4:4 Cakkavaggo - English

Aṅguttara Nikāya

004. Chakkavaggo –– The wheel

1. Cakkasuttaṃ –– The wheel

004.01. Bhikkhus, these are the four wheels, endowed with which gods and men wield four wheels and before long come to great prosperity. What four?

Living in a suitable surrounding, dwelling with Great Men, seeing to the development of the self and having done merit earlier.

Bhikkhus, these are the four wheels, endowed with which gods and men wield four wheels and before long come to great prosperity.

Living in a suitable surrounding, associating Great Men
Seeing to the development of the self and having done merit earlier
They come to gain in grains, wealth, fame and happiness.

2. Saṇgahasuttaṃ –– Objects of sympathy

004.02. Bhikkhus, these four are the objects of sympathy. What four?
Giving gifts, kind language, beneficial behaviour and equality of mind.
Bhikkhus, these four are the objects of sympathy.
At the right time giving gifts, kind language, beneficial behaviour
And thinking all alike is the linchpin that makes the wheel to roll.
Do nor destroy them, in favour of mother or son or father or son.
Or to gain esteem and reverence. As long as the wise observe
These objects of sympathy, so long will they come to greatness and praise.

3. Sīhasuttaṃ –– The Lion

004.03. Bhikkhus, the lion, king of beasts in the evening comes out of his den arouses himself, looks in the four directions, roars three times and goes in search of food. Bhikkhus, the animals who hear the lion’s roar become frightened and shivering much - those living in holes enter their holes, those living in water, enter the water, those living in the forest enter the forest and birds fly away. The king’s elephants securely bound in villages and hamlets, break their bonds and frightened and shivering, throw urine and excreta and run in all directions. Bhikkhus, so powerful is the lion, the king of beasts.

Bhikkhus, in like manner when the Thus Gone One is born in the world, worthy and rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the teacher of gods and men, enlightened and blessed. He declares the Teaching- This is the individual, this its arising, this its cessation and this is the path to the cessation of the individual. Bhikkhus, those gods enjoying long life born into pleasantness established long, in lofty palaces, they too hearing the Teaching become anxious and frightened and think-We being impermanent thought were permanent. Not lasting forever, we thought we would last forever. We too are impermanent, changeful, do not last forever are an embodiment of an individual. Bhikkhus, the Thus Gone One is so powerful and wields power over the world.

After enlightenment, the arising and ceasing of the individual was declared to the world,
Then the released, worthy one was the incomparable teacher to gods and men.
The noble eightfold path was also declared, to overcome unpleasantness.
Hearing this, gods enjoying long life, beauty and fame were anxious and frightened
They thought we have not gone beyond a self, so we are impermanent.

4. Aggappasādasuttaṃ –– The highest grace

004.04. Bhikkhus, these four are graces. What four?

Bhikkhus, of all sentient beings, feetless, two-footed, four-footed, many-footed, material, immaterial, perceptive, not perceptive and neither perceptive or non perceptive, the Thus Gone One worthy and rightfully enlightened is the foremost, it is said. Bhikkhus, those who have placed faith in the Enlightened One have placed faith in the highest for the highest results

Bhikkhus, of all compounded things, the Noble Eightfold path is foremost. Bhikkhus, those who have placed faith in the Noble Eightfold path have placed faith in the highest for the highest results

Bhikkhus, of all things compounded or uncompounded, disenchantment is foremost it is said, such as crushing intoxications, quenching thirsts, destroying all roosting places, cutting off all existences, destroying craving, disenchantment, cessation and extinction. Bhikkhus, those who have placed faith in this Teaching have placed faith in the highest for the highest results.

Bhikkhus, of all communities or crowds, the community of disciples of the Thus Gone One are foremost, such as the four doublets of the eight great men. That is the disciples of the Blessed One, the Community of bhikkhus worthy of hospitality, veneration, gifts and veneration with clasped hands, the incomparable field of merit for the world. Bhikkhus, those who have placed faith in the Community of bhikkhus have placed faith in the highest for the highest results.

The highest grace is knowing the core of the Teaching.
The highest sacrifice is faith in enlightenment.
The highest grace of the Teaching is the pleasure derived from disenchantment.
Placing faith in the Community the noble field of merit
Give the highest gifts and accure the highest merit
And acquire life span, beauty, fame, happiness and power
And developing the highest become either celestial or human and enjoy bliss.

5. Vassakārasuttaṃ –– Vassakara the chief minister of Magadha

004.05. At one time the Blessed One was living in the squirrels’ sanctuary, in the bamboo grove in Rajagaha. The Brahmin Vassakara the chief minister of Magadha approached the Blessed One exchanged friendly greetings, sat on a side and said to the Blessed One: Good Gotama, endowed with four things we disclose a great wise man. What four?

Here, Good Gotama, he is learned. His words indicate the meanings of whatever he learned and retained. He is mindfull, remembers and recalls things done and said long ago. He is clever and not lazy in the work of a layman and knows the method to do them and superintend them in the correct way. Good Gotama, endowed with these four things we disclose a great wise man. If my words are appreciated may that be so, if they are blamed, may good Gotama blame them.

Brahmin, I neither appreciate your words nor blame them. Brahmin, I disclose the great wise man endowed with these four things. What four?

Here, Brahmin, he falls to the method, for the good and pleasantness of many, establishing many in the noble method, such as building a virtuous character with good qualities. He thinks and intends, what he wants to think and intend and not what he does not want to think and intend. Thus he becomes the master over his thoughts. Of the higher states of the mind, the pleasant abidings here and now, he becomes a gainer for nothing, an easy quick gainer. Destroying desires, releasing the mind and released through wisdom, here and now he realizes and abides. Brahmin, I neither appreciate your words nor blame them. I disclose the great wise man endowed with these four things.

It is surprising and wonderful good Gotama, I think good Gotama is endowed with these four qualities. Here, good Gotama falls to the method, for the good and pleasantness of many, establishing many in the noble method, such as building a virtuous character with good qualities. Good Gotama thinks and intends, what he wants to think and intend and not what he does not want to think and intend. Thus good Gotama becomes the master over his thoughts. Of the higher states of the mind, the pleasant abidings here and now, good Gotama becomes a gainer for nothing, an easy quick gainer. Destroying desires, releasing the mind and released through wisdom, here and now good Gotama realizing abides.

Brahmin, you speak words close to praise, yet I will tell you. Here, Brahmin, I have fallen to the method, for the good and pleasantness of many, establishing many in the noble method, such as building a virtuous character with good qualities. I think and intend, what I want to think and intend and not what I do not want to think and intend. Thus I am the master over my thoughts. Of the higher states of the mind, the pleasant abidings here and now, I am a gainer for nothing, an easy quick gainer. Destroying desires, releasing the mind and released through wisdom, here and now realizing I abide.

He told the release from the snare of death to all sentient beings,
With compassion for gods and men declared the good method.
The populace is pleased with the seen and the heard,
The Enlightened One clever in the path and non path,
Has done his duties, is without desires, bears the last body.

6. Doṇasuttaṃ ––To the Brahmin Dona

004.06. At one time the Blessed One left Ukkaṭṭha to go to Setavya and the Brahmin Dona too left Ukkaṭṭha for Setavya and both were on the way to Setavya. The Brahmin Dona saw the foot prints of the Blessed One with its thousandfold spokes, circumferences and naves, complete in every way and it occured to him: It is wonderful and surprising, these foot prints are not those of a human.

The Blessed One stepping out of the main road, sat at the root of a certain tree, with legs crossed, body straight and mindfulness established in front of him. The Brahmin Dona following close after the foot steps of the Blessed One, saw the Blessed One seated under a certain tree, pleasant, inspiring confidence with appeased mental faculties and appeased mind, with the highest taming and appeasement, approached the Blessed One and said:

Good one are you a god? Brahmin, I am not a god.
Good one are you a celestial musician? Brahmin, I am not a celestial musician .
Good one are you a ghost? Brahmin, I am not a ghost
Good one are you a human? Brahmin, I am not a human

When asked good one are you a god, you said Brahmin I am not a god. When asked good one are you a celestial musician, you said Brahmin I am not a celestial musician. When asked good one are you a ghost, you said Brahmin I am not a ghost. When asked good one are you a human, you said Brahmin I am not a human. Then what indeed is the good one?

Brahmin, if the desire to be a god was not dispelled I would have become a god, it is dispelled, pulled out with the roots, made palm stumps, made things that would not arise again. Brahmin, if the desire to be a celestial musician, ... re ... a ghost, ... re ... a human was not dispelled I would have become a human, it is dispelled, pulled out with the roots, made palm stumps, made things that would not arise again.

Brahmin, blue lotuses, white lotuses or red lotuses, born and developed in the water, come out of the water and stand untouched by the water. In the same manner Brahmin I born and bred in the world abide above it untouched by the world. Brahmin, know I am enlightened.

The desire to be a god, celestial musician, a ghost to go through the air,
A human being, or birth in an egg are shattered and destroyed.
As the lotus is not soiled by mud or water, I am not soiled by the world.
Brahmin, I am the Enlightened One.

7. Aparihāniyasuttaṃ –– Not decreasing

004.07. Bhikkhus, endowed with four things the bhikkhu is in the vicinity of extinction, it is not possible, that he would decrease. What four?

Here, bhikkhus, the bhikkhu is virtuous, protected in the mental faculties, knows the right amount to partake and is wakeful.

Bhikkhus, how is the bhikkhu virtuous? Here, bhikkhus the bhikkhu is virtuous, restrained in the higher code of rules, conducts himself in the right behaviour, seeing fear in the slightest fault. Bhikkhus, thus the bhikkhu is virtuous.

Bhikkhus, how is the bhikkhu with protected mental faculties?

Here, bhikkhus, the bhikkhu seeing a form does not take the sign or the detail. If abiding with the faculty of the eye uncontrolled, there would be a leaking of evil demeritorious thoughts of covetousness and displeasure, he falls to the method of protecting the faculty of the eye ... Hearing a sound, ... re ... smelling a scent, ... re ... ṭasting, ... re ... cognizing a touch or cognizing an idea, does not take the sign or the detail. If abiding with the faculty of the mind uncontrolled, there would be a leaking of evil demeritorious thoughts of covetousness and displeasure, he falls to the method of protecting the faculty of the mind.

Bhikkhus, thus the bhikkhu is with protected mental faculties. Bhikkhus, how does the bhikkhu know to partake the right amount of food?

Here, bhikkhus, the bhikkhu reflecting partakes food, not for play, intoxication nor to look beautiful. It is for the upkeep of this body, as a help to lead the holy life. Thus I put an end to earlier feelings and do not arouse new feelings. May it not hinder my light abiding Bhikkhus, thus the bhikkhu knows to partake the right amount of food

Bhikkhus, how is the bhikkhu wakeful?

Here, bhikkhus, the bhikkhu during the day time sits in a suitable place and purifies his mind of obstructing things. In the first watch of the night too he does the same. In the middle watch of the night he turns to his right side and keeping one foot over the other goes to sleep mindfull of the perception of rising. In the last watch of the night sitting in a suitable place he purifies his mind of obstructing things

Bhikkhus, thus the bhikkhu is wakeful.

Bhikkhus, endowed with these four things the bhikkhu is in the vicinity of extinction, it is not possible, that he would decrease.

8. Patilīnasuttaṃ –– Withdrawing and keeping away

004.08. Bhikkhus, the bhikkhu throwing out the various truths and putting an end to desires and longings or else appeasing the bodily determination, withdraws and keeps away it is said.

Bhikkhus, how does the bhikkhu throw out the various truths?

Bhikkhus, to the bhikkhu there are various truths of various recluses and Brahmins: Such as the world is eternal or not eternal, the world is limited or not limited, the soul is the body or the soul is different from the body, the Thus Gone One is after death or the Thus Gone One is not after death. the Thus Gone One is and is not after death, the Thus Gone One neither is nor is not after death. All these are driven out, given up, vomited, thrown out and dispelled.

Bhikkhus, thus the bhikkhu throws out the various truths.

Bhikkhus, how does the bhikkhu put an end to all desires and longings?

Here, bhikkhus, the bhikkhu dispels sensual desires and longings, dispels desires and longings to be and desires and longings in the holy life are calmed

Bhikkhus, thus the bhikkhu puts an end to all desires and longings.

Bhikkhus, how does the bhikkhu appease the bodily determination?

Here, bhikkhus, the bhikkhu giving up pleasantness and unpleasantness, earlier having given up pleasure and displeasure, purifies mindfulness with equanimity to push out unpleasantness and pleasantness and abides in the fourth jhana

Bhikkhus, thus the bhikkhu appeases the bodily determination.

Bhikkhus, how does the bhikkhu withdraw and keep away?

Here, bhikkhus, the bhikkhu dispels the conceit ‘I be’ pulls it out with the roots, makes it a palm stump, not to grow again.

Bhikkhus, thus the bhikkhu withdraws and keeps away.

Bhikkhus, the bhikkhu throwing out the various truths and putting an end to desires and longings and appeasing the bodily determination, withdraws and keeps away it is said.

To the one, disenchanted from passions and released with the destruction of craving,
All desires and the tenet of philosophical speculations are completely destroyed
That mindfull, appeased bhikkhu is calmed and not defeated
Overcoming measuring is enlightened and withdrawing keeps away.

9. Ujjayasuttaṃ –– To the Brahmin Ujjaya

004.09. Ṭhe Brahmin Ujjaya approached the Blessed One, exchanged friendly greetings, sat on a side and said:

Does good Gotama praise sacrifices?

Brahmin, I do not praise all sacrifices. I do not praise a sacrifice where cattle, goats, fowl pigs and other living things are destroyed. I do not praise the destruction of living creatures. What is the reason? Noble ones or those fallen to that method do not approach such sacrifices. Brahmin, I praise sacrifices where cattle, goats, fowl pigs and other living things are not destroyed. I praise the non destruction of living creatures, such as a constant source of giving gifts and making suitable sacrifices. What is the reason? Noble ones and those fallen to that method approach such sacrifices.

Horse sacrifice, human sacrifice is a rightful snare, in amiable speech,
Unobstructed great destruction is not of great benefit.
There goats, cows and cattle are variously destroyed,
Great sages who have attained extinction do not approach such sacrifices.
A non destructive, suitable sacrifice, is approached by extinguished great sages,
The wise sacrifice there, for good results, there is no evil in that sacrifice.
Even the gods become highly pleased, in such a sacrifice.

10. Udāyisuttaṃ –– To the Brahmin Udayi

004. 10. The Brahmin Udaya approached the Blessed One, exchanged friendly greetings, sat on a side and said:

Does good Gotama praise sacrifices?

When a suitable sacrifice, at the right time is arranged without objects for sacrifice,
Those who have dispelled ignorance and realized extinction approach it.
The Enlightened One, who is clever in merit, praise it.
If intention is rightfully placed in faith or in the sacrifice,
And offered to the Community, the field of merit, with a pleasant mind
The sacrifice is made at the correct moment, with the right intention and wish.
That sacrifice is beneficial and the gods rejoice in it
The wise making such sacrifices, release their mind in faith and enjoy heavenly bliss.