Aïguttara Nikàya
019. Brahmanavaggo

1. Yodhàjãvasuttaü Ý The Soldier

019.01. Bhikkhus, endowed with four things the soldier becomes royal property and royal by the sign. What four?

Here, bhikkhus, the soldier becomes skilled in taking the right position, shooting from a distance, shooting at the right moment and breaking down a huge mass.

Bhikkhus, endowed with these four things the soldier becomes royal property and royal by the sign.

Bhikkhus, in the same manner the bhikkhu endowed with four things becomes reverential, ... re ... the field of merit for the world. What four?

Here, bhikkhus, the bhikkhu becomes skilled in taking the right position, shooting from a distance, shooting at the right moment and breaking down a huge mass.

Bhikkhus, how does the bhikkhu become skilled in taking the right position?

Here, bhikkhus, the bhikkhu becomes virtuous ... re ... observing the restraints. Thus the bhikkhu becomes skillled in taking the right position.

Bhikkhus, how does the bhikkhu shoot from a distance?

Here, bhikkhus, the bhikkhu sees with right insight as it really is, that all matter in the past, future or present, internal or external, rough or fine, unexalted or exalted, far or near is not mine, am not in it, it's not my self. That all feelings in the past, future or present, internal or external, rough or fine, unexalted or exalted, far or near are not mine, am not in them, they are not my self. That all perceptions in the past, future or present, internal or external, rough or fine, unexalted or exalted, far or near are not mine, am not in them, they are not my self. That all determinations in the past, future or present, internal or external, rough or fine, unexalted or exalted, far or near are not mine, am not in them, they are not my self. That all consciousness in the past, future or present, internal or external, rough or fine, unexalted or exalted, far or near are not mine, am not in them, they are not my self. Thus the bhikkhu shoots from a distance.

Bhikkhus, how does the bhikkhu shoot at the right moment?

Here, bhikkhus, the bhikkhu knows as it really is, this is unpleasant, this is the arising of unpleasantness, this is the cessation of unpleasantness and this is the path leading to the cessation of unpleasantness. Thus the bhikkhu shoots at the right moment.

Bhikkhus, how does the bhikkhu break up a huge mass?

Here, bhikkhus, the bhikkhu breaks open a huge mass of ignorance. Thus the bhikkhu breaks up a huge mass.

Bhikkhus, the bhikkhu endowed with these four things becomes reverential, ... re ... the field of merit for the world.

2. Pàtibhogo Ý To share with another

019.02. Bhikkhus, there is no one to share these four in the world, not a recluse, a Brahmin, a god, Màra or even Brahma. What four?

Bhikkhus, there is no one to share decay in the world, not a recluse, a Brahmin, a god, Màra or even Brahma.

Bhikkhus, there is no one to share ailments in the world, not a recluse, a Brahmin, a god, Màra or even Brahma.

Bhikkhus, there is no one to share death in the world, not a recluse, a Brahmin, a god, Màra or even Brahma.

Bhikkhus, there is no one to share the results of evil demeritorious things that follow future birth decay and death, in the world, not a recluse, a Brahmin, a god, Màra or even Brahma.

Bhikkhus, there is no one to share these four things in the world, not a recluse, a Brahmin, a god, Màra or even Brahma.

3. Sutasuttaü Ý The heard

019.03. At one time The Blessed One was living in the squirrels' sanctuary in the Bamboo grove in Rajagaha and Vassakara the chief minister of Magadha approached The Blessed One, exchanged friendly greetings, sat on a side and said thus to The Blessed One:

Good Gotama, am of this view and say it; if someone seeing a form, says I saw this, there is nothing wrong in it. If someone hearing some words says I heard these words, there is nothing wrong in it. If someone cognizing a smell, taste or touch says I cognized this touch, there is nothing wrong in it. If someone cognizing an idea says I cognized this idea, there is nothing wrong in it.

Brahmin, I do not say that you should talk about all that you see, nor do I say that you should not talk about all that you see. Brahmin, I do not say that you should talk about all that you hear, nor do I say that you should not talk about all that you hear. Brahmin, I do not say that you should talk about all that you smell, ... re ... taste ... re ... touch nor do I say that you should not talk about all that you smell, taste or touch. Brahmin, I do not say that you should talk about all that you think, nor do I say that you should not talk about all that you think.

Brahmin, when you talk of what you saw if demeritorious things increase and meritorious things decrease that seen, should not be told. Brahmin, when you talk of what you saw if demeritorious things decrease and meritorious things increase that seen should be told. Brahmin, when you talk of what you heard if demeritorious things increase and meritorious things decrease that heard, should not be told. Brahmin, when you talk of what you heard if demeritorious things decrease and meritorious things increase that heard, should be told. Brahmin, when you talk of what you cognized if demeritorious things increase and meritorious things decrease that cognized, should not be told. Brahmin, when you talk of what you cognized if demeritorious things decrease and meritorious things increase that cognized, should be told. Brahmin, when you talk of what you thought if demeritorious things increase and meritorious things decrease such ideas, should not be told. Brahmin, when you talk of thoughts if demeritorious things decrease and meritorious things increase such ideas should be told.

Then the Brahmin Vassakara the chief minister of Magadha pleased with those words and agreeing got up from his seat and went away.

4. Abhayasuttaü Ý Freedom from fear

019.04. The Brahmin Jàõussoni approached The Blessed One, exchanged friendly greetings, sat on a side and said to The Blessed One:

Good Gotama, am of this view and say it, he who has no death has no fear and trembling for death.

Brahmin, there are those who fear and tremble death, and there are those who do not fear and tremble death.

Brahmin, which one fears and trembles death?

Here, Brahmin, a certain one with not dispelled greed, interest, love, thirst and wailing for sensuality is assailed by some grave illness and it occurs to him: I will have to give up my sensual pleasures. He grieves, worries, wails, his head droops and he becomes bewildered. Brahmin, this is fear and trembling for death.

Again, Brahmin, a certain one with not dispelled greed, interest, love, thirst and wailing for the body is assailed by some grave illness and it occurs to him: I will have to give up my bodily pleasures. He grieves, worries, wails, his head droops and he becomes bewildered. Brahmin, this is fear and trembling for death.

Again, Brahmin, a certain one who has not done good, merit, not protected the frightened, done gruesome faulty things is assailed by some grave illness and it occurs to him: I have not done good, merit, not protected the frightened, done gruesome faulty things. After death I will be with those who have not done good, merit, not protected the frightened, done gruesome faulty things. He grieves, worries, wails, his head droops and he becomes bewildered. Brahmin, this is fear and trembling for death.

Again, Brahmin, a certain one has doubts has not come to the end of doubting the good Teaching and he is assailed by some grave illness and it occurs to him: I am with unsettled doubts in the good Teaching. He grieves, worries, wails, his head droops and he becomes bewildered. Brahmin, this is fear and trembling for death.

Brahmin, these four fear and tremble at death.

Brahmin, which one does not fear and tremble at death?

Here, Brahmin, a certain one dispels greed, interest, love, thirst and wailing for sensuality, when assailed by some grave illness it does not occur to him: I will have to give up my sensual pleasures. He does not grieve, worry, wail, his head does not droop and he does not become bewildered. Brahmin, he has no fear and trembling for death.

Again, Brahmin, a certain one dispels greed, interest, love, thirst and wailing for the body assailed by some grave illness, it does not occur to him: I will have to give up my bodily pleasures. He does not grieve, worry, wail, his head does not droop and he does not become bewildered. Brahmin, he does not fear and tremble death.

Again, Brahmin, a certain one who has done good, merit, protected the frightened, not done gruesome faulty things is assailed by some grave illness, it occurs to him: I have done good, merit, protected the frightened, not done gruesome faulty things. After death I will be with those who have done good, merit, protected the frightened, not done gruesome faulty things. He does not grieve, worry, wail, his head does not droop and he does not become bewildered. Brahmin, he does not fear or tremble at death.

Again, Brahmin, a certain one has no doubts has come to the end of doubing the good Teaching and he is assailed by some grave illness and it occurs to him: I have settled my doubts in the good Teacching. He does not grieve, worry, wail, his head does not droop and he does not become bewildered. Brahmin, he does not fear and tremble at death.

Brahmin, these four do not fear and tremble at death.

Good Gotama, I understand ... re ... remember me as a lay disciple of good Gotama from today until life lasts.

5. Brahmaõasaccasuttaü Ý Truths of the Brahmins

019.05. At one time The Blessed One was living among the Gijja peaks in Rajagaha. At that time many well-known wandering ascetics were living in the monastery of the wandering ascetics on the bank of river Sappinie. Some of them were Annabhara, Varadhara and Sakuludayi,

The Blessed One getting up from his seclusion in the evening, approached the monastery of the wandering ascetics. At that time the wandering ascetics were assembled and seated and discussing the truths of the Brahmins.

The Blessed One approached the wandering ascetics, sat on the prepared seat and addressed the wandering ascetics:

Wandring ascetics, with what talk were you, assembled and seated here and what were the alternate topics?

Good Gotama, we assembled and seated here, were talking about the truths of Brahmins.

Wandering ascetics, these four are the truths of Brahmins by me realized and declared. What four?

Here, wandering ascetics the Brahmins said thus: All living things are not to be destroyed These words of the Brahmins are true and real. By that one should not think, am a recluse, a Brahmin, or am superior, there is no compare to me, there is no inferior one to me. Yet realizing that truth he should fall to the method of showing loving kindness and compassion to living things.

Again, wandering ascetics the Brahmins said thus: All sensuality is impermanent, unpleasant, changing thingsòhese words of the Brahmins are true and real. By that one should not think, am a recluse, a Brahmin, or am superior, there is no compare to me, there is no one inferior to me. Yet realizing that truth he should fall to the method of turning away from, disenchantment from and cessation of sensuality.

Again,wandering ascetics the Brahmins said thus: All being is impermanent, unpleasant, changing things These words of the Brahmins are true and real. By that one should not think, am a recluse, a Brahmin, or am superior, there is no compare to me, there is no one inferior to me. Yet realizing that truth he should fall to the method of turning away from, disenchantment from and cessation of being ...

Again, wandering ascetics the Brahmins said thus: I have no bonds towards anyone, and have no attachments to anything. These words of the Brahmins are true and real. By that one should not think, am a recluse, a Brahmin, or am superior, there is no compare to me, there is no inferior to me. Yet realizing that truth he should fall to the method there is nothing.

Wandering ascetics, these four are the truths of Brahmins by me realized and declared.

6. Ummaggasuttaü Ý A devious path

019.06. Then a certain bhikkhu approached The Blessed One, worshipped, sat on a side and said: Venerable sir, how is the world led on? By what is the world worried? Where is the authority born?

Bhikkhu, your devious path is good, intelligence is good the question is excellent. Bhikkhu do you ask, venerable sir, how is the world led on? By what is the world worried? And where is the authority born?

Yes, venerable sir.

Bhikkhu, the world is led on by the mind. By the mind it is worried. And the authority is born in the mind.

He appreciated and agreed with the words of The Blessed One and asked a further question. Venerable sir, it is said a learned bearer of the Teaching. Venerable sir, who is a learned bearer of the teaching?

Bhikkhu, your devious path is good, intelligence is good the question is excellent. Bhikkhu do you ask, who is a learned bearer of the Teaching?

Yes, venerable sir.

Bhikkhu, I have declared a lot of the Teaching -discourses, prose and verse sections, question and answer explanations, verses, solemn utterances, thus said sayings, birth stories, wonderful things and series of questions and answers. Bhikkhu, even a verse of four lines is enough to know the meaning and the Teaching, and living accordingly to become a learned bearer of the Teaching, quite appropriate to the words.

He appreciated and agreed with the words of The Blessed One and asked a further question. Venerable sir, it is said, the learned one with penetrating wisdom. How is one learned and with penetrating wisdom?

Bhikkhu, your devious path is good, intelligence is good the question is excellent. Bhikkhu do you ask, how is the learned one with penetrating wisdom?

Yes, venerable sir.

Here, bhikkhu, the bhikkhu has heard, this is unpleasant, he penetratingly sees its meaning with wisdom. He has heard, this is the arising of unpleasantness. He penetratingly sees its meaning with wisdom. He has heard this is the cessation of unpleasantness. He penetratingly sees its meaning with wisdom. He has heard, this is the path leading to the cessation of unpleasantness. He penetratingly sees its meaning with wisdom. Thus the bhikkhu becomes a learned one with penetrating wisdom.

He appreciated and agreed with the words of The Blessed One and asked a further question. Venerable sir, it is said, the wise one with great wisdom. How is one wise and with great wisdom?

Bhikkhu, your devious path is good, intelligence is good the question is excellent. Bhikkhu do you ask, how is the wise one with great wisdom?

Yes, venerable sir.

Here, bhikkhu, the wise one with great wisdom does not think to oppress himself, to oppress others, or oppress either. Thinks with compassion towards all the world. Bhikkhu, thus the wise one is with great wisdom.

7. Vassakàrasuttaü Ý The Brahmin Vassakara

019.07. At one time The Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha. Then the Brahmin Vassakara the chief minister of Magadha approached The Blessed One, exchanged friendly greetings, sat on a side and said:

Good Gotama, does a non noble man know a non noble one, as this good one is not noble?

Brahmin, it is not possible that a non noble man should know a non noble one, as this good one is not noble.

Good Gotama, does a non noble man know a noble one, as this good one is noble?

Brahmin, it is also not possible that a non noble man should know a noble one, as this good one is noble.

Good Gotama, does a noble man know a non noble one, as this good one is not noble?

Brahmin, it is possible that a noble man should know a non noble one, as this good one is not noble.

Good Gotama, does a noble man know a noble one, as this good one is noble?

Brahmin, it is possible that a noble man should know a noble one, as this good one is noble.

Good Gotama, these good words of Gotama are wonderful and surprising.

Brahmin, it is not possible that a non noble man should know a non noble one, as this good one is not noble. Brahmin, it is not possible that a non noble man should know a noble one, as this good one is noble. Brahmin, it is possible that a noble man should know a non noble one, as this good one is not noble. Brahmin, it is possible that a noble man should know a noble one, as this good one is noble.

Good Gotama, at one time the associates of the Brahmin Todeyya aroused a hostility to king Eleyya. King Eleyya is foolish that he is pleased with the recluse Ramaputta. He reveres the recluse Ramaputta in the form of worshipping, attending on, clasping the hands in veneration and maintaining a mutual understanding. The attendants of king Eleyya, Yamaka Moggalla, Ugga Navindaki, and Gandhabba Aggivessa too are foolish that they are pleased with the recluse Ramaputta. They revere the recluse Ramaputta in the form of worshipping, attending on, clasping the hands in veneration and maintaining a mutual understanding.

The Brahmin Todeyya leads the hostility thus- Good ones, do you think king Eleyya is wise in the management of his affairs, in the way he expresses himself, and in the way he attends to royal matters?

Yes, good one, king Eleyya is wise, the recluse Ramaputta advises him to manage his affairs wisely, to express himself well and attend to royal matters and king Eleyya is pleased with the recluse Ramaputta and he shows gratitude by worshipping him, attending on him, clasping the hands in veneration and maintaining a mutual understanding .

Good ones, do you think king Eleyya's associates Yamaka Moggalla, Ugga Navindaki and Gandhabba aggivessa are wise in the management of their affairs, in the way they express themselves, and in the way they attend to royal matters?

Yes, good one, king Eleyya's associates are wise, the recluse Ramaputta advises them to manage their affairs wisely, to express themselves well and to attend to royal matters and king Eleyya's associates are pleased with the recluse Ramaputta and they show gratitude by worshipping him, attending on him, clasping the hands in veneration and maintaining a mutual understanding.

Good Gotama, these good words of Gotama are wonderful and surprising.

Brahmin, it is not possible that a non noble man should know a non noble one, as this good one is not noble. Brahmin, it is not possible that a non noble man should know a noble one, as this good one is noble. Brahmin, it is possible that a noble man should know a non noble one, as this good one is not noble. Brahmin, it is possible that a noble man should know a noble one, as this good one is noble.

Good Gotama, now we have to go, there is much work to be done.

Brahmin, do as you think it is fit.

Then Vassakara the chief minsiter of Magadha pleased with the words of The Blessed One and accepting those words, got up from his seat and went away.

8. Upakasuttàü Ý Upaka Maõóikaputta

019.08. At one time The Blessed One lived among the Gijja peaks in Rajagaha. Upaka Mandikaputta approached The Blessed One, worshipped, sat on a side and said to The Blessed One:

Good Gotama, am of this view and say it. Someone arousing a hostility does not produce it all and so he becomes contemptible and blameworthy.

Upaka, someone arousing a hostility does not produe it and he becomes contemptible and blameworthy. Upaka, you too arouse a hostility, do not produce it and you become contemptible and blameworthy.

Venerable sir, it is like someone even while emerging is caught in a big snare. In like manner The Blessed One has caught me in a huge snare of words.

Upaka, I have shown what is demerit, in innumerable words and letters and the teaching of the Thus Gone One showing it, is innumerable. Upaka, I have shown how demerit should be dispelled, in innumerable words and letters and the teaching of the Thus Gone One showing it, is innumerable.

Upaka, I have shown what is merit, in innumerable words and letters and the teaching of the Thus Gone One showing it, is innumerable. Upaka, I have shown how merit should be developed, in innumerable words and letters and the teaching of the Thus Gone One showing it, is innumerable.

Then Upaka Mandikaputta delighted with the words of The Blessed One and agreeing got up from his seat, woeshipped The Blessed One, circumambulated The Blessed One and approached king Ajàtasattu of Magadha. He related the complete conversation with The Blessed One to king Ajàtasattu of Magadha.

King Ajàtasattu of Màgadha was angry and displeased with Upaka Mandikaputta and said. Perish! you garrulous saltmaker's son. You have become daring to offend The Blessed One, rightfully enlightened. Upaka, vanish from my sight!

9. Sacchikaraõãyasuttaü Ý That should be realized

019.09. Bhikkhus, these four are things to be realized. What four?

Bhikkhus, there is a thing, to be realized with the body, to be realized with mindfulness, to be realized with the faculty of the eye and to be realized with wisdom.

Bhikkhus, what should be realized with the body?

Bhikkhus, the eight releases should be realized with the body.

Bhikkhus, what should be realized with mindfulness?

Bhikkhus, previous births should be realized with mindfulness.

Bhikkhus, what should be realized with the faculty of the eye?

Bhikkhus, the disappearing and appearing of beings should be realized with the faculty of the eye.

Bhikkhus, what should be realized with wisdom?

Bhikkhus, the destruction of desires should be realized with wisdom.

Bhikkhus, these four are things to be realized.

10. Uposathasuttaü Ý On the full moon day

019.10. At one time The Blessed One was abiding in the Pubba monastery, the palace of Migara's mother. The Blessed One was seated in that night of the full moon surrounded by the Community of bhikkhus. The Blessed One observing the silent Community of bhikkhus addressed them:

Bhikkhus, this Community of bhikkhus is not neglectful, free from prattle, established in the pure essence. Bhikkhus, a Community of this nature is rare to be seen in the world. Bhikkhus, a Community of bhikkhus of this nature are reverential, suitable for hospitality, gifts and for reverence with clasped hands, the incomparable field of merit for the world. A small gift given to such a Community of bhikkhus is of much value, and more valuable when a bigger gift is given. It is good to go a long distance with provisions for the journey to see such a Community of bhikkhus. Bhikkhus, this is such a Community of bhikkhus.

Bhikkhus, in this Community there are bhikkhus who partake, heavenly bliss, the bliss of the brahma worlds, the bliss of imperturbability and the bliss of nobility.

Bhikkhus, how does the bhikkhu partake heavenly bliss?

Here, bhikkhus, the bhikkhu secluded from sensual desires ... re ... abides in the first higher state of mind ... re ... in the second higher state of mind ... re ... in the third higher state of mind, ... re ... in the fourth higher state of mind. Bhikkhus, thus the bhikkhu abides in heavenly bliss.

Bhikkhus, how does the bhikkhu partake the bliss of the brahma world?

Here, bhikkhus, the bhikkhu pervades one direction with loving kindness ... re ... with compassion, ... re ... with intrinsic joy, ... re ... with equanimity, also the second, the third, the fourth, above, below and across in every respect, under all circumstances, entirely, he pervades with equanimity grown great and immeasurable. Thus the bhikkhu partakes the bliss of the brahma world.

Bhikkhus, how does the bhikkhu partake the bliss of imperturbability?

Here, bhikkhus, the bhikkhu overcoming all perceptions of matter, aversion and varied perceptions, with space is boundless abides in the sphere of space. Overcoming the sphere of space and with consciousness is boundless abides in the sphere of consciousness. Overcoming all the sphere of consciousness, with there is nothing abides in the sphere of no-thingness. Overcoming the sphere of no-thingness abides in the sphere of neither perception nor non-perception. Bhikkhus, thus the bhikkhu abides in imperturbability.

Bhikkhus, how does the bhikkhu abide in nobility?

Here, bhikkhus, the bhikkhu knows as it really is, this is unpleasant ... re ... knows as it really is, this is the path leading to the cessation of unpleasantness. Thus the bhikkhu abides in nobility.