones' discipline is something different from this.

ßVenerable sir, what is, going down to the holy fire in the noble ones' discipline? It is good if I be taught the going down to the holy fire in the noble ones; discipline.

ßThen Brahmin, listen and attend carefully I will tell.

Here, Brahmin, the noble disciple reflects: -

Wrong view has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong view and descends from it.

Wrong thoughts have evil results in this very life and evil results in the next birth, judging carefully he dispels wrong thoughts and descends from them.

Wrong speech has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong speech and descends from it.

Wrong actions have evil results in this very life and evil results in the next birth, judging carefully he dispels wrong actions and descends from them.

Wrong livelihood has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong livelihood and descends from it.

Wrong endeavour has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong endeavour and descends from it.

Wrong mindfulness has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong mindfulness and descends from it.

Wrong concentration has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong concentration and descends from it.

Wrong knowledge has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong knowledge and descends from it.

Wrong release has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong release and descends from it.

8. Dutiyapaccorohaõãsuttaü Ý Second on the Stepping down

120. ßBhikkhus, I will teach you the descend of the noble ones, listen and attend carefully I will tell.

Here, bhikkhus, the noble disciple reflects: -

Wrong view has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong view and descends from it.

Wrong thoughts have evil results in this very life and evil results in the next birth, judging carefully he dispels wrong thoughts and descends from them.

Wrong speech has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong speech and descends from it.

Wrong actions have evil results in this very life and evil results in the next birth, judging carefully he dispels wrong actions and descends from them.

Wrong livelihood has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong livelihood and descends from it.

Wrong endeavour has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong endeavour and descends from it.

Wrong mindfulness has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong mindfulness and descends from it.

Wrong concentration has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong concentration and descends from it.

Wrong knowledge has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong knowledge and descends from it.

Wrong release has evil results in this very life and evil results in the next birth, judging carefully he dispels wrong release and descends from it.

9. Pubbaõgamasuttaü Ý The first sign

121. Bhikkhus, the first appearance, the first signs of the rising sun is dawn. In the same manner the first appearances and the first signs of all meritorious things is right view. To one with right view, there are right thoughts. To one with right thoughts, there is right speech. To one with right speech, there is right action. To one with right actions, there is right livelihood. To one with right livelihood, there is right endeavour. To one with right endeavour, there is right mindfulness. To one with right mindfulness, there is right concentration. To one with right concentration, there is right knowledge. To one with right knowledge, there is right release.

10. Aasavakkhayasuttaü Ý Destruction of desires

122. Bhikkhus, these ten things developed and made much conduces to the destruction of desires. What ten?

Right view, right thoughts, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, these ten things developed and made much conduces to the destruction of desires.