Aṅguttara Nikāya
014. Rājavaggo — Kings
1. Paṭhamacakkanuvattanasuttāṃ — First on the turning of the wheel
014.01. Bhikkhus, endowed with five characteristics the universal monarch, turns the wheel righteously not to be stopped by any adversary human hand. What five?
Here, bhikkhus, the universal monarch knows the profitable, the righteous, the suitable, the right time and the gathering. Bhikkhus, endowed with these five characteristics the universal monarch, turns the wheel righteously not to be stopped by any adversary human hand.
Bhikkhus, in the same manner, the Thus Gone One, worthy and rightfully enlightened, endowed with five characteristics, turns the wheel of the Teaching righteously not to be stopped by anyone in the world, not by a recluse, a Brahmin, a god, Māra or even Brahma. What five?
Here, bhikkhus, the Thus Gone One, worthy and rightfully enlightened, knows the profitable, the righteous, the suitable, the right time and the gathering. Bhikkhus, the Thus Gone One, worthy and rightfully enlightened, endowed with these five characteristics, turns the wheel of the Teaching rightfully, not to be stopped by anyone in the world, not by a recluse, a Brahmin, a god, Māra or even Brahma.
2. Dutiyacakkānuvattanasuttaṃ — Second on the turning of the wheel
014.02. Bhikkhus, endowed with five characteristics the eldest son of the universal monarch, turns the wheel, turned by his father, righteously not to be stopped by any adversary human hand. What five?
Here, bhikkhus, the eldest son of the universal monarch knows the profitable, the righteous, the suitable, the right time and the gathering. Bhikkhus, endowed with these five characteristics the eldest son of the universal monarch, turns the wheel righteously not to be stopped by any adversary human hand.
Bhikkhus, in the same manner, Sāriputta endowed with five characteristics, turns the wheel of the Teaching, turned by the Thus Gone One, righteously not to be stopped by anyone in the world, not by a recluse, a Brahmin, a god, Māra or even Brahma. What five?
Here, bhikkhus, Sāriputta knows the profitable, the righteous, the suitable, the right time and the gathering. Bhikkhus, Sāriputta endowed with these five characteristics, turns the wheel of the Teaching, turned by the Thus Gone One righteously, not to be stopped by anyone in the world, not by a recluse, a Brahmin, a god, Māra or even Brahma.
3. Dhammarājāsuttaṃ — The righteous ruler
014.03. Bhikkhus, whoever that righteous universal monarch, he too does not turn the wheel without a leadership. When this was said, a certain bhikkhu said thus to The Blessed One: Venerable sir, who is the leader of the righteous universal monarch that rules righteously?
The Blessed One said: Bhikkhu, it is the Teaching.
Here, bhikkhu, the righteous universal monarch, relying on the Teaching, honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching to arrange the protection to his junior staff.
Again, bhikkhu, the righteous universal monarch, relying on the Teaching honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching to arrange the protection to others starting from the warriors, ... re ... to the forces, to the Brahmin householders, to hamlets and states, to recluses and Brahmins and to wild beasts. Bhikkhu, the righteous universal monarch, relying on the Teaching honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching to arrange the protection to his junior staff.
and the protection to others starting from the warriors, ... re ... to the forces, to the Brahmin householders, to hamlets and states, to recluses and Brahmins and to wild beasts. He turns the wheel righteously not to be stopped by any adversary human hand.
In the same manner bhikkhu, the Thus Gone One, worthy and rightfully enlightened, relying on the Teaching, honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching to arrange the rightful protection to bhikkhus: says- Bodily actions like these should be practiced and bodily actions like these should not be practiced. Verbal actions like these should be practiced and verbal actions like these should not be practiced. Mental actions like these should be practiced and mental actions like these should not be practiced. A livelihood like this should be practiced and a livelihood like this should not be practiced. Villages and hamlets like these should be fostered and villages and hamlets like these should not be fostered.
Again, bhikkhu, the Thus Gone One, worthy and rightfully enlightened, relying on the Teaching, honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching to arrange the rightful protection to bhikkhunis, ... re ... to male lay disciples, ... re ... to female lay disciples says: Bodily actions like these should be practiced and bodily actions like these should not be practiced. Verbal actions like these should be practiced and verbal actions like these should not be practiced. Mental actions like these should be practiced and mental actions like these should not be practiced. A livelihood like this should be practiced and a livelihood like this should not be practiced. Villages and hamlets like these should be fostered and villages and hamlets like these should not be fostered.
Bhikkhu, the Thus Gone One, worthy and rightfully enlightened, relying on the Teaching, honouring and venerating the righteous Teaching takes protection under the banner and the standard of the righteous Teaching, and having arranged the protection to bhikkhus, bhikkhunis, lay male disciples and lay female disciples, turns the noble, righteous wheel of the Teaching not to be stopped by anyone in the world not by a recluse, a Brahmin, a god, Māra or even Brahma.
4. Yassaṃdisaṃsuttāṃ — In whatever direction
014.04. Bhikkhus, the head anointed warrior king endowed with five factors, living in whatever direction lives as though in his own kingdom. What five?
Here, bhikkhus, the head anointed warrior king is pure and unblemished by birth on both the mother’s and father’s sides up to the seventh great grand father. Has much wealth and resources with completely filled grain houses and a treasury. Is endowed with a powerful fourfold army with attentive advisers. He has a learned, wise, wonderful adviser who has the powers to think of the past, future and present and tell the essential. These four things bring him maturity in fame. Endowed with these things with fame as the fifth living in whatever direction, he lives as though in his own kingdom. What is the reason? It so happens to one who has won the directions.
Bhikkhus, in the same manner, the bhikkhu endowed with five factors, living in whatever direction abides with a released mind. What five?
Here, bhikkhus, the bhikkhu is virtuous restrained in the higher code of rules, develops the right behaviour, seeing fear in the slightest fault, thus he observes the rules just as the head anointed warrior king is accomplished at birth. He is learned, treasures what he has learned of the Teaching that is good at the beginning, middle and end, full of meanings in words and letters that state the complete and pure holy life. He bears that Teaching, practises it verbally and mentally touches it and penetratingly see it, as the head anointed warrior king has much wealth and resources with completely filled grain houses and a treasury. He abides with aroused effort firm and zealous to dispel demeritorious things and to accumulate meritorious things, not giving up the main aim. Like the powerful head anointed warrior king. Become wise is endowed with wisdom of the arising and fading of the five holding masses, for the noble penetration, for the rightful ending of unpleasantness. Like the head annointed warrior king endowed with the wonderful adviser. These four factors mature to him in release. Endowed with these factors with release as the fifth, in whichever direction he dwells, he is released. What is the reason? Bhikkhus, it so happens to those released in mind.
5. Paṭhamapatthanāsuttaṃ — First on aspiring
014.05. Bhikkhus, endowed with five things the eldest son of the head anointed warrior king aspires for the rulership. What five?
Here bhikkhus, the eldest son of the head anointed warrior king is well born on both sides the mother’s and father’s up to the seventh great grand father, undisturbed and blameless. Is handsome endowed with the highest beauty and has pleasant ways. He is loved by mother and father. He is loved by the people of the hamlets and the state. He becomes skilled in those branches of knowledge and crafts that should be learned by the head anointed warrior kings. Such as riding elephants, horses, chariots, using the bow and arrow and the study of stars.
It occurs to him: I am well born on both sides the mother’s and father’s up to the seventh great grand father, undisturbed and blameless. Why shouldn’t I aspire the rulership? Am handsome endowed with the highest beauty and have pleasant ways. Why shouldn’t I aspire the rulership? Am loved by mother and father and by the people of the hamlets and the state. Why shouldn’t I aspire the rulership? Am skilled in those branches of knowledge and crafts that should be learned by the head anointed warrior kings. Such as riding elephants, horses, chariots, using the bow and arrow and the study of stars. Why shouldn’t I aspire the rulership? Bhikkhus, endowed with these five things the eldest son of the head anointed warrior king aspires for the rulership.
Bhikkhus, in the same manner the bhikkhu endowed with five things aspires the destruction of desires. What five?
Here, bhikkhus, the bhikkhu has faith. He has faith in the enlightenment of the Thus Gone One: That Blessed One is worthy, 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. Has few ailments and a temperate digestive system, neither too cold nor too hot, good for endurance. Not crafty and not deceitful manifests his real self to the Teacher and co-associates in the holy life. Abides with aroused effort for dispelling demerit and for amassing merit. Is zealous with firm effort not giving up meritorious things, endowed with the wisdom of noble one’s for the rightful destruction unpleasantness.
It occurs to him: I have faith in the enlightenment of the Thus Gone One: That Blessed One is worthy, 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. Why shouldn’t I aspire for the destruction of desires? I have few ailments and a temperate digestive system, neither too cold nor too hot, good for endurance. Why shouldn’t I aspire for the destruction of desires?Am not crafty and not deceitful, I manifest my real self to the Teacher and to co-associates in the holy life. Why shouldn’t I aspire for the destruction of desires?Why shouldn’t I aspire for the destruction of desires? I abide with aroused effort for dispelling demerit and for amassing merit. Why shouldn’t I aspire for the destruction of desires? Am zealous with firm effort, I have not given up meritorious things, am endowed with the wisdom of the noble one’s for the rightful destruction unpleasantness. Why shouldn’t I aspire for the destruction of desires?
6. Ḍutiyapatthanāsuttaṃ — Second on aspiring
014.05. Bhikkhus, endowed with five things the eldest son of the head anointed warrior king aspires for second in succession for rulership. What five?
Here bhikkhus, the eldest son of the head anointed warrior king is well born on both sides the mother’s and father’s up to the seventh great grand father, undisturbed and blameless. Is handsome endowed with the highest beauty and has pleasant ways. He is loved by mother and father. He is loved by the fourfold army. He is wise and learned and has powers to think of the essential examining the past, future and the present.
It occurs to him: I am well born on both sides the mother’s and father’s up to the seventh great grand father, undisturbed and blameless. Why shouldn’t I aspire the second in succession to rulership? Am handsome endowed with the highest beauty and have pleasant ways. Why shouldn’t I aspire the second in succession to rulership? Am loved by mother and father. Why shouldn’t I aspire the second in succession to rulership? Am wise, learned and powerful to think of the essential examining the past, future and the present. Why shouldn’t I aspire the second in succession to rulership? Bhikkhus, endowed with these five things the eldest son of the head anointed warrior king aspires for the second in succession to rulership.
Bhikkhus, in the same manner the bhikkhu endowed with five things aspires the destruction of desires. What five?
Here, bhikkhus, the bhikkhu is virtuous, ... re ... restrained in the higher code of rules. Is learned, ... re ... penetratingly seeing have attained right view. He is thoroughly established in the four foundations of mindfulness. Abides with aroused effort for dispelling demerit and for amassing merit. Is zealous with firm effort not giving up meritorious things, endowed with the wisdom of noble ones for the rightful destruction unpleasantness.
It occurs to him: Am virtuous restrained in the higher code of rules, I develop the right conduct seeing fear in the slightest fault. Why shouldn’t I aspire for the destruction of desires? Am learned and bear the Teaching that is good at the beginning, in the middle and the end, full of meanings in the words and letters, explaining the pure and complete holy life. That Teaching I learned verbally practiced and penetratingly seeing have attained right view. Why shouldn’t I aspire for the destruction of desires? Am thoroughly established in the four foundations of mindfulness. Why shouldn’t I aspire for the destruction of desires? I abide with aroused effort for dispelling demerit and for amassing merit. Why shouldn’t I aspire for the destruction of desires? Am zealous with firm effort, I have not given up meritorious things, am endowed with the wisdom of the noble ones for the rightful destruction unpleasantness. Why shouldn’t I aspire for the destruction of des ires? Bhikkhus, the bhikkhu endowed with these five things aspires the destruction of desires.
7. Appaṃsupatisuttaṃ — Sleeps little
014.07. Bhikkhus, these five sleep little at night and keep awake much. Which five?
Bhikkhus, a woman desiring a man, a man desiring a woman, a robber desiring to steal, a king with royal duties and the bhikkhu desiring to unyoke himself sleep little at night and keep awake much. Bhikkhus, these five sleep little at night and keep awake much.
8. Bhattādakasuttaṃ — Eater of nourishment
014.08. Bhikkhus, endowed with five characteristics the king’s elephant beomes an eater of nourishment, one expanding, one throwing dung and one taking rationed food and royal by the sign. What five?
Here, bhikkhus, the king’s elephant does not endure forms, sounds, smells, tastes and touches Bhikkhus, endowed with these five characteristics the king’s elephant beomes an eater of nourishment, one expanding, one throwing dung and one taking rationed food and only royal by the sign.
In the same manner bhikkhus, endowed with five characteristics the bhikkhu beomes an eater of nourishment, one expanding, one throwing dung and one taking rationed food and a bhikkhu by the sign. What five?
Here, bhikkhus, the bhikkhu does not endure forms, sounds, smells, tastes and touches Bhikkhus, endowed with these five characteristics the bhikkhu beomes an eater of nourishment, one expanding, one throwing dung and one taking rationed food and only a bhikkhu by the sign.
9. Akkhamasuttaṃ — Not enduring
014.09. Bhikkhus, endowed with five characteristics the king’s elephant becomes unsuitable not worthy and not royal for the king’s services. What five?
Here, bhikkhus the king’s elephant does not endure forms, sounds, smells, tastes and touches.
Bhikkhus, how does the king’s elephant not endure forms? Here the king’s elephant gone to the battle field, seeing the array of elephants, horses, chariots and the foot soldiers, lose heart, falter, cannot stand firm and cannot enter the battle field. Thus the king’s elephant does not endure forms.
How does the king’s elephant not endure sounds? Here the king’s elephant gone to the battle field, hearing the sounds of elephants, horses, chariots foot soldiers, the sounds drums large and small, conches and bells, lose heart, falter, cannot stand firm and cannot enter the battle field. Thus the king’s elephant does not endure sounds.
How does the king’s elephant not endure smells? Here the king’s elephant gone to the battle field, smells urine and excreta of elephants, of high birth whose home is the battle field and it loses heart, falters, cannot stand firm and cannot enter the battle field. Thus the king’s elephant does not endure smells.
How does the king’s elephant not endure tastes? Here, the king’s elephant gone to the battle field, treats with contempt grass and water given the first time, the second time, the third time, the fourth time and the fifth time and it loses heart, falters, cannot stand firm and cannot enter the battle field. Thus the king’s elephant does not endure tastes.
How does the king’s elephant not endure touches? Here, the king’s elephant gone to the battle field, shot with an arrow the first time, the second time, the third time, the fourth time and the fifth time loses heart, falters, cannot stand firm and cannot enter the battle field. Thus the king’s elephant does not endure touches.
Bhikkhus, endowed with these five characteristics the king’s elephant becomes unsuitable not worthy and not royal for the king’s services.
Bhikkhus, in the same manner, endowed with five characteristics the bhikkhu becomes not venerable, not suitable for hospitality, gifts and not suitable for veneration with clasped hands. What five?
Here, bhikkhus, the bhikkhu does not endure forms, sounds, smells, tastes and touches.
Bhikkhus, how does the bhikkhu not endure forms?
Here, bhikkhus, the bhikkhu seeing an exciting form is attached, finds it not possible to concentrate. Thus the bhikkhu does not endure forms.
Bhikkhus, how does the bhikkhu not endure sounds?
Here, bhikkhus, the bhikkhu hearing an exciting sound is attached, finds it not possible to concentrate. Thus the bhikkhu does not endure sounds.
Bhikkhus, how does the bhikkhu not endure smells?
Here, bhikkhus, the bhikkhu scenting an exciting smell is attached, finds it not possible to concentrate. Thus the bhikkhu does not endure smells.
Bhikkhus, how does the bhikkhu not endure tastes?
Here, bhikkhus, the bhikkhu tasting an exciting taste is attached, finds it not possible to concentrate. Thus the bhikkhu does not endure tastes.
Bhikkhus, how does the bhikkhu not endure touches?
Here, bhikkhus, the bhikkhu experiencing an exciting touch is attached, finds it not possible to concentrate. Thus the bhikkhu does not endure touches.
Bhikkhus, endowed with these five characteristics the bhikkhu becomes not venerable, not suitable for hospitality, gifts and not suitable for veneration with clasped hands.
Bhikkhus, endowed with five characteristics the king’s elephant becomes suitable, worthy and royal for the king’s services. What five?
Here, bhikkhus the king’s elephant endures forms, sounds, smells, tastes and touches.
Bhikkhus, how does the king’s elephant endure forms? Here the king’s elephant gone to the battle field, seeing the array of elephants, horses, chariots and the foot soldiers, does not lose heart or falter, stands firm and enters the battle field. Thus the king’s elephant endures forms.
How does the king’s elephant endure sounds? Here the king’s elephant gone to the battle field, hearing the sounds of elephants, horses, chariots foot soldiers, the sounds of drums large and small, conches and bells, does not lose heart or falter, stands firm and enters the battle field. Thus the king’s elephant endures sounds.
How does the king’s elephant endure smells? Here the king’s elephant gone to the battle field, smelling urine and excreta of elephants, of high birth whose home is the battle field does not lose heart or falter stands firm and enters the battle field. Thus the king’s elephant endures smells.
How does the king’s elephant endure tastes? Here, the king’s elephant gone to the battle field, treats with contempt grass and water given the first time, the second time, the third time, the fourth time and the fifth time, but does not lose heart or falter, stands firm and enters the battle field. Thus the king’s elephant endures tastes.
How does the king’s elephant endure touches? Here, the king’s elephant gone to the battle field, shot with an arrow the first time, the second time, the third time, the fourth time and the fifth time, does not lose heart or falter, stands firm and enters the battle field. Thus the king’s elephant endures touches.
Bhikkhus, endowed with these five characteristics the king’s elephant becomes suitable worthy and royal for the king’s services.
Bhikkhus, in the same manner, endowed with five characteristics the bhikkhu becomes venerable, suitable for hospitality, gifts and suitable for veneration with clasped hands. What five?
Here, bhikkhus, the bhikkhu endures forms, sounds, smells, tastes and touches.
Bhikkhus, how does the bhikkhu endure forms?
Here, bhikkhus, the bhikkhu seeing an exciting form is not attached to it, finds it possible to concentrate. Thus the bhikkhu endures forms.
Bhikkhus, how does the bhikkhu endure sounds?
Here, bhikkhus, the bhikkhu hearing an exciting sound is not attached, finds it possible to concentrate. Thus the bhikkhu endures sounds.
Bhikkhus, how does the bhikkhu endure smells?
Here, bhikkhus, the bhikkhu scenting an exciting smell is not attached, finds it possible to concentrate. Thus the bhikkhu endures smells.
Bhikkhus, how does the bhikkhu endure tasstes?
Here, bhikkhus, the bhikkhu tasting an exciting taste is not attached, finds it possible to concentrate. Thus the bhikkhu endures tastes.
Bhikkhus, how does the bhikkhu endure touches?
Here, bhikkhus, the bhikkhu experiencing an exciting touch is not attached, finds it possible to concentrate. Thus the bhikkhu endures touches.
Bhikkhus, endowed with these five characteristics the bhikkhu becomes venerable, suitable for hospitality, gifts and suitable for veneration with clasped hands.
014.10. Bhikkhus, the king’s elephant endowed with five things becomes suitable and worthy for the king and royal by the sign. What five?
Here, bhikkhus, the king’s elephant becomes a hearer, a destroyer, a protector, a patient one and a goer.
Bhikkhus, how does the king’s elephant become a hearer?
Here, bhikkhus, the king’s elephant calls to mind whatever the training given to him and whether earlier heard or not heard he attends carefully to the elephant trainer. Thus the king’s elephant becomes a hearer.
Bhikkhus, how does the king’s elephant become a destroyer?
Here, bhikkhus, the king’s elephant gone to the battle field destroys the elephants and the riders on elephants, the horses and riders on horse back, the chariots and those in chariots and those on foot. Thus the king’s elephant is a destroyer.
Bhikkhus, how does the king’s elephant become a protector?
Here, bhikkhus, the king’s elephant gone to the battle field protects the fore part of the body, the hind part of the body, the fore feet, the hind feet, the ears, the tusks, the trunk the tail and the rider on his back. Thus the king’s elephant is a protector.
Bhikkhus, how is the king’s elephant an endurer?
Here, bhikkhus, the king’s elephant gone to the battle field endures blows from weapons, swords, arrows, rough words, the sounds of drums large and small, conches and bells Thus the king’s elephant becomes an endurer.
Bhikkhus, how does the king’s elephant become a goer?
Here, bhikkhus, in whatever direction the elephant trainer sends him, whether earlier gone or not gone, he quickly goes in that direction. Thus the king’s elephant becomes a goer.
Bhikkhus, the king’s elephant endowed with these five things becomes suitable and worthy for the king and royal by the sign.
In the same manner bhikkhus, endowed with five things the bhikkhu becomes suitable for veneration, hospitality, gifts and to be venerated with clasped hands, the incomparable field of merit for the world. What five?
Here, bhikkhus, the bhikkhu becomes a hearer, a destroyer, a protector, an endurer and a goer.
Bhikkhus, how does the bhikkhu become a hearer?
Here, bhikkhus the bhikkhu recalling to mind whatever the Teaching and the Discipline of the Thus Gone One, lends ear attentively. Thus the bhikkhu becomes a hearer.
Bhikkhus, how does the bhikkhu become a destroyer?
Here, bhikkhus the bhikkhu destroys arisen sensual desires, does not endure them, makes them such that they will not arise again. Destroys arisen angry thoughts, arisen hurting thoughs and arisen evil thoughts. Does not endure them, makes them such that they will not arise again. Thus the bhikkhu becomes a destroyer.
Bhikkhus, how does the bhikkhu become a protector?
Here, bhikkhus the bhikkhu seeing a form does not take the sign or the detail. To one abiding with the faculty of the eye not controlled there would arise covetousness, displeasure and demeritorious things. He controls the faculty of the eye. Hearing a sound ... re ... scenting a smell, ... re ... cognizing a taste, ... re ... experiencing a touch and cognizing an idea does not take the sign or the detail. To one abiding with the faculty of the mind not controlled there would arise covetousness, displeasure and demeritorious things. He controls the faculty of the mind Thus the bhikkhu becomes a protector.
Bhikkhus, how does the bhikkhu become an endurer?
Here, bhikkhus, the bhikkhu endures cold, heat, hunger, thirst, the sting of gadflies and yellow flies, the heat and the hot air the touch of roughly enunciated words. Endures disagreeable rough sharp bodily feelings that ends life. Thus the bhikkhu becomes an endurer.
Bhikkhus, how does the bhikkhu become a goer?
Here, bhikkhus, the bhikkhu quickly goes in that direction, not yet gone in this long line of existences, such as the appeasing of all determinations, giving up all substratum, destroying craving, disenchantment, cessation and extinction. Thus the bhikkhu becomes a goer. Bhikkhus, endowed with these five things the bhikkhu becomes suitable for veneration, hospitality, gifts and to be venerated with clasped hands, the incomparable field of merit for the world.