Aṅguttara Nikāya
004. Devatāvaggo –– Gods

1. Sekhasuttaṃ –– The trainer

004.01. Bhikkhus, these six things conduce to the decrease of the trainer bhikkhu. What six?

Attachment to, activity, talk, sleep, company, unprotected mental faculties and not knowing the right amount to eat. Bhikkhus, these six things conduce to the decrease of the trainer bhikkhu.

Bhikkhus, these six things conduce to the non-decrease of the trainer bhikkhu. What six?

Non-attachment to, activity, talk, sleep, company, protected mental faculties and knowing the right amount to eat. Bhikkhus, these six things conduce to the non decrease of the trainer bhikkhu.

2. Paṭhama –– aparihānasuttaṃ – First for non – decrease

004.02. When the night was waning, a certain god illuminated the whole of Jeta’s grove and approached The Blessed One, worshipped, stood on a side and said:

Venerable sir, these six things conduce to the non-decrease of the bhikkhu. What six?

Revering the Teacher, the Teaching, the Community of bhikkhus, the training, diligence and friendly welcome. Venerable sir, these six things conduce to the non-decrease of the bhikkhu. Saying that, that god waited for the approval of the Teacher. Knowing the Teacher approves me she worshipped, circumambulated and disappeared.

The Blessed One, at the end of that night addressed the bhikkhus:

Bhikkhus, last night a certain god illuminated the whole of Jeta’s grove and approached me, worshipped, stood on a side and said:

Venerable sir, these six things conduce to the non-decrease of the bhikkhu. What six?

Revering the Teacher, the Teaching, the Community of bhikkhus, the training, diligence and friendly welcome. Venerable sir, these six things conduce to the non-decrease of the bhikkhu. Saying that, that god waited for my approval. Knowing that I approve her words worshipped, circumambulated and disappeared.

With devout reverence to the Teacher, Teaching, the Community, diligence
And friendly welcome, it is not possible, the bhikkhu should decrease
He is in the vicinity of extinction.

3. Dutiya –– aparihāniyasuttaṃ – Second on non – decrease

004.03. Bhikkhus, last night a certain god illuminated the whole of Jeta’s grove and approached me, worshipped, stood on a side and said:

Venerable sir, these six things conduce to the non-decrease of the bhikkhu. What six?

Revering the Teacher, the Teaching, the Community of bhikkhus, the training, shame and remorse. Venerable sir, these six things conduce to the non-decrease of the bhikkhu. Saying that, that god waited for my approval. Knowing that I approve her words worshipped, circumambulated and disappeared.

With devout reverence to the Teacher, Teaching, the Community,
Endowed with shame, remorse and mindfulness it is not possible,
The bhikkhu should decrease, he is in the vicinity of extinction.

4. Mahāmoggallānasuttaṃ –– Venerable Mahāmoggallāna

004.04. At one time The Blessed One was abiding in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. At that time to venerable Mahāmoggallāna this thought arose, when he was in seclusion: ‘To which gods does the knowledge arise, I have entered the stream of the Teaching, I do not fall from it. I am directly intent on extinction.? At that time a bhikkhu named Tissa who had passed away recently had appeared in a certain Brahma world. That Brahma Tissa is very powerful, he should know it.

Then venerable Mahāmoggallāna disappeared from Jeta’s grove and appeared in the world of Brahma as a strong man would stretch his bent arm or bend his stretched arm. Brahma Tissa saw venerable Mahāmoggallāna approaching in the distance and said: Welcome! Sir, Mahāmoggallāna, it’s after a long time that venerable Mahāmoggallāna found a chance to come here. Sir, Mahāmoggallāna take a seat. Venerable Mahāmoggallāna sat on the prepared seat and Brahma Tissa worshipped venerable Mahāmoggallāna and sat on a side. Venerable Mahāmoggallāna said: Tissa, to which gods does the knowledge arise, ‘I have entered the stream of the Teaching, I do not fall from it. I am directly intent on extinction’? Venerable sir, to the four guardian gods such knowledge arises. Tissa, does this knowledge, ‘I have entered the stream of the Teaching, I do not fall from it. I am directly intent on extinction,’ arise to all four guardian gods? Venerable sir, Mahāmoggallāna, it does not occur to the four guardian gods, who are not endowed with, unwavering faith in The Blessed One, in the Teaching, in the Community of bhikkhus and virtues desired by the noble ones. Venerable sir, Mahāmoggallāna, it occurs to the four guardian gods, who are endowed with, unwavering faith in The Blessed One, in the Teaching, in the Community of bhikkhus and virtues desired by the noble ones. Tissa, is it only to the four guardian gods, that this knowledge arise? ‘I have entered the stream of the Teaching, I do not fall from it. I am directly intent on extinction’ does it not arise to the gods of the thirty-three ... re ... the Titanic gods, ... re ... gods of happiness, ... re ... gods attached to creation, ... re ... gods attached to the creation of others. Venerable sir, Moggallāna, it occurs to gods attached to creation of others also. Tissa, does it occur to all gods attached to the creation of others? Venerable sir, Moggallāna, it does not occur to all gods attached to the creation of others. Of the gods attached to the creation of others, it occurs to those endowed with, unwavering faith in The Blessed One, in the Teaching, in the Community of bhikkhus and virtues desired by the noble ones.

Then venerable Mahāmoggallāna, delighting in the words of Brahma Tissa, like a strong man would stretch his bent arm or bend his stretched arm disappeared from the world of Brahma and appeared in Jeta’s grove.

5. Vijjābhāgiyasuttaṃ –– Conducive to wisdom

004.05. Bhikkhus, these six are conducive to wisdom. What six?

Perception of impermanence, unpleasantness in impermanence, lack of a self in unpleasantness, the perception of dispelling, the perception of disenchantment and the perception of cessation. Bhikkhus, these six are conducive to wisdom.

6. Vivādamūlasuttaṃ –– The cause of disputes

004.06. Bhikkhus, these six are causes of disputes. What six?

Here, bhikkhus, the bhikkhu is angry and grudging. When the bhikkhu is angry and grudging, not mindful and does not revere the Teacher, the Teaching, and the Community of bhikkhus and is incomplete in virtues, he arouses a dispute in the Community. That dispute is for the bad luck and unpleasantness of many. It is for the bad luck and unpleasantness of many gods and men. Bhikkhus, if you see such a cause for disputes internally or externally you should arouse effort to dispel that evil cause for disputes Bhikkhus, if you do not see such a cause for disputes internally or externally you should fall to the method, that the causes for disputes do not come down again. In this manner the evil cause of disputes does not come down again, is dispelled.

Again, bhikkhus, the bhikkhu is merciless and spiteful, ... re ... selfish and envious, ... re ... crafty and deceitful, ... re ... with evil view and wrong view, ... re ... holding on to his view and giving it up with difficulty . When the bhikkhu is holding on to his view and giving it up with difficulty he is not mindful and does not revere the Teacher, the Teaching, and the Community of bhikkhus and is incomplete in virtues, he arouses a dispute in the Community. That dispute is for the bad luck and unpleasantness of many. It is for the bad luck and unpleasantness of many gods and men. Bhikkhus, if you see such a cause for disputes internally or externally you should arouse effort to dispel that evil cause for disputes Bhikkhus, if you do not see such a cause for disputes internally or externally you should fall to the method, that the causes for disputes do not come down again. In this manner the evil cause of disputes does not come down again, is dispelled. Bhikkhus, these six are causes of disputes.

7. Chalangadānasuttaṃ –– Gifts endowed with six factors

004.07. At one time The Blessed One was abiding in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. At that time Velukandaki Nandamata was offering gifts endowed with six factors to the Community of bhikkhus headed by Sāriputta and Maggallana. The Blessed One with his purified heavenly eye, which is beyond human saw Velukandaki Nandamata offering gifts endowed with six factors to the Community of bhikkhus headed by Sāriputta and Moggallāna and addressed the bhikkhus.- Here, bhikkhus, Velukandaki Nandamata is offering gifts endowed with six factors to the Community of bhikkhus headed by Sāriputta and Moggallāna. Bhikkhus, what are gifts endowed with six factors?

Here, bhikkhus, there are three factors to the giver and three factors to the acceptor. Bhikkhus, what are the three fators of the giver? Even before giving the giver has a pleasant mind, while giving the mind is pleased and having given the mind is pleased. These are the three fators of the giver. What are the three factors of the acceptor? Here bhikkhus the acceptor is free of greed, free of anger and free of delusion. Bhikkhus, these are the three factors of the acceptor. Bhikkhus, thus it becomes a gift endowed with six factors.

Bhikkhus, it is not easy to account for the merits of a gift endowed with these six factors as, it is a yield of merit, a yield of good, a bringer of pleasantness and heavenly bliss that is conducive to agreeability and pleasantness of such a measure. It becomes a mass of pleasantness that is immeasurable. As the water in the great ocean cannot be measured as it is a hundred vessels full of water, or a thousand vessels full of water or a hundred thousand vessels full of water, yet it becomes a mass of water that is immeasurable. In the same manner bhikkhus, it is not easy to account for the merits of a gift endowed with these six factors as, it is a yield of merit, a yield of good, a bringer of pleasantness and heavenly bliss that is conducive to agreeability and pleasantness of such a measure. It becomes a mass of pleasantness that is immeasurable.

Even before giving the mind is pleased, while giving is pleased,
Having given is pleased, this is the accomplishment in giving a gift.
The restrained, leading a holy life, free of greed, hate and delusion
Are the field for offering gifts.

By oneself cooked and offering with one’s own hands
One’s belongings offered to others is of great fruit.
The wise offering with faith and released mind
Are reborn in a world of pleasantness without troubles.

8. Attakārisuttaṃ –– The one who is doing

004.08Ṭhen a certain Brahmin approached The Blessed One exchanged friendly greetings, sat on a side and said:

Good Gotama I am of this view and say: Nothing is done by the self, nothing is done by others. Brahmin, I have not seen or heard of such a view: How could someone by himself approaching and receding say ‘Nothing is done by the self, nothing is done by others.’

Brahmin, is there an occasion for making effort,

Yes, good one.

Brahmin, when there is an occasion for making effort, when there is a sentient being making effort, this is the being doing and the otherness. Brahmin, when there is a going forth ... re ... ,when there is a going forward, ... re ... when there is firmness, ... re ... when there is uprightness ... re ... when there is endurance, ... re ... when there is a sentient being enduring, this is the being doing and the otherness. Brahmin, I have not seen or heard of such a view: How could someone by himself approaching and receding say ‘Nothing is done by the self, nothing is done by others.’

Good Gotama, I understand ... re ... from today, until life lasts I take refuge in good Gotama.

9. Nidānasuttaṃ –– The origin

004.09.Bhikkhus, these three are the origins for the arising of action. What three?

Greed is an origin for the arising of action, hate is an origin for the arising of action and delusion is an origin for the arising of action. Bhikkhus, non-greed does not arise from greed, greed itself arises from greed Bhikkhus, non-hate does not arise from hate, hate itself arises from hate. Bhikkhus, non-delusion does not arise from delusion, delusion itself arises from delusion. Bhikkhus, a god, a human or any other good state would not be evident from actions born of greed, hate and delusion. Yet, bhikkhus, from actions born of greed, hate and delusion a hellish being, an animal birth a ghostly birth or some other bad state would be evident. Bhikkhus, these three are the origins for the arising of actions.

Bhikkhus, these three are the origins for the arising of actions. What three?

Non-greed is an origin for the arising of action, non-hate is an origin for the arising of action and non-delusion is an origin for the arising of action. Bhikkhus, greed does not arise from non-greed, non-greed itself arises from non-greed Bhikkhus, hate does not arise from non-hate, non-hate itself arises from non-hate. Bhikkhus, delusion does not arise from non-delusion, non-delusion itself arises from non-delusion. Bhikkhus, a hellish being, an animal birth a ghostly birth or some other bad state, would not be evident from actions born of non-greed, non-hate and non-delusion. Yet, bhikkhus, from actions born of non-greed, non-hate and non-delusion a god, a human or any other good state would be evident Bhikkhus, these three are the origins for the arising of actions.

10. Kimbilasuttaṃ –– Venerable Kimbila

004.10. At one time The Blessed One was living with venerable Kimbila in the bamboo grove. Then venerable Kimbila approached The Blessed One, worshipped, sat on a side and said:

Venerable sir, what is the reason for the good Teaching not to stand long after the demise of the Thus Gone One.

Here, Kimbila, after the demise of the Thus Gone One, the bhikkhus, bhikkhunis, lay disciples, male and female live without mindfulness, not revering the Teacher, the Teaching, the Community of bhikkhus, the training, diligence and the friendly relationship.

Kimbila, this is the reason for the good Teaching not to stand long after the demise of the Thus Gone One..

Venerable sir, what is the reason for the good Teaching to stand long after the demise of the Thus Gone One.

Here, Kimbila, after the demise of the Thus Gone One, the bhikkhus, bhikkhunis, lay disciples, male and female live mindful and aware, revering the Teacher, the Teaching, the Community of bhikkhus, the training, diligence and the friendly relationship.

Kimbila, this is the reason for the good Teaching to stand long after the demise of the Thus Gone One..

11. Dhārukkhandasuttaṃ –– A mass of firewood

004.11. At one time venerable Sāriputta lived in the Gijjha peak in Rajagaha. Then venerable Sāriputta putting on robes in the morning and taking bowl and robes and descending the Gijja mountain with many bhikkhus saw a mass of firewood in a certain area and addressed the bhikkhus: Friends, do you see this mass of firewood? Yes, friend, we do.

Friends, if a bhikkhu desires he could, mastering his mind feel attached to that mass of fire -wood, as to earth. What is the reason? Friends, in that mass of firewood, there are elements of earth and the bhikkhu mastering his mind could feel attached to it as though to earth.

Friends, if a bhikkhu desires he could, mastering his mind feel attached to that mass of fire -wood, as to water, ... re ... as to fire, ... re ... as to air, ... re ... as agreeable, ... re ... as disagreeable What is the reason? Friends, in that mass of firewood, there are disagreeable elements and the bhikkhu mastering his mind could feel attached to it, as to disagreeable things.

12. Nāgitasuttaṃ –– Venerable Nagita

004.12 I heard thus. At one time The Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the Brahmin hamlet Icchanagala and lived in the forest stretch of Icchanagala. The Brahmin householders of Icchanagtala heard that the good recluse Gotama, the son of the Sakyas gone forth from the Sakya clan has come to Icchanagala and lives in the forest stretch there. The good name, spread about that good Gotama- That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and Blessed. He teaches to this world together with its gods, Māra, Brahma and the community of recluses and Brahmins, the Teaching he had known and realized, good at the beginning, in the middle and the end, purely and completely explaining the holy life. It is good to see such worthy ones. Then the Brahmin householders of Icchanagala at the end of that night carrying a lot of eatables and nourishments approached the forest stretch of Icchangala, and they stood outside the entrance making a lot of noise.

At that time venerable Nagita attended on The Blessed One and The Blessed One addressed venerable Nagita: Nagita, who makes such great noise, like hauling a catch of fish. Venerable sir, they are the Brahmin householders of Icchanagala standing outside, come with a lot of eatables and nourishments for The Blessed One and the Community of bhikkhus Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fameṂay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly.

Venerable sir, may The Blessed One tolerate. Well Gone One, it is the right time to give consent. Wherever The Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. Like huge drops of rain that fall would turn towards the inclines. In the same manner, wherever The Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. What is the reason? It is on account of the virtues and wisdom of The Blessed One.

Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fameṂay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly. The enjoyment of gain, honour and fame is a vile and sluggish pleasure.

Nagita, I see bhikkhus, living in the out skirts of the village, seated distracted, then it occurs to me: These venerable ones either offend forest bhikkhus or novices, therefore they fall from their concentration. Nagita, then I am not pleased with their living in the out skirts of the village.

Nagita, I see bhikkhus, living in the forest dozing away seated, then it occurs to me: These venerable ones dispelling their sleepiness should develop the perceptilon of forest, attending to the perception of solidarity Nagita, then I am pleased with their living in the forest.

Nagita, I see bhikkhus, living in the forest seated distracted, then it occurs to me: These venerable ones either should concentrate their minds or should protect their concentrated minds Nagita, then I am not pleased with their living in the forest.

Nagita, I see bhikkhus, living in the forest, seated and concentrated, then it occurs to me: These venerable ones should either release their unreleased minds or protect their released mindsṆagita, then I am not pleased with their living in the forest.

Nagita, I see bhikkhus, living in the out skirts of the village, the gainers of robes, morsel food, dwellings and requisites when ill Ṭhey desiring that gain honour and fame give up forest dwellings and jungle paths and come to hamlets, villages and states and make their dwellings. Nagita, then I am not pleased with their living in the out skirts of the village.

Nagita, I see bhikkhus, living in the forest, the gainers of robes, morsel food, dwellings and requisites when ill They turn away that gain, honour and fame and do not give up seclusions, do not give up forest dwellings and jungle paths. Nagita, then I am pleased with their living in the forest.

Nagita, when I come to the highway, if I do not see anyone in front or behind, at that time I find it pleasant, at least for the purpose of urinating and excreting.