006. Nīvaranavaggo –– On Obstacles
Aṅguttara Nikāya
006. Nīvaranavaggo –– On obstacles
- Āvaraṇasuttaṃ –– Obstructions
006.01. I heard thus. At one time The Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi and The Blessed One addressed the bhikkhus.
Bhikkhus, these five are obstacles, over growths the things that weaken wisdom. What five?
Sensual desires, anger, sloth and torpor, restlessness and worry and doubts are obstacles, mental over growths, the things that weaken wisdom.
Bhikkhus, that the bhikkhu should know his own good, the good of others or the good of both or will know and realize something noble above human without dispelling without making weak wisely considering the danger, of the obstacles sensual desires, anger, sloth and torpor, restlessness and worry and doubts is not a possibility. Like a man opening the forrowed mouths of the ploughed field to a river with a long course from the top of the mountain, moving swiftly, with a weight. Then bhikkhus, in the middle, the stream gets scattered and disturbed and does not go far, move fast or take much weight. In the same manner the bhikkhu should know his own good, the good of others or the good of both or will know and realize something noble above human without dispelling without making weak without wisely considering the danger, of the obstacles sensual desires, anger, sloth and torpor, restlessness and worry and doubts is not a possibility.
Bhikkhus, that the bhikkhu should know his own good, the good of others or the good of both or will know and realize something noble above human by dispelling and making weak, by wisely considering the danger, of the obstacles sensual desires, anger, sloth and torpor, restlessness and worry and doubts is a possibility. Like a man closing the forrowed mouths of the ploughed field to a river with a long course from the top of the mountain, moving swiftly, with a weight. Then bhikkhus, in the middle, the stream not scattered and not disturbed goes far, moves fast and takes a weight. In the same manner the bhikkhu should know his own good, the good of others or the good of both or will know and realize something noble above human by dispelling and making weak, wisely considering the danger, of the obstacles sensual desires, anger, sloth and torpor, restlessness and worry and doubts is a possibility.
2. Akusalarāsisuttaṃ –– A mass of demerit
006.02. Bhikkhus, saying it rightly the five obstacles are a mass of demerit a complete waste. What five?
The obstacles sensual desires, anger, sloth and torpor, restlessness and worry and doubts.
Bhikkhus, saying it rightly the five obstacles are a mass of demerit a complete waste.
3. Padhāniyangasuttaṃ –– Characteristics of striving
006.03. Bhikkhus, these five are the characteristics of striving. What five?
Here, bhikkhus, the bhikkhu has faith, in the enlightenment of the Thus Gone One. The Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. Has few ailments, few sicknesses, has a good digesting order, not too hot nor too cold, suitable for making endeavour, is not crafty or deceitful, manifests to the Teacher or co-associates in the holy life, his real self. Abides with aroused effort to dispel demerit and for the accumulation of merit, firm in the endeavour, not giving up the main aim. Becomes accomplished in the arising and falling of the five holding masses for the rightful penetration of the noble ones. Bhikkhus, these are the five characteristics of striving.
4. Samayasuttaṃ –– The not suitable times to make effort
006.04 Bhikkhus, these five are the not suitable times to make effort. What five?
Here, bhikkhus, the bhikkhu is decayed and overcome by decay. This is the first time not suitable to make effort.
Again, bhikkhus,the bhikkhu is ill and is overcome by illness. This is the second time not suitable to make effort.
Again, bhikkhus there is a famine and grains become rare and it becomes impossible to collect even scraps. This is the third time not suitable to make effort.
Again, bhikkhus there is a time of fear from invading forest tribes on wheels. This is the fourth time not suitable to make effort.
Again, bhikkhus, the Community of bhikkhus break up. When the Community of bhikkhus break up, they blame each other, debase each other and get enclosed in small sections and reject certain sections. The displeased do not become pleased, some of those pleased go away. This is the fifth time not suitable to make effort.
Bhikkhus, these five are the suitable times to make effort. What five?
Here, bhikkhus, the bhikkhu is young, in the prime of youth with black hair. This is the first time, suitable to make effort.
Again, bhikkhus,the bhikkhu is with few ailments, endowed with a good digestive system, not too cold, nor too hot, a suitable one to make endeavour This is the second time suitable to make effort.
Again, bhikkhus there is a time with plenty of food and grains and it becomes possible to collect food no doubts about scraps. This is the third time suitable to make effort.
Again, bhikkhus the people live united seeing each other with friendly eyes, mixing like milk and water. This is the fourth time suitable to make effort.
Again, bhikkhus, the united Community of bhikkhus live in concord not blaming each other, not debasing each other and not in small sections rejecting each other. The displeased become pleased and the pleased become more pleased. This is the fifth time.
suitable to make effort. Bhikkhus, these are the five suitable times to make effort.
5. Mātāputtasuttaṃ –– The mother and son
006.05. At one time The Blessed One abode in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. At that time both mother and son a bhikkhu and bhikkhuni had observed the rains in Sāvatthi. They constantly desired each others sight. The mother desired to see the son and the son desired to see the mother. The two seeing each other constantly, a relationship began and with the relationship confidence got established and they approached each other Fallen in love for each other without giving up robes, they secretly had sexual intercourse.
Then many bhikkhus approached The Blessed One, worshipped and sat on a side and those bhikkhus said to The Blessed One: Here venerable sir, a mother and son a bhikkhu and bhikkhuni had observed the rains in Sāvatthi. They constantly desired each others sight. The mother desired to see the son and the son desired to see the mother. The two seeing each other constantly, a relationship began and with the relationship confidence got established and they approached each other Fallen in love for each other without giving up robes, they secretly had sexual intercourse.
Bhikkhus, does the foolish man think the mother would not crave for the son or the son for the mother? Bhikkhus, I do not know of any other form so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the form of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the form of the woman come to grief for a long time become subjective Bhikkhus, I do not know of any other sound, … re … any other smell, … re … any other taste, … re … any other touch so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the touch of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the touch of the woman come to grief for a long time having become subjective.
Bhikkhus, when the woman is going, she takes hold of the man’s mind, when standing, … re … when sitting, … re … when lying, … re … when laughing, … re … when talking, … re … when singing, … re … when crying, … re … when struck, … re … and even when dead she takes hold of the man’s mind. Bhikkhus, saying it correctly, the woman is an all round snare of Death. Bhikkhus, I do not know of any other form so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the form of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the form of the woman come to grief for a long time become subjective Bhikkhus, I do not know of any other form so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the form of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the form of the woman come to grief for a long time become subjectiveBhikkhus, I do not know of any other form so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the form of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the form of the woman come to grief for a long time become subjective Bhikkhus, I do not know of any other form so enticing, desirable, intoxicating, binding and causing infatuation and so dangerous for the noble ending of unpleasantness as the form of the woman. Bhikkhus, sentient beings, attached, swooned, bound, infatuated and clinging to the form of the woman come to grief for a long time having become subjective.
Gets mixed up even with snake poison, which if stings would die.
A woman does not speak with only one,
Gets hold of the confused with a glance and smile,
Or showing the body or with charming words
Even the very pure are struck and fall
The five strands of sense pleasures are seen in the woman,
As forms, sounds, tastes, smells and touches,
And someone is unknowingly carried away by the floods of sensuality
To go on in existences, in time, in births being and not being
Those who thoroughly know sensuality abide without fear,
They have gone beyond this world, destroying desires.
6. Upajjhāyasuttaṃ –– Spiritual teacher
006.06. A certain bhikkhu approached his preceptor and said: Venerable sir, now my body is out of control, the directions are not clearly visible to me. The Teaching does not occur to me. My mind is overcome by sloth and torpor. I lead the holy life discontented and I have doubts about the Teaching.
Then that bhikkhu took his associate bhikkhu to The Blessed One, worshipped sat on a side and said to The Blessed One: Venerable sir, this bhikkhu says: Venerable sir, now my body is out of control, the directions are not clearly visible to me. The Teaching does not occur to me. My mind is overcome by sloth and torpor. I lead the holy life discontented and I have doubts about the Teaching.
Bhikkhu, it is so. To one with uncontrolled mental faculties, to one who does not know the right amount to eat, not yoked to wakefulness, not insightful of meritorious things and to one who abides not yoked to development of mind in the enlightenment factors in the late and early hours of the night, it so happens. His body goes out of control, directions do not become clearly visible to him. The Teaching does not occur to him and his mind overcome with sloth and torpor, he leads the holy life discontented and he has doubts. Therefore, bhikkhu you should train thus: I will control my mental faculties. I will know the right amount to eat. I will yoke myself to wakefulness, will be insightful of meritorious things and I will abide yoked to development of mind in the enlightenment factors in the late and early hours of the night.
That bhikkhu thus advised by The Blessed One, got up from his seat, worshipped and circumambulated The Blessed One and went away. Then that bhikkhu secluded and withdrawing from the crowd abode diligently to dispel. Before long he here and now by himself knew and realized the noble end of the holy life for which sons of clansmen rightfully leave the household and become homeless. He thoroughly knew birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish. That bhikkhu became one of the arahants.
Then that bhikkhu, an arahant approached his preceptor and said: Venerable sir, now my body is not out of control, the directions are clearly visible to me. The Teaching occurs to me. My mind is not overcome by sloth and torpor. I lead the holy life contented and I have no doubts about the Teaching.
Then that bhikkhu took his associate bhikkhu to The Blessed One, worshipped sat on a side and said to The Blessed One: Venerable sir, this bhikkhu says: Venerable sir, now my body is not out of control, the directions are clearly visible to me. The Teaching occurs to me. My mind is not overcome by sloth and torpor. I lead the holy life contented and I have no doubts about the Teaching.
Bhikkhu, it is so. To one with controlled mental faculties, to one who knows the right amount to eat, to one yoked to wakefulness, is insightful of meritorious things and to one who abides yoked to development of mind in the enlightenment factors in the late and early hours of the night, it so happens. His body does not go out of control, directions become clearly visible to him. The Teaching occurs to him and his mind not overcome with sloth and torpor, he leads the holy life contented and he has no doubts. Therefore, bhikkhus you should train thus: We will control our mental faculties. We will know the right amount to eat. We will yoke ourselves to wakefulness, we will be insightful of meritorious things and will abide yoked to development of mind in the enlightenment factors in the late and early hours of the night.
7. Abhiṇhapaccavekkhitabbaṭhānasuttaṃ –– Should be constantly reflected upon
006.07. Bhikkhus, these five things should be constantly reflected upon by a woman, man, a householder or one gone forth. What five?
I have not gone beyond decay should be constantly reflected by a woman, man, a householder or one gone forth. I have not gone beyond ailing should be constantly reflected by a woman, man, a householder or one gone forth. I have not gone beyond death should be constantly reflected by a woman, man, a householder or one gone forth. All my near and dear ones change and disappear should be constantly reflected by a woman, man, a householder or one gone forth. I’m the owner of actions, the heritage of actions, action is my origin, action is my relation and refuge. Whatever action I do, good or evil, will be my inheritance, should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, for what reason should I have not gone beyond decay be constantly reflected by a woman, man, a householder or one gone forth?
Bhikkhus, to sentient beings there is the youth, intoxicated by which they misbehave by body, words and mind. To one constantly reflecting, I have not gone beyond decay, the intoxication of youth when young, completely fades or dwindles. Bhikkhus, on account of this I have not gone beyond decay should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, for what reason should I have not gone beyond ailing be constantly reflected by a woman, man, a householder or one gone forth?
Bhikkhus, to sentient beings there is the intoxication of health, intoxicated by which they misbehave by body, words and mind. To one constantly reflecting, I have not gone beyond ailing, the intoxication of health, completely fades or dwindles. Bhikkhus, on account of this I have not gone beyond ailing should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, for what reason should I have not gone beyond death be constantly reflected by a woman, man, a householder or one gone forth?
Bhikkhus, to sentient beings there is the intoxication of life, intoxicated by which they misbehave by body, words and mind. To one constantly reflecting, I have not gone beyond death, the intoxication of life, fades completely or dwindles. Bhikkhus, on account of this I have not gone beyond death should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, for what reason should all my near and dear ones change and disappear be constantly reflected by a woman, man, a householder or one gone forth?
Bhikkhus, to sentient beings there’s interest and greed for near and dear ones, delighted by which they misbehave by body, words and mind. To one constantly reflecting, all my near and dear ones change and disappear that interest and greed, completely fades or dwindles. Bhikkhus, on account of this, all my near and dear ones change and disappear should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, for what reason should, I’m the owner of my actions, the heritage of my actions, action is my origin, action is my relation and refuge. Whatever action I do, good or evil, will be my inheritance, be constantly reflected by a woman, man, a householder or one gone forth?
Bhikkhus, to sentient beings there is misbehaviour by body, words and mind. To one constantly reflecting, I’m the owner of my actions, the heritage of my actions, action is my origin, action is my relation and refuge. Whatever action I do, good or evil, will be my inheritance, the misbehaviour by body, words and mind completely fades or dwindles. Bhikkhus, on account of this, I’m the owner of my actions, the heritage of my actions, action is my origin, action is my relation and refuge. Whatever action I do, good or evil, will be my inheritance,should be constantly reflected by a woman, man, a householder or one gone forth.
Bhikkhus, the noble disciple reflects, it is not only I, that have not gone beyond decay, yet all sentient beings that have come, gone, disappeared and are born have not gone beyond decay. To one constantly reflecting this, the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.
Bhikkhus, the noble disciple reflects, it is not only I, that have not gone beyond ailing, yet all sentient beings that have come, gone, disappeared and are born, have not gone beyond ailing. To one constantly reflecting this, the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.
Bhikkhus, the noble disciple reflects, it is not only I, that have not gone beyond death, yet all sentient beings that have come, gone, disappeared and are born have not gone beyond death. To one constantly reflecting this, the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.
Bhikkhus, the noble disciple reflects, it is not only my near and dear ones that change and disappear, yet the near and dear ones of all sentient beings that have come, gone, disappeared and are born change and disappear. To one constantly reflecting this the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.
Bhikkhus, the noble disciple reflects, it is not only I that have the ownership of actions, their heritage, origin, relationship and refuge, yet all sentient beings that have come, gone, disappeared and are born have the ownership of actions, their heritage, origin, relationship and refuge. To one constantly reflecting this the path appears. Then he develops that path and makes much of it and all his bonds get dispelled and the latent tendencies get destroyed.
It is not suitable for me, who abide without passion to loathe these.
I’m enlightened about these intoxicants of health, youthfulness and life
And see appeasement in giving up these. Now I cannot enjoy sensual pleasures
I will go non-stop, until the end of the holy life is reached.
8. Licchavikumārasuttaṃ –– The Licchavi princes
006.08. At one time The Blessed One was living in the gabled hall in the Great Forest in VesaliṬhe Blessed One putting on robes in the morning and taking bowl and robes wandered for alms in Vesali. After the meal was over, returning from the alms round, entered the Great Forest and sat under a certain tree to spend the day.
At that time many Licchavi princes wandering in the Great Forest with bows, seats and a following of dogs saw The Blessed One seated under a tree. They put down their bows and seats and dismissing the dogs, approached The Blessed One, worshipped and silently waited with clasped hands towards The Blessed One.
At that time the Licchavi Mahanama walking and wandering in the Great Forest for exercise saw the Licchavi princes silently waiting before The Blessed One with clasped hands and approached The Blessed One, worshipped, sat on side and uttered a solemn utterance. There will be Vajjis! There will be Vajjis!
Mahanama, why do you say there will be Vajjis? Venerable sir, these Licchavi princes are rough, talk roughly do not fear loss. They run away with whatever sweetmeats from their homes, whether sugar cane, jujube fruit, oil cakes, or any other sweets, they steal from their homes and eat. They throw them into the laps of girls or women. Here they silently associate The Blessed One with clasped hands.
Mahanama, if these five things are evident in which ever clansman’s son, whether the head anointed warrior king’s, or an ordinary man’s, or an inheritor’s, or the general’s, or the superintendant’s, or the gildman’s or the single ruler of a clan’s it is increase not decrease that is expected. What five?
Here Mahanama, with the wealth he has earned rightfully, with aroused effort toiling with his hands, while sweat was dripping, he attends to his mother and father with reverence. The mother and father when attended and revered, compassionately wish him long life. The mother and father’s compassion to that clansman’s son is for his increase.
Again,Mahanama, with the wealth he has earned rightfully, with aroused effort toiling with his hands, while sweat was dripping, he attends with reverence to his wife and children, slaves and workmen. Wife and children, slaves and workmen when attended and revered, compassionately wish him long life. Their compassion to that clansman’s son is for his increase.
Again, Mahanama, with the wealth he has earned rightfully, with aroused effort toiling with his hands, while sweat was dripping, he attends with reverence to the people in the nneighbourhood of the fields. Those people when attended and revered, compassionately wish him long life. Their compassion to that clansman’s son is for his increase.
Again, Mahanama, with the wealth he has earned rightfully, with aroused effort toiling with his hands, while sweat was dripping, he makes offerings with reverence to the gods waiting to accept offerings. Those gods when attended and revered with offerings, compassionately wish him long life. Their compassion to that clansman’s son is for his increase.
Again, Mahanama, with the wealth he has earned rightfully, with aroused effort toiling with his hands, while sweat was dripping, he attends reverently on recluses and Brahmins. Those recluses and Brahmins when attended and revered, compassionately wish him long life. Their compassion to that clansman’s son is for his increase.
Mahanama, if these five things are evident in which ever clansman’s son, whether the head anointed warrior king’s, or an ordinary man’s, or an inheritor’s, or the general’s, or the superintendant’s, or the gildman’s or the single ruler of a clan’s it is increase not decrease that is expected.
Is virtuous and liberal for the good of his household, co-associates and those dead.
Recluses, Brahmins, gods and the wise desire his prosperity,
Of those living a household life according to the Teaching
He is praised here and now for all that good and afterwards he delights in heaven.
9. Paṭhamavuḍḍhapabbajitasuttaṃ –– The first on going forth late
006.09. Bhikkhus, someone gone forth late in life, endowed with these five is rare. What five?
Bhikkhus, gone forth late in life a clever one is rare. Gone forth late in life a well dressed one is rare. Gone forth late in life, a learned one is rare. Gone forth late in life, a good teacher and disciplinarian, is rare. Bhikkhus, someone gone forth late in life, endowed with these five things is rare.
10. Ḍutiyavuḍḍhapabbajitasuttaṃ –– The second on going forth late
006.10. Bhikkhus, someone gone forth late in life, endowed with these five things is rare. What five?
Bhikkhus, gone forth late in life, to become one who speaks well is rare. Gone forth late in life, to become one who strives to understand is rare. Gone forth late in life, to become one clever to undertand is rare. Gone forth late in life, to become a teacher and disciplinarian, is rare. Bhikkhus, someone gone forth late in life, endowed with these five things is rare.
