4👑☸AN 5 vagga 4-6

AN 5 vagga 4. With Sumanā 4. Sumanavagga

	(derived from B. Sujato 2018/12)

Aṅguttara Nikāya 5	Numbered Discourses 5

31. With Sumanā (⤴)


31. Sumanasutta	31. With Sumanā
Ekaṃ samayaṃ … pe … anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho sumanā rājakumārī pañcahi rathasatehi pañcahi rājakumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho sumanā rājakumārī bhagavantaṃ etadavoca:	Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:


“Idhassu, bhante, bhagavato dve sāvakā samasaddhā samasīlā samapaññā—	“Sir, suppose there were two disciples equal in faith, ethics, and wisdom.
eko dāyako, eko adāyako.	One is a giver, one is not.
Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyuṃ.	When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Devabhūtānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇan”ti?	When they have become gods, would there be any distinction or difference between them?”


“Siyā, sumane”ti bhagavā avoca:	“There would be, Sumanā,” said the Buddha.
“yo so, sumane, dāyako so amuṃ adāyakaṃ devabhūto samāno pañcahi ṭhānehi adhigaṇhāti—	“As a god, the one who was a giver would surpass the other in five respects:
dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena.	divine lifespan, beauty, happiness, fame, and dominion.
Yo so, sumane, dāyako so amuṃ adāyakaṃ devabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.	As a god, the one who was a giver would surpass the other in these five respects.”


“Sace pana te, bhante, tato cutā itthattaṃ āgacchanti, manussabhūtānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇan”ti?	“But sir, if they pass away from there and come back to this state of existence as human beings, would there still be any distinction or difference between them?”
“Siyā, sumane”ti bhagavā avoca:	“There would be, Sumanā,” said the Buddha.
“yo so, sumane, dāyako so amuṃ adāyakaṃ manussabhūto samāno pañcahi ṭhānehi adhigaṇhāti—	“As a human being, the one who was a giver would surpass the other in five respects:
mānusakena āyunā, mānusakena vaṇṇena, mānusakena sukhena, mānusakena yasena, mānusakena ādhipateyyena.	human lifespan, beauty, happiness, fame, and dominion.
Yo so, sumane, dāyako so amuṃ adāyakaṃ manussabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.	As a human being, the one who was a giver would surpass the other in these five respects.”


“Sace pana te, bhante, ubho agārasmā anagāriyaṃ pabbajanti, pabbajitānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇan”ti?	“But sir, if they both go forth from the lay life to homelessness, would there still be any distinction or difference between them?”
“Siyā, sumane”ti bhagavā avoca:	“There would be, Sumanā,” said the Buddha.
“yo so, sumane, dāyako so amuṃ adāyakaṃ pabbajito samāno pañcahi ṭhānehi adhigaṇhāti—	“As a renunciate, the one who was a giver would surpass the other in five respects.
yācitova bahulaṃ cīvaraṃ paribhuñjati appaṃ ayācito, yācitova bahulaṃ piṇḍapātaṃ paribhuñjati appaṃ ayācito, yācitova bahulaṃ senāsanaṃ paribhuñjati appaṃ ayācito, yācitova bahulaṃ gilānapaccayabhesajjaparikkhāraṃ paribhuñjati appaṃ ayācito.	They’d usually use only what they’ve been invited to accept—robes, alms-food, lodgings, and medicines and supplies for the sick—rarely using them without invitation.
Yehi kho pana sabrahmacārīhi saddhiṃ viharati tyassa manāpeneva bahulaṃ kāyakammena samudācaranti appaṃ amanāpena, manāpeneva bahulaṃ vacīkammena samudācaranti appaṃ amanāpena, manāpeneva bahulaṃ manokammena samudācaranti appaṃ amanāpena, manāpaṃyeva bahulaṃ upahāraṃ upaharanti appaṃ amanāpaṃ.	When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, rarely disagreeably.
Yo so, sumane, dāyako so amuṃ adāyakaṃ pabbajito samāno imehi pañcahi ṭhānehi adhigaṇhātī”ti.	As a renunciate, the one who was a giver would surpass the other in these five respects.”


“Sace pana te, bhante, ubho arahattaṃ pāpuṇanti, arahattappattānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇan”ti?	“But sir, if they both attain perfection, as perfected ones would there still be any distinction or difference between them?”
“Ettha kho panesāhaṃ, sumane, na kiñci nānākaraṇaṃ vadāmi, yadidaṃ vimuttiyā vimuttin”ti.	“In that case, I say there is no difference between the freedom of one and the freedom of the other.”


“Acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Yāvañcidaṃ, bhante, alameva dānāni dātuṃ alaṃ puññāni kātuṃ;	Just this much is quite enough to justify giving gifts and making merit.
yatra hi nāma devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.	For merit is helpful for those who have become gods, human beings, and renunciates.”
“Evametaṃ, sumane.	“That’s so true, Sumanā.
Alañhi, sumane, dānāni dātuṃ alaṃ puññāni kātuṃ.	It’s quite enough to justify giving gifts and making merit.
Devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.	For merit is helpful for those who have become gods, human beings, and renunciates.”


Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:


“Yathāpi cando vimalo,	“The moon so immaculate,
gacchaṃ ākāsadhātuyā;	journeying across the dimension of space;
Sabbe tārāgaṇe loke,	outshines with its radiance
ābhāya atirocati.	all the world’s stars.


Tatheva sīlasampanno,	So too, a faithful individual,
saddho purisapuggalo;	perfect in ethics,
Sabbe maccharino loke,	outshines with their generosity
cāgena atirocati.	all the world’s stingy people.


Yathāpi megho thanayaṃ,	The thundering rain cloud,
vijjumālī satakkaku;	its hundred peaks wreathed in lightning,
Thalaṃ ninnañca pūreti,	pours down over the rich earth,
abhivassaṃ vasundharaṃ.	soaking the plains and lowlands.


Evaṃ dassanasampanno,	Even so, an astute person accomplished in vision,
sammāsambuddhasāvako;	a disciple of the fully awakened Buddha,
Macchariṃ adhigaṇhāti,	surpasses a mean person
pañcaṭhānehi paṇḍito.	in five respects:


Āyunā yasasā ceva,	long life and fame,
vaṇṇena ca sukhena ca;	beauty and happiness.
Sa ve bhogaparibyūḷho,	Blessed with riches,
pecca sagge pamodatī”ti.	they depart to rejoice in heaven.”

32. With Cundī (⤴)


32. Cundīsutta	32. With Cundī
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho cundī rājakumārī pañcahi rathasatehi pañcahi ca kumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho cundī rājakumārī bhagavantaṃ etadavoca:	Then Princess Cundī, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:


“Amhākaṃ, bhante, bhātā cundo nāma rājakumāro, so evamāha:	“Sir, my brother, Prince Cunda, says this:
‘yadeva so hoti itthī vā puriso vā buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, so kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatin’ti.	‘Take a woman or man who goes for refuge to the Buddha, the teaching, and the Saṅgha, and doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. Only then do they get reborn in a good place, not a bad place, when their body breaks up, after death.’
Sāhaṃ, bhante, bhagavantaṃ pucchāmi:	And so I ask the Buddha:
‘kathaṃrūpe kho, bhante, satthari pasanno kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatiṃ?	Sir, what kind of teacher should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death?
Kathaṃrūpe dhamme pasanno kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatiṃ?	Sir, what kind of teaching should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death?
Kathaṃrūpe saṅghe pasanno kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatiṃ?	Sir, what kind of Saṅgha should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death?
Kathaṃrūpesu sīlesu paripūrakārī kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatin’”ti?	Sir, what kind of ethics should you fulfill so as to be reborn in a good place, not a bad place, when the body breaks up, after death?”


“Yāvatā, cundi, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho.	“Cundī, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception.
Ye kho, cundi, buddhe pasannā, agge te pasannā.	Those who have confidence in the Buddha have confidence in the best.
Agge kho pana pasannānaṃ aggo vipāko hoti.	Having confidence in the best, the result is the best.


Yāvatā, cundi, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyati.	The noble eightfold path is said to be the best of all conditioned things.
Ye, cundi, ariye aṭṭhaṅgike magge pasannā, agge te pasannā, agge kho pana pasannānaṃ aggo vipāko hoti.	Those who have confidence in the noble eightfold path have confidence in the best. Having confidence in the best, the result is the best.


Yāvatā, cundi, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati, yadidaṃ—	Fading away is said to be the best of all things whether conditioned or unconditioned.
madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṃ.	That is, the quelling of vanity, the removing of thirst, the uprooting of clinging, the breaking of the round, the ending of craving, fading away, cessation, nirvana.
Ye kho, cundi, virāge dhamme pasannā, agge te pasannā.	Those who have confidence in the teaching of fading away have confidence in the best.
Agge kho pana pasannānaṃ aggo vipāko hoti.	Having confidence in the best, the result is the best.


Yāvatā, cundi, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ—	The Saṅgha of the Realized One’s disciples is said to be the best of all communities and groups.
cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Ye kho, cundi, saṅghe pasannā, agge te pasannā.	Those who have confidence in the Saṅgha have confidence in the best.
Agge kho pana pasannānaṃ aggo vipāko hoti.	Having confidence in the best, the result is the best.


Yāvatā, cundi, sīlāni, ariyakantāni sīlāni tesaṃ aggamakkhāyati, yadidaṃ—	The ethical conduct loved by the noble ones is said to be the best of all ethics.
akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni.	It is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Ye kho, cundi, ariyakantesu sīlesu paripūrakārino, agge te paripūrakārino.	Those who fulfill the ethics loved by the noble ones fulfill the best.
Agge kho pana paripūrakārīnaṃ aggo vipāko hotīti.	Fulfilling the best, the result is the best.


Aggato ve pasannānaṃ,	For those who, knowing the best teaching,
aggaṃ dhammaṃ vijānataṃ;	base their confidence on the best—
Agge buddhe pasannānaṃ,	confident in the best Awakened One,
dakkhiṇeyye anuttare.	supremely worthy of a teacher’s offering;


Agge dhamme pasannānaṃ,	confident in the best teaching,
virāgūpasame sukhe;	the pleasure of fading and stilling;
Agge saṅghe pasannānaṃ,	confident in the best Saṅgha,
puññakkhette anuttare.	the supreme field of merit—


Aggasmiṃ dānaṃ dadataṃ,	giving gifts to the best,
aggaṃ puññaṃ pavaḍḍhati;	the best of merit grows:
Aggaṃ āyu ca vaṇṇo ca,	the best lifespan, beauty,
yaso kitti sukhaṃ balaṃ.	fame, reputation, happiness, and strength.


Aggassa dātā medhāvī,	An intelligent person gives to the best,
aggadhammasamāhito;	settled on the best teaching.
Devabhūto manusso vā,	When they become a god or human,
aggappatto pamodatī”ti.	they rejoice at reaching the best.”

33. With Uggaha (⤴)


33. Uggahasutta	33. With Uggaha
Ekaṃ samayaṃ bhagavā bhaddiye viharati jātiyā vane.	At one time the Buddha was staying near Bhaddiya, in Jātiyā Wood.
Atha kho uggaho meṇḍakanattā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggaho meṇḍakanattā bhagavantaṃ etadavoca:	Then Uggaha, Meṇḍaka’s grandson, went up to the Buddha, bowed, sat down to one side, and said to him:


“Adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti.	“Sir, may the Buddha please accept tomorrow’s meal from me, together with three other monks.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho uggaho meṇḍakanattā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then, knowing that the Buddha had accepted, Uggaha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.


Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggahassa meṇḍakanattuno nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Uggaha’s home, where he sat on the seat spread out.
Atha kho uggaho meṇḍakanattā bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Uggaha served and satisfied the Buddha with his own hands with a variety of delicious foods.
Atha kho uggaho meṇḍakanattā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hand and bowl, Uggaha sat down to one side,
Ekamantaṃ nisinno kho uggaho meṇḍakanattā bhagavantaṃ etadavoca:	and said to him:
“imā me, bhante, kumāriyo patikulāni gamissanti.	“Sir, these girls of mine will be going to their husbands’ families.
Ovadatu tāsaṃ, bhante, bhagavā;	May the Buddha please advise
anusāsatu tāsaṃ, bhante, bhagavā, yaṃ tāsaṃ assa dīgharattaṃ hitāya sukhāyā”ti.	and instruct them. It will be for their lasting welfare and happiness.”


Atha kho bhagavā tā kumāriyo etadavoca:	Then the Buddha said to those girls:
“tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ:	“So, girls, you should train like this:
‘yassa vo mātāpitaro bhattuno dassanti atthakāmā hitesino anukampakā anukampaṃ upādāya, tassa bhavissāma pubbuṭṭhāyiniyo pacchānipātiniyo kiṃkārapaṭissāviniyo manāpacāriniyo piyavādiniyo’ti.	‘Our parents will give us to a husband wanting what’s best, out of kindness and compassion. We will get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.’
Evañhi vo, kumāriyo, sikkhitabbaṃ.	That’s how you should train.


Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ:	So, girls, you should train like this:
‘ye te bhattu garuno bhavissanti mātāti vā pitāti vā samaṇabrāhmaṇāti vā, te sakkarissāma garuṃ karissāma mānessāma pūjessāma abbhāgate ca āsanodakena paṭipūjessāmā’ti.	‘Those our husband respects—mother and father, ascetics and brahmins—we will honor, respect, revere, and venerate, and serve with a seat and a drink when they come as guests.’
Evañhi vo, kumāriyo, sikkhitabbaṃ.	That’s how you should train.


Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ:	So, girls, you should train like this:
‘ye te bhattu abbhantarā kammantā uṇṇāti vā kappāsāti vā, tattha dakkhā bhavissāma analasā, tatrupāyāya vīmaṃsāya samannāgatā, alaṃ kātuṃ alaṃ saṃvidhātun’ti.	‘We will be skilled and tireless in doing domestic duties for our husband, such as knitting and sewing. We will have an understanding of how to go about things in order to complete and organize the work.’
Evañhi vo, kumāriyo, sikkhitabbaṃ.	That’s how you should train.


Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ:	So, girls, you should train like this:
‘yo so bhattu abbhantaro antojano dāsāti vā pessāti vā kammakarāti vā, tesaṃ katañca katato jānissāma akatañca akatato jānissāma, gilānakānañca balābalaṃ jānissāma, khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajissāmā’ti.	‘We will know what work our husband’s domestic bondservants, workers, and staff have completed, and what they’ve left incomplete. We will know who is sick, and who is fit or unwell. We will distribute to each a fair portion of various foods.’
Evañhi vo, kumāriyo, sikkhitabbaṃ.	That’s how you should train.


Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ:	So, girls, you should train like this:
‘yaṃ bhattā āharissati dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, taṃ ārakkhena guttiyā sampādessāma, tattha ca bhavissāma adhuttī athenī asoṇḍī avināsikāyo’ti.	‘We will ensure that any income our husbands earn is guarded and protected, whether money, grain, silver, or gold. We will not overspend, steal, waste, or lose it.’
Evañhi vo, kumāriyo, sikkhitabbaṃ.	That’s how you should train.
Imehi kho, kumāriyo, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatīti.	When they have these five qualities, females—when their body breaks up, after death—are reborn in company with the Gods of the Loveable Group.


Yo naṃ bharati sabbadā,	She’d never look down on her husband,
niccaṃ ātāpi ussuko;	who’s always keen to work hard,
Sabbakāmaharaṃ posaṃ,	always looking after her,
bhattāraṃ nātimaññati.	and bringing whatever she wants.


Na cāpi sotthi bhattāraṃ,	And a good woman never scolds her husband
issācārena rosaye;	with jealous words.
Bhattu ca garuno sabbe,	Being astute, she reveres
paṭipūjeti paṇḍitā.	those respected by her husband.


Uṭṭhāhikā analasā,	She gets up early, works tirelessly,
saṅgahitaparijjanā;	and manages the domestic help.
Bhattu manāpaṃ carati,	She’s loveable to her husband,
sambhataṃ anurakkhati.	and preserves his wealth.


Yā evaṃ vattatī nārī,	A lady who fulfills these duties
bhattuchandavasānugā;	according to her husbands desire,
Manāpā nāma te devā,	is reborn among the gods
yattha sā upapajjatī”ti.	called ‘Loveable’.”

34. With General Sīha (⤴)


34. Sīhasenāpatisutta	34. With General Sīha
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca:	Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him:
“sakkā nu kho, bhante, bhagavā sandiṭṭhikaṃ dānaphalaṃ paññāpetun”ti?	“Sir, can you point out a fruit of giving that’s apparent in the present life?”


“Sakkā, sīhā”ti bhagavā avoca:	“I can, Sīha,” said the Buddha.
“dāyako, sīha, dānapati bahuno janassa piyo hoti manāpo.	“A giver, a donor is dear and beloved to many people.
Yampi, sīha, dāyako dānapati bahuno janassa piyo hoti manāpo, idampi sandiṭṭhikaṃ dānaphalaṃ.	This is a fruit of giving that’s apparent in the present life.


Puna caparaṃ, sīha, dāyakaṃ dānapatiṃ santo sappurisā bhajanti.	Furthermore, good people associate with a giver.
Yampi, sīha, dāyakaṃ dānapatiṃ santo sappurisā bhajanti, idampi sandiṭṭhikaṃ dānaphalaṃ.	This is another fruit of giving that’s apparent in the present life.


Puna caparaṃ, sīha, dāyakassa dānapatino kalyāṇo kittisaddo abbhuggacchati.	Furthermore, a giver gains a good reputation.
Yampi, sīha, dāyakassa dānapatino kalyāṇo kittisaddo abbhuggacchati, idampi sandiṭṭhikaṃ dānaphalaṃ.	This is another fruit of giving that’s apparent in the present life.


Puna caparaṃ, sīha, dāyako dānapati yaṃ yadeva parisaṃ upasaṅkamati—yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ—visārado upasaṅkamati amaṅkubhūto.	Furthermore, a giver enters any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
Yampi, sīha, dāyako dānapati yaṃ yadeva parisaṃ upasaṅkamati—yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ—visārado upasaṅkamati amaṅkubhūto, idampi sandiṭṭhikaṃ dānaphalaṃ.	This is another fruit of giving that’s apparent in the present life.


Puna caparaṃ, sīha, dāyako dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Furthermore, when a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Yampi, sīha, dāyako dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, idaṃ samparāyikaṃ dānaphalan”ti.	This is a fruit of giving to do with lives to come.”


Evaṃ vutte, sīho senāpati bhagavantaṃ etadavoca:	When he said this, General Sīha said to the Buddha:
“yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi; ahaṃ petāni jānāmi.	“When it comes to those four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too.
Ahaṃ, bhante, dāyako dānapati bahuno janassa piyo manāpo.	I’m a giver, a donor, and am dear and beloved to many people.
Ahaṃ, bhante, dāyako dānapati; maṃ santo sappurisā bhajanti.	I’m a giver, and good people associate with me.
Ahaṃ, bhante, dāyako dānapati; mayhaṃ kalyāṇo kittisaddo abbhuggato: ‘sīho senāpati dāyako kārako saṅghupaṭṭhāko’ti.	I’m a giver, and I have this good reputation: ‘General Sīha gives, serves, and attends on the Saṅgha.’
Ahaṃ, bhante, dāyako dānapati yaṃ yadeva parisaṃ upasaṅkamāmi—yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ—visārado upasaṅkamāmi amaṅkubhūto.	I’m a giver, and I enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
Yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi; ahaṃ petāni jānāmi.	When it comes to these four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too.
Yañca kho maṃ, bhante, bhagavā evamāha:	But when the Buddha says:
‘dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti, etāhaṃ na jānāmi; ettha ca panāhaṃ bhagavato saddhāya gacchāmī”ti.	‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this, so I have to rely on faith in the Buddha.”
“Evametaṃ, sīha, evametaṃ, sīha.	“That’s so true, Sīha! That’s so true!
Dāyako dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatīti.	When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.


Dadaṃ piyo hoti bhajanti naṃ bahū,	Giving, you’re loved and befriended by many people.
Kittiñca pappoti yaso ca vaḍḍhati;	You get a good reputation, and your fame grows.
Amaṅkubhūto parisaṃ vigāhati,	A generous man enters an assembly
Visārado hoti naro amaccharī.	bold and assured.


Tasmā hi dānāni dadanti paṇḍitā,	So an astute person, seeking happiness, would give gifts,
Vineyya maccheramalaṃ sukhesino;	having driven out the stain of stinginess.
Te dīgharattaṃ tidive patiṭṭhitā,	They live long in the threefold heaven,
Devānaṃ sahabyagatā ramanti te.	enjoying the company of the gods.


Katāvakāsā katakusalā ito cutā,	Having taken the opportunity to do good, when they pass from here
Sayaṃpabhā anuvicaranti nandanaṃ;	they wander radiant in the Garden of Delight.
Te tattha nandanti ramanti modare,	There they delight, rejoice, and enjoy themselves,
Samappitā kāmaguṇehi pañcahi;	provided with the five kinds of sensual stimulation.
Katvāna vākyaṃ asitassa tādino,	Doing what the unattached, the poised one says,
Ramanti sagge sugatassa sāvakā”ti.	disciples of the Holy One rejoice in heaven.”

35. The Benefits of Giving (⤴)


35. Dānānisaṃsasutta	35. The Benefits of Giving
“Pañcime, bhikkhave, dāne ānisaṃsā.	“monks, there are five benefits of giving.
Katame pañca?	What five?
Bahuno janassa piyo hoti manāpo;	A giver, a donor is dear and beloved by many people.
santo sappurisā bhajanti;	Good people associate with them.
kalyāṇo kittisaddo abbhuggacchati;	They get a good reputation.
gihidhammā anapagato hoti;	They don’t neglect a layperson’s duties.
kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Ime kho, bhikkhave, pañca dāne ānisaṃsāti.	These are the five benefits of giving.


Dadamāno piyo hoti,	Giving, one is loved,
sataṃ dhammaṃ anukkamaṃ;	and follows the way of the good.
Santo naṃ sadā bhajanti,	The good, restrained spiritual practitioners
saññatā brahmacārayo.	associate with you.


Te tassa dhammaṃ desenti,	They teach you the Dhamma
Sabbadukkhāpanūdanaṃ;	that dispels all suffering.
Yaṃ so dhammaṃ idhaññāya,	Understanding this teaching,
Parinibbāti anāsavo”ti.	you’re nirvana'd without defilements.”

36. Timely Gifts (⤴)


36. Kāladānasutta	36. Timely Gifts
“Pañcimāni, bhikkhave, kāladānāni.	“monks, there are these five timely gifts.
Katamāni pañca?	What five?
Āgantukassa dānaṃ deti;	A gift to a visitor.
gamikassa dānaṃ deti;	A gift to someone setting out on a journey.
gilānassa dānaṃ deti;	A gift to someone who is sick.
dubbhikkhe dānaṃ deti;	A gift at a time of famine.
yāni tāni navasassāni navaphalāni tāni paṭhamaṃ sīlavantesu patiṭṭhāpeti.	Presenting the freshly harvested grains and fruits first to those who are ethical.
Imāni kho, bhikkhave, pañca kāladānānīti.	These are the five timely gifts.


Kāle dadanti sappaññā,	The wise give at the right time,
vadaññū vītamaccharā;	being kind and rid of stinginess.
Kālena dinnaṃ ariyesu,	A teacher’s offering at the right time
ujubhūtesu tādisu.	to the noble ones, upright and poised,


Vippasannamanā tassa,	given with a clear and confident mind,
vipulā hoti dakkhiṇā;	is indeed abundant.
Ye tattha anumodanti,	Those who rejoice at that,
veyyāvaccaṃ karonti vā;	or do other services,
Na tena dakkhiṇā ūnā,	don’t miss out on the offering;
tepi puññassa bhāgino.	they too have a share in the merit.


Tasmā dade appaṭivānacitto,	So you should give without holding back,
Yattha dinnaṃ mahapphalaṃ;	where a gift is very fruitful.
Puññāni paralokasmiṃ,	The good deeds of sentient beings
Patiṭṭhā honti pāṇinan”ti.	support them in the next world.”

37. Food (⤴)


37. Bhojanasutta	37. Food
“Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ pañca ṭhānāni deti.	“monks, when a giver gives food, they give the recipients five things.
Katamāni pañca?	What five?
Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti, paṭibhānaṃ deti.	Long life, beauty, happiness, strength, and inspiration.
Āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā;	Giving long life, they have long life as a god or human.
vaṇṇaṃ datvā vaṇṇassa bhāgī hoti dibbassa vā mānusassa vā;	Giving beauty, they have beauty as a god or human.
sukhaṃ datvā sukhassa bhāgī hoti dibbassa vā mānusassa vā;	Giving happiness, they have happiness as a god or human.
balaṃ datvā balassa bhāgī hoti dibbassa vā mānusassa vā;	Giving strength, they have strength as a god or human.
paṭibhānaṃ datvā paṭibhānassa bhāgī hoti dibbassa vā mānusassa vā.	Giving inspiration, they have inspiration as a god or human.
Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ imāni pañca ṭhānāni detīti.	When a giver gives food, they give the recipients five things.


Āyudo balado dhīro,	A wise one is a giver of life, strength,
vaṇṇado paṭibhānado;	beauty, and inspiration.
Sukhassa dātā medhāvī,	An intelligent giver of happiness
sukhaṃ so adhigacchati.	gains happiness in return.


Āyuṃ datvā balaṃ vaṇṇaṃ,	Giving life, strength, beauty,
sukhañca paṭibhānakaṃ;	happiness, and inspiration,
Dīghāyu yasavā hoti,	they’re long-lived and famous
yattha yatthūpapajjatī”ti.	wherever they’re reborn.”

38. Faith (⤴)


38. Saddhasutta	38. Faith
“Pañcime, bhikkhave, saddhe kulaputte ānisaṃsā.	“monks, a faithful person from a good family gets five benefits.
Katame pañca?	What five?
Ye te, bhikkhave, loke santo sappurisā te saddhaññeva paṭhamaṃ anukampantā anukampanti, no tathā assaddhaṃ;	The good persons in the world show compassion first to the faithful, not so much to the unfaithful.
saddhaññeva paṭhamaṃ upasaṅkamantā upasaṅkamanti, no tathā assaddhaṃ;	They first approach the faithful, not so much the unfaithful.
saddhaññeva paṭhamaṃ paṭiggaṇhantā paṭiggaṇhanti, no tathā assaddhaṃ;	They first receive alms from the faithful, not so much the unfaithful.
saddhaññeva paṭhamaṃ dhammaṃ desentā desenti, no tathā assaddhaṃ;	They first teach Dhamma to the faithful, not so much the unfaithful.
saddho kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	When their body breaks up, after death, the faithful are reborn in a good place, a heavenly realm.
Ime kho, bhikkhave, pañca saddhe kulaputte ānisaṃsā.	A faithful person from a good family gets these five benefits.


Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe mahānigrodho samantā pakkhīnaṃ paṭisaraṇaṃ hoti;	Suppose there was a great banyan tree at a level crossroads. It would become a refuge for birds from all around.
evamevaṃ kho, bhikkhave, saddho kulaputto bahuno janassa paṭisaraṇaṃ hoti bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānanti.	In the same way, a faithful person from a good family becomes a refuge for many people—monks, nuns, laywomen, and laymen.


Sākhāpattaphalūpeto,	With its branches, leaves, and fruit,
khandhimāva mahādumo;	a great tree with its strong trunk,
Mūlavā phalasampanno,	firmly-rooted and fruit-bearing,
patiṭṭhā hoti pakkhinaṃ.	supports many birds.


Manorame āyatane,	It’s a lovely place,
sevanti naṃ vihaṅgamā;	frequented by the sky-soarers.
Chāyaṃ chāyatthikā yanti,	Those that need shade go in the shade,
phalatthā phalabhojino.	those that need fruit enjoy the fruit.


Tatheva sīlasampannaṃ,	So too, a faithful individual
saddhaṃ purisapuggalaṃ;	is perfect in ethics,
Nivātavuttiṃ atthaddhaṃ,	humble and kind,
sorataṃ sakhilaṃ muduṃ.	sweet, friendly, and tender.


Vītarāgā vītadosā,	Those free of greed, freed of hate,
vītamohā anāsavā;	free of delusion, undefiled,
Puññakkhettāni lokasmiṃ,	fields of merit for the world,
sevanti tādisaṃ naraṃ.	associate with such a person.


Te tassa dhammaṃ desenti,	They teach them the Dhamma,
Sabbadukkhāpanūdanaṃ;	that dispels all suffering.
Yaṃ so dhammaṃ idhaññāya,	Understanding this teaching,
Parinibbāti anāsavo”ti.	they’re nirvana'd without defilements.”

39. A Child (⤴)


39. Puttasutta	39. A Child
“Pañcimāni, bhikkhave, ṭhānāni sampassantā mātāpitaro puttaṃ icchanti kule jāyamānaṃ.	“monks, parents see five reasons to wish for the birth of a child in the family.
Katamāni pañca?	What five?
Bhato vā no bharissati;	Since we looked after them, they’ll look after us.
kiccaṃ vā no karissati;	They’ll do their duty for us.
kulavaṃso ciraṃ ṭhassati;	The family traditions will last.
dāyajjaṃ paṭipajjissati;	They’ll take care of the inheritance.
atha vā pana petānaṃ kālaṅkatānaṃ dakkhiṇaṃ anuppadassatīti.	Or else when we have passed away they’ll give an offering on our behalf.
Imāni kho, bhikkhave, pañca ṭhānāni sampassantā mātāpitaro puttaṃ icchanti kule jāyamānanti.	Parents see these five reasons to wish for the birth of a child in the family.


Pañca ṭhānāni sampassaṃ,	Seeing five reasons,
puttaṃ icchanti paṇḍitā;	astute people wish for a child.
Bhato vā no bharissati,	Since we looked after them, they’ll look after us.
kiccaṃ vā no karissati.	They’ll do their duty for us.


Kulavaṃso ciraṃ tiṭṭhe,	The family traditions will last.
dāyajjaṃ paṭipajjati;	They’ll take care of the inheritance.
Atha vā pana petānaṃ,	Or else when we have passed away
dakkhiṇaṃ anuppadassati.	they’ll give an offering on our behalf.


Ṭhānānetāni sampassaṃ,	Seeing these five reasons
puttaṃ icchanti paṇḍitā;	astute people wish for a child.
Tasmā santo sappurisā,	And so good people,
kataññū katavedino.	grateful and thankful,


Bharanti mātāpitaro,	look after their parents,
pubbe katamanussaraṃ;	remembering what was done for them in the past.
Karonti nesaṃ kiccāni,	They do for their parents,
yathā taṃ pubbakārinaṃ.	as their parents did for them in the past.


Ovādakārī bhataposī,	Following their advice, looking after those who raised them,
kulavaṃsaṃ ahāpayaṃ;	the family traditions are not lost.
Saddho sīlena sampanno,	Faithful, accomplished in ethics,
putto hoti pasaṃsiyo”ti.	such a child is praiseworthy.”

40. Great Sal Trees (⤴)


40. Mahāsālaputtasutta	40. Great Sal Trees
“Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā pañcahi vaḍḍhīhi vaḍḍhanti.	“monks, great sal trees grow in five ways supported by the Himalayas, the king of mountains.
Katamāhi pañcahi?	What five?
Sākhāpattapalāsena vaḍḍhanti;	The branches, leaves, and foliage;
tacena vaḍḍhanti;	the bark;
papaṭikāya vaḍḍhanti;	the shoots;
pheggunā vaḍḍhanti;	the softwood;
sārena vaḍḍhanti.	and the hardwood.
Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā imāhi pañcahi vaḍḍhīhi vaḍḍhanti.	Great sal trees grow in these five ways supported by the Himalayas, the king of mountains.
Evamevaṃ kho, bhikkhave, saddhaṃ kulaputtaṃ nissāya antojano pañcahi vaḍḍhīhi vaḍḍhati.	In the same way, a family grows in five ways supported by a family head with faith.
Katamāhi pañcahi?	What five?
Saddhāya vaḍḍhati;	Faith,
sīlena vaḍḍhati;	ethics,
sutena vaḍḍhati;	learning,
cāgena vaḍḍhati;	generosity,
paññāya vaḍḍhati.	and wisdom.
Saddhaṃ, bhikkhave, kulaputtaṃ nissāya antojano imāhi pañcahi vaḍḍhīhi vaḍḍhatīti.	A family grows in these five ways supported by a family head with faith.


Yathā hi pabbato selo,	Supported by the mountain crags
araññasmiṃ brahāvane;	in the wilds, the formidable forest,
Taṃ rukkhā upanissāya,	the tree grows
vaḍḍhante te vanappatī.	to become lord of the forest.


Tatheva sīlasampannaṃ,	So too, when the family head
Saddhaṃ kulaputtaṃ imaṃ;	is ethical and faithful,
Upanissāya vaḍḍhanti,	supported by them, they grow:
Puttadārā ca bandhavā;	children, partners, and kin,
Amaccā ñātisaṅghā ca,	colleagues, relatives,
Ye cassa anujīvino.	and those dependent for their livelihood.


Tyassa sīlavato sīlaṃ,	Seeing the ethical conduct of the virtuous,
cāgaṃ sucaritāni ca;	the generosity and good deeds,
Passamānānukubbanti,	those who have discernment
ye bhavanti vicakkhaṇā.	do likewise.


Idha dhammaṃ caritvāna,	Having practiced the teaching here,
maggaṃ sugatigāminaṃ;	the path that goes to a good place,
Nandino devalokasmiṃ,	they delight in the heavenly realm,
modanti kāmakāmino”ti.	enjoying all the pleasures they desire.”

AN 5 vagga 5. With King Muṇḍa 5. Muṇḍarājavagga

41. Getting Rich (⤴)


41. Ādiyasutta	41. Getting Rich
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“pañcime, gahapati, bhogānaṃ ādiyā.	“Householder, there are these five reasons to get rich.
Katame pañca?	What five?
Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṃ sukheti pīṇeti sammā sukhaṃ pariharati;	Firstly, with his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—he makes himself happy and pleased, keeping himself properly happy.
mātāpitaro sukheti pīṇeti sammā sukhaṃ pariharati;	He makes his mother and father happy …
puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṃ pariharati.	He makes his children, partners, bondservants, workers, and staff happy …
Ayaṃ paṭhamo bhogānaṃ ādiyo.	This is the first reason to get rich.


Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mittāmacce sukheti pīṇeti sammā sukhaṃ pariharati.	Furthermore, with his legitimate wealth he makes his friends and colleagues happy …
Ayaṃ dutiyo bhogānaṃ ādiyo.	This is the second reason to get rich.


Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā—	Furthermore, with his legitimate wealth he protects himself against losses from such things as fire, water, kings, bandits, or unloved heirs.
aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato—
tathārūpāsu āpadāsu bhogehi pariyodhāya vattati, sotthiṃ attānaṃ karoti.	He keeps himself safe.
Ayaṃ tatiyo bhogānaṃ ādiyo.	This is the third reason to get rich.


Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṃ kattā hoti.	Furthermore, with his legitimate wealth he makes five spirit-offerings:
Ñātibaliṃ, atithibaliṃ, pubbapetabaliṃ, rājabaliṃ, devatābaliṃ—	to relatives, guests, ancestors, king, and deities.
ayaṃ catuttho bhogānaṃ ādiyo.	This is the fourth reason to get rich.


Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti ekamattānaṃ samenti ekamattānaṃ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.	Furthermore, with his legitimate wealth he establishes an uplifting teacher’s offering for ascetics and brahmins—those who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven.
Ayaṃ pañcamo bhogānaṃ ādiyo.	This is the fifth reason to get rich.
Ime kho, gahapati, pañca bhogānaṃ ādiyā.	These are the five reasons to get rich.


Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṃ ādiye ādiyato bhogā parikkhayaṃ gacchanti, tassa evaṃ hoti:	Now if the riches a noble disciple gets for these five reasons run out, he thinks:
‘ye vata bhogānaṃ ādiyā te cāhaṃ ādiyāmi bhogā ca me parikkhayaṃ gacchantī’ti.	‘So, the riches I have obtained for these reasons are running out.’
Itissa hoti avippaṭisāro.	And so he has no regrets.
Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṃ ādiye ādiyato bhogā abhivaḍḍhanti, tassa evaṃ hoti:	But if the riches a noble disciple gets for these five reasons increase, he thinks:
‘ye vata bhogānaṃ ādiyā te cāhaṃ ādiyāmi bhogā ca me abhivaḍḍhantī’ti.	‘So, the riches I have obtained for these reasons are increasing.’
Itissa hoti ubhayeneva avippaṭisāroti.	And so he has no regrets in both cases.


Bhuttā bhogā bhatā bhaccā,	‘I’ve enjoyed my wealth, supporting those who depend on me;
vitiṇṇā āpadāsu me;	I’ve overcome losses;
Uddhaggā dakkhiṇā dinnā,	I’ve given uplifting offerings to teachers;
atho pañcabalīkatā;	and made the five spirit-offerings.
Upaṭṭhitā sīlavanto,	I have looked after the ethical and
saññatā brahmacārayo.	restrained spiritual practitioners.


Yadatthaṃ bhogaṃ iccheyya,	I’ve achieved the purpose
paṇḍito gharamāvasaṃ;	for which an astute lay person
So me attho anuppatto,	wishes to gain wealth.
kataṃ ananutāpiyaṃ.	I don’t regret what I’ve done.’


Etaṃ anussaraṃ macco,	A mortal person who recollects this
ariyadhamme ṭhito naro;	stands firm in the teaching of the noble ones.
Idheva naṃ pasaṃsanti,	They’re praised in this life by the astute,
pecca sagge pamodatī”ti.	and they depart to rejoice in heaven.”

42. A Good Person (⤴)


42. Sappurisasutta	42. A Good Person
“Sappuriso, bhikkhave, kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti;	“monks, a good person is born in a family for the benefit, welfare, and happiness of the people.
mātāpitūnaṃ atthāya hitāya sukhāya hoti;	For the benefit, welfare, and happiness of mother and father;
puttadārassa atthāya hitāya sukhāya hoti;	children and partners;
dāsakammakaraporisassa atthāya hitāya sukhāya hoti;	bondservants, workers, and staff;
mittāmaccānaṃ atthāya hitāya sukhāya hoti;	friends and colleagues;
samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hoti.	and ascetics and brahmins.


Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya hoti;	It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people.
evamevaṃ kho, bhikkhave, sappuriso kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti;	In the same way, a good person is born in a family for the benefit, welfare, and happiness of the people. …
mātāpitūnaṃ atthāya hitāya sukhāya hoti;
puttadārassa atthāya hitāya sukhāya hoti;
dāsakammakaraporisassa atthāya hitāya sukhāya hoti;
mittāmaccānaṃ atthāya hitāya sukhāya hoti;
samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hotīti.


Hito bahunnaṃ paṭipajja bhoge,	The gods protect one who is guarded by principle,
Taṃ devatā rakkhati dhammaguttaṃ;	who uses their wealth for the welfare of the many.
Bahussutaṃ sīlavatūpapannaṃ,	One who is learned, with precepts and observances intact,
Dhamme ṭhitaṃ na vijahati kitti.	and steady in principle, doesn’t lose their reputation.


Dhammaṭṭhaṃ sīlasampannaṃ,	Firm in principle, accomplished in ethical conduct,
saccavādiṃ hirīmanaṃ;	a speaker of truth, and conscientious,
Nekkhaṃ jambonadasseva,	like a coin of mountain gold:
ko taṃ ninditumarahati;	who is worthy of criticizing them?
Devāpi naṃ pasaṃsanti,	Even the gods praise them,
brahmunāpi pasaṃsito”ti.	and by Brahmā, too, they’re praised.”

43. Likable (⤴)


43. Iṭṭhasutta	43. Likable
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:


“Pañcime, gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.	“Householder, these five things that are likable, desirable, and agreeable are hard to get in the world.
Katame pañca?	What five?
Āyu, gahapati, iṭṭho kanto manāpo dullabho lokasmiṃ;	Long life,
vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṃ;	beauty,
sukhaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ;	happiness,
yaso iṭṭho kanto manāpo dullabho lokasmiṃ;	fame,
saggā iṭṭhā kantā manāpā dullabhā lokasmiṃ.	and heaven.
Ime kho, gahapati, pañca dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.	These are the five things that are likable, desirable, and agreeable, but hard to get in the world.


Imesaṃ kho, gahapati, pañcannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ na āyācanahetu vā patthanāhetu vā paṭilābhaṃ vadāmi.	And I say that these five things are not got by praying or wishing for them.
Imesaṃ kho, gahapati, pañcannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ āyācanahetu vā patthanāhetu vā paṭilābho abhavissa, ko idha kena hāyetha?	If they were, who would lack them?


Na kho, gahapati, arahati ariyasāvako āyukāmo āyuṃ āyācituṃ vā abhinandituṃ vā āyussa vāpi hetu.	A noble disciple who wants to live long ought not pray for it, or delight in it, or pine for it.
Āyukāmena, gahapati, ariyasāvakena āyusaṃvattanikā paṭipadā paṭipajjitabbā.	Instead, they should practice the way that leads to long life.
Āyusaṃvattanikā hissa paṭipadā paṭipannā āyupaṭilābhāya saṃvattati.	For by practicing that way they gain long life
So lābhī hoti āyussa dibbassa vā mānusassa vā.	as a god or a human being.


Na kho, gahapati, arahati ariyasāvako vaṇṇakāmo vaṇṇaṃ āyācituṃ vā abhinandituṃ vā vaṇṇassa vāpi hetu.	A noble disciple who wants to be beautiful ought not pray for it, or delight in it, or pine for it.
Vaṇṇakāmena, gahapati, ariyasāvakena vaṇṇasaṃvattanikā paṭipadā paṭipajjitabbā.	Instead, they should practice the way that leads to beauty.
Vaṇṇasaṃvattanikā hissa paṭipadā paṭipannā vaṇṇapaṭilābhāya saṃvattati.	For by practicing that way they gain beauty
So lābhī hoti vaṇṇassa dibbassa vā mānusassa vā.	as a god or a human being.


Na kho, gahapati, arahati ariyasāvako sukhakāmo sukhaṃ āyācituṃ vā abhinandituṃ vā sukhassa vāpi hetu.	A noble disciple who wants to be happy ought not pray for it, or delight in it, or pine for it.
Sukhakāmena, gahapati, ariyasāvakena sukhasaṃvattanikā paṭipadā paṭipajjitabbā.	Instead, they should practice the way that leads to happiness.
Sukhasaṃvattanikā hissa paṭipadā paṭipannā sukhapaṭilābhāya saṃvattati.	For by practicing that way they gain happiness
So lābhī hoti sukhassa dibbassa vā mānusassa vā.	as a god or a human being.


Na kho, gahapati, arahati ariyasāvako yasakāmo yasaṃ āyācituṃ vā abhinandituṃ vā yasassa vāpi hetu.	A noble disciple who wants to be famous ought not pray for it, or delight in it, or pine for it.
Yasakāmena, gahapati, ariyasāvakena yasasaṃvattanikā paṭipadā paṭipajjitabbā.	Instead, they should practice the way that leads to fame.
Yasasaṃvattanikā hissa paṭipadā paṭipannā yasapaṭilābhāya saṃvattati.	For by practicing that way they gain fame
So lābhī hoti yasassa dibbassa vā mānusassa vā.	as a god or a human being.


Na kho, gahapati, arahati ariyasāvako saggakāmo saggaṃ āyācituṃ vā abhinandituṃ vā saggānaṃ vāpi hetu.	A noble disciple who wants to go to heaven ought not pray for it, or delight in it, or pine for it.
Saggakāmena, gahapati, ariyasāvakena saggasaṃvattanikā paṭipadā paṭipajjitabbā.	Instead, they should practice the way that leads to heaven.
Saggasaṃvattanikā hissa paṭipadā paṭipannā saggapaṭilābhāya saṃvattati.	For by practicing that way they gain heaven,
So lābhī hoti saggānanti.	they are one who gains the heavens.


Āyuṃ vaṇṇaṃ yasaṃ kittiṃ,	For one who desires a continuous flow
Saggaṃ uccākulīnataṃ;	of exceptional delights—
Ratiyo patthayānena,	long life, beauty, fame and reputation,
Uḷārā aparāparā.	heaven, and birth in an eminent family—


Appamādaṃ pasaṃsanti,	the astute praise diligence
puññakiriyāsu paṇḍitā;	in making merit.
Appamatto ubho atthe,	Being diligent, an astute person
adhigaṇhāti paṇḍito.	secures both benefits:


Diṭṭhe dhamme ca yo attho,	the benefit in this life,
yo cattho samparāyiko;	and in lives to come.
Atthābhisamayā dhīro,	A wise one, comprehending the meaning,
paṇḍitoti pavuccatī”ti.	is called ‘astute’.”

44. Agreeable (⤴)


44. Manāpadāyīsutta	44. Agreeable
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat on the seat spread out.
Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati vesāliko bhagavantaṃ etadavoca:	Then Ugga went up to the Buddha, bowed, sat down to one side, and said to him:


“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:	“Sir, I have heard and learned this in the presence of the Buddha:
‘manāpadāyī labhate manāpan’ti.	‘The giver of the agreeable gets the agreeable.’
Manāpaṃ me, bhante, sālapupphakaṃ khādanīyaṃ;	My sal flower porridge is agreeable:
taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.	may the Buddha please accept it from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.	So the Buddha accepted it out of compassion.


“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:	“Sir, I have heard and learned this in the presence of the Buddha:
‘manāpadāyī labhate manāpan’ti.	‘The giver of the agreeable gets the agreeable.’
Manāpaṃ me, bhante, sampannakolakaṃ sūkaramaṃsaṃ;	My pork with jujube is agreeable:
taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.	may the Buddha please accept it from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.	So the Buddha accepted it out of compassion.


“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:
‘manāpadāyī labhate manāpan’ti.
Manāpaṃ me, bhante, nibbattatelakaṃ nāliyasākaṃ;	“… My fried vegetable stalks are agreeable:
taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.	may the Buddha please accept them from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.	So the Buddha accepted them out of compassion.


“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:
‘manāpadāyī labhate manāpan’ti.
Manāpo me, bhante, sālīnaṃ odano vicitakāḷako anekasūpo anekabyañjano;	“… My boiled fine rice with the dark grains picked out, served with many soups and sauces is agreeable:
taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.	may the Buddha please accept it from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.	So the Buddha accepted it out of compassion.


“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:
‘manāpadāyī labhate manāpan’ti.
Manāpāni me, bhante, kāsikāni vatthāni;	“… My cloths imported from Kāsī are agreeable:
tāni me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.	may the Buddha please accept them from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.	So the Buddha accepted them out of compassion.


“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:
‘manāpadāyī labhate manāpan’ti.
Manāpo me, bhante, pallaṅko gonakatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno.	“… My couch spread with woolen covers—shag-piled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends is agreeable.
Api ca, bhante, mayampetaṃ jānāma:	But, sir, I know that
‘netaṃ bhagavato kappatī’ti.	this is not proper for the Buddha.
Idaṃ me, bhante, candanaphalakaṃ agghati adhikasatasahassaṃ;	However, this plank of sandalwood is worth over a thousand dollars.
taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.	May the Buddha please accept it from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.	So the Buddha accepted it out of compassion.
Atha kho bhagavā uggaṃ gahapatiṃ vesālikaṃ iminā anumodanīyena anumodi:	And then the Buddha rejoiced with Ugga with these verses of appreciation:


“Manāpadāyī labhate manāpaṃ,	“The giver of the agreeable gets the agreeable,
Yo ujjubhūtesu dadāti chandasā;	enthusiastically giving clothing, bedding,
Acchādanaṃ sayanamannapānaṃ,	food and drink, and various requisites
Nānāppakārāni ca paccayāni.	to those of upright conduct.


Cattañca muttañca anuggahītaṃ,	Knowing the perfected ones to be like a field
Khettūpame arahante viditvā;	for what’s given, offered and not held back,
So duccajaṃ sappuriso cajitvā,	a good person gives what’s hard to give:
Manāpadāyī labhate manāpan”ti.	the giver of the agreeable gets the agreeable.”



Atha kho bhagavā uggaṃ gahapatiṃ vesālikaṃ iminā anumodanīyena anumoditvā uṭṭhāyāsanā pakkāmi.	And then the Buddha, having rejoiced with Ugga with these verses of appreciation, got up from his seat and left.


Atha kho uggo gahapati vesāliko aparena samayena kālamakāsi.	Then after some time Ugga passed away,
Kālaṅkato ca uggo gahapati vesāliko aññataraṃ manomayaṃ kāyaṃ upapajji.	and was reborn in a group of mind-made gods.
Tena kho pana samayena bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At that time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho uggo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho uggaṃ devaputtaṃ bhagavā etadavoca:	Then, late at night, the glorious god Ugga, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. The Buddha said to him:
“kacci te, ugga, yathādhippāyo”ti?	“Ugga, I trust it is all you wished?”
“Taggha me, bhagavā, yathādhippāyo”ti.	“Sir, it is indeed just as I wished.”
Atha kho bhagavā uggaṃ devaputtaṃ gāthāhi ajjhabhāsi:	Then the Buddha addressed Ugga in verse:


“Manāpadāyī labhate manāpaṃ,	“The giver of the agreeable gets the agreeable,
Aggassa dātā labhate punaggaṃ;	the giver of the foremost gets the foremost,
Varassa dātā varalābhi hoti,	the giver of the excellent gets the excellent,
Seṭṭhaṃ dado seṭṭhamupeti ṭhānaṃ.	the giver of the best gets the best.


Yo aggadāyī varadāyī,	A person who gives the foremost,
seṭṭhadāyī ca yo naro;	the excellent, the best:
Dīghāyu yasavā hoti,	they’re long-lived and famous
yattha yatthūpapajjatī”ti.	wherever they’re reborn.”

45. Overflowing Merit (⤴)


45. Puññābhisandasutta	45. Overflowing Merit
“Pañcime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.	“monks, there are these five kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.


Katame pañca?	What five?
Yassa, bhikkhave, bhikkhu cīvaraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	When a monk enters and remains in a limitless undistractible-lucidity of heart while using a robe …


Yassa, bhikkhave, bhikkhu piṇḍapātaṃ paribhuñjamāno … pe … yassa, bhikkhave, bhikkhu vihāraṃ paribhuñjamāno … pe … yassa, bhikkhave, bhikkhu mañcapīṭhaṃ paribhuñjamāno … pe ….	alms-food … lodging … bed and chair …


Yassa, bhikkhave, bhikkhu gilānappaccayabhesajjaparikkhāraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.	medicines and supplies for the sick, the overflowing of merit for the donor is limitless …
Ime kho, bhikkhave, pañca puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.	These are the five kinds of overflowing merit, overflowing goodness. They nurture happiness, and are conducive to heaven, ripening in happiness, and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.


Imehi ca pana, bhikkhave, pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ:	When a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti.	this is the extent of their overflowing merit … that leads to happiness.
Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchati.	It’s simply reckoned as an incalculable, immeasurable, great mass of merit.


Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ:	It’s like trying to grasp how much water is in the ocean. It’s not easy to say:
‘ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānīti vā;	‘This is how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.’
atha kho asaṅkheyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchati’.	It’s simply reckoned as an incalculable, immeasurable, great mass of water.
Evamevaṃ kho, bhikkhave, imehi pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ:	In the same way, when a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have:
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti.	‘This is how much this overflowing merit … leads to happiness.’
Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchatīti.	It’s simply reckoned as an incalculable, immeasurable, great mass of merit.


Mahodadhiṃ aparimitaṃ mahāsaraṃ,	Hosts of people use the rivers,
Bahubheravaṃ ratnagaṇānamālayaṃ;	and though the rivers are many,
Najjo yathā naragaṇasaṅghasevitā,	all reach the great deep, the boundless ocean,
Puthū savantī upayanti sāgaraṃ.	the cruel sea that’s home to precious gems.


Evaṃ naraṃ annadapānavatthadaṃ,	So too, when a person gives food, drink, and clothes;
Seyyānisajjattharaṇassa dāyakaṃ;	and they’re a giver of beds, seats, and mats—
Puññassa dhārā upayanti paṇḍitaṃ,	the streams of merit reach that astute person,
Najjo yathā vārivahāva sāgaran”ti.	as the rivers bring their waters to the sea.”

46. Success (⤴)


46. Sampadāsutta	46. Success
“Pañcimā, bhikkhave, sampadā.	“monks, there are five accomplishments.
Katamā pañca?	What five?
Saddhāsampadā, sīlasampadā, sutasampadā, cāgasampadā, paññāsampadā—	Accomplishment in faith, ethics, learning, generosity, and wisdom.
imā kho, bhikkhave, pañca sampadā”ti.	These are the five accomplishments.”

47. Wealth (⤴)


47. Dhanasutta	47. Wealth
“Pañcimāni, bhikkhave, dhanāni.	“monks, there are these five kinds of wealth.
Katamāni pañca?	What five?
Saddhādhanaṃ, sīladhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.	The wealth of faith, ethics, learning, generosity, and wisdom.


Katamañca, bhikkhave, saddhādhanaṃ?	And what is the wealth of faith?
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:	It’s when a noble disciple has faith in the Realized One’s awakening:
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Idaṃ vuccati, bhikkhave, saddhādhanaṃ.	This is called the wealth of faith.


Katamañca, bhikkhave, sīladhanaṃ?	And what is the wealth of ethics?
Idha, bhikkhave, ariyasāvako pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.	It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence.
Idaṃ vuccati, bhikkhave, sīladhanaṃ.	This is called the wealth of ethics.


Katamañca, bhikkhave, sutadhanaṃ?	And what is the wealth of learning?
Idha, bhikkhave, ariyasāvako bahussuto hoti … pe … diṭṭhiyā suppaṭividdho.	It’s when a noble disciple is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically.
Idaṃ vuccati, bhikkhave, sutadhanaṃ.	This is called the wealth of learning.


Katamañca, bhikkhave, cāgadhanaṃ?	And what is the wealth of generosity?
Idha, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṃvibhāgarato.	It’s when a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Idaṃ vuccati, bhikkhave, cāgadhanaṃ.	This is called the wealth of generosity.


Katamañca, bhikkhave, paññādhanaṃ?	And what is the wealth of wisdom?
Idha, bhikkhave, ariyasāvako paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idaṃ vuccati, bhikkhave, paññādhanaṃ.	This is called the wealth of wisdom.
Imāni kho, bhikkhave, pañca dhanānīti.	These are the five kinds of wealth.


Yassa saddhā tathāgate,	Whoever has faith in the Realized One,
acalā suppatiṭṭhitā;	unwavering and well established;
Sīlañca yassa kalyāṇaṃ,	whose ethical conduct is good,
ariyakantaṃ pasaṃsitaṃ.	praised and loved by the noble ones;


Saṅghe pasādo yassatthi,	who has confidence in the Saṅgha,
ujubhūtañca dassanaṃ;	and correct view:
Adaliddoti taṃ āhu,	they’re said to be prosperous,
amoghaṃ tassa jīvitaṃ.	their life is not in vain.


Tasmā saddhañca sīlañca,	So let the wise devote themselves
pasādaṃ dhammadassanaṃ;	to faith, ethical behaviour,
Anuyuñjetha medhāvī,	confidence, and insight into the teaching,
saraṃ buddhāna sāsanan”ti.	remembering the instructions of the Buddhas.”

48. Things That Cannot Be Had (⤴)


48. Alabbhanīyaṭhānasutta	48. Things That Cannot Be Had
“Pañcimāni, bhikkhave, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	“monks, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Katamāni pañca?	What five?
‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	That someone liable to old age should not grow old.
‘Byādhidhammaṃ mā byādhīyī’ti … pe … ‘maraṇadhammaṃ mā mīyī’ti … ‘khayadhammaṃ mā khīyī’ti … ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …


Assutavato, bhikkhave, puthujjanassa jarādhammaṃ jīrati.	An uneducated ordinary person has someone liable to old age who grows old.
So jarādhamme jiṇṇe na iti paṭisañcikkhati:	But they don’t reflect:
‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati.	‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, die and are reborn, they all have someone liable to old age who grows old.
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.	If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	And so, when someone liable to old age grows old, they sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, bhikkhave:	This is called
‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’.	an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.


Puna caparaṃ, bhikkhave, assutavato puthujjanassa byādhidhammaṃ byādhīyati … pe … maraṇadhammaṃ mīyati … khayadhammaṃ khīyati … nassanadhammaṃ nassati.	Furthermore, an uneducated ordinary person has someone liable to sickness … death … ending … perishing.
So nassanadhamme naṭṭhe na iti paṭisañcikkhati:	But they don’t reflect:
‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati.	‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, die and are reborn, they all have someone liable to perishing who perishes.
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.	If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	And so, when someone liable to perishing perishes, they sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, bhikkhave:	This is called
‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’.	an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.


Sutavato ca kho, bhikkhave, ariyasāvakassa jarādhammaṃ jīrati.	An educated noble disciple has someone liable to old age who grows old.
So jarādhamme jiṇṇe iti paṭisañcikkhati:	And they reflect:
‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati.	‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, die and are reborn, they all have someone liable to old age who grows old.
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.	If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	And so, when someone liable to old age grows old, they don’t sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, bhikkhave:	This is called
‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti.	an educated noble disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves.
Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’.	Sorrowless, free of thorns, that noble disciple only extinguishes themselves.


Puna caparaṃ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati … pe … maraṇadhammaṃ mīyati … khayadhammaṃ khīyati … nassanadhammaṃ nassati.	Furthermore, an educated noble disciple has someone liable to sickness… death … ending … perishing.
So nassanadhamme naṭṭhe iti paṭisañcikkhati:	And they reflect:
‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati.	‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, die and are reborn, they all have someone liable to perishing who perishes.
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.	If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	And so, when someone liable to perishing perishes, they don’t sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, bhikkhave:	This is called
‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti.	an educated noble disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves.
Asoko visallo ariyasāvako attānaṃyeva parinibbāpetī’ti.	Sorrowless, free of thorns, that noble disciple only extinguishes themselves.


Imāni kho, bhikkhave, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.	These are the five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.


Na socanāya paridevanāya,	Sorrowing and lamenting
Atthodha labbhā api appakopi;	doesn’t do even a little bit of good.
Socantamenaṃ dukhitaṃ viditvā,	When they know that you’re sad,
Paccatthikā attamanā bhavanti.	your enemies are encouraged.


Yato ca kho paṇḍito āpadāsu,	When an astute person doesn’t waver in the face of adversity,
Na vedhatī atthavinicchayaññū;	as they’re able to distinguish what’s beneficial,
Paccatthikāssa dukhitā bhavanti,	their enemies suffer,
Disvā mukhaṃ avikāraṃ purāṇaṃ.	seeing that their normal expression doesn’t change.


Jappena mantena subhāsitena,	Chants, recitations, fine sayings,
Anuppadānena paveṇiyā vā;	charity or traditions:
Yathā yathā yattha labhetha atthaṃ,	if by means of any such things you benefit,
Tathā tathā tattha parakkameyya.	then by all means keep doing them.


Sace pajāneyya alabbhaneyyo,	But if you understand that ‘this good thing
Mayāva aññena vā esa attho;	can’t be had by me or by anyone else’,
Asocamāno adhivāsayeyya,	you should accept it without sorrowing, thinking:
Kammaṃ daḷhaṃ kinti karomi dānī”ti.	‘The karma is strong. What can I do now?’”

49. The King of Kosala (⤴)


49. Kosalasutta	49. The King of Kosala
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.


Tena kho pana samayena mallikā devī kālaṅkatā hoti.
Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake āroceti:	Then a man went up to the king and whispered in his ear:
“mallikā devī, deva, kālaṅkatā”ti.	“Your Majesty, Queen Mallikā has passed away.”
Evaṃ vutte, rājā pasenadi kosalo dukkhī dummano pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.	When this was said, King Pasenadi was miserable and sad. He sat with his shoulders drooping, downcast, depressed, with nothing to say.


Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ dukkhiṃ dummanaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā rājānaṃ pasenadiṃ kosalaṃ etadavoca:	Knowing this, the Buddha said to him:
“pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	“Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Katamāni pañca?	What five?
‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ … pe … na socanāya paridevanāya … pe … kammaṃ daḷhaṃ kinti karomi dānī”ti.	That someone liable to old age should not grow old. … Sorrowing and lamenting doesn’t do even a little bit of good … ‘The karma is strong. What can I do now?’”

50. With Nārada (⤴)


50. Nāradasutta	50. With Nārada
Ekaṃ samayaṃ āyasmā nārado pāṭaliputte viharati kukkuṭārāme.	At one time Venerable Nārada was staying at Pāṭaliputta, in the Chicken Monastery.
Tena kho pana samayena muṇḍassa rañño bhaddā devī kālaṅkatā hoti piyā manāpā.	Now at that time King Muṇḍa’s dear and beloved Queen Bhaddā had just passed away.
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti—	And since that time, the king did not bathe, anoint himself, eat his meals, or apply himself to his work.
rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito.	Day and night he brooded over Queen Bhaddā’s corpse.
Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ āmantesi:	Then King Muṇḍa addressed his treasurer, Piyaka:
“tena hi, samma piyaka, bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjatha, yathā mayaṃ bhaddāya deviyā sarīraṃ cirataraṃ passeyyāmā”ti.	“So, my good Piyaka, please place Queen Bhaddā’s corpse in an iron case filled with oil. Then close it up with another case, so that we can view Queen Bhaddā’s body even longer.”
“Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujji.	“Yes, Your Majesty,” replied Piyaka the treasurer, and he did as the king instructed.


Atha kho piyakassa kosārakkhassa etadahosi:	Then it occurred to Piyaka:
“imassa kho muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā.	“King Muṇḍa’s dear and beloved Queen Bhaddā has passed away.
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti—	Since then the king does not bathe, anoint himself, eat his meals, or apply himself to his work.
rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito.	Day and night he broods over Queen Bhaddā’s corpse.
Kaṃ nu kho muṇḍo rājā samaṇaṃ vā brāhmaṇaṃ vā payirupāseyya, yassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti.	Now, what ascetic or brahmin might the king pay homage to, whose teaching could help the king give up sorrow’s arrow?”


Atha kho piyakassa kosārakkhassa etadahosi:	Then it occurred to Piyaka:
“ayaṃ kho āyasmā nārado pāṭaliputte viharati kukkuṭārāme.	“This Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta.
Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’.	‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’
Yannūna muṇḍo rājā āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti.	What if King Muṇḍa was to pay homage to Venerable Nārada? Hopefully when he hears Nārada’s teaching, the king could give up sorrow’s arrow.”


Atha kho piyako kosārakkho yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca:	Then Piyaka went to the king and said to him:
“ayaṃ kho, deva, āyasmā nārado pāṭaliputte viharati kukkuṭārāme.	“Sire, this Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta.
Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’.	‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’
Yadi pana devo āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma devo āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti.	What if Your Majesty was to pay homage to Venerable Nārada? Hopefully when you hear Nārada’s teaching, you could give up sorrow’s arrow.”
“Tena hi, samma piyaka, āyasmantaṃ nāradaṃ paṭivedehi.	“Well then, my good Piyaka, let Nārada know.
Kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ pubbe appaṭisaṃvidito upasaṅkamitabbaṃ maññeyyā”ti.	For how could one such as I presume to visit an ascetic or brahmin in my realm without first letting them know?”
“Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā yenāyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho piyako kosārakkho āyasmantaṃ nāradaṃ etadavoca:	“Yes, Your Majesty,” replied Piyaka the treasurer. He went to Nārada, bowed, sat down to one side, and said to him:


“Imassa, bhante, muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā.	“Sir, King Muṇḍa’s dear and beloved Queen Bhaddā has passed away.
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti—	And since she passed away, the king has not bathed, anointed himself, eaten his meals, or got his business done.
rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito.	Day and night he broods over Queen Bhaddā’s corpse.
Sādhu, bhante, āyasmā nārado muṇḍassa rañño tathā dhammaṃ desetu yathā muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti.	Sir, please teach the king so that, when he hears your teaching, he can give up sorrow’s arrow.”
“Yassadāni, piyaka, muṇḍo rājā kālaṃ maññatī”ti.	“Please, Piyaka, let the king come when he likes.”


Atha kho piyako kosārakkho uṭṭhāyāsanā āyasmantaṃ nāradaṃ abhivādetvā padakkhiṇaṃ katvā yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca:	Then Piyaka got up from his seat, bowed, and respectfully circled Venerable Nārada, keeping him on his right, before going to the king and saying:
“katāvakāso kho, deva, āyasmatā nāradena.	“Sire, the request for an audience with Venerable Nārada has been granted.
Yassadāni devo kālaṃ maññatī”ti.	Please, Your Majesty, go at your convenience.”
“Tena hi, samma piyaka, bhadrāni bhadrāni yānāni yojāpehī”ti.	“Well then, my good Piyaka, harness the finest chariots.”
“Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā muṇḍaṃ rājānaṃ etadavoca:	“Yes, Your Majesty,” replied Piyaka the treasurer. He did so, then told the king:
“yuttāni kho te, deva, bhadrāni bhadrāni yānāni.	“Sire, the finest chariots are harnessed.
Yassadāni devo kālaṃ maññatī”ti.	Please, Your Majesty, go at your convenience.”


Atha kho muṇḍo rājā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi yena kukkuṭārāmo tena pāyāsi mahaccā rājānubhāvena āyasmantaṃ nāradaṃ dassanāya.	Then King Muṇḍa mounted a fine carriage and, along with other fine carriages, set out in full royal pomp to see Venerable Nārada at the Chicken Monastery.
Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova ārāmaṃ pāvisi.	He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.
Atha kho muṇḍo rājā yena āyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho muṇḍaṃ rājānaṃ āyasmā nārado etadavoca:	Then the king went up to Nārada, bowed, and sat down to one side. Then Nārada said to him:


“Pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	“Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Katamāni pañca?	What five?
‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	That someone liable to old age should not grow old. …
‘Byādhidhammaṃ mā byādhīyī’ti … pe … ‘maraṇadhammaṃ mā mīyī’ti … ‘khayadhammaṃ mā khīyī’ti … ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …


Assutavato, mahārāja, puthujjanassa jarādhammaṃ jīrati.	An uneducated ordinary person has someone liable to old age who grows old.
So jarādhamme jiṇṇe na iti paṭisañcikkhati:	But they don’t reflect on the nature of old age:
‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati.	‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, die and are reborn.
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.	If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	And so, when someone liable to old age grows old, they sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, mahārāja:	This is called
‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’.	an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.


Puna caparaṃ, mahārāja, assutavato puthujjanassa byādhidhammaṃ byādhīyati … pe … maraṇadhammaṃ mīyati … khayadhammaṃ khīyati … nassanadhammaṃ nassati.	Furthermore, an uneducated ordinary person has someone liable to sickness … death … ending … perishing.
So nassanadhamme naṭṭhe na iti paṭisañcikkhati:	But they don’t reflect on the nature of perishing:
‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati.	‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, die and are reborn.
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.	If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	And so, when someone liable to perishing perishes, they sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, mahārāja:	This is called
‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’.	an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.


Sutavato ca kho, mahārāja, ariyasāvakassa jarādhammaṃ jīrati.	An educated noble disciple has someone liable to old age who grows old.
So jarādhamme jiṇṇe iti paṭisañcikkhati:	So they reflect on the nature of old age:
‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati.	‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, die and are reborn.
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.	If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	And so, when someone liable to old age grows old, they don’t sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, mahārāja:	This is called
‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti.	an educated noble disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves.
Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’.	Sorrowless, free of thorns, that noble disciple only extinguishes themselves.


Puna caparaṃ, mahārāja, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati … pe … maraṇadhammaṃ mīyati … khayadhammaṃ khīyati … nassanadhammaṃ nassati.	Furthermore, an educated noble disciple has someone liable to sickness… death … ending … perishing.
So nassanadhamme naṭṭhe iti paṭisañcikkhati:	So they reflect on the nature of perishing:
‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati.	‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, die and are reborn.
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.	If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	And so, when someone liable to perishing perishes, they don’t sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, mahārāja:	This is called
‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti.	an educated noble disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves.
Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’.	Sorrowless, free of thorns, that noble disciple only extinguishes themselves.


Imāni kho, mahārāja, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.	These are the five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.


Na socanāya paridevanāya,	Sorrowing and lamenting
Atthodha labbhā api appakopi;	doesn’t do even a little bit of good.
Socantamenaṃ dukhitaṃ viditvā,	When they know that you’re sad,
Paccatthikā attamanā bhavanti.	your enemies are encouraged.


Yato ca kho paṇḍito āpadāsu,	When an astute person doesn’t waver in the face of adversity,
Na vedhatī atthavinicchayaññū;	as they’re able to distinguish what’s beneficial,
Paccatthikāssa dukhitā bhavanti,	their enemies suffer,
Disvā mukhaṃ avikāraṃ purāṇaṃ.	seeing that their normal expression doesn’t change.


Jappena mantena subhāsitena,	Chants, recitations, fine sayings,
Anuppadānena paveṇiyā vā;	charity or traditions:
Yathā yathā yattha labhetha atthaṃ,	if by means of any such things you benefit,
Tathā tathā tattha parakkameyya.	then by all means keep doing them.


Sace pajāneyya alabbhaneyyo,	But if you understand that ‘this good thing
Mayāva aññena vā esa attho;	can’t be had by me or by anyone else’,
Asocamāno adhivāsayeyya,	you should accept it without sorrowing, thinking:
Kammaṃ daḷhaṃ kinti karomi dānī”ti.	‘The karma is strong. What can I do now?’”



Evaṃ vutte, muṇḍo rājā āyasmantaṃ nāradaṃ etadavoca:	When he said this, King Muṇḍa said to Venerable Nārada:
“ko nāmo ayaṃ, bhante, dhammapariyāyo”ti?	“Sir, what is the name of this exposition of the teaching?”
“Sokasallaharaṇo nāma ayaṃ, mahārāja, dhammapariyāyo”ti.	“Great king, this exposition of the teaching is called ‘Pulling Out Sorrow’s Arrow’.”
“Taggha, bhante, sokasallaharaṇo.	“Indeed, sir, this is the pulling out of sorrow’s arrow!
Imañhi me, bhante, dhammapariyāyaṃ sutvā sokasallaṃ pahīnan”ti.	Hearing this exposition of the teaching, I’ve given up sorrow’s arrow.”


Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ āmantesi:	Then King Muṇḍa addressed his treasurer, Piyaka:
“tena hi, samma piyaka, bhaddāya deviyā sarīraṃ jhāpetha; thūpañcassā karotha.	“Well then, my good Piyaka, cremate Queen Bhaddā’s corpse and build a monument.
Ajjatagge dāni mayaṃ nhāyissāma ceva vilimpissāma bhattañca bhuñjissāma kammante ca payojessāmā”ti.	From this day forth, I will bathe, anoint myself, eat my meals, and apply myself to my work.”

AN 5 vagga 6. Hindrances 6. Nīvaraṇavagga

51. Obstacles (⤴)


51. Āvaraṇasutta	51. Obstacles
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.	“monks, there are these five obstacles and hindrances, parasites of the mind that weaken wisdom.

full sutta: AN 5.51

…	…

52. A Heap of the Unskillful (⤴)


52. Akusalarāsisutta	52. A Heap of the Unskillful
“Akusalarāsīti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya.	“monks, rightly speaking, you’d call the five hindrances a ‘heap of the unskillful’.
Kevalo hāyaṃ, bhikkhave, akusalarāsi yadidaṃ pañca nīvaraṇā.	For these five hindrances are entirely a heap of the unskillful.
Katame pañca?	What five?
Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ.	The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Akusalarāsīti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya.	Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’.
Kevalo hāyaṃ, bhikkhave, akusalarāsi yadidaṃ pañca nīvaraṇā”ti.	For these five hindrances are entirely a heap of the unskillful.”

53. Factors That Support Meditation (⤴)


53. Padhāniyaṅgasutta	53. Factors That Support Meditation
“Pañcimāni, bhikkhave, padhāniyaṅgāni.	“monks, there are these five factors that support meditation.
Katamāni pañca?	What five?
Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ:	It’s when a monk has faith in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Appābādho hoti appātaṅko;	They are rarely ill or unwell.
samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;	Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
asaṭho hoti amāyāvī;	They’re not devious or deceitful.
yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu;	They reveal themselves honestly to the Teacher or sensible spiritual companions.
āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;	They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Imāni kho, bhikkhave, pañca padhāniyaṅgānī”ti.	These are the five factors that support meditation.”

54. Times Good for Meditation (⤴)


54. Samayasutta	54. Times Good for Meditation
“Pañcime, bhikkhave, asamayā padhānāya.	“monks, there are five times that are not good for meditation.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu jiṇṇo hoti jarāyābhibhūto.	Firstly, a monk is old, overcome with old age.
Ayaṃ, bhikkhave, paṭhamo asamayo padhānāya.	This is the first time that’s not good for meditation.


Puna caparaṃ, bhikkhave, bhikkhu byādhito hoti byādhinābhibhūto.	Furthermore, a monk is sick, overcome by sickness.
Ayaṃ, bhikkhave, dutiyo asamayo padhānāya.	This is the second time that’s not good for meditation.


Puna caparaṃ, bhikkhave, dubbhikkhaṃ hoti dussassaṃ dullabhapiṇḍaṃ, na sukaraṃ uñchena paggahena yāpetuṃ.	Furthermore, there’s a famine, a bad harvest, so it’s hard to get alms-food, and not easy to keep going by collecting alms.
Ayaṃ, bhikkhave, tatiyo asamayo padhānāya.	This is the third time that’s not good for meditation.


Puna caparaṃ, bhikkhave, bhayaṃ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti.	Furthermore, there’s peril from wild savages, and the countryfolk mount their vehicles and flee everywhere.
Ayaṃ, bhikkhave, catuttho asamayo padhānāya.	This is the fourth time that’s not good for meditation.


Puna caparaṃ, bhikkhave, saṅgho bhinno hoti.	Furthermore, there’s a schism in the Saṅgha.
Saṅghe kho pana, bhikkhave, bhinne aññamaññaṃ akkosā ca honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajā ca honti.	When the Saṅgha is split, they abuse, insult, block, and reject each other.
Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hoti.	This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds.
Ayaṃ, bhikkhave, pañcamo asamayo padhānāya.	This is the fifth time that’s not good for meditation.
Ime kho, bhikkhave, pañca asamayā padhānāyāti.	These are the five times that are not good for meditation.


Pañcime, bhikkhave, samayā padhānāya.	There are five times that are good for meditation.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu daharo hoti yuvā susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.	Firstly, a monk is a youth, young, black-haired, blessed with youth, in the prime of life.
Ayaṃ, bhikkhave, paṭhamo samayo padhānāya.	This is the first time that’s good for meditation.


Puna caparaṃ, bhikkhave, bhikkhu appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.	Furthermore, they are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
Ayaṃ, bhikkhave, dutiyo samayo padhānāya.	This is the second time that’s good for meditation.


Puna caparaṃ, bhikkhave, subhikkhaṃ hoti susassaṃ sulabhapiṇḍaṃ, sukaraṃ uñchena paggahena yāpetuṃ.	Furthermore, there’s plenty of food, a good harvest, so it’s easy to get alms-food, and easy to keep going by collecting alms.
Ayaṃ, bhikkhave, tatiyo samayo padhānāya.	This is the third time that’s good for meditation.


Puna caparaṃ, bhikkhave, manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti.	Furthermore, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Ayaṃ, bhikkhave, catuttho samayo padhānāya.	This is the fourth time that’s good for meditation.


Puna caparaṃ, bhikkhave, saṃgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati.	Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation.
Saṃghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ akkosā honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajā honti.	When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other.
Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hoti.	This inspires confidence in those without it, and increases confidence in those who have it.
Ayaṃ, bhikkhave, pañcamo samayo padhānāya.	This is the fifth time that’s good for meditation.
Ime kho, bhikkhave, pañca samayā padhānāyā”ti.	These are the five times that are good for meditation.”

55. Mother and Son (⤴)


55. Mātāputtasutta	55. Mother and Son
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena sāvatthiyaṃ ubho mātāputtā vassāvāsaṃ upagamiṃsu—	Now, at that time a mother and son had both entered the rainy season residence at Sāvatthī,
bhikkhu ca bhikkhunī ca.	as a monk and a nun.
Te aññamaññassa abhiṇhaṃ dassanakāmā ahesuṃ.	They wanted to see each other often.
Mātāpi puttassa abhiṇhaṃ dassanakāmā ahosi;	The mother wanted to see her son often,
puttopi mātaraṃ abhiṇhaṃ dassanakāmo ahosi.	and the son his mother.
Tesaṃ abhiṇhaṃ dassanā saṃsaggo ahosi.	Seeing each other often, they became close.
Saṃsagge sati vissāso ahosi.	Being so close, they became intimate.
Vissāse sati otāro ahosi.	And being intimate, lust overcame them.
Te otiṇṇacittā sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsu.	With their minds swamped by lust, without rejecting the training and declaring their inability to continue, they had sex.


Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then several monks went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“idha, bhante, sāvatthiyaṃ ubho mātāputtā vassāvāsaṃ upagamiṃsu—
bhikkhu ca bhikkhunī ca, te aññamaññassa abhiṇhaṃ dassanakāmā ahesuṃ, mātāpi puttassa abhiṇhaṃ dassanakāmā ahosi, puttopi mātaraṃ abhiṇhaṃ dassanakāmo ahosi.
Tesaṃ abhiṇhaṃ dassanā saṃsaggo ahosi, saṃsagge sati vissāso ahosi, vissāse sati otāro ahosi, te otiṇṇacittā sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsū”ti.


“Kiṃ nu so, bhikkhave, moghapuriso maññati:	“monks, how could that foolish man imagine that
‘na mātā putte sārajjati, putto vā pana mātarī’ti?	a mother cannot lust for her son, or that a son cannot lust for his mother?
Nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmi evaṃ rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ evaṃ antarāyakaraṃ anuttarassa yogakkhemassa adhigamāya yathayidaṃ, bhikkhave, itthirūpaṃ.	Compared to the sight of a woman, I do not see a single sight that is so arousing, desirable, intoxicating, captivating, and stupefying, and such an obstacle to reaching the supreme sanctuary.
Itthirūpe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā.	Sentient beings are lustful, greedy, tied, stupefied, and attached to the sight of a woman.
Te dīgharattaṃ socanti itthirūpavasānugā.	They sorrow for a long time under the sway of a woman’s sight.


Nāhaṃ, bhikkhave, aññaṃ ekasaddampi … ekagandhampi … ekarasampi … ekaphoṭṭhabbampi samanupassāmi evaṃ rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ evaṃ antarāyakaraṃ anuttarassa yogakkhemassa adhigamāya yathayidaṃ, bhikkhave, itthiphoṭṭhabbaṃ.	Compared to the sound … smell … taste … touch of a woman, I do not see a single touch that is so arousing, desirable, intoxicating, captivating, and stupefying, and such an obstacle to reaching the supreme sanctuary.
Itthiphoṭṭhabbe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā.	Sentient beings are lustful, greedy, tied, stupefied, and attached to the touch of a woman.
Te dīgharattaṃ socanti itthiphoṭṭhabbavasānugā.	They sorrow for a long time under the sway of a woman’s touch.


Itthī, bhikkhave, gacchantīpi purisassa cittaṃ pariyādāya tiṭṭhati;	When a woman walks, she occupies a man’s mind.
ṭhitāpi … pe … nisinnāpi … sayānāpi … hasantīpi … bhaṇantīpi … gāyantīpi … rodantīpi … ugghātitāpi … matāpi purisassa cittaṃ pariyādāya tiṭṭhati.	When a woman stands … sits … lies down … laughs … speaks … sings … cries … is injured, she occupies a man’s mind. Even when a woman is dead, she occupies a man’s mind.
Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya:	For if anyone should be rightly called ‘an all-round snare of Māra’, it’s females.
‘samantapāso mārassā’ti mātugāmaṃyeva sammā vadamāno vadeyya:
‘samantapāso mārassā’ti.


Sallape asihatthena,	You might chat with someone who has knife in hand.
pisācenāpi sallape;	You might even chat with a goblin.
Āsīvisampi āsīde,	You might sit close by a viper,
yena daṭṭho na jīvati;	whose bite would take your life.
Na tveva eko ekāya,	But never should you chat
mātugāmena sallape.	one on one with a female.


Muṭṭhassatiṃ tā bandhanti,	They captivate the unrememberful
pekkhitena sitena ca;	with a glance and a smile.
Athopi dunnivatthena,	Or scantily clad,
mañjunā bhaṇitena ca;	they speak charming words.
Neso jano svāsīsado,	It’s not good to sit with such a person,
api ugghātito mato.	even if she’s injured or dead.


Pañca kāmaguṇā ete,	These five kinds of sensual stimulation
itthirūpasmiṃ dissare;	are apparent in a woman’s body:
Rūpā saddā rasā gandhā,	sights, sounds, tastes, smells,
phoṭṭhabbā ca manoramā.	and touches so delightful.


Tesaṃ kāmoghavūḷhānaṃ,	Those swept away by the flood of sensual pleasures,
kāme aparijānataṃ;	not comprehending them,
Kālaṃ gati bhavābhavaṃ,	make their priority transmigration—
saṃsārasmiṃ purakkhatā.	time and destination, life after life.


Ye ca kāme pariññāya,	But those who completely understand sensual pleasures
caranti akutobhayā;	live fearing nothing from any quarter.
Te ve pāraṅgatā loke,	They are those in the world who’ve crossed over,
ye pattā āsavakkhayan”ti.	having reached the ending of defilements.”

56. Mentor (⤴)


56. Upajjhāyasutta	56. Mentor
Atha kho aññataro bhikkhu yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṃ upajjhāyaṃ etadavoca:	Then a monk went up to his own mentor, and said:
“etarahi me, bhante, madhurakajāto ceva kāyo, disā ca me na pakkhāyanti, dhammā ca maṃ nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā”ti.	“Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings aren’t clear to me, and dullness and drowsiness fill my mind. I live the spiritual life dissatisfied, and have doubts about the teachings.”


Atha kho so bhikkhu taṃ saddhivihārikaṃ bhikkhuṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then that monk took his pupil to the Buddha, bowed, sat down to one side, and said to him:
“ayaṃ, bhante, bhikkhu evamāha:	“Sir, this monk says this:
‘etarahi me, bhante, madhurakajāto ceva kāyo, disā ca maṃ na pakkhāyanti, dhammā ca me nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā’”ti.	‘Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings aren’t clear to me, and dullness and drowsiness fill my mind. I live the spiritual life dissatisfied, and have doubts about the teachings.’”


“Evañhetaṃ, bhikkhu, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṃ ananuyuttassa, avipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ ananuyuttassa viharato, yaṃ madhurakajāto ceva kāyo hoti, disā cassa na pakkhāyanti, dhammā ca taṃ nappaṭibhanti, thinamiddhañcassa cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carati, hoti cassa dhammesu vicikicchā.	“That’s how it is, monk, when your sense doors are unguarded, you eat too much, you’re not dedicated to wakefulness, you’re unable to discern skillful qualities, and you don’t pursue the development of the qualities that lead to awakening in the evening and toward dawn. Your body feels like it’s drugged. You’re disorientated, the teachings aren’t clear to you, and dullness and drowsiness fill your mind. You live the spiritual life dissatisfied, and have doubts about the teachings.
Tasmātiha te, bhikkhu, evaṃ sikkhitabbaṃ:	So you should train like this:
‘indriyesu guttadvāro bhavissāmi, bhojane mattaññū, jāgariyaṃ anuyutto, vipassako kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyutto viharissāmī’ti.	‘I will guard my sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’
Evañhi te, bhikkhu, sikkhitabban”ti.	That’s how you should train.”


Atha kho so bhikkhu bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	When that monk had been given this advice by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then that monk, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro pana so bhikkhu arahataṃ ahosi.	And that monk became one of the perfected.


Atha kho so bhikkhu arahattaṃ patto yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṃ upajjhāyaṃ etadavoca:	When that monk had attained perfection, he went up to his own mentor, and said:
“etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā”ti.	“Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings inspire me, and dullness and drowsiness don’t fill my mind. I live the spiritual life satisfied, and have no doubts about the teachings.”
Atha kho so bhikkhu taṃ saddhivihārikaṃ bhikkhuṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then that monk took his pupil to the Buddha, bowed, sat down to one side, and said to him:
“ayaṃ, bhante, bhikkhu evamāha:	“Sir, this monk says this:
‘etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā’”ti.	‘Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings inspire me, and dullness and drowsiness don’t fill my mind. I live the spiritual life satisfied, and have no doubts about the teachings.’”


“Evañhetaṃ, bhikkhu, hoti indriyesu guttadvārassa, bhojane mattaññuno, jāgariyaṃ anuyuttassa, vipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyuttassa viharato, yaṃ na ceva madhurakajāto kāyo hoti, disā cassa pakkhāyanti, dhammā ca taṃ paṭibhanti, thinamiddhañcassa cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carati, na cassa hoti dhammesu vicikicchā.	“That’s how it is, monk, when your sense doors are guarded, you’re moderate in eating, you’re dedicated to wakefulness, you’re able to discern skillful qualities, and you pursue the development of the qualities that lead to awakening in the evening and toward dawn. Your body doesn’t feel like it’s drugged. You’re not disorientated, the teachings inspire you, and dullness and drowsiness don’t fill your mind. You live the spiritual life satisfied, and have no doubts about the teachings.
Tasmātiha vo, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā, vipassakā kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyuttā viharissāmā’ti.	‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

57. Subjects for Regular Reflection (⤴)


57. Abhiṇhapaccavekkhitabbaṭhānasutta	57. Subjects for Regular Reflection
“Pañcimāni, bhikkhave, ṭhānāni abhiṇhaṃ paccavekkhitabbāni itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	“monks, a woman or a man, a layperson or a renunciate should often reflect on these five subjects.
Katamāni pañca?	What five?
‘Jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	‘I am liable to grow old, I am not exempt from old age.’ A woman or a man, a layperson or a renunciate should often reflect on this.
‘Byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	‘I am liable to get sick, I am not exempt from sickness.’ …
‘Maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	‘I am liable to die, I am not exempt from death.’ …
‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	‘I must be parted and separated from all I hold dear and beloved.’ …
‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo.	‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.
Yaṃ kammaṃ karissāmi—kalyāṇaṃ vā pāpakaṃ vā—	I shall be the heir of whatever deeds I do, whether good or bad.’
tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	A woman or a man, a layperson or a renunciate should often reflect on this.


Kiñca, bhikkhave, atthavasaṃ paṭicca ‘jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?	What is the advantage for a woman or a man, a layperson or a renunciate of often reflecting like this: ‘I am liable to grow old, I am not exempt from old age’?
Atthi, bhikkhave, sattānaṃ yobbane yobbanamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.	There are sentient beings who, intoxicated with the vanity of youth, do bad things by way of body, speech, and mind.
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo yobbane yobbanamado so sabbaso vā pahīyati tanu vā pana hoti.	Reflecting often on this subject, they entirely give up the vanity of youth, or at least reduce it.
Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	This is the advantage for a woman or a man, a layperson or a renunciate of often reflecting like this: ‘I am liable to grow old, I am not exempt from old age’.


Kiñca, bhikkhave, atthavasaṃ paṭicca ‘byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?	What is the advantage of often reflecting like this: ‘I am liable to get sick, I am not exempt from sickness’?
Atthi, bhikkhave, sattānaṃ ārogye ārogyamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.	There are sentient beings who, drunk on the vanity of health, do bad things by way of body, speech, and mind.
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo ārogye ārogyamado so sabbaso vā pahīyati tanu vā pana hoti.	Reflecting often on this subject, they entirely give up the vanity of health, or at least reduce it.
Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	This is the advantage of often reflecting like this: ‘I am liable to get sick, I am not exempt from sickness’.


Kiñca, bhikkhave, atthavasaṃ paṭicca ‘maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?	What is the advantage of often reflecting like this: ‘I am liable to die, I am not exempt from death’?
Atthi, bhikkhave, sattānaṃ jīvite jīvitamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.	There are sentient beings who, drunk on the vanity of life, do bad things by way of body, speech, and mind.
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo jīvite jīvitamado so sabbaso vā pahīyati tanu vā pana hoti.	Reflecting often on this subject, they entirely give up the vanity of life, or at least reduce it.
Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	This is the advantage of often reflecting like this: ‘I am liable to die, I am not exempt from death’.


Kiñca, bhikkhave, atthavasaṃ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?	What is the advantage of often reflecting like this: ‘I must be parted and separated from all I hold dear and beloved’?
Atthi, bhikkhave, sattānaṃ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.	There are sentient beings who, aroused by desire and lust for their dear and beloved, do bad things by way of body, speech, and mind.
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo piyesu manāpesu chandarāgo so sabbaso vā pahīyati tanu vā pana hoti.	Reflecting often on this subject, they entirely give up desire and lust for their dear and beloved, or at least reduce it.
Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	This is the advantage of often reflecting like this: ‘I must be parted and separated from all I hold dear and beloved’.


Kiñca, bhikkhave, atthavasaṃ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi—	What is the advantage of often reflecting like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.
kalyāṇaṃ vā pāpakaṃ vā—tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?	I shall be the heir of whatever deeds I do, whether good or bad’?
Atthi, bhikkhave, sattānaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ.	There are sentient beings who do bad things by way of body, speech, and mind.
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato sabbaso vā duccaritaṃ pahīyati tanu vā pana hoti.	Reflecting often on this subject, they entirely give up bad conduct, or at least reduce it.
Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi—	This is the advantage for a woman or a man, a layperson or a renunciate of often reflecting like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.
kalyāṇaṃ vā pāpakaṃ vā—	I shall be the heir of whatever deeds I do, whether good or bad.’
tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.


Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Then that noble disciple reflects:
‘na kho ahaññeveko jarādhammo jaraṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā jarādhammā jaraṃ anatītā’ti.	‘It’s not just me who is liable to grow old, not being exempt from old age. For all sentient beings grow old according to their nature, as long as they come and go, die and are reborn.’
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.	When they reflect often on this subject, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti anusayā byantīhonti.	By doing so, they give up the fetters and eliminate the underlying tendencies.


‘Na kho ahaññeveko byādhidhammo byādhiṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā byādhidhammā byādhiṃ anatītā’ti.	‘It’s not just me who is liable to get sick, not being exempt from sickness. For all sentient beings get sick according to their nature, as long as they come and go, die and are reborn.’
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.	When they reflect often on this subject, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.	By doing so, they give up the fetters and eliminate the underlying tendencies.


‘Na kho ahaññeveko maraṇadhammo maraṇaṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā maraṇadhammā maraṇaṃ anatītā’ti.	‘It’s not just me who is liable to die, not being exempt from death. For all sentient beings die according to their nature, as long as they come and go, die and are reborn.’
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.	When they reflect often on this subject, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.	By doing so, they give up the fetters and eliminate the underlying tendencies.


‘Na kho mayhevekassa sabbehi piyehi manāpehi nānābhāvo vinābhāvo, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ piyehi manāpehi nānābhāvo vinābhāvo’ti.	‘It’s not just me who must be parted and separated from all I hold dear and beloved. For all sentient beings must be parted and separated from all they hold dear and beloved, as long as they come and go, die and are reborn.’
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.	When they reflect often on this subject, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.	By doing so, they give up the fetters and eliminate the underlying tendencies.


‘Na kho ahaññeveko kammassako kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi—kalyāṇaṃ vā pāpakaṃ vā—tassa dāyādo bhavissāmi;	‘It’s not just me who shall be the owner of my deeds and heir to my deeds.
atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammapaṭisaraṇā, yaṃ kammaṃ karissanti—kalyāṇaṃ vā pāpakaṃ vā—tassa dāyādā bhavissantī’ti.	For all sentient beings shall be the owners of their deeds and heirs to their deeds, as long as they come and go, die and are reborn.’
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.	When they reflect often on this subject, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhontīti.	By doing so, they give up the fetters and eliminate the underlying tendencies.


Byādhidhammā jarādhammā,	For others, sickness is natural,
atho maraṇadhammino;	and so are old age and death.
Yathā dhammā tathā sattā,	Though this is how their nature is,
jigucchanti puthujjanā.	ordinary people feel disgusted.


Ahañce taṃ jiguccheyyaṃ,	If I were to be disgusted
evaṃ dhammesu pāṇisu;	with creatures whose nature is such,
Na metaṃ patirūpassa,	it would not be appropriate for me,
mama evaṃ vihārino.	since my life is just the same.


Sohaṃ evaṃ viharanto,	Living in such a way,
ñatvā dhammaṃ nirūpadhiṃ;	I understood the reality without attachments.
Ārogye yobbanasmiñca,	I mastered all vanities—
jīvitasmiñca ye madā.	of health, of youth,


Sabbe made abhibhosmi,	and even of life—
Nekkhammaṃ daṭṭhu khemato;	seeing safety in renunciation.
Tassa me ahu ussāho,	Zeal sprang up in me
Nibbānaṃ abhipassato.	as I looked to nirvana.


Nāhaṃ bhabbo etarahi,	Now I’m unable
Kāmāni paṭisevituṃ;	to indulge in sensual pleasures;
Anivatti bhavissāmi,	there’s no turning back,
Brahmacariyaparāyaṇo”ti.	until the spiritual life is complete.”

58. The Licchavi Youths (⤴)


58. Licchavikumārakasutta	58. The Licchavi Youths
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Then after the meal, on his return from alms-round, he plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation.


Tena kho pana samayena sambahulā licchavikumārakā sajjāni dhanūni ādāya kukkurasaṅghaparivutā mahāvane anucaṅkamamānā anuvicaramānā addasu bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ;	Now at that time several Licchavi youths took strung bows and, escorted by a pack of hounds, were going for a walk in the Great Wood when they saw the Buddha seated at the root of a tree.
disvāna sajjāni dhanūni nikkhipitvā kukkurasaṅghaṃ ekamantaṃ uyyojetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṃ payirupāsanti.	When they saw him, they put down their strung bows, tied their hounds up to one side, and went up to him. They bowed and silently paid homage to the Buddha with joined palms.


Tena kho pana samayena mahānāmo licchavi mahāvane jaṅghāvihāraṃ anucaṅkamamāno addasa te licchavikumārake tuṇhībhūte tuṇhībhūte pañjalike bhagavantaṃ payirupāsante;	Now at that time Mahānāma the Licchavi was going for a walk in the Great Wood when he saw those Licchavi youths silently paying homage to the Buddha with joined palms.
disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Seeing this, he went up to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho mahānāmo licchavi udānaṃ udānesi:	and spoke these words of inspiration:
“bhavissanti vajjī, bhavissanti vajjī”ti.	“They will make it as Vajjis! They will make it as Vajjis!”


“Kiṃ pana tvaṃ, mahānāma, evaṃ vadesi:	“But Mahānāma, why do you say that they will make it as Vajjis?”
‘bhavissanti vajjī, bhavissanti vajjī’”ti?
“Ime, bhante, licchavikumārakā caṇḍā pharusā apānubhā.	“Sir, these Licchavi youths are violent, harsh, and brash.
Yānipi tāni kulesu paheṇakāni pahīyanti, ucchūti vā badarāti vā pūvāti vā modakāti vā saṅkulikāti vā, tāni vilumpitvā vilumpitvā khādanti;	Whenever sweets are left out for families—sugar-cane, jujube fruits, pancakes, pies, or fritters—they filch them and eat them up.
kulitthīnampi kulakumārīnampi pacchāliyaṃ khipanti.	And they hit women and girls of good families on their backs.
Te dānime tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṃ payirupāsantī”ti.	But now they’re silently paying homage to the Buddha with joined palms.”


“Yassa kassaci, mahānāma, kulaputtassa pañca dhammā saṃvijjanti—
yadi vā rañño khattiyassa muddhāvasittassa, yadi vā raṭṭhikassa pettanikassa, yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṃ kārenti, vuddhiyeva pāṭikaṅkhā, no parihāni.	“Mahānāma, you can expect only growth, not decline, when you find five qualities in any son of a good family—whether he’s an anointed king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.


Katame pañca?	What five?
Idha, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mātāpitaro sakkaroti garuṃ karoti māneti pūjeti.	Firstly, a son of a good family uses his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—to honor, respect, esteem, and venerate his mother and father.
Tamenaṃ mātāpitaro sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti:	Honored in this way, his mother and father love him with a good heart, wishing:
‘ciraṃ jīva, dīghamāyuṃ pālehī’ti.	‘Live long! Stay alive for a long time!’
Mātāpitānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.	When a son of good family is loved by his mother and father, you can expect only growth, not decline.


Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi puttadāradāsakammakaraporise sakkaroti garuṃ karoti māneti pūjeti.	Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate his wives and children, bondservants, workers, and staff.
Tamenaṃ puttadāradāsakammakaraporisā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti:	Honored in this way, his wives and children, bondservants, workers, and staff love him with a good heart, wishing:
‘ciraṃ jīva, dīghamāyuṃ pālehī’ti.	‘Live long! Stay alive for a long time!’
Puttadāradāsakammakaraporisānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.	When a son of good family is loved by his wives and children, bondservants, workers, and staff, you can expect only growth, not decline.


Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi khettakammantasāmantasabyohāre sakkaroti garuṃ karoti māneti pūjeti.	Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate those who work the neighboring fields, and those he does business with.
Tamenaṃ khettakammantasāmantasabyohārā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti:	Honored in this way, those who work the neighboring fields, and those he does business with love him with a good heart, wishing:
‘ciraṃ jīva, dīghamāyuṃ pālehī’ti.	‘Live long! Stay alive for a long time!’
Khettakammantasāmantasabyohārānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.	When a son of good family is loved by those who work the neighboring fields, and those he does business with, you can expect only growth, not decline.


Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yāvatā balipaṭiggāhikā devatā sakkaroti garuṃ karoti māneti pūjeti.	Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate the deities who receive spirit-offerings.
Tamenaṃ balipaṭiggāhikā devatā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti:	Honored in this way, the deities who receive spirit-offerings love him with a good heart, wishing:
‘ciraṃ jīva, dīghamāyuṃ pālehī’ti.	‘Live long! Stay alive for a long time!’
devatānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.	When a son of good family is loved by the deities, you can expect only growth, not decline.


Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi samaṇabrāhmaṇe sakkaroti garuṃ karoti māneti pūjeti.	Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate ascetics and brahmins.
Tamenaṃ samaṇabrāhmaṇā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti:	Honored in this way, ascetics and brahmins love him with a good heart, wishing:
‘ciraṃ jīva, dīghamāyuṃ pālehī’ti.	‘Live long! Stay alive for a long time!’
Samaṇabrāhmaṇānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.	When a son of good family is loved by ascetics and brahmins, you can expect only growth, not decline.


Yassa kassaci, mahānāma, kulaputtassa ime pañca dhammā saṃvijjanti—	You can expect only growth, not decline, when you find these five qualities in any son of a good family—
yadi vā rañño khattiyassa muddhābhisittassa, yadi vā raṭṭhikassa pettanikassa, yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṃ kārenti, vuddhiyeva pāṭikaṅkhā, no parihānīti.	whether he’s an anointed king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.


Mātāpitukiccakaro,	He’s always dutiful to his mother and father,
puttadārahito sadā;	and for the good of his wives and children.
Antojanassa atthāya,	He looks after those in his household,
ye cassa anujīvino.	and those dependent on him for their livelihood.


Ubhinnañceva atthāya,	A kind and ethical person
Vadaññū hoti sīlavā;	looks after the welfare of relatives—
Ñātīnaṃ pubbapetānaṃ,	both those who have passed away,
Diṭṭhe dhamme ca jīvataṃ.	and those alive at present.


Samaṇānaṃ brāhmaṇānaṃ,	While living at home, an astute person
devatānañca paṇḍito;	uses legitimate means to give rise to joy
Vittisañjanano hoti,	for ascetics, brahmins,
dhammena gharamāvasaṃ.	and also the gods.


So karitvāna kalyāṇaṃ,	Having done good,
pujjo hoti pasaṃsiyo;	he’s venerable and praiseworthy.
Idheva naṃ pasaṃsanti,	They praise him in this life,
pecca sagge pamodatī”ti.	and he departs to rejoice in heaven.”

59. Gone Forth When Old (1st) (⤴)


59. Paṭhamavuḍḍhapabbajitasutta	59. Gone Forth When Old (1st)
“Pañcahi, bhikkhave, dhammehi samannāgato dullabho vuḍḍhapabbajito.	“monks, it’s hard to find someone gone forth when old who has five qualities.
Katamehi pañcahi?	What five?
Dullabho, bhikkhave, vuḍḍhapabbajito nipuṇo, dullabho ākappasampanno, dullabho bahussuto, dullabho dhammakathiko, dullabho vinayadharo.	It’s hard to find someone gone forth when old who is sophisticated, well-presented, and learned, who can teach Dhamma, and has memorized the texts on monastic training.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato dullabho vuḍḍhapabbajitoti.	It’s hard to find someone gone forth when old who has these five qualities.”

60. Gone Forth When Old (2nd) (⤴)


60. Dutiyavuḍḍhapabbajitasutta	60. Gone Forth When Old (2nd)
Pañcahi, bhikkhave, dhammehi samannāgato dullabho vuḍḍhapabbajito.	“monks, it’s hard to find someone gone forth when old who has five qualities.
Katamehi pañcahi?	What five?
Dullabho, bhikkhave, vuḍḍhapabbajito suvaco, dullabho suggahitaggāhī, dullabho padakkhiṇaggāhī, dullabho dhammakathiko, dullabho vinayadharo.	It’s hard to find someone gone forth when old who is easy to admonish, retains what they learn, and learns respectfully, who can teach the Dhamma, and has memorized the texts on monastic training.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato dullabho vuḍḍhapabbajito”ti.	It’s hard to find someone gone forth when old who has these five qualities.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 5 vagga 4-6

AN 5 vagga 4-6

AN 5 vagga 4. With Sumanā 4. Sumanavagga

31. With Sumanā (⤴)

32. With Cundī (⤴)

33. With Uggaha (⤴)

34. With General Sīha (⤴)

35. The Benefits of Giving (⤴)

36. Timely Gifts (⤴)

37. Food (⤴)

38. Faith (⤴)

39. A Child (⤴)

40. Great Sal Trees (⤴)

AN 5 vagga 5. With King Muṇḍa 5. Muṇḍarājavagga

41. Getting Rich (⤴)

42. A Good Person (⤴)

43. Likable (⤴)

44. Agreeable (⤴)

45. Overflowing Merit (⤴)

46. Success (⤴)

47. Wealth (⤴)

48. Things That Cannot Be Had (⤴)

49. The King of Kosala (⤴)

50. With Nārada (⤴)

AN 5 vagga 6. Hindrances 6. Nīvaraṇavagga

51. Obstacles (⤴)

full sutta: AN 5.51

52. A Heap of the Unskillful (⤴)

53. Factors That Support Meditation (⤴)

54. Times Good for Meditation (⤴)

55. Mother and Son (⤴)

56. Mentor (⤴)

57. Subjects for Regular Reflection (⤴)

58. The Licchavi Youths (⤴)

59. Gone Forth When Old (1st) (⤴)

60. Gone Forth When Old (2nd) (⤴)

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