010. Asuravaggo The Titans

October 19, 2020 Dhamma Paññā 120 Views

Aṅguttara Nikāya

1. Asurasuttaṃ –– The Titans

010.01 Bhikkhus, these four persons are evident in the world. What four?

A Titan with a following of Titans, a Titan with a following of gods, a god with a following of Titans and a god with a following of gods.

Bhikkhus, who is a Titan with a following of Titans?

Here, bhikkhus, a certain person is unvirtuous with evil thoughts and his gathering too is unvirtuous and with evil thoughts.

Bhikkhus, who is a Titan with a following of gods?

Here, bhikkhus a certain person is unvirtuous with evil thoughts, his gathering is virtuous and without evil thoughts.

Bhikkhus, who is a god with a following of Titans?

Here, bhikkhus, a certain person is virtuous without evil thoughts his gathering is unvirtuous with evil thoughts.

Bhikkhus, who is a god with a following of gods?

Here, bhikkhus, a certain person is virtuous without evil thoughts and his gathering too is virtuous without evil thoughts.

Bhikkhus, these four persons are evident in the world.

2. Paṭhamasamādhisuttaṃ –– The first on concentration

010.02. Bhikkhus, these four persons are evident in the world. What four?

Here, bhikkhus, a certain person is a gainer of internal appeasement of mind not a gainer of higher wisdom through reflecting the Teaching. Another is the gainer of higher wisdom through reflecting the Teaching and not the gainer of internal appeasement of mind.

Bhikkhus, a certain person is neither a gainer of internal appeasement of mind nor a gainer of higher wisdom through reflecting the Teaching. Bhikkhus, another is the gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching.

Bhikkhus, these four persons are evident in the world.

3. Dutiyasamādhisuttaṃ –– The second on concentration

010.03. Bhikkhus, these four persons are evident in the world. What four?

Here, bhikkhus, that person who is a gainer of internal appeasement of mind and not the gainer of higher wisdom through reflecting the Teaching, should establish himself in the internal appeasement of mind and exert for the gain of higher wisdom through reflecting the Teaching. In the meantime he will be a gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching.

Here, bhikkhus, that person who is a gainer of higher wisdom through reflecting the Teaching and not the gainer of internal appeasement of mind,. should establish himself in higher wisdom through reflecting the Teaching and exert for the gain of internal appeasement of mind. In the meantime he will be a gainer of higher of wisdom through reflecting the Teaching and a gainer of internal appeasement of mind.

Here, bhikkhus, that person who is neither a gainer of internal appeasement of mind nor the gainer of higher wisdom through reflecting the Teaching, should arouse interest, effort and exert unhindered, with mindfull awareness for the gain of those meritorious thoughts.

Like a man whose clothes or head is burning would arouse interest, effort and exert unhindered with mindfull awareness to extinguish that fire, in the same manner he should arouse interest, effort and exert unhindered with mindfull awareness for the gain of those meritorious thoughts. In the meantime he will be a gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching.

Here, bhikkhus, that person who is a gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching, establishing himself in those meritorious thoughts should further exert for the destruction of desires.

Bhikkhus, these four persons are evident in the world.

4. Tatiyasamādhisuttaṃ –– The third on concentration

010.04. Bhikkhus, these four persons are evident in the world. What four?

Here, bhikkhus, that person who is a gainer of internal appeasement of mind and not the gainer of higher wisdom through reflecting the Teaching, should approach that person who is a gainer of higher wisdom through reflecting the Teaching and should ask him- Friend, how are determinations to be known, how are they to be thoroughly grasped, how should they be wisely seen? He would explain it to him, as he had known and seen them.

Friend, determinations should be known thus, thoroughly grassped thus and they should be wisely seen thus. In the meantime he will be a gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching.

Here, bhikkhus, that person who is a gainer of higher wisdom through reflecting the Teaching and not a gainer of internal appeasement of mind should approach that person who is a gainer of internal appeasement of mind and ask him- Friend, how should the mind be settled, how should it be quieted, how should the mind brought to a single point be made to concentrate. He would explain it to him, as he had known it and seen it. Friend, the mind should be settled thus, quieted thus and brought to a single point should be made to concentrate thus. In the meantime he will be a gainer of higher wisdom through reflecting the Teaching and a gainer of internal appeasement of mind.

Here, bhikkhus, that person who is not a gainer of internal appeasement of mind nor a gainer of higher wisdom through reflecting the Teaching should approach that person who is a gainer of internal appeasement of mind and also a gainer of higher wisdom through reflection of the Teaching and should ask him- Friend, how should the mind be settled, how should it be quieted, how should the mind be brought to a single point and made to concentrate, how are determinations to be known, how are they to be thoroughly grasped, how should they be wisely seen? He would explain it to him, as he had known it and seen it Friend, the mind should be settled thus, quieted thus and brought to a single point should be made to concentrate thus. Determinations should be known thus, thoroughly grasped thus and they should be wisely seen thus. In the meantime he will be a gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching.

Here, bhikkhus, that person who is a gainer of internal appeasement of mind and a gainer of higher wisdom through reflecting the Teaching, established in those meritorious thoughts should further exert for the destruction of desires.

Bhikkhus, these four persons are evident in the world.

5. Chavālatasuttaṃ –– A burnt log after cremation

010.05. Bhikkhus, these four persons are evident in the world. What four?

One seeking neither his own good nor another’s, one seeking the good of others not his own, one seeking his own good not another’s, and the one seeking his own good as well as the good of others.

Bhikkhus, a log of wood from a cremation, burning on both ends with the middle soiled, is not taken to the village as firewood, nor even in the forest, I compare this person who does not seek his own good nor another’s good to that.

Bhikkhus, there is the one seeking the good of others not his own. Of these two the one seeking the good of others not his own, is better and more exalted. Bhikkhus, there is the one seeking his own good and not the good of others. Of these three person the best and most exalted is the one seeking his own good and not the good of others. Bhikkhus, there is the person seeking his own good as well as the good of others. Of these four persons, he is the chief, most released, noble and powerful one.

Bhikkhus, from the cow milk is obtained, from milk curd, from curd butter, from butter ghee, from ghee the cream of the ghee is obtained and that is the best.

Bhikkhus, these four persons are evident in the world.

6. Rāgavinayasuttaṃ –– Dispelling greed

010.06. Bhikkhus, these four persons are evident in the world. What four?

One seeking his own good, not another’s, one seeking the good of others, not his own, the one neither seeking his own good nor another’s and the one seeking his own good and the good of others.

Bhikkhus, how does a person fall to the method of seeking his own good and not another’s.

Here, bhikkhus, a certain person falls to the method of dispelling his own greed and not the greed of others, dispelling his own hatred and not the hatred of others, dispelling his own delusion and not the delusion of others.

Bhikkhus, this person falls to the method of seeking his own good and not another’s.

Bhikkhus, how does a person fall to the method of seeking the good of others and not his own good?

Here, bhikkhus, a certain person falls to the method of not dispelling his own greed, incites others to dispel greed. Not dispelling his own hatred incites others to dispel hatred. Not dispelling his own delusion, incites others to dispel delusion.

Bhikkhus, this person falls to the method of seeking the good of others and not his own.

Bhikkhus, how does a person fall to the method of neither seeking his own good nor the good of others?

Here, bhikkhus, a certain person falls to the method of not dispelling his own greed, nor inciting others to dispel greed. Not dispelling his own hatred nor inciting others to dispel hatred. Not dispelling his own delusion, nor inciting others to dispel delusion.

Bhikkhus, this person falls to the method of neither seeking his own good, nor the good of others.

Bhikkhus, how does a person fall to the method of seeking his own good as well as the good of others?

Here, bhikkhus, a certain person falls to the method of dispelling his own greed, and inciting others to dispel greed. Falls to the method of dispelling his own hatred and inciting others to dispel hatred. Falls to the method of dispelling his own delusion, and inciting others to dispel delusion.

Bhikkhus, this person falls to the method of seeking his own good and the good of others.

Bhikkhus, these four persons are evident in the world.

7. Khippanissantisuttaṃ –– Ouick and careful attention to meritorious things

010.07. Bhikkhus, these four persons are evident in the world. What four?

One seeking his own good, not another’s, one seeking the good of others, not his own, the one neither seeking his own good nor another’s and the one seeking his own good and the good of others.

Bhikkhus, how does a person fall to the method of seeking his own good and not another’s?

Here, bhikkhus, a certain person has the quick, careful attention to meritorious things bears the Teaching he has heard, finds meanings in the words and their relevance in the Teaching, and falls to the method of practicing the Teaching. He does not speak polite words, clearly, without swallowing words in explaining the meaning, advising, and instructing and does not win the hearts of the co-associates in the holy life.

Bhikkhus, this person falls to the method of seeking his own good and not the good of others.

Bhikkhus, how does a person fall to the method of seeking the good of others and not his own?

Here, bhikkhus, a certain person does not have the quick careful attention to meritorious things does not bear the Teaching he has heard, does not find meanings in the words and their relevance in the Teaching, and does not fall to the method of practicing the Teaching. He speaks polite words, clearly, without swallowing words, in explaining the meaning, advising, and instructing and wins the hearts of the co-associates in the holy life.

Bhikkhus, this person falls to the method of seeking the good of others and not his own good.

Bhikkhus, how does a person fall to the method of seeking neither his own good nor the good of another?

Here, bhikkhus, a certain person does not have the quick careful attention to meritorious things, does not bear the Teaching he has heard, does not find meanings in the words and their relevance in the Teaching, and does not fall to the method of practicing the Teaching. He does not speak polite words, clearly, without swallowing words, in explaining the meaning, advising, and instructing and does not win the hearts of the co-associates in the holy life.

Bhikkhus, this person falls to the method of neither seeking his own good nor the good of others.

Bhikkhus, how does a person fall to the method of seeking his own good as well as the good of others?

Here, bhikkhus, a certain person has the quick careful attention to meritorious things, bears the Teaching he has heard, finds meanings in the words and their relevance in the Teaching, and falls to the method of practicing the Teaching. He speaks polite words, clearly, without swallowing words, in explaining the meaning, advising, and instructing and wins the hearts of the co-associates in the holy life.

Bhikkhus, this person falls to the method of seeking his own good as well as the good of others.

Bhikkhus, these four persons are evident in the world.

8. Attahitasuttaṃ –– One’s own good

010.08. Bhikkhus, these four persons are evident in the world. What four?

One seeking his own good, not another’s, one seeking the good of others, not his own, the one seeking his own good and the good of others, and the one seeking neither his own good nor the good of others.

Bhikkhus, these four persons are evident in the world.

9. Sikkhāpadasuttaṃ –– The precepts

010.09. Bhikkhus, these four persons are evident in the world. What four?

One seeking his own good, not another’s, one seeking the good of others, not his own, the one neither seeking his own good nor another’s and the one seeking his own good and the good of others.

Bhikkhus, how does a person fall to the method of seeking his own good and not another’s?

Here, bhikkhus, a certain person abstains from, taking the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewd drinks, but does not incite others to abstain from taking the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewd drinks.

Thus he falls to the method of seeking his own good and not another’s good.

Bhikkhus, how does a person fall to the method of seeking the good of others and not his own good?

Here, bhikkhus, a certain person does not abstain from, taking the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewd drinks, but he incites others to abstain from taking the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewd drinks.

Thus he falls to the method of seeking the good of others and not his own good.

Bhikkhus, how does a person fall to the method of neither seeking his own good, nor the good of others?

Here, bhikkhus, a certain person does not abstain from, taking the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewd drinks and does not incite others to abstain from taking the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewd drinks.

Thus he falls to the method of neither seeking his own good nor the good of others.

Bhikkhus, how does a person fall to the method of seeking his own good and the good of others?

Here, bhikkhus, a certain person abstains from, taking the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewd drinks and also incites others to abstain from taking the life of living things, taking the not given, misbehaving in sexual desires, telling lies and taking intoxicating and brewd drinks.

Thus he falls to the method of seeking his own good and the good of others.

Bhikkhus. these four persons are evident in the world.

10. Potaliyasuttaṃ –– To Potaliya the wandering ascetic

010.10. Ṭhe wandering ascetic Potaliya approached The Blessed One, exchanged friendly greetings and sat on a side, then The Blessed One said thus to him:

Potaliya, four persons are evident in the world. Which four?

Here, Potaliya, a certain person depreciates the depreciable really and truthfully at the right time, does not appreciate the appreciable really and truthfully at the right time Here, Potaliya, a certain person appreciates the appreciable really and truthfully at the right time, does not depreciate the depreciable really and truthfully at the right time. Here, Potaliya, a certain person neither depreciates the depreciable really and truthfully at the right time, nor appreciates the appreciable really and truthfully at the right time. Here, Potaliya, a certain person depreciates the depreciable really and truthfully at the right time and appreciates the appreciable really and truthfully at the right time.

Potaliya, of these four persons evident in the world, which one is the most excellent and exalted?

Good Gotama, these four persons are evident in the world. Which four?

The person who depreciates the depreciable really and truthfully at the right time, does not appreciate the appreciable really and truthfully at the right time. The person who appreciates the appreciable really and truthfully at the right time, does not depreciate the depreciable really and truthfully at the right time. The person who neither depreciates the depreciable really and truthfully at the right time, nor appreciates the appreciable really and truthfully at the right time. And the person who depreciates the depreciable really and truthfully at the right time and appreciates the appreciable really and truthfully at the right time. Good Gotama, of these four persons evident in the world, the person who neither depreciates the depreciable really and truly at the right time nor appreciates the appreciable really and truly at the right time is the most advanced and exalted. What is the reason? Good Gotama, because he is advanced in equanimity.

Potaliya, these four persons are evident in the world. Which four?

The person who depreciates the depreciable really and truthfully at the right time, does not appreciate the appreciable really and truthfully at the right time. The person who appreciates the appreciable really and truthfully at the right time, does not depreciate the depreciable really and truthfully at the right time. The person who neither depreciates the depreciable really and truthfully at the right time, nor appreciates the appreciable really and truthfully at the right time. And the person who depreciates the depreciable really and truthfully at the right time and appreciates the appreciable really and truthfully at the right time. Potaliya, of these four persons evident in the world, the person who depreciates the depreciable really and truly at the right time and appreciates the appreciable really and truly at the right time is the most advanced and exalted. What is the reason? Potaliya, because he knows what should be told at the right time.

Good Gotama, these four persons are evident in the world. Which four?

The person who depreciates the depreciable really and truthfully at the right time, does not appreciate the appreciable really and truthfully at the right time. The person who appreciates the appreciable really and truthfully at the right time, does not depreciate the depreciable really and truthfully at the right time. The person who neither depreciates the depreciable really and truthfully at the right time, nor appreciates the appreciable really and truthfully at the right time. And the person who depreciates the depreciable really and truthfully at the right time and appreciates the appreciable really and tru thfully at the right time. Good Gotama, of these four persons evident in the world, the person who depreciates the depreciable really and truly at the right time and appreciates the appreciable really and truly at the right time is the most advanced and exalted. What is the reason? Good Gotama, because he knows what should be told at the right time.

Good Gotama, I understand it now, it is as though something overturned is reinstated, as though an oil lamp is lighted for those who have sight to see forms. Thus good Gotama has explained the Teaching in various ways. I take refuge in good Gotama, the Teachintg and the Community of bhikkhus. Remember me as one who has taken refuge.

Dhamma Paññā

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