016. Saddhammavaggo –– On The Good Teaching

Aṅguttara Nikāya
016. Saddhammavaggo –– On the good Teaching

1. Paṭhamasammattaniyāmasuttaṃ –– First on falling to the righteous method

016.01. Bhikkhus, endowed with five things by listening to the good Teaching.

it is not possible to fall to the righteous method, in meritorious things. What five?

Enjoying talking, enjoying boasting, enjoying life, listening to the Teaching with a scattered mind and not concentrating to think wisely. Bhikkhus, endowed with these five things even by listening to the good Teaching it is not possible to fall to the righteous method, in meritorious things.

Bhikkhus, endowed with five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things. What five?

Not enjoying talking, not enjoying boasting, not enjoying life, listening to the Teaching with the mind concentrated and thinking wisely. Bhikkhus, endowed with these five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things.

2. Dutiyasammattaniyāmasuttaṃ –– Second on falling to the righteous method

016.02. Bhikkhus, endowed with five things by listening to the good Teaching it is not possible to fall to the righteous method, in meritorious things. What five?

Enjoying talking, enjoying boasting, enjoying life, is stupid, deaf and dumb and is conceited in his lack of knowledge. Bhikkhus, endowed with these five things even by listening to the good Teaching it is not possible to fall to the righteous method, in meritorious things.

Bhikkhus, endowed with five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things. What five?

Not enjoying talking, not enjoying boasting, not enjoying life, is wise and not deaf or dumb and is not conceited about his lack of knowledge. Bhikkhus, endowed with these five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things.

3. Tatiyasammattaniyāmasuttaṃ –– Third on falling to the righteous method

016.03. Bhikkhus, endowed with five things by listening to the good Teaching.

it is not possible to fall to the righteous method, in meritorious things. What five?

While listening to the teaching is merciless, has a hostile mind. His mind is afflicted to find faults to scorn the teacher. Is stupid,deaf and dumb and is conceited in his lack of knowledge. Bhikkhus, endowed with these five things even by listening to the good Teaching it is not possible to fall to the righteous method, in meritorious things.

Bhikkhus, endowed with five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things. What five?

Listens to the teaching mercifully with a non-hostile mind. His mind is not afflicted to find fāults to scorn the teacher. He is wise and not deaf or dumb and is not conceited about his lack of knowledge. Bhikkhus, endowed with these five things by listening to the good Teaching it is possible to fall to the righteous method, in meritorious things.

4. Paṭhamasaddhammasammosasuttaṃ –– First on the confusion of the Teaching

016.04. Bhikkhus, these five things conduce to the confusion and disappearance of the good Teaching. What five?

Here, bhikkhus, the bhikkhu does not listen to the Teaching carefully, does not practise it carefully, does not keep it in mind carefully, does not examine the meanings of the teaching in the mind carefully. Knowing the meanings and the Teaching does not fall to the method of practising it carefully. Bhikkhus, these five things conduce to the confusion and disappearance of the good Teaching.

Bhikkhus, these five things conduce to the non-confusion and non-disappearance of the good Teaching. What five?

Here, bhikkhus, the bhikkhu listens to the Teaching carefully, practises it carefully, keeps it in mind carefully, examines the meanings of the teaching in the mind carefully. Knowing the meanings and the Teaching falls to the method of practising it carefully. Bhikkhus, these five things conduce to the non-confusion and non-disappearance of the good Teaching.

5. Ḍutiyasaddhammasammosasuttaṃ –– Second on the confusion of the Teaching

016.05. Bhikkhus, these five things conduce to the confusion and disappearance of the good Teaching. What five?

Here, bhikkhus, the bhikkhu does not learn the Teaching in the discourses, in verse and prose sections, in answer-explanation expositions, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and a series of questions and answers. This is the first thing that conduces to the confusion and disappearance of the good Teaching.

Again, bhikkhus the bhikkhu does not teach with explanations to others the Teaching that he has heard and understood. This is the second thing that conduces to the confusion and disappearance of the good Teaching.

Again, bhikkhus the bhikkhu does not repeat with explanations to others the Teaching that he has heard and understood. This is the third thing that conduces to the confusion and disappearance of the good T eaching.

Again, bhikkhus the bhikkhu does not recite with explanations to others the Teaching that he has heard and understood. This is the fourth thing that conduces to the confusion and disappearance of the good Teaching.

Again, bhikkhus the bhikkhu does not think and think discursively and penetratingly see the Teaching that he has heard and understood. This is the fifth thing that conduces to the confusion and disappearance of the good Teaching. Bhikkhus, these five things conduce to the confusion and disappearance of the good Teaching.

Bhikkhus, these five things conduce to the long standing non-confusion and non-disappearance of the good Teaching. What five?

Here, bhikkhus, the bhikkhu learns the Teaching in the discourses, in verse and prose sections, in answer-explanation expositions, verses, solemn utterances, Thus said sayings, birth stories, wonderful things and a series of questions and answers. This is the first thing that conduces to the long standing non-confusion and non-disappearance of the good Teaching.

Again, bhikkhus the bhikkhu teaches with explanations to others the Teaching that he has heard and understood. This is the second thing that conduces to the long standing non-confusion and non-disappearance of the good Teaching.

Again, bhikkhus the bhikkhu repeata with explanations to others the Teaching that he has heard and understood. This is the third thing that conduces to the long standing non-confusion and non-disappearance of the good Teaching.

Again, bhikkhus the bhikkhu recites with explanations to others the Teaching that he has heard and understood. This is the fourth thing that conduces to the long standing non-confusion and non-disappearance of the good Teaching.

Again, bhikkhus the bhikkhu thinks and thinks discursively and penetratingly sees the Teaching that he has heard and understood. This is the fifth thing that conduces to the long standing, non-confusion and non-disappearance of the good Teaching. Bhikkhus, these five things conduce to the long standing, non-confusion and non-disappearance of the good Teaching.

6. Tatiyasaddhammasammosasuttaṃ –– Third on the confusion of the Teaching

016.06. Bhikkhus, these five things conduce to the confusion and disappearance of the good Teaching. What five?

Here, bhikkhus, the bhikkhu learns the misinterpreted discourses, with words and letters misplaced. When the words and letters are misplaced the meaning is miscarried. Bhikkhus, this is the first thing that conduces to the confusion and disappearance of the good Teaching.

Again, bhikkhus, the bhikkhu is unruly endowed with unruly things is not patient to advice and not taking up cleverly what is taught. Bhikkhus, this is the second thing that conduces to the confusion and disappearance of the good Teaching.

Again, bhikkhus, the learned bhikkhus who have inherited the Teaching and the Discipline with the headings do not recite the discourses to others carefully and at their demise the discourses have their roots cut and without a refuge Bhikkhus, this is the third thing that conduces to the confusion and disappearance of the good Teaching.

Again, bhikkhus, the elder bhikkhus given to abundance are lethargic giving up seclusions and the main aim do not arouse effort to attain the not yet attained and to realize the not yet realized. By that the later generation follow them and given to abundance become lethargic giving up seclusions and the main aim do not arouse effort to attain the not yet attained or to realize the not yet realized. Bhikkhus, this is the fourth thing that conduces to the confusion and disappearance of the good Teaching.

Again, bhikkhus, the Community of bhikkhus split. When the Community of bhikkhus split they revile and abuse each other, round up a certain one and abandon anotherṬhen the displeased do not pacify and out of the pleased a certain one changes his mind. Bhikkhus, this is the fifth thing that conduces to the confusion and disappearance of the good Teaching.

Bhikkhus, these five things conduce to the long standing, non-confusion and non- disappearance of the good Teaching. What five?

Here, bhikkhus, the bhikkhu learns the rightly grasped discourses, with words and letters rightly placed. When the words and letters are rightly placed the meaning is correctly carried. Bhikkhus, this is the first thing that conduces to the long standing, non-confusion and non-disappearance of the good Teaching.

Again, bhikkhus, the bhikkhu is suave endowed with suave things is patient to advice and cleverly takes what is taught. Bhikkhus, this is the second thing that conduces to the long standing and non-confusion and non-disappearance of the good Teaching.

Again, bhikkhus, the learned bhikkhus who have inherited the Teaching and the Discipline with the headings recite the discourses to others carefully and at their demise the discourses do not have their roots cut and are with refuge Bhikkhus, this is the third thing that conduces to the long standing non-confusion and non-disappearance of the good Teaching.

Again, bhikkhus, the elder bhikkhus do not give to abundance are not lethargic not giving up seclusions and the main aim arouse effort to attain the not yet attained and to realize the not yet realized. By that the later generation follow them and do not give to abundance become lethargic not giving up seclusions and the main aim arouses effort to attain the not yet attained or to realize the not yet realized. Bhikkhus, this is the fourth thing that conduces to the long standing, non-confusion and non-disappearance of the good Teaching.

Again, bhikkhus, the Community of bhikkhus are united, pleasant and without a dispute abiding pleasantly reciting a single code of rules When the Community of bhikkhus are united they do not revile or abuse each other, or round up a certain one or abandon anotherṬhen the displeased pacify and out of the pleased a certin one becomes more pleased. Bhikkhus, this is the fifth thing that conduces to the long standing, non-confusion and non-disappearance of the good Teaching.

7. Dukkathāsuttaṃ –– Unpleasant talk

016.07. Bhikkhus, five kinds of talks are unpleasant varying from person to person. What five?

Bhikkhus, a talk on faith is unpleasant to one without faith,. a talk on virtues is unpleasant to an unvirtuous, a talk on learnedness is unpleasant to one without learning, a talk on benevolence is unpleasant to a miser, a talk on wisdom is unpleasant to a stupid.

Bhikkhus, why is a talk on faith unpleasant to one without faith?

Bhikkhus, one without faith hearing a talk on faith becomes ill tempered, angry, retorts angrily and shows aversion. What is the reason? He does not see the attainment of faith in him and does not experience joy and delight on account of faith. Therefore to one without faith a talk on faith is unpleasant.

Bhikkhus, why is a talk on virtues unpleasant to an unvirtuous?

Bhikkhus, an unvirtuous one hearing a talk on virtues becomes ill tempered, angry, retorts angrily and shows aversion. What is the reason? He does not see the attainment of virtues in him and does not experience joy and delight on account of virtues. Therefore to one without virtues a talk on virtues is unpleasant.

Bhikkhus, why is a talk on learnedness unpleasant to one without learning?

Bhikkhus, one without learning hearing a talk on learning becomes ill tempered, angry, retorts angrily and shows aversion. What is the reason? He does not see the attainment of learning in him and does not experience joy and delight on account of learnedness. Therefore to one without learnedness a talk on learnedness is unpleasant.

Bhikkhus, why is a talk on benevolence unpleasant to a miser?

Bhikkhus, a miser hearing a talk on benevolence becomes ill tempered, angry, retorts angrily and shows aversion. What is the reason? He does not see the attainment of benevolence in him and does not experience joy and delight on account of benevolence. Therefore to a miser a talk on benevolence is unpleasant.

Bhikkhus, why is a talk on wisdom unpleasant to a stupid?

Bhikkhus, a stupid one hearing a talk on wisdom becomes ill tempered, angry, retorts angrily and shows aversion. What is the reason? He does not see the attainment of wisdom in him and does not experience joy and delight on account of wisdom. Therefore to a stupid a talk on wisdom is unpleasant.

Bhikkhus, five kinds of talks are pleasant varying from person to person. What five?

Bhikkhus, a talk on faith is pleasant to one with faith,. a talk on virtues is pleasant to a virtuous, a talk on learnedness is pleasant to one with learning, a talk on benevolence is pleasant to a benevolent one, a talk on wisdom is pleasant to a wise one.

Bhikkhus, why is a talk on faith pleasant to one with faith?

Bhikkhus, one with faith hearing a talk on faith does not become ill tempered or angry does not retort angrily or show aversion. What is the reason? He sees the attainment of faith in him and experiences joy and delight on account of faith. Therefore to one with faith a talk on faith is pleasant.

Bhikkhus, why is a talk on virtues pleasant to a virtuous?

Bhikkhus, a virtuous one hearing a talk on virtues does not become ill tempered or angry, does not retort angrily or show aversion. What is the reason? He sees the attainment of virtues in him and experience joy and delight on account of virtues. Therefore to one with virtues a talk on virtues is pleasant.

Bhikkhus, why is a talk on learnedness pleasant to one with learning?

Bhikkhus, one with learning hearing a talk on learning does not become ill tempered or angry, does not retort angrily or show aversion. What is the reason? He sees the attainment of learning in him and experiences joy and delight on account of learnedness. Therefore to one with learnedness a talk on learnedness is pleasant.

Bhikkhus, why is a talk on benevolence pleasant to a benevolent one?

Bhikkhus, a benevolent one hearing a talk on benevolence does not become ill tempered or angry, does not retort angrily and show aversion. What is the reason? He sees the attainment of benevolence in him and experiences joy and delight on account of benevolence. Therefore to a benevolent one a talk on benevolence is pleasant.

Bhikkhus, why is a talk on wisdom pleasant to a wise one?

Bhikkhus, a wise one hearing a talk on wisdom does not become ill tempered or angry, does not retort angrily or show aversion. What is the reason? He sees the attainment of wisdom in him and experiences joy and delight on account of wisdom. Therefore to a wise one a talk on wisdom is pleasant. Bhikkhus, these five kinds of talks are pleasant varying from person to person.

8. Sārajjasuttaṃ –– Timidity

016.08. Bhikkhus, the bhikkhu endowed with five things becomes timid. What five?

Here, bhikkhus, the bhikkhu lacks faith, is not virtuous, has little learning, is lazy and is stupid. Bhikkhus, the bhikkhu endowed with these five things becomes timid.

Bhikkhus, the bhikkhu endowed with five things becomes confident. What five?

Here, bhikkhus, the bhikkhu has faith, is virtuous, has much learning, is with aroused effort and is wise. Bhikkhus, the bhikkhu endowed with these five things becomes confident.

9. Udāyisuttaṃ –– Venerable Udayi

016.09. At one time The Blessed One was living in Gosita’s monastery in Kosambi. At that time venerable Udayi surrounded by a huge gathering of lay disciples, seated was teaching them. Venerable Ānanda saw venerable Udayi surrounded by a huge gathering of lay disciples, seated and teaching them, he approached The Blessed One, worshipped, sat on a side and said: Venerable sir, venerable Udayi is surrounded by a huge gathering of lay disciples and he is teaching them.

Ānanda, it is not easy to teach the doctrine to others. One teaching others should establish in himself five things to teach others. What five?

He should teach thinking I will teach in a gradual sequence. I should teach giving reasons and matter. I will teach out of compassion. I will not teach others with material interests. I will tell words that do not hurt me or others Ānanda, it is not easy to teach the doctrine to others. One teaching others should establish in himself these five things to teach others.

10. Duppaṭivinodayasuttaṃ –– Difficult to dispel

016.10. Bhikkhus, these five when arisen are difficult to dispel. What five?

Arisen greed is difficult to dispel, arisen anger is difficult to dispel, arisen delusion is difficult to dispel, arisen understanding is difficult to dispel and the arisen intention to go is difficult to dispel. Bhikkhus, these five when arisen are difficult to dispel.