ḷAṅguttara Nikāya
Aṭṭhakanipāta
Paṭhamapaṇṇāsakaṃ
001. Mettāvaggo

1. Mettāsuttaṃ - Loving kindness

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, the bhikkhu frequently developing, making it a habit, a foundation and undertaking it thoroughly, the release of the mind in loving kindness could expect eight benefits. What eight?

Sleeps pleasantly, rises pleasantly, does not see evil dreams, becomes loveable to humans, and non-humans, the gods protect him, and fire, poison or weapons do not have an effect on him. If he does not penetrate further, is born in the world of Brahma.

Bhikkhus, the bhikkhu frequently developing, making it a habit, a foundation and undertaking it thoroughly, the release of the mind in loving kindness could expect these eight benefits.

He that develops the thought of loving kindness limitlessly and thoughtfully
Sees his bonds diminish with the destruction of endearments
If one person is pervaded with loving kindness without anger, it is merit
The noble ones do much merit pervading all beings with compassion.
They that win over the earth teeming with beings,
Go round quarrelling to do offerings and sacrifices of horses and men
It is not worth one fourth, not even one sixteenth of a developed mind
In loving kindness, its like the moon's rays and the stars
He that does not strike, kill overthrow or make produce
Develops loving kindness to all beings without any anger.

2. Paññāsuttaṃ - Wisdom

001.02. Bhikkhus, on account of these eight reasons, wisdom grows of the fundamentals of a moral life, for those who do not have it and the wisdom of the fundamentals of a moral life develops, grows and gets completed, for those who have gained it. What eight?

Here, bhikkhus, the bhikkhu lives depending on the Teacher or depending on a certain eminent co-associate, in such a manner that his shame and remorse is well established together with love and reverence. Bhikkhus, this is the first reason on account of which wisdom grows, of the fundamentals of a moral life, for those who do not have it, and for the fundamentals of a moral life, to develop, grow and get completed for those who have already gained it.

The bhikkhu while living depending on the Teacher or on a certain eminent co-associate, in such a manner that his shame and remorse is well established together with love and reverence, from time to time approaches to ask.- `Venerable sir, what is the meaning of this.' That venerable one makes manifest to him the not manifest and dispels various kinds of doubts in the Teaching. Bhikkhus, this is the second reason on account of which wisdom grows, of the fundamentals of a moral life, for those who do not have it, and for the fundamentals of a moral life, to develop, grow and get completed, for those who have already gained it.

The bhikkhu hearing the Teaching procures his aim by way of two seclusions, bodily seclusion and mental seclusion. Bhikkhus, this is the third reason on account of which wisdom grows, of the fundamentals of a moral life, for those who do not have it, and for the fundamentals of a moral life, to develop, grow and get completed for those who have already gained it.

He abides virtuous, restrained in the higher code of rules, conducting himself, seeing fear in the slightest fault. Bhikkhus, this is the fourth reason on account of which wisdom grows, of the fundamentals of a moral life, for those who do not have it, and for the fundamentals of a moral life, to develop, grow and get completed for those who have already gained it.

He becomes learned bearing the Teaching that is good at the beginning, middle and end, full of meaning in all letters and completely declaring the pure and complete holy life. Of such a Teaching he becomes learned bearing it, reciting it in word order, and penetratingly seeing it. Bhikkhus, this is the fifth reason on account of which wisdom grows, of the fundamentals of a moral life, for those who do not have it, and for the fundamentals of a moral life, to develop, grow and get completed for those who have already gained it.

He abides with aroused effort, to dispel demeritorious things and to amass meritorious things, with firm endeavour without losing the aim in meritorious things. Bhikkhus, this is the sixth reason on account of which wisdom grows, of the fundamentals of a moral life, for those who do not have it, and for the fundamentals of a moral life, to develop, grow and get completed for those who have already gained it.

With the Community of bhikkhus he does not talk various things that are low. Either he himself teaches or requests others to do so, neither does he belittle noble silence. Bhikkhus, this is the seveth reason on account of which wisdom grows, of the fundamentals of a moral life, for those who do not have it, and for the fundamentals of a moral life, to develop, grow and get completed for those who have already gained it.

He abides seeing the rising and falling of the five holding masses -'This is matter, this its rising and this its fading. These are feelings, this its rising and this its fading. These are perceptions, ... re ... these are determinations, ... re ... This is conscioussness, this its rising and this its fading. Bhikkhus, this is the eighth reason on account of which wisdom grows, of the fundamentals of a moral life, for those who do not have it, and for the fundamentals of a moral life, to develop, grow and get completed for those who have already gained it.

His co-associates esteem him thus-: This venerable one lives depending on the Teacher or depending on a certain eminent co-associate, in such a manner that his shame and remorse is well established together with love and reverence. Indeed the venerable one knows what he aught to know and sees what he aught to see. This thing too conduces to pleasantness, for high esteem, for development equality and unity in the Community.

This venerable one while living depending on the Teacher or on a certain eminent co-associate, in such a manner that his shame and remorse is well established together with love and reverence, from time to time approaches to ask.- `Venerable sir, what is the meaning of this, and that venerable one manifests to him the not manifest dispels his various kinds of doubts in the Teaching. Indeed the venerable one knows what he aught to know and sees what he aught to see. This thing too conduces to pleasantness, for high esteem, for development, equality and unity in the Community.

This venerable one hearing the Teaching procures his aim by way of two seclusions, bodily seclusion and mental seclusion. Indeed the venerable one knows what he aught to know and sees what he aught to see. This thing too conduces to pleasantness, for high esteem, for development, equality and unity in the Community.

The venerable one is virtuous, restrained in the higher code of rules, conducts himself, seeing fear in the slightest fault. Indeed the venerable one knows what he aught to know and sees what he aught to see. This thing too conduces to pleasantness, for high esteem, for development, equality and unity in the Community.

The venerable one is learned bearing the Teaching that is good at the beginning, middle and end, full of meaning in all letters and completely declaring the pure and complete holy life. Of such a Teaching he becomes learned bearing it, reciting it in word order, and penetratingly seeing it. Indeed the venerable one knows what he aught to know and sees what he aught to see. This thing too conduces to pleasantness, for high esteem, for development, equality and unity in the Community.

The venerable one is with aroused effort, to dispel demeritorious things and to amass meritorious things, with firm endeavour without losing the aim in meritorious things. Indeed the venerable one knows what he aught to know and sees what he aught to see. This thing too conduces to pleasantness, for high esteem, for development, equality and unity in the Community.

The venerable one does not talk various things that are low when with the Community of bhikkhus. Either he himself teaches or requests others to do so, neither does he belittle noble silence. Indeed the venerable one knows what he aught to know and sees what he aught to see. This thing too conduces to pleasantness, for high esteem, for development, equality and unity in the Community.

The venerable one abides seeing the rising and falling of the five holding masses -' This is matter, this its rising and this its fading. These are feelings, this its rising and this its fading. These are perceptions, ... re ... these are determinations, ... re ... This is consciousness, this its rising and this its fading. Indeed the venerable one knows what he aught to know and sees what he aught to see. This thing too conduces to pleasantness, for high esteem, for development, equality and unity in the Community.

Bhikkhus, on account of these eight reasons, wisdom grows of the fundamentals of a moral life, for those who do not have it and the wisdom of the fundamentals of a moral life develops, grows and gets completed, for those who have already gained it.

3. Paṭhama - appiyasuttaṃ - First on disagreeability

001.03. Bhikkhus, the bhikkhu endowed with eight things is disagreeable, unpleasant and not developed to the co-associates in the holy life. What eight?

Here, bhikkhus, the bhikkhu appreciates the disagreeable, depreciates the agreeable, desires gain and worship, is without shame and remorse, is with evil desires and wrong view. Bhikkhus, the bhikkhu endowed with these eight things is disagreeable, unpleasant and not developed to the co-associates in the holy life.

Bhikkhus, the bhikkhu endowed with eight things is agreeable, pleasant and developed to the co-associates in the holy life. What eight?

Here, bhikkhus, the bhikkhu does not appreciate the disagreeable, does not depreciate the agreeable, does not desire gain and worship, is with shame and remorse, is with few desires and right view. Bhikkhus, the bhikkhu endowed with these eight things is agreeable, pleasant and developed to the co-associates in the holy life.

4. Dutiya - appiyasuttaṃ - Second on disagreeability

001.04. Bhikkhus, the bhikkhu endowed with eight things is disagreeable, unpleasant and not developed to the co-associates in the holy life. What eight?

Here, bhikkhus, the bhikkhu desires gain and worship, desires to be non-deceptive, does not know the time, the measure, is impure, talks much and scolds and abuses co-associates in the holy life. Bhikkhus, the bhikkhu endowed with these eight things is disagreeable, unpleasant and not developed to the co-associates in the holy life.

Bhikkhus, the bhikkhu endowed with eight things is agreeable, pleasant and developed to the co-associates in the holy life. What eight?

Here, bhikkhus, the bhikkhu does not desire gain and worship, does not desire to be non-deceptive, knows the time, the measure, is pure, does not talk much and does not scold and abuse co-associates in the holy life. Bhikkhus, the bhikkhu endowed with these eight things is agreeable, pleasant and developed to the co-associates in the holy life.

5. Paṭhamalokadhammasuttaṃ - First on the eight vicissitudes of life

001.05. Bhikkhus, these eight worldly things roll the world, and the world rolls on these eight worldly things. What eight?

Gain and loss, fame and defame, blame and praise, pleasantness and unpleasantness.

Bhikkhus, these eight worldly things roll the world, and the world rolls on these eight worldly things.

Gain and loss, fame and defame, praise and blame, pleasantness
And unpleasantness, these things of humans are impermanent,
Not perpetual, they are changing things, the wise know this
And reflect on the changing nature of things
Not intoxicated with the agreeable, nor averse with the disagreeable
Agreeability and disagreeability turned out are no more
Knowing the state that lacks interest and grief
Thoroughly knows that state of going beyond being.

6. Dutiyalokadhammasuttaṃ - Second on the eight vicissitudes of life

001.06. Bhikkhus, these eight worldly things roll the world, and the world rolls on these eight worldly things. What eight?

Gain and loss, fame and defame, blame and praise, pleasantness and unpleasantness.

Bhikkhus, these eight worldly things roll the world, and the world rolls on these eight worldly things.

Bhikkhus, gain, loss, fame, defame, blame, praise, pleasantness and unpleasāntness arise to the not learned ordinary man. They arise to the learned noble disciple too. There, what is the difference between the noble disciple and the not learned ordinary man? Venerable sir, The Blessed One is the origin, and leader of the Teaching, we seek The Blessed One's refuge. Good! Its meaning occurs to The Blessed One, hearing it from The Blessed One the bhikkhus will bear it.

Then, bhikkhus listen attentively I will tell: Bhikkhus, gain, loss, fame, defame, blame, praise, pleasantness and unpleasāntness arise to the not learned ordinary man. He does not reflect- This gain has risen to me; it is impermanent, unpleasant, a changing thing. He does not know it, as it really is. This loss, ... re ... This fame, ... re ... This defame, ... re ... This blame, ... re ... This praise, ... re ... This pleasantness, ... re ... This unpleasantness has risen to me; it is impermanent, unpleasant, a changing thing. He does not know it, as it really is.

That gain takes hold of his mind, completely and stays. So too the loss, the fame, the defame, the blame, the praise, the pleasantness and the unpleasantness. He is not averse to arisen gain, averse to arisen loss. He is not averse to arisen fame, averse to arisen defame. He is not averse to arisen praise, averse to arisen blame. He is not averse to arisen pleasantness, averse to arisen unpleasantness. Thus entering non-aversion and aversion he is not releaed from birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say he is not released from unpleasantness.

Bhikkhus, gain, loss, fame, defame, blame, praise, pleasantness and unpleasāntness arise to the learned noble disciple. He reflects- This gain has risen to me; it is impermanent, unpleasant, a changing thing. He knows it, as it really is. This loss, ... re ... This fame, ... re ... This defame, ... re ... This blame, ... re ... This praise, ... re ... This pleasantness, ... re ... This unpleasantness has risen to me; it is impermanent, unpleasant, a changing thing. He knows it, as it really is.

That gain does not take hold of his mind, completely and stay. So too the loss, the fame, the defame, the blame, the praise, the pleasantness and the unpleasantness. He is not averse to arisen gain, nor averse to arisen loss. He is not averse to arisen fame, nor averse to arisen defame. He is not averse to arisen praise, nor averse to arisen blame. He is not averse to arisen pleasantness, nor averse to arisen unpleasantness. Thus giving up non-aversion and aversion he is released from birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say he is released from unpleasantness.

Gain and loss, fame and defame, praise and blame, pleasantness
And unpleasantness, these things of humans are impermanent,
Not perpetual, they are changing things, the wise know this
And reflect on the changing nature of things
Not intoxicated with the agreeable, nor averse with the disagreeable
Agreeability and disagreeability turned out are no more
Knowing the state that lacks interest and grief
Thoroughly knows that state of going beyond being.

7. Devadattavipattisuttaṃ - Devadatta's destruction

001.07. Soon after Devadatta had left the dispensation The Blessed One was living among the Gijja peaks in Rajagaha. The Blessed One addressed the bhikkhus on account of Devadatta: Bhikkhus, it is suitable that the bhikkhu from time to time reflect his own failures, from time to time reflect others failures, Bhikkhus, it is suitable that the bhikkhu from time to time reflect his own success, from time to time reflect others success.

Bhikkhus, Devadatta with a mind overpowered and consumed by eight wrong things is lost, in hell, in trouble until the end of the world cycle. What eight?

Bhikkhus, with a mind, overpowered and consumed by gain Devadatta is lost, in hell, in trouble until the end of the world cycle ... re ... overpowered and consumed by loss, ... re ... overpowered and consumed by fame, ... re ... overpowered and consumed by defame, ... re ... overpowered and consumed by honour, ... re ... overpowered and consumed by dishonour, ... re ... overpowered and consumed by evil desires, ... re ... overpowered and consumed by evil friends, Devadatta is lost, in hell, in trouble until the end of the world cycle.. Bhikkhus, Devadatta with a mind overpowered and consumed by eight wrong things is lost, in hell, in trouble until the end of the world cycle.

Bhikkhus, it is suitable that the bhikkhu should abide overcoming arisen gain, ... re ... arisen loss, ... re ... arisen fame, ... re ... arisen defame, ... re ... arisen honour, ... re ... arisen dishonour, ... re ... arisen evil desires, ... re ... and it is suitable that the bhikkhu should abide overcoming arisen evil friends.

Bhikkhus, seeing what good is it suitable that the bhikkhu should abide overcoming arisen gain, ... re ... arisen loss, ... re ... arisen fame, ... re ... arisen defame, ... re ... arisen honour, ... re ... arisen dishonour, ... re ... arisen evil desires, ... re ... and it is suitable that the bhikkhu should abide overcoming arisen evil friends?

Bhikkhus, to one abiding without overcoming arisen gain, there arises desires of annoyance and wailing to one abiding overcoming arisen gain, there does not arise desires of annoyance and wailing. Bhikkhus, to one abiding without overcoming arisen loss, ... re ... arisen fame, ... re ... arisen defame, ... re ... arisen honour, ... re ... arisen dishonour, ... re ... arisen evil desires, ... re ... arisen evil friends there arises desires of annoyance and wailing to one abiding overcoming arisen loss, ... re ... arisen fame, ... re ... arisn defame, ... re ... arisen honour, ... re ... arisen dishonour, ... re ... arisen evil desires, ... re ... and arisen evil friends, there does not arise desires of annoyance and wailing.

Therefore bhikkhus, you should train we will abide overcoming arisen gain, ... re ... arisen loss, ... re ... arisen fame, ... re ... arisen defame, ... re ... arisen honour, ... re ... arisen dishonour, ... re ... arisen evil desires, ... re ... arisen evil friends.

8. Uttaravipattisuttaṃ - Uttara's success

001.08. At one time venerable Uttara was on the Sankheyya rock under the shade of a spreading fig tree. From there venerable Uttara addressed the bhikkhus: Friends, it is suitable that the bhikkhu from time to time reflect his own failures, from time to time reflect others failures, from time to time reflect his own success, from time to time reflect others success.

At that time Vessavana, the king of gods was going from the north to the south for some business and heard venerable Uttara addressing the bhikkhus from the Sankheyya rock under the shade of a spreading fig tree thus: “Friends, it is suitable that the bhikkhu from time to time reflect his own failure and from time to time reflect others failures, Friends, it is suitable that the bhikkhu from time to time reflect his own success and from time to time reflect others success.

Then Vessavana the king of gods, as a strong man would stretch his bent arm or bend his stretched arm disappeared from that spreading fig tree on the Sankheyyaka rock and appeared before Sakka the king of gods and said to the king of gods: Good sir, know this venerable Uttara is teaching the bhikkhus under the fig tree on the Sankheyya rock Friends, it is suitable that the bhikkhu from time to time reflect his own failures, from time to time reflect others failures, Friends, it is suitable that the bhikkhu from time to time reflect his own success, from time to time reflect others success.

Then Sakka the king of gods, as a strong man would stretch his bent arm or bend his stretched arm disappeared from the gods of the thirty-three and appeared before venerable Uttara under the spreading fig tree on the Sankheyyaka rock. Sakka the king of gods approached venerable Uttara worshipped, stood on a side and said: Venerable sir, is it true that you teach this: Friends, it is suitable that the bhikkhu from time to time reflect his own failures, from time to time reflect others failures, Friends, it is suitable that the bhikkhu from time to time reflect his own success, from time to time reflect others success? Yes, king of gods.

Venerable sir, is it your own understanding or are those the words of The Blessed One, worthy and rightfully enlightened? King of gods, I will give you a comparison, for a certain wise one understands it with a comparison.

King of gods, close to a village or hamlet there is a huge mass of grains collected and the public carry it away. They carry it away in pingoes, baskets, on the hip, and in their hands. If someone approaches them and asks - From where do you take this grain? Explaining it in what manner would the public explain it correctly? Venerable sir, answering it correctly, they would say from that mass of grains we carry it away.

In the same manner king of gods, whatever good words spoken, are those of The Blessed One worthy and rightfully enlightened. We and others follow it up and say it appropriately"

“Wonderful and surprising! These words of venerable Uttara whatever good words spoken, are those of The Blessed One worthy and rightfully enlightened. We and others follow it up and say it appropriately"

Venerable sir, Uttara, soon after Devadatta had left the dispensation The Blessed One was living among the Gijja peaks in Rajagaha. The Blessed One addressed the bhikkhus on account of Devadatta: Bhikkhus, it is suitable that the bhikkhu from time to time reflect his own failures, from time to time reflect others failures, Bhikkhus, it is suitable that the bhikkhu from time to time reflect his own success, from time to time reflect others success.

Bhikkhus, Devadatta with a mind overpowered and consumed by eight wrong things is lost, in hell, in trouble until the end of the world cycle. What eight?

Bhikkhus, with a mind, overpowered and consumed by gain Devadatta is lost, in hell, in trouble until the end of the world cycle ... re ... overpowered and consumed by loss, ... re ... overpowered and consumed by fame, ... re ... overpowered and consumed by defame, ... re ... overpowered and consumed by honour, ... re ... overpowered and consumed by dishonour, ... re ... overpowered and consumed by evil desires, ... re ... overpowered and consumed by evil friends, Devadatta is lost, in hell, in trouble until the end of the world cycle.. Bhikkhus, Devadatta with a mind overpowered and consumed by these eight wrong things is lost, in hell, in trouble until the end of the world cycle.

Bhikkhus, it is suitable that the bhikkhu should abide overcoming arisen gain, ... re ... arisen loss, ... re ... arisen fame, ... re ... arisen defame, ... re ... arisen honour, ... re ... arisen dishonour, ... re ... arisen evil desires, ... re ... and it is suitable that the bhikkhu should abide overcoming arisen evil friends.

Bhikkhus, seeing what good is it suitable that the bhikkhu should abide overcoming arisen gain, ... re ... arisen loss, ... re ... arisen fame, ... re ... arisen defame, ... re ... arisen honour, ... re ... arisen dishonour, ... re ... arisen evil desires, ... re ... and it is suitable that the bhikkhu should abide overcoming arisen evil friends?

Bhikkhus, to one abiding without overcoming arisen gain, there arises desires of annoyance and wailing to one abiding overcoming arisen gain, there does not arise desires of annoyance and wailing. Bhikkhus, to one abiding without overcoming arisen loss, ... re ... arisen fame, ... re ... arisen defame, ... re ... arisen honour, ... re ... arisen dishonour, ... re ... arisen evil desires, ... re ... arisen evil friends there arises desires of annoyance and wailing to one abiding overcoming arisen loss, ... re ... arisen fame, ... re ... arisn defame, ... re ... arisen honour, ... re ... arisen dishonour, ... re ... arisen evil desires, ... re ... and arisen evil friends, there does not arise desires of annoyance and wailing.

Therefore bhikkhus, you should train we will abide overcoming arisen gain, ... re ... arisen loss, ... re ... arisen fame, ... re ... arisen defame, ... re ... arisen honour, ... re ... arisen dishonour, ... re ... arisen evil desires, ... re ... arisen evil friends.

Venerable sir, Uttara, among humans there are four gatherings such as bhikkhus, bhikkhunis, lay disciples male and female. This exposition serves all four of these gatherings.

Venerable sir, learn this exposition, bear it in mind it is meaningful it deals with the fundamentals of the moral life.

9. Nandasuttaṃ - Venerable Nanda

001.09. “Bhikkhus, saying it rightly Nanda is a clansman. Saying it rightly he is powerful. Saying it rightly he is extremely pleasant. Saying it rightly he is extremely passionate. Bhikkhus, other than with protected mental faculties, knowing the right amount to eat, becoming wakeful, becoming aware and mindful, how could he have lived the holy life complete and pure. Bhikkhus, this is how Nanda protected his mental faculties. If Nanda wanted to look at the eastern direction, he would call to mind every thing before looking at the east, thinking May evil demeritorious things connected with coveting and displeasure not arise to me. He becomes aware in this manner.

If Nanda wanted to look at the western direction, ... re ... northern direction, ... re ... southern direction, ... re ... look up, ... re ... look down, ... re ... the inter directions he would call to mind every thing before looking at the inter directions, thinking May evil demeritorious things connected with coveting and displeasure not arise to me. He becomes aware in this manner. Bhikkhus, this is how Nanda protected his mental faculties.

Bhikkhus, this is how Nanda knew the right amount to partake. He partook food carefully considering. `It is not for play, to look beautiful or to adorn the self. It's for the upkeep of the body without attachment to soups as a help to lead the holy life. Destroying the earlier feelings will not arouse new feelings so that there may be no faults for my pleasant abiding. Thus Nanda partook the right amount of food.

This is how Nanda was wakeful. Here, Nanda purified his mind from obstructing things during the day seated somewhere. Nanda purified his mind from obstructing things during the first watch of the night seated somewhere. During the middle watch of the night, turning to his right he takes the lion's posture keeping one foot over the other and mindful of the time of rising. Having got up in the last watch of the night he purifies the mind from obstructing things. Bhikkhus, this is how Nanda was wakeful.

Bhikkhus, this is Nanda's mindfull awareness. Here, bhikkhus, to Nanda, feelings, arise, persist and fade with his knowledge. Bhikkhus, to Nanda, perceptions, arise, persist and fade with his knowledge. Bhikkhus, to Nanda, thoughts, arise, persist and fade with his knowledge. This is Nanda's mindful awareness.

Bhikkhus, other than with protected mental faculties, knowing the right amount to eat, becoming wakeful, becoming aware and mindful, how could he have lived the holy life complete and pure.

10. Kāraṇḍavasuttaṃ - Sweepings

001.10. At one time The Blessed One was living on the bank of the pond Gaggara. At that time the bhikkhus were accusing a bhikkhu. The accused bhikkhu was evading the matter drawing the conversation aside and showing anger and displeasure.

Then the Bblessed One addressed the bhikkhus:

Bhikkhus, throw him out! He is led astray. What is the use of cleaning this son of another! To any person it might occur in his approaching, receding, looking on, looking back stretching and bending, bearing the three robes, taking bowl and robes, he is the same as any other good bhikkhu - as long as his fault is not seen. When his fault is seen, he will be known as a highway robber recluse, a prattling recluse, a recluse of rubbish. He should be known thus and others should not be atoned for it. What is the reason? May other good bhikkhus not be spoilt.

Bhikkhus, like in the preparation of corn, there is the spoiler of corn, a pseudo corn, a corn of rubbish. It has that same root, the same stalk, the same leaves, as the other good corn. Its head does not appear as the other good corn. Then it is known as a spoiler of corn, a pseudo corn, a corn of rubbish and being pulled out from the root is thrown away. What is the reason? May it not spoil the other good corn. In the same mannerṭo any person it might occur in his approaching, receding, looking on, looking back stretching and bending, bearing the three robes, taking bowl and robes, he is the same as any other good bhikkhu - as long as his fault is not seen. When his fault is seen, he will be known as a highway robber recluse, a prattling recluse, a recluse of rubbish. He should be known thus and others should not be atoned for it. What is the reason? May other good bhikkhus not be spoilt.

Bhikkhus, just as to one measuring a mass of grains, there is the grain that is well ripen in one heap, then there is the grain that is weakly ripen the rubbish heap, thrown out by the wind. The farmer takes a broom and sweeps it out far away. What is the reason? May the good grain be not spoilt. In the same mannerṭo any person it might occur in his approaching, receding, looking on, looking back stretching and bending, bearing the three robes, taking bowl and robes, he is the same as any other good bhikkhu - as long as his fault is not seen. When his fault is seen, he will be known as a highway robber recluse, a prattling recluse, a recluse of rubbish. He should be known thus and others should not be atoned for it. What is the reason? May other good bhikkhus not be spoilt.

Bhikkhus, like a man in want of tubes to carry drinking water, taking a sharp axe would enter the forest. Of the trees that he knocks with the sharp axe, the strong well-developed tress resound roughly. The trees that are internally decayed and ooze filth, when knocked with the axe resound with a crashing noise. He cuts its root and the top and cleans the inside and applies it to take water. In the same mannerṭo any person it might occur in his approaching, receding, looking on, looking back stretching and bending, bearing the three robes, taking bowl and robes, he is the same as any other good bhikkhu - as long as his fault is not seen. When his fault is seen, he will be known as a highway robber recluse, a prattling recluse, a recluse of rubbish. He should be known thus and others should not be atoned for it. What is the reason? May other good bhikkhus not be spoilt.

Living together know them as with evil desires, anger
Merciless, obdurate, spiteful, selfish, envious and crafty
Talking kindly arousing emotion, talks like a recluse.
He has secret activity, evil view and aversion
Has low activity, tells lies, know them as they really are.
All should get together and turn him out
Turn out the rubbish and clean the dispensation.
Thus turn out the prattling non-recluse in the guise of a recluse.
Turning out the one with evil desires and evil conduct
Live united with the pure and thoughtful and end unpleasantness.