Navakanipāta Paṭhamapaṇṇāsakaṃ 001. Sambodhivaggo –– Section On Enlightenment

October 21, 2020 Dhamma Paññā 109 Views

Aṅguttara Nikāya
Navakanipāta
Paṭhamapaṇṇāsakaṃ
001. Sambodhivaggo –– Section on enlightenment

1. Sambodhisuttaṃ –– Enlightenment

001.01. I heard thus. At one time The Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. The Blessed One addressed the bhikkhus:

“Bhikkhus, if wandering ascetics of other sects ask you, friends by what means should factors associated with enlightenment be developed, how would you explain it? “Venerable sir, The Blessed One is the origin of the Teaching … re … the bhikkhus will bear it in mind hearing it from The Blessed One.”

“Then bhikkhus, listen carefully and attend, I will tell. Bhikkhus, if wandering ascetics of other sects ask you, friends by what means should factors associated with enlightenment be developed, you should explain it thus:

Here, friends, the bhikkhu becomes a spiritual friend, with good association and good friendship. This is the first means of developing factors associated with enlightenment.

Again, friends, the bhikkhu becomes virtuous restrained in the higher code of rules, observing the rules, conducts himself seeing fear in the slightest fault. This is the second means of developing factors associated with enlightenment.

Again, friends, the bhikkhu becomes a quick and easy gainer for nothing of such talk about austere penances, providing explanations of the mind’s activities such as wanting little, satisfaction, seclusion, not wanting company, arousing effort, talk about virtues, concentration, wisdom, release and talk about knowledge and vision of release This is the third means of developing factors associated with enlightenment.

Again, friends, the bhikkhu abides with aroused effort, to dispel demeritorious things and to amass meritorious things with the firm endeavour of not giving up the main aim in meritorious things. This is the fourth means of developing factors associated with enlightenment.

Again, friends, the bhikkhu becomes wise endowed with wisdom about the rising and fading nature of the five holding masses for the noble penetration to rightfully end unpleasantness. This is the fifth means of developing factors associated with enlightenment.

Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu, to become virtuous restrained in the higher code of rules, to conduct himself observing the rules, seeing fear in the slightest fault.

Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu, for a quick and easy gain for nothing of such talk about austere penances, providing explanations of the mind’s activities such as wanting little, satisfaction, seclusion, not wanting company, arousing effort, talk about virtues, concentration, wisdom, release and talk about knowledge and vision of release.

Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu to abide with aroused effort, to dispel demeritorious things and to amass meritorious things with the firm endeavour of not giving up the main aim in meritorious things.

Bhikkhus, from a spiritual friend; a good association and good friendship is desirable to the bhikkhu to become wise, endowed with wisdom about the rising and fading nature of the five holding masses for the noble penetration to rightfully end unpleasantness.

Bhikkhus, the bhikkhu established in these five things should further develop four things. -to dispel greed loathing should be developed, to dispel anger lovingkindness should be developed, to cut up thoughts, in and out breathing should be developed, to root out the measuring ‘I be’, the perception of impermanence should be developed. Bhikkhus, to one developed in the perception of impermanence, the perception of no self gets established. One with the perception of no-self completely destroys the perception ‘I be’ and here and now enjoys extinction.

2. Nissayasuttaṃ –– Supportive condition

001.02. Then a certain bhikkhu approached The Blessed One, … re … sat on a side and said:

“Venerable sir, it is said, is endowed with supportive conditions. How far is a bhikkhu endowed with supportive conditions?”

“Bhikkhu, the bhikkhu supported by faith too, dispels demerit and develops merit, by that his demerit gets dispelled. Bhikkhu, the bhikkhu supported by shame too, … re … remorse too, … re … effort too, … re … wisdom too, he thoroughly dispels demerit as he dispels seeing with the noble one’s wisdom and dispels.

Bhikkhu, the bhikkhu established in these five things should abide supported on four things. What four?

Here, bhikkhu, the bhikkhu discriminating pursues a certain thing, discriminating patiently bears a certain thing, discriminating avoids a certain thing and discriminating drives out a certain thing. Bhikkhu, thus the bhikkhu is endowed with the supportive conditions.

3. Meghiyasuttaṃ –– Venerable Meghiya

001.03. At one time The Blessed One was living on the Calika rock in Calika. At that time venerable Meghiya attended on The Blessed One. Then venerable Meghiya approached The Blessed One, worshipped, stood on a side and said: “Venerable sir, I desire to go to my native village for the alms round”

“Meghiya, do as you think is fit.”

Then venerable Meghiya putting on robes in the morning taking bowl and robes went the alms round in his native village, returning from the alms round and after the meal was over he approached the bank of river Kimikala. Wandering up and down the bank of river Kimikala, he came to a pleasant mango orchard and it occurred to him: This mango orchard is pleasant. It is ideal for the son of a clansman to make effort. If I get permission from The Blessed One I will come to this mango orchard to make effort.”

Venerable Meghiya approached The Blessed One, worshipped, sat on a side and said:

“Venerable sir, I put on robes in the morning, took bowl and robes and went the alms round in my native village. Returning from the alms round and after the meal was over I approached the bank of river Kimikala. Wandering up and down the bank of river Kimikala, I came to a pleasant mango orchard and it occurred to him: This mango orchard is pleasant. It is ideal for the son of a clansman to make effort. If I get permission from The Blessed One I will come to this mango orchard to make effort.”

The Blessed One said: “Meghiya, wait! I am by myself, wait until another bhikkhu comes”

For the second time venerable Meghiya said to The Blessed One: “Venerable sir, The Blessed One has nothing more to do. As for me, there is something more for me to do. There is something more, left for me to do. If The Blessed One grants me permission, I will go to the mango orchard for making effort.” “Meghiya, wait! I am by myself, wait until another bhikkhu comes”

For the third time venerable Meghiya said to The Blessed One: “Venerable sir, The Blessed One has nothing more to do. As for me, there is something more, for me to do. There is something more, left for me to do. If The Blessed One grants me permission, I will go to the mango orchard to make effort.”

“Meghiya, when you say it’s to make effort, what shall I say! Do as you think is fitting.”

Then venerable Meghiya getting up from his seat worshipped and circumambulated The Blessed One, and approached and entered the mango orchard, and sat under a certain tree to spend the day. When venerable Meghiya was abiding in that mango orchard, three evil demeritorious thoughts assailed him constantly, such as sensual thoughts, angry thoughts and hurtful thoughts. Then it occurred to venerable Meghiya: ‘It is wonderful and surprising I left home and became homeless out of faith. Yet am beset by these evil demeritorious thoughts of sensuality, anger and hurtfulness”

Venerable Meghiya approached The Blessed One, worshipped, sat on a side and said:

“Here, venerable sir, when I was abiding in that mango orchard, three evil demeritorious thoughts assailed me constantly, such as sensual thoughts, angry thoughts and hurtful thoughts. Then it occurred to me: ‘It is wonderful and surprising I left home and became homeless out of faith. Yet am beset by these evil demeritorious thoughts of sensuality, anger and hurtfulness.’”

“Meghiya, it is immaturity. The maturity of five things lead to the release of mind. What five? Here, Meghiya the bhikkhu becomes a spiritual friend, a good associate with good friendship. Meghiya, for the mind, immature for release this is the first thing leading to maturity.

Again, Meghiya, the bhikkhu becomes virtuous restrained in the higher code of rules, conducting himself, seeing fear in the slightest fault he observes the rules. Meghiya, for the mind, immature for release this is the second thing leading to maturity …

Again, Meghiya, the bhikkhu becomes a quick and easy gainer for nothing of such talk about austere penances, providing explanations of the mind’s activities such as wanting little, satisfaction, seclusion, not wanting company, arousing effort, talk about virtues, concentration, wisdom, release and talk about knowledge and vision of release Meghiya, for the mind, immature for release this is the third thing leading to maturity.

Again, friends, the bhikkhu abides with aroused effort, to dispel demeritorious things and to amass meritorious things with the firm endeavour of not giving up the main aim in meritorious things. Meghiya, for the mind, immature for release this is the fourth thing leading to maturity.

Again, Meghiya, the bhikkhu becomes wise endowed with wisdom about the rising and fading nature of the five holding masses, for the noble penetration to rightfully end unpleasantness. Meghiya, for the mind, immature for release this is the fifth thing leading to maturity.

4. Nandakasuttaṃ –– Venerable Nandaka

001.04. At one time The Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. At that time venerable Nandaka was in the attendance hall advising, inciting and making the hearts light of the bhikkhus, with a talk. The Blessed One having got up from his seclusion in the evening, approached the attendance hall and stood waiting outside, until the talk ended. The Blessed One knowing that the talk ended, clearing his throat, knocked on the door. The bhikkhus opened the door to The Blessed One.

The Blessed One entered the attendance hall, sat on the prepared seat and addressed venerable Nandaka: “Nandaka your disposition was a long address to the bhikkhus. My back ached standing outside until the end of the disposition.”

When this was said venerable Nandaka in an antaganized tone said: “Venerable sir, we did not know that The Blessed One was standing outside. If we knew that The Blessed One was standing outside, we would not have said so much.”

The Blessed One knowing that venerable Nandaka was antagonized said: Nandaka, it is good! Sons of clansmen like you who have left home and have become homeless, should sit with a righteous talk, as you have done. Nandaka, for those who have come together, there are two things to do. Either a talk on righteousness or observe noble silence. Nandaka the bhikkhu has faith and not virtues. By that factor he is incomplete. He should be complete in that factor. How shall I have faith and virtues. Nandaka, when the bhikkhu has faith and virtues, he becomes complete.

Nandaka, when the bhikkhu has faith and virtues, not gained internal appeasement, by that factor he is incomplete. He should be complete in that factor. How shall I have faith, virtues and internal appeasement. Nandaka, when the bhikkhu has faith, virtues and internal appeasement by that he becomes complete.

Nandaka, when the bhikkhu has faith, virtues, gained internal appeasement and not gained higher wisdom to penetrate the Teaching by that factor he is incomplete. He should be complete in that factor. How shall I have faith, virtues. internal appeasement and gain higher widom to penetrate the Teaching. Nandaka, when the bhikkhu has faith, virtues internal appeasement and gain higher wisdom to penetrate the Teaching by that factor he become complete. Nandaka, just as to a fourfooted when one foot is lame, by that factor he becomes incomplete. In the same manner when the bhikkhu has faith, virtues, gained internal appeasement and not gained higher wisdom to penetrate the Teaching by that factor he is incomplete. He should be complete in that factor. How shall I have faith, virtues. internal appeasement and gain higher widom to penetrate the Teaching. Nandaka, when the bhikkhu has faith, virtues internal appeasement and gain higher wisdom to penetrate the Teaching by that he becomes complete.”

The Blessed One saying this got up and went into his dwelling.

Soon after The Blessed One had gone venerable Nandaka addressed the bhikkhus: “Here, friends, The Blessed One with four lines declared the complete and pure holy life -Nandaka the bhikkhu has faith and not virtues. By that factor he is incomplete. He should be complete in that factor. How shall I have faith and virtues. Nandaka, when the bhikkhu has faith and virtues, he becomes complete.

Nandaka, when the bhikkhu has faith, virtues, gained internal appeasement and not gained higher wisdom to penetrate the Teaching by that factor he is incomplete. He should be complete in that factor. How shall I have faith, virtues. internal appeasement and gain higher widom to penetrate the Teaching. Nandaka, when the bhikkhu has faith, virtues internal appeasement and gain higher wisdom to penetrate the Teaching by that factor he becomes complete. Nandaka, just as to a fourfooted when one foot is lame, by that factor he becomes incomplete. In the same manner when the bhikkhu has faith, virtues, gained internal appeasement and not gained higher wisdom to penetrate the Teaching by that factor he is incomplete. He should be complete in that factor. How shall I have faith, virtues. internal appeasement and gain higher widom to penetrate the Teaching. Nandaka, when the bhikkhu has faith, virtues internal appeasement and gain higher wisdom to penetrate the Teaching by that he becomes complete”

“Friends, these five are the benefits for listening and discussing the Teaching at the right time. What five?

Here, friends, the bhikkhu preaches the Teaching good at the beginning, middle and end, full of meanings even in the letters declaring the complete and pure holy life When the bhikkhu preaches, in this and other manner the Teaching good at the beginning, middle and end, full of meanings even in the letters, declaring the complete and pure holy life, he becomes loveable agreeable esteemed and developed to the Teacher. Friends this is the first benefit for listening to the Teaching and discussing it at the right time.

Again, friends, the bhikkhu preaches the Teaching good at the beginning, middle and end, full of meanings even in the letters declaring the complete and pure holy life When the bhikkhu preaches in this and other manner the Teaching good at the beginning, middle and end full of meanings even in the letters, declaring the complete and pure holy life, to the co-associates in the holy life, the trainee bhikkhus who abide with the aim of attaining the end of unpleasantness arouse effort to attain the not yet attained, to realize the not yet realized. Those bhikkhus who are worthy, destroyed desires, lived the holy life, done what should be done, thrown off the load, has come to the highest good, destroyed the bond ‘to be’ and rightfully knowing are released, hearing that Teaching abide in pleasantness here and now. Friends this is the fifth benefit for listening to the Teaching and discussing it at the right time.

5. Balasuttaṃ –– Powers

001.05. Bhikkhus, these five are powers. What five?

The power of wisdom, the power of effort, the power of non-faultiness and the power of collectiveness. Bhikkhus, what is the power of wisdom?

Here bhikkhus, the bhikkhu has wisely recognized and penetrated these things that are merit and reckoned as merit, demerit and reckoned as demerit, faulty and reckoned as faulty, not faulty and reckoned as not faulty, impure and reckoned as impure, pure and reckoned as pure, practiced and reckoned as should be practiced, not practiced and reckoned as should not be practiced, not noble and reckoned as not noble, noble and reckoned as noble, Bhikkhus, to this is called the power of wisdom.

Bhikkhus, what is the power of effort?

Here bhikkhus, the bhikkhu arouses interest and effort pursues the mind and endeavours to dispel, things that are demerit and reckoned as demerit, faulty and reckoned as faulty, impure and reckoned as impure, not practiced and reckoned as should not be practiced, not noble and reckoned as not noble and arouses interest and effort to pursue the mind and make endeavour to gain, things that are merit and reckoned as merit, not faulty and reckoned as not faulty, pure and reckoned as pure, practiced and reckoned as should be practiced, noble and reckoned as noble Bhikkhus, to this is called the power of effort.

Bhikkhus, what is the power of non-faultiness?

Here, bhikkhus, the noble disciple is endowed with non-faulty bodily, verbal and mental action. Bhikkhus, to this is called the power of non-faultiness.

Bhikkhus, what is the power of collectiveness?

Bhikkhus, these four are the characteristics of sympathy-giving gifts, pleasant words, leading an useful life and equality. Bhikkhus, out of giving gifts, the foremost is giving gifts of the Teaching. Out of pleasant words the foremost is giving the Teaching again and again to those who attend carefully until the meaning is attained. Bhikkhus, out of leading an useful life the foremost, is establishing those who have, no faith in faith, no virtues in virtues, the selfish in benevolence, the lacking in wisdom in wisdom. Bhikkhus, out off equality, the foremost is the equality of a stream enterer with a stream enterer, once returner with a once returner, non-returner with a non-returner and a noble one with a noble one. Bhikkhus, these are the four powers.

Bhikkhus, the noble disciple endowed with these four powers has overcome five fears. What five? The fear of, a livelihood, the lack of virtues, antagonizing the gathering, death and an evil birth. The noble disciple reflects: -’I have no fears of a livelihood. Why should I have fears of a livelihood? I have these four powers of wisdom, effort, non-faultiness and collectiveness. Those lacking in wisdom, the lazy, those with faulty bodily, verbal and mental activity, those without the power of collectiveness may have fears of a livelihood. I have no fears of the lack of virtues … re … I have no fears of antagonzing the gathering … re … I have no fears of death, … re … I have no fears of an evil birth Why should I have fears of an evil birth? I have these four powers of wisdom, effort, non-faultiness and collectiveness. Those lacking in wisdom, the lazy, those with faulty bodily, verbal and mental activity, those without the power of collectiveness may have fears of an evil birth.

Bhikkhus, the noble disciple endowed with these four powers has overcome these five fears.

6. Sevanāsuttaṃ –– That should be followed after

001.06. Venerable Sāriputta addressed the bhikkhus:

“Friends, even persons should be known as twofold-those that should be associated and not associated. Even morsel food should be known as twofold- that should be partaken and not partaken. Even dwellings should be known as twofold- that should be used and not used. Even villages and hamlets should be known as twofold- that should be made use of and not made use of. Even states should be known as twofold- that should be gone to and not gone to..

Friends, it was said, persons should be known as twofold, those that should be associated and not associated, why was it said so? If you know, that associating a certain person, my demeritorious things increase and meritorious things decrease, the requisites of life; robes, morsel food, dwellings and requisites when ill are obtained, with difficulty. Yet my aim of recluseship in becoming a homeless does not develop and get completed. Therefore that person should be left by night or by day, even without informing. He should not be followed again.

If you know, that associating a certain person, my demeritorious things increase and meritorious things decrease, the requisites of life; robes, morsel food, dwellings and requisites when ill are obtained, without difficulty. Yet my aim of recluseship in becoming a homeless does not develop and get completed. Therefore that person should be left even without informing. He should not be followed again.

If you know, that associating a certain person, my demeritorious things decrease and meritorious things increase, the requisites of life; robes, morsel food, dwellings and requisites when ill are obtained without difficulty. My aim of recluseship in becoming a homeless develops and gets completed. Therefore that person should not be left he should be followed, even when chased. Friends, if it was said, persons should be known as twofold, those that should be associated and not associated, it was said on account of this.

Friends, it was said, robes should be known as twofold, those that should be partaken and not partaken, why was it said so? If you know of a robe, which when partaken demeritorious things increase and meritorious things decrease such robes should not be partaken. If you know of a robe, which when partaken demeritorious things decrease and meritorious things increase such robes should be partaken. Friends, if it was said, robes should be known as twofold, those that should be partaken and not partaken it was said on account of this.

Friends, it was said morsel food should be known as twofold, those that should be partaken and not partaken, why was it said so If you know of some morsel food, which when partaken demeritorious things increase and meritorious things decrease such morsel food should not be partaken. If you know of some morsel food, which when partaken demeritorious things decrease and meritorious things increase such morsel food should be partaken. Friends, if it was said, morsel food should be known as twofold, those that should be partaken and not partaken it was said on account of this.

Friends, it was said dwellings should be known as twofold, those that should be used and not used, why was it said so If you know of some dwelling, which when used demeritorious things increase and meritorious things decrease such dwellings should not be used. If you know of some dwelling, which when used demeritorious things decrease and meritorious things increase such dwellings should be used. Friends, if it was said, dwellings should be known as twofold, those that should be used and not used it was said on account of this.

Friends, it was said villages and hamlets should be known as twofold, those that should be made use of and not made use of, why was it said so If you know of some village or hamlet, which when made use of demeritorious things increase and meritorious things decrease such villages and hamlets should not be made use of. If you know of some village or hamlet, which when made use of demeritorious things decrease and meritorious things increase such villages and hamlets should be made use of. Friends, if it was said, villages and hamlets should be known as twofold, those that should be made use of and not made use of, it was said on account of this.

Friends, it was said states should be known as twofold, those that should be gone to and not gone to, why was it said so If you know of some state, which when gone to, demeritorious things increase and meritorious things decrease to such states you should not go. If you know of some states, to which when gone demeritorious things decrease and meritorious things increase, to such states you should go. Friends, if it was said, states should be known as twofold, those that should be gone to and not gone to, it was said on account of this.

7. Sutavāsuttaṃ –– The wandering ascetic Sutava

001.07. At one time The Blessed One was living among the Gijjha peaks in Rajagaha. Then the wandering ascetic Sutava approached The Blessed One, exchanged friendly greetings, sat on a side and said:

“Venerable sir, at one time The Blessed One was living among the Gijjha peaks in Rajagaha and I heard this in the presence of The Blessed One and it was accepted by The Blessed One: ‘Sutava, it is not possible for the bhikkhu who is worthy, destroyed desires, lived the holy life, done what should be done, has put the load down, have come to the highest good, has destroyed the bond ‘to be’, is released rightfully knowing, to go beyond five things- It is not possible for the bhikkhu who has destroyed desires, to destroy living things knowing, to take the not given with a thievish mind, to enjoy sexual intercourse, to say lies knowingly, to partake sensual things accumulating them as they have done in a household.’ Venerable sir, does The Blessed One recall it and remember it completely?”

“Sutava, I recall it and remember it completely, not only earlier, even now I tell, Sutava, it is not possible for the bhikkhu who is worthy, destroyed desires, lived the holy life, done what should be done, has put the load down, have come to the highest good, has destroyed the bond ‘to be’, is released rightfully knowing, to go beyond nine things- It is not possible for the bhikkhu who has destroyed desires, to destroy living things knowing, to take the not given with a thievish mind, to enjoy sexual intercourse, to say lies knowingly, to partake sensual things accumulating them as they have done in a household, to follow the wrong course of action out of interest, to follow the wrong course of action through anger, to follow the wrong course of action through delusion, to follow the wrong course of action out of fear. Sutava, earlier and now also I tell, it is not possible for the bhikkhu who is worthy, destroyed desires, lived the holy life, done what should be done, has put the load down, have come to the highest good, has destroyed the bond ‘to be’, is released rightfully knowing, to go beyond these nine things.

8. Sajjhasutta. The wandering ascetic Sajjha

001.08. At one time The Blessed One was living among the Gijjha peaks in Rajagaha. Then the wandering ascetic Sajjha approached The Blessed One, exchanged friendly greetings, sat on a side and said:

“Venerable sir, at one time The Blessed One was living among the Gijjha peaks in Rajagaha and I heard this in the presence of The Blessed One and it was accepted by The Blessed One: ‘Sajjha, it is not possible for the bhikkhu who is worthy, destroyed desires, lived the holy life, done what should be done, has put the load down, have come to the highest good, has destroyed the bond ‘to be’, is released rightfully knowing, to go beyond five things- It is not possible for the bhikkhu who has destroyed desires, to destroy living things knowing, to take the not given with a thievish mind, to enjoy sexual intercourse, to say lies knowingly, to partake sensual things accumulating them as they have done in a household.’ Venerable sir, does The Blessed One recall it and remember it completely?”

“Sajjha, I recall it and remember it completely, not only earlier, even now I tell it is not possible for the bhikkhu who is worthy, destroyed desires, lived the holy life, done what should be done, has put the load down, have come to the highest good, has destroyed the bond ‘to be’, is released rightfully knowing, to go beyond nine things- It is not possible for the bhikkhu who has destroyed desires, to destroy living things knowing, to take the not given with a thievish mind, to enjoy sexual intercourse, to say lies knowingly, to partake sensual things accumulating them as they have done in a household, to reject enlightenment, to reject the Teaching, to reject the Community of bhikkhus and to give up the holy life. Sajjha, earlier and now also I tell, it is not possible for the bhikkhu who is worthy, destroyed desires, lived the holy life, done what should be done, has put the load down, have come to the highest good, has destroyed the bond ‘to be’, is released rightfully knowing, to go beyond these nine things.

9. Puggalasuttaṃ –– Great beings

001.09. Bhikkhus, these nine great beings are evident in the world. What nine?

The noble one, the one come to the path to become noble, the non-returner, the one come to the path of realizing non-returning, the once returner, the one come to the path of realizing once returning, the stream enterer, the one come to the path of realizing stream entry and the ordinary person. Bhikkhus, these nine great beings are evident in the world.

10. Aahuneyyasuttaṃ –– Worthy of honour

001.10. Bhikkhus, these nine great beings are worthy of honour, hospitality, gifts, and veneration with clasped hands, the incomparable field of merit for the world. What nine?

The noble one, the one come to the path to become noble, the non-returner, the one come to the path of realizing non-returning, the once returner, the one come to the path of realizing once returning, the stream enterer, the one come to the path of realizing stream entry and the one come to lineage. Bhikkhus, these nine great beings are worthy of honour, hospitality, gifts, and veneration with clasped hands, the incomparable field of merit for the world.

Dhamma Paññā

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