4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸AN‍AN 8📇 → AN 8    🔝   

AN 8 has 11 vaggas, ~90 suttas, (repetition series to 627)

 AN 8..1.. - AN 8 vagga 1 Mettā: friendly-kindness-chapter
AN 8..2.. - AN 8 vagga 2 Mahā: The Great Chapter
AN 8..3.. - AN 8 vagga 3 Gahapati: Householders
AN 8..4.. - AN 8 vagga 4 Dāna: Giving
AN 8..5.. - AN 8 vagga 5 uposatha: (sabbath
AN 8..6.. - AN 8 vagga 6 Gotamī: Gotamī
AN 8..7.. - AN 8 vagga 7 Bhūmicāla: Earthquakes
AN 8..8.. - AN 8 vagga 8 Yamaka: Pairs
AN 8..9.. - AN 8 vagga 9 Sati: rememberfulness
AN 8..10.. - AN 8 vagga 10 Sāmañña: Similarity
AN 8..11.. - AN 8 vagga 11 Rāgapeyyāla: Abbreviated Texts Beginning With Greed

detailed TOC

 AN 8..1.. - AN 8 vagga 1 Mettā: friendly-kindness-chapter
    AN 8.1 - AN 8.1 Mettā-: friendly-kindness-discourse
    AN 8.2 - AN 8.2 Paññā: Wisdom
    AN 8.3 - AN 8.3 Paṭhamaappiya: Disliked (1st)
    AN 8.4 - AN 8.4 Dutiyaappiya: Disliked (2nd)
    AN 8.5 - AN 8.5 Paṭhamalokadhamma: Worldly Conditions (1st)
    AN 8.6 - AN 8.6 Dutiyalokadhamma: Worldly Conditions (2nd)
    AN 8.7 - AN 8.7 Devadattavipatti: Devadatta’s Failure
    AN 8.8 - AN 8.8 Uttaravipatti: Uttara on Failure
    AN 8.9 - AN 8.9 Nanda: Nanda
    AN 8.10 - AN 8.10 Kāraṇḍava: Trash
AN 8..2.. - AN 8 vagga 2 Mahā: The Great Chapter
    AN 8.11 - AN 8.11 Verañja: At Verañja
    AN 8.12 - AN 8.12 Sīha: With Sīha
    AN 8.13 - AN 8.13 Assājānīya: A Thoroughbred
    AN 8.14 - AN 8.14 Assakhaḷuṅka: A Wild Colt
    AN 8.15 - AN 8.15 Mala: Stains
    AN 8.16 - AN 8.16 Dūteyya: Going on a Mission
    AN 8.17 - AN 8.17 bound (1st)
    AN 8.18 - AN 8.18 b.bodhi trans.
    AN 8.18 - AN 8.18 Dutiya-bandhana-: Imprisonment (2nd)
    AN 8.19 - AN 8.19 Pahārāda: With Pahārāda
    AN 8.20 - AN 8.20 Uposatha: Sabbath
AN 8..3.. - AN 8 vagga 3 Gahapati: Householders
    AN 8.21 - AN 8.21 Paṭhamaugga: With Ugga of Vesālī
    AN 8.22 - AN 8.22 Dutiyaugga: With Ugga of the Village of Hatthi
    AN 8.23 - AN 8.23 Paṭhamahatthaka: With Hatthaka (1st)
    AN 8.24 - AN 8.24 Dutiyahatthaka: With Hatthaka (2nd)
    AN 8.25 - AN 8.25 Mahānāma: With Mahānāma
    AN 8.26 - AN 8.26 Jīvaka: With Jīvaka
    AN 8.27 - AN 8.27 Paṭhamabala: Powers (1st)
    AN 8.28 - AN 8.28 Dutiyabala: Powers (2nd)
    AN 8.29 - AN 8.29 Akkhaṇa: Lost Opportunities
    AN 8.30 - AN 8.30 Anuruddha-mahā-vitakka: Anuruddha and the Great Thoughts
        AN 8.30.1 - (Anuruddha has line of thinking, pari-vitakka, on these 7 great thoughts)
        AN 8.30.1.1 – (Buddha uses psychic power to read Anuruddha’s vitakka thoughts)
        AN 8.30.1.2 – (Buddha adds one more to make it 8 great thoughts)
        AN 8.30.1.3 – (eighth thought of not ‘proliferating’ is reference to MN 18 vitakka thought proliferation)
        AN 8.30.5 – (You transition seamlessly from vitakka of 8 great thoughts into First jhāna’s vitakka)
        AN 8.30.5.2 – (2nd jhāna)
        AN 8.30.5.3 – (3rd jhāna)
        AN 8.30.5.5 – (4th jhāna)
        AN 8.30.5.10 – (4 jhānas = heightened mental states = ābhi-cetasikānaṃ, often synonym with pleasant abiding ‘diṭṭha-dhamma-sukha-vihāra)
        AN 8.30.10 – (5 Requisites of living Similes)
        AN 8.30.10.1 – (rag robe ↔ chest full of fine garments of different colors)
        AN 8.30.10.2 – (almsfood ↔ fine rice with fancy soups and sauces)
        AN 8.30.10.3 – (sitting under tree ↔ fine bungalow with windows protecting you from mosquitos and wind)
        AN 8.30.10.4 – (sleeping under tree ↔ fine canopied bed with fancy covers and blankets)
        AN 8.30.10.5 – (medicinal fermented urine ↔ ghee and honey)
        AN 8.30.10.11 – (all 5 similes use of phāsu-vihārāya, comfortable abiding, is also synonym of jhāna, meaning jhāna is done in variety of postures and actitivies)
        AN 8.30.50 – (Buddha gives more detailed explanation of 8 great thoughts)
        AN 8.30.50.1 – (1. this Dharma is for those with few wishes – such as good reputation)
        AN 8.30.50.2 – (2. this Dharma is for the contented – with 4 requisites)
        AN 8.30.50.3 – (3. this Dharma is for those who judiciously-seclude [themselves from bad company and unskillful Dharmas])
        AN 8.30.50.4 – (4. this Dharma is for those with vigor)
        AN 8.30.50.5 – (5. this Dharma is for those who are mindful [of The Dharma])
        AN 8.30.50.6 – (6. this Dharma is for those with undistractible-lucidity,)
        AN 8.30.50.7 – (7. this Dharma is for the wise)
        AN 8.30.50.8 – (8. this Dharma is for those who don’t enjoy proliferating)
        AN 8.30.60 - (Anuruddha becomes arahant with 3 higher knowledges)
        AN 8.30.60.1 - (verse draws connection to saṅkappo and vitakka)
AN 8..4.. - AN 8 vagga 4 Dāna: Giving
    AN 8.31 - AN 8.31 Paṭhamadāna: Giving (1st)
    AN 8.32 - AN 8.32 Dutiyadāna: Giving (2nd)
    AN 8.33 - AN 8.33 Dānavatthu: Reasons to Give
    AN 8.34 - AN 8.34 Khetta: A Field
    AN 8.35 - AN 8.35 Dānūpapatti: Rebirth by Giving
    AN 8.36 - AN 8.36 Puññakiriyavatthu: Grounds for Making Merit
    AN 8.37 - AN 8.37 Sappurisadāna: Gifts of a Good Person
    AN 8.38 - AN 8.38 Sappurisa: A Good Person
    AN 8.39 - AN 8.39 Abhisanda: Overflowing Merit
    AN 8.40 - AN 8.40 Duccaritavipāka: The Results of Misconduct
AN 8..5.. - AN 8 vagga 5 uposatha: (sabbath
    AN 8.41 - AN 8.41 Saṅkhittūposatha: The Sabbath With Eight Factors, In Brief
    AN 8.42 - AN 8.42 Vitthatūposatha: The Sabbath With Eight Factors, In Detail
    AN 8.43 - AN 8.43 Visākhā: With Visākhā on the Sabbath
    AN 8.44 - AN 8.44 Vāseṭṭha: With Vāseṭṭha on the Sabbath
    AN 8.45 - AN 8.45 Bojjha: With Bojjhā on the Sabbath
    AN 8.46 - AN 8.46 Anuruddha: Anuruddha and the Agreeable Deities
    AN 8.47 - AN 8.47 Dutiyavisākhā: With Visākhā on the loveable Gods
    AN 8.48 - AN 8.48 Nakulamātā: With Nakula’s Mother on the loveable Gods
    AN 8.49 - AN 8.49 Paṭhamaidhalokika: Winning in This Life (1st)
    AN 8.50 - AN 8.50 Dutiyaidhalokika: Winning in This Life (2nd)
AN 8..6.. - AN 8 vagga 6 Gotamī: Gotamī
    AN 8.51 - AN 8.51 Gotamī: With Gotamī
    AN 8.52 - AN 8.52 Ovāda: An Adviser for Nuns
    AN 8.53 - AN 8.53 Saṅkhitta: Brief Advice to Gotamī
    AN 8.54 - AN 8.54 Dīghajāṇu: With Dīghajāṇu
    AN 8.55 - AN 8.55 Ujjaya: With Ujjaya
    AN 8.56 - AN 8.56 Bhaya: Danger
    AN 8.57 - AN 8.57 Paṭhamaāhuneyya: Worthy of Offerings to the Gods (1st)
    AN 8.58 - AN 8.58 Dutiyaāhuneyya: Worthy of Offerings to the Gods (2nd)
    AN 8.59 - AN 8.59 Paṭhamapuggala: Eight People (1st)
    AN 8.60 - AN 8.60 Dutiyapuggala: Eight People (2nd)
AN 8..7.. - AN 8 vagga 7 Bhūmicāla: Earthquakes
    AN 8.61 - AN 8.61 Icchā: Desire
    AN 8.62 - AN 8.62 Alaṃ: Good Enough
    AN 8.63 - AN 8.63 Saṅkhitta: A Teaching in Brief
        AN 8.63.1 – (4bv brahma vihāras done simultaneously with 4 jhānas)
        AN 8.63.1.1 – (4bv #1: mettā me ceto-vimutti)
        AN 8.63.1.1.2 – (combine 4bv with samādhi in 3 ways for four jhānas)
        AN 8.63.1.2 – (4Bv #2: karuṇā me ceto-vimutti)
        AN 8.63.1.2.2 – (combine 4bv with samādhi in 3 ways for four jhānas)
        AN 8.63.1.3 – (4Bv #3: muditā me ceto-vimutti)
        AN 8.63.1.3.2 – (combine 4bv with samādhi in 3 ways for four jhānas)
        AN 8.63.1.4 – (4Bv #4: upekkhā me ceto-vimutti)
        AN 8.63.1.4.2 – (combine 4bv with samādhi in 3 ways for four jhānas)
        AN 8.63.2 – (4sp sati-'paṭṭhāna done simultaneously with 4 jhānas)
        AN 8.63.2.1 – (4sp #1: seeing body as it actually is)
        AN 8.63.2.1.2 – (combine 4sp with samādhi in 3 ways for four jhānas)
        AN 8.63.2.2 – (4sp #2: seeing sensations as they actually are)
        AN 8.63.2.2.2 – (combine 4sp with samādhi in 3 ways for four jhānas)
        AN 8.63.2.3 – (4sp #3: seeing the mind as it actually is)
        AN 8.63.2.3.2 – (combine 4sp with samādhi in 3 ways for four jhānas)
        AN 8.63.2.4 – (4sp #4: seeing Dharma as it actually is)
        AN 8.63.2.4.2 – (combine 4sp with samādhi in 3 ways for four jhānas)
        AN 8.63.3 – (all of these jhānas and samādhis and sati are done simultaneously in all four postures: is blissful and comfortable)
        AN 8.63.4 – (conclusion: monk practicing in this way becomes an arahant)
    AN 8.64 - AN 8.64 Gayāsīsa: At Gāyā Head
        AN 8.64.1 - (1. I perceived light, but saw NO forms;)
        AN 8.64.2 - (2. I perceived light and saw forms;)
        AN 8.64.3 - (3. Associate and converse with devas;)
        AN 8.64.4 - (4. Know different classes/hosts/realms of devas)
        AN 8.64.5 - (5. What kind of kamma led to deva being reborn in that class)
        AN 8.64.6 - (6. Know result of kamma experienced as pleasure/pain in different deva classes;)
        AN 8.64.7 - (7. Know the result of kamma why devas have certain life span length;)
        AN 8.64.8 - (8. Buddha knows whether he previous lived with those devas or not;)
        AN 8.64.10 - (conclusion: knowledge and vision not complete until… these permutations satisfied)
    AN 8.65 - AN 8.65 Abhibhāyatana: Dimensions of Mastery
    AN 8.66 - AN 8.66 Vimokkha: Liberations
    AN 8.67 - AN 8.67 Anariyavohāra: Ignoble Expressions
    AN 8.68 - AN 8.68 Ariyavohāra: Noble Expressions
    AN 8.69 - AN 8.69 Parisā: Assemblies
    AN 8.70 - AN 8.70 Bhūmicāla: Earthquakes
AN 8..8.. - AN 8 vagga 8 Yamaka: Pairs
    AN 8.71 - AN 8.71 Paṭhamasaddhā: Inspiring All Around (1st)
    AN 8.72 - AN 8.72 Dutiyasaddhā: Inspiring All Around (2nd)
    AN 8.73 - AN 8.73 Paṭhamamaraṇassati: remembering of Death (1st)
    AN 8.74 - AN 8.74 Dutiyamaraṇassati: remembering of Death (2nd)
    AN 8.75 - AN 8.75 Paṭhamasampadā: Accomplishments (1st)
    AN 8.76 - AN 8.76 Dutiyasampadā: Accomplishments (2nd)
    AN 8.77 - AN 8.77 Icchā: Desires
    AN 8.78 - AN 8.78 Alaṃ: Good Enough
    AN 8.79 - AN 8.79 Parihāna: Decline
    AN 8.80 - AN 8.80 Kusītārambhavatthu: Grounds for Laziness and Arousing Energy
AN 8..9.. - AN 8 vagga 9 Sati: rememberfulness
    AN 8.81 - AN 8.81 Satisampajañña: rememberfulness and lucid-discerning
    AN 8.82 - AN 8.82 Puṇṇiya: With Puṇṇiya
    AN 8.83 - AN 8.83 Mūlaka: Rooted
    AN 8.84 - AN 8.84 Cora: A Master Thief
    AN 8.85 - AN 8.85 Samaṇa: Terms for the Realized One
    AN 8.86 - AN 8.86 Yasa: With Nāgita
    AN 8.87 - AN 8.87 Pattanikujjana: Turning the Bowl Upside Down
    AN 8.88 - AN 8.88 Appasādapavedanīya: A Proclamation of No Confidence
    AN 8.89 - AN 8.89 Paṭisāraṇīya: Reconciliation
    AN 8.90 - AN 8.90 Sammāvattana: Proper Behavior in a Case of Aggravated Misconduct
AN 8..10.. - AN 8 vagga 10 Sāmañña: Similarity
AN 8..11.. - AN 8 vagga 11 Rāgapeyyāla: Abbreviated Texts Beginning With Greed

AN 8 all suttas

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(cst4)
(derived from B. Sujato 2018/12)

8..1.. - AN 8 vagga 1 Mettā: friendly-kindness-chapter

Aṅguttara Nikāya 8
Numbered Discourses 8
1. Mettāvagga
1. friendly-kindness-chapter

8.1 - AN 8.1 Mettā-: friendly-kindness-discourse

AN 11.15, based on AN 8.1 with 3 more items added, without verse
1. Mettā-sutta
1. friendly-kindness-discourse
Evaṃ me sutaṃ—​
Thus I heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati
One time the-blessed-one {was staying near} Sāvatthī,
Jeta-vane anāthapiṇḍikassa ārāme.
(in) Jeta’s-Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:
There the-blessed-one addressed the monks:
“bhikkhavo”ti.
“Monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The-blessed-one said this:
“Mettāya, bhikkhave, ceto-vimuttiyā
“Friendly-kindness ********* (from the) mind's-liberation,
āsevitāya bhāvitāya bahulī-katāya
cultivated, developed, abundantly-done,
yānī-katāya
{made-a}-vehicle
vatthu-katāya
{made-a}-basis,
anu-ṭ-ṭhitāya
kept-up,
paricitāya
consolidated,
su-samāraddhāya
properly-implemented,
aṭṭh-ā-nisaṃsā pāṭi-kaṅkhā.
[then these] eight-benefits (can be) expected.
Katame aṭṭha?
What eight?
Sukhaṃ supati,
1. Pleasurably (you) sleep.
sukhaṃ paṭi-bujjhati,
2. Pleasurably (you) wake.
na pāpakaṃ supinaṃ passati,
3. No evil (in your) dreams (do you) see,
manussānaṃ piyo hoti,
4. (to) Humans, beloved (you) become.
a-manussānaṃ piyo hoti,
5. (to) Non-humans [such as earth spirits, yakkhas, demons], beloved (you) become.
devatā rakkhanti,
6. Deities protect (you).
nāssa aggi vā visaṃ vā satthaṃ vā kamati,
7. Neither fire nor poison nor blades ** enter [and harm you],
uttariṃ ap-paṭi-vijjhanto brahma-lok-ūpago hoti.
8. {Not having any} higher knowledge-penetrated, (in the) Brahma-world-(you will)-arise [in rebirth].

(repeat of prelude with just last line added ‘ime’ )


“Mettāya, bhikkhave, ceto-vimuttiyā
“Friendly-kindness ********* (from the) mind's-liberation,
āsevitāya bhāvitāya bahulī-katāya
cultivated, developed, abundantly-done,
yānī-katāya
{made-a}-vehicle
vatthu-katāya
{made-a}-basis,
anu-ṭ-ṭhitāya
kept-up,
paricitāya
consolidated,
su-samāraddhāya
properly-implemented,
ime aṭṭhānisaṃsā pāṭikaṅkhā”ti.
[then] these eight-benefits (can be) expected.

(verse)


Yo ca mettaṃ bhāvayati,
(In) one who {develops} friendly-kindness,
ap-pamāṇaṃ paṭi-s-sato;
Without-limit, rememberful [of Dharma],
Tanū saṃyojanā honti,
weakened (the) fetters become,
passato upadhi-k-khayaṃ.
seeing attachments’-destruction.
Ekampi ce pāṇam-a-duṭṭha-citto,
{showing friendly-kindness to just} one creature-(with an)-un-hateful-mind
Mettāyati kusalī tena hoti;
{**********} {makes you a} you a good [person].
Sabbe ca pāṇe manas-ānu-kampī,
(towards) all ** creatures (with a) mind-continuously-compassionate,
Pahūtam-ariyo pa-karoti puññaṃ.
A-noble-one creates {abundant} merit.
Ye satta-saṇḍaṃ pathaviṃ vijetvā,
the seven-clusters (of) earth (having been) conquered,
Rājisayo yajamānā anupariyagā;
(the) royal-rulers traveled around sponsoring sacrifices—
Assa-medhaṃ purisa-medhaṃ,
horse-sacrifice, human-sacrifice,
Sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.
the sacrifices of the ‘stick-casting’, the ‘royal soma drinking’, and the ‘unbarred’.
Mettassa cittassa su-bhāvitassa,
[compared to] friendly-kindess (of a ) mind well-developed,
Kalampi te nānubhavanti soḷasiṃ;
[those sacrifices] are not worth a sixteenth (of that);
Canda-p-pabhā tāragaṇāva sabbe,
[compared to the] moon’s-luminosity, all the constellations of stars
Yathā na agghanti kalampi soḷasiṃ.
Are not worth (a) fractional sixteenth [portion of that].
Yo na hanti na ghāteti,
(If) you don’t kill nor encourage-others-to-kill,
na jināti na jāpaye;
don’t conquer nor encourage-others-to-conquer,
Mettaṃso sabba-bhūtānaṃ,
(with) friendly-kindness (for) all-sentient-beings,
veraṃ tassa na kenacī”ti.
enmity you (have for) no one.”

Minimal version to memorize

AN 11.15, based on AN 8.1 with 3 more items added, without verse
“Mettāya, bhikkhave, ceto-vimuttiyā
“Friendly-kindness ********* (from the) mind's-liberation,
āsevitāya bhāvitāya bahulī-katāya…
cultivated, developed, abundantly-done,…
Ekā-dasā-nisaṃsā pāṭi-kaṅkhā…
[then these] eleven-benefits (can be) expected…
Sukhaṃ supati,
1. Pleasurably (you) sleep.
sukhaṃ paṭi-bujjhati,
2. Pleasurably (you) wake.
na pāpakaṃ supinaṃ passati,
3. No evil (in your) dreams (do you) see,
manussānaṃ piyo hoti,
4. (to) Humans, beloved (you) become.
a-manussānaṃ piyo hoti,
5. (to) Non-humans [such as earth spirits, yakkhas, demons], beloved (you) become.
devatā rakkhanti,
6. Deities protect (you).
nāssa aggi vā visaṃ vā satthaṃ vā kamati,
7. Neither fire nor poison nor blades ** enter [and harm you],
tuvaṭaṃ cittaṃ samādhiyati,
8. quickly (the) mind (becomes) undistractible-and-lucid,
mukha-vaṇṇo vi-p-pasīdati,
9. (your) facial-appearance (becomes) clear-and-bright,
a-sam-mūḷho kālaṃ karoti,
10. un-confused {you become at the} time [of your death] {*****},
uttariṃ ap-paṭi-vijjhanto brahma-lok-ūpago hoti.
11. {Not having any} higher knowledge-penetrated, (in the) Brahma-world-(you will)-arise [in rebirth].

8.2 - AN 8.2 Paññā: Wisdom


2. Paññāsutta
2. Wisdom
“Aṭṭhime, bhikkhave, hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattanti.
“monks, there are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired.
Katame aṭṭha?
What eight?
Idha, bhikkhave, bhikkhu satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca.
It’s when a monk lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a ardent sense of conscience and prudence for them, with warmth and respect.
Ayaṃ, bhikkhave, paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
This is the first cause.
So taṃ satthāraṃ upanissāya viharanto aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:
When a monk lives relying on the Teacher or a spiritual companion in a teacher’s role—with a ardent sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions:
‘idaṃ, bhante, kathaṃ; imassa ko attho’ti?
‘Why, sir, does it say this? What does that mean?’
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Ayaṃ, bhikkhave, dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
This is the second cause.
So taṃ dhammaṃ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca.
After hearing that Dharma they perfect withdrawal of both body and mind.
Ayaṃ, bhikkhave, tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
This is the third cause.
Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
A monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Ayaṃ, bhikkhave, catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
This is the fourth cause.
Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
They’re very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
Ayaṃ, bhikkhave, pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
This is the fifth cause.
Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Ayaṃ, bhikkhave, chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
This is the sixth cause.
Saṅghagato kho pana anānākathiko hoti atiracchānakathiko.
When in the Saṅgha they don’t engage in motley talk or unworthy talk.
Sāmaṃ vā dhammaṃ bhāsati paraṃ vā ajjhesati ariyaṃ vā tuṇhībhāvaṃ nātimaññati.
Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence.
Ayaṃ, bhikkhave, sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
This is the seventh cause.
Pañcasu kho pana upādānakkhandhesu udayabbayānupassī viharati:
They meditate observing rise and fall in the five grasping aggregates.
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;
Such is feeling, such is the origin of feeling, such is the ending of feeling.
iti saññā … pe …
Such is perception, such is the origin of perception, such is the ending of perception.
iti saṅkhārā …
Such are co-doings, such is the origin of co-doings, such is the ending of co-doings.
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Ayaṃ, bhikkhave, aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
This is the eighth cause.
Tamenaṃ sabrahmacārī evaṃ sambhāventi:
Their spiritual companions esteem them:
‘ayaṃ kho āyasmā satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca.
‘This venerable lives relying on the Teacher or a spiritual companion in a teacher’s role. They set up a ardent sense of conscience and prudence for them, with warmth and respect.
Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti.
Clearly this venerable knows and sees.’
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (1)
This Dharma leads to warmth, respect, esteem, harmony, and unity.
‘Taṃ kho panāyamāyasmā satthāraṃ upanissāya viharanto aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:
‘This venerable lives relying on the Teacher or a spiritual companion in a teacher’s role, and from time to time they go and ask them questions …
“idaṃ, bhante, kathaṃ; imassa ko attho”ti?
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.
Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti.
Clearly this venerable knows and sees.’
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (2)
This Dharma also leads to warmth, respect, esteem, harmony, and unity.
‘Taṃ kho panāyamāyasmā dhammaṃ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca.
‘After hearing that Dharma they perfect withdrawal of both body and mind.
Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti.
Clearly this venerable knows and sees.’
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (3)
This Dharma also leads to warmth, respect, esteem, harmony, and unity.
‘Sīlavā kho panāyamāyasmā pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
‘This venerable is ethical …
Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti.
Clearly this venerable knows and sees.’
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (4)
This Dharma also leads to warmth, respect, esteem, harmony, and unity.
‘Bahussuto kho panāyamāyasmā sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
‘This venerable is very learned, remembering and keeping what they’ve learned. …
Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti.
Clearly this venerable knows and sees.’
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (5)
This Dharma also leads to warmth, respect, esteem, harmony, and unity.
‘Āraddhavīriyo kho panāyamāyasmā viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
‘This venerable lives with energy roused up …
Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti.
Clearly this venerable knows and sees.’
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (6)
This Dharma also leads to warmth, respect, esteem, harmony, and unity.
‘Saṅghagato kho panāyamāyasmā anānākathiko hoti atiracchānakathiko.
‘When in the Saṅgha they don’t engage in motley talk or unworthy talk.
Sāmaṃ vā dhammaṃ bhāsati paraṃ vā ajjhesati ariyaṃ vā tuṇhībhāvaṃ nātimaññati.
Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence.
Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti.
Clearly this venerable knows and sees.’
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (7)
This Dharma also leads to warmth, respect, esteem, harmony, and unity.
‘Pañcasu kho panāyamāyasmā upādānakkhandhesu udayabbayānupassī viharati—
‘They meditate observing rise and fall in the five grasping aggregates. …
iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
iti vedanā … pe …
iti saññā …
iti saṅkhārā …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamoti.
Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti.
Clearly this venerable knows and sees.’
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (8)
This Dharma also leads to warmth, respect, esteem, harmony, and unity.
Ime kho, bhikkhave, aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantī”ti.
These are the eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired.”

8.3 - AN 8.3 Paṭhamaappiya: Disliked (1st)


3. Paṭhamaappiyasutta
3. Disliked (1st)
“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.
“monks, a monk with eight Dharmas is disliked and disapproved by their spiritual companions, not respected or admired.
Katamehi aṭṭhahi?
What eight?
Idha, bhikkhave, bhikkhu appiyapasaṃsī ca hoti, piyagarahī ca, lābhakāmo ca, sakkārakāmo ca, ahiriko ca, anottappī ca, pāpiccho ca, micchādiṭṭhi ca.
It’s when a monk praises the disliked and criticizes the liked. They desire material possessions and honor. They lack conscience and prudence. They have wicked desires and wrong view.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.
A monk with these eight Dharmas is disliked and disapproved by their spiritual companions, not respected or admired.
Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.
A monk with eight Dharmas is liked and approved by their spiritual companions, and respected and admired.
Katamehi aṭṭhahi?
What eight?
Idha, bhikkhave, bhikkhu na appiyapasaṃsī ca hoti, na piyagarahī ca, na lābhakāmo ca, na sakkārakāmo ca, hirīmā ca hoti, ottappī ca, appiccho ca, sammādiṭṭhi ca.
It’s when a monk doesn’t praise the disliked and criticize the liked. They don’t desire material possessions and honor. They have conscience and prudence. They have few desires and right view.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.
A monk with these eight Dharmas is liked and approved by their spiritual companions, and respected and admired.”

8.4 - AN 8.4 Dutiyaappiya: Disliked (2nd)


4. Dutiyaappiyasutta
4. Disliked (2nd)
“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.
“monks, a monk with eight Dharmas is disliked and disapproved by their spiritual companions, not respected or admired.
Katamehi aṭṭhahi?
What eight?
Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca, anavaññattikāmo ca, akālaññū ca, amattaññū ca, asuci ca, bahubhāṇī ca, akkosakaparibhāsako ca sabrahmacārīnaṃ.
It’s when a monk desires material possessions, honor, and to be looked up to. They know neither moderation nor the proper time. Their conduct is impure, they talk a lot, and they insult and abuse their spiritual companions.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.
A monk with these eight Dharmas is disliked and disapproved by their spiritual companions, not respected or admired.
Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.
A monk with eight Dharmas is liked and approved by their spiritual companions, and respected and admired.
Katamehi aṭṭhahi?
What eight?
Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca, na anavaññattikāmo ca, kālaññū ca, mattaññū ca, suci ca, na bahubhāṇī ca, anakkosakaparibhāsako ca sabrahmacārīnaṃ.
It’s when a monk doesn’t desire material possessions, honor, and to be looked up to. They know moderation and the proper time. Their conduct is pure, they don’t talk a lot, and they don’t insult and abuse their spiritual companions.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.
A monk with these eight Dharmas is liked and approved by their spiritual companions, and respected and admired.”

8.5 - AN 8.5 Paṭhamalokadhamma: Worldly Conditions (1st)


5. Paṭhamalokadhammasutta
5. Worldly Conditions (1st)
“Aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati.
“monks, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions.
Katame aṭṭha?
What eight?
Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca.
Gain and loss, fame and disgrace, praise and blame, pleasure and pain.
Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattatīti.
These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.
Lābho alābho ca yasāyaso ca,
Gain and loss, fame and disgrace,
Nindā pasaṃsā ca sukhaṃ dukhañca;
praise and blame, and pleasure and pain.
Ete aniccā manujesu dhammā,
These Dharmas among people are impermanent,
Asassatā vipariṇāmadhammā.
transient, and perishable.
Ete ca ñatvā satimā sumedho,
A clever and rememberful person knows these things,
Avekkhati vipariṇāmadhamme;
seeing that they’re perishable.
Iṭṭhassa dhammā na mathenti cittaṃ,
Desirable things don’t disturb their mind,
Aniṭṭhato no paṭighātameti.
nor are they repelled by the undesirable.
Tassānurodhā atha vā virodhā,
Both favoring and opposing
Vidhūpitā atthaṅgatā na santi;
are cleared and ended, they are no more.
Padañca ñatvā virajaṃ asokaṃ,
Knowing the stainless, sorrowless state,
Sammappajānāti bhavassa pāragū”ti.
they understand rightly, transcending rebirth.”

8.6 - AN 8.6 Dutiyalokadhamma: Worldly Conditions (2nd)


6. Dutiyalokadhammasutta
6. Worldly Conditions (2nd)
“Aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati.
“monks, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions.
Katame aṭṭha?
What eight?
Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca.
Gain and loss, fame and disgrace, praise and blame, pleasure and pain.
Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattati.
These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.
Assutavato, bhikkhave, puthujjanassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi.
An uneducated ordinary person encounters gain and loss, fame and disgrace, praise and blame, and pleasure and pain.
Sutavatopi, bhikkhave, ariyasāvakassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi.
And so does an educated noble disciple.
Tatra, bhikkhave, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā”ti?
What, then, is the difference between an ordinary uneducated person and an educated noble disciple?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“assutavato, bhikkhave, puthujjanassa uppajjati lābho.
“monks, an uneducated ordinary person encounters gain.
So na iti paṭisañcikkhati:
They don’t reflect:
‘uppanno kho me ayaṃ lābho;
‘I’ve encountered this gain.
so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṃ nappajānāti.
It’s impermanent, suffering, and perishable.’ They don’t truly understand it.
Uppajjati alābho … pe …
They encounter loss …
uppajjati yaso …
fame …
uppajjati ayaso …
disgrace …
uppajjati nindā …
praise …
uppajjati pasaṃsā …
blame …
uppajjati sukhaṃ …
pleasure …
uppajjati dukkhaṃ.
pain.
So na iti paṭisañcikkhati:
They don’t reflect:
‘uppannaṃ kho me idaṃ dukkhaṃ;
‘I’ve encountered this pain.
tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamman’ti yathābhūtaṃ nappajānāti.
It’s impermanent, suffering, and perishable.’ They don’t truly understand it.
Tassa lābhopi cittaṃ pariyādāya tiṭṭhati, alābhopi cittaṃ pariyādāya tiṭṭhati, yasopi cittaṃ pariyādāya tiṭṭhati, ayasopi cittaṃ pariyādāya tiṭṭhati, nindāpi cittaṃ pariyādāya tiṭṭhati, pasaṃsāpi cittaṃ pariyādāya tiṭṭhati, sukhampi cittaṃ pariyādāya tiṭṭhati, dukkhampi cittaṃ pariyādāya tiṭṭhati.
So gain and loss, fame and disgrace, praise and blame, and pleasure and pain occupy their mind.
So uppannaṃ lābhaṃ anurujjhati, alābhe paṭivirujjhati;
They favor gain and oppose loss.
uppannaṃ yasaṃ anurujjhati, ayase paṭivirujjhati;
They favor fame and oppose disgrace.
uppannaṃ pasaṃsaṃ anurujjhati, nindāya paṭivirujjhati;
They favor praise and oppose blame.
uppannaṃ sukhaṃ anurujjhati, dukkhe paṭivirujjhati.
They favor pleasure and oppose pain.
So evaṃ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
Being so full of favoring and opposing, they’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Na parimuccati dukkhasmā’ti vadāmi.
They’re not freed from suffering, I say.
Sutavato ca kho, bhikkhave, ariyasāvakassa uppajjati lābho.
An educated noble disciple encounters gain.
So iti paṭisañcikkhati:
They reflect:
‘uppanno kho me ayaṃ lābho;
‘I’ve encountered this gain.
so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṃ pajānāti.
It’s impermanent, suffering, and perishable.’ They truly understand it.
Uppajjati alābho … pe …
They encounter loss …
uppajjati yaso …
fame …
uppajjati ayaso …
disgrace …
uppajjati nindā …
praise …
uppajjati pasaṃsā …
blame …
uppajjati sukhaṃ …
pleasure …
uppajjati dukkhaṃ.
pain.
So iti paṭisañcikkhati:
They reflect:
‘uppannaṃ kho me idaṃ dukkhaṃ;
‘I’ve encountered this pain.
tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamman’ti yathābhūtaṃ pajānāti.
It’s impermanent, suffering, and perishable.’ They truly understand it.
Tassa lābhopi cittaṃ na pariyādāya tiṭṭhati, alābhopi cittaṃ na pariyādāya tiṭṭhati, yasopi cittaṃ na pariyādāya tiṭṭhati, ayasopi cittaṃ na pariyādāya tiṭṭhati, nindāpi cittaṃ na pariyādāya tiṭṭhati, pasaṃsāpi cittaṃ na pariyādāya tiṭṭhati, sukhampi cittaṃ na pariyādāya tiṭṭhati, dukkhampi cittaṃ na pariyādāya tiṭṭhati.
So gain and loss, fame and disgrace, praise and blame, and pleasure and pain don’t occupy their mind.
So uppannaṃ lābhaṃ nānurujjhati, alābhe nappaṭivirujjhati;
They don’t favor gain or oppose loss.
uppannaṃ yasaṃ nānurujjhati, ayase nappaṭivirujjhati;
They don’t favor fame or oppose disgrace.
uppannaṃ pasaṃsaṃ nānurujjhati, nindāya nappaṭivirujjhati;
They don’t favor praise or oppose blame.
uppannaṃ sukhaṃ nānurujjhati, dukkhe nappaṭivirujjhati.
They don’t favor pleasure or oppose pain.
So evaṃ anurodhavirodhavippahīno parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
Having given up favoring and opposing, they’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Parimuccati dukkhasmā’ti vadāmi.
They’re freed from suffering, I say.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenāti.
This is the difference between an educated noble disciple and an uneducated ordinary person.
Lābho alābho ca yasāyaso ca,
Gain and loss, fame and disgrace,
Nindā pasaṃsā ca sukhaṃ dukhañca;
praise and blame, and pleasure and pain.
Ete aniccā manujesu dhammā,
These Dharmas among people are impermanent,
Asassatā vipariṇāmadhammā.
transient, and perishable.
Ete ca ñatvā satimā sumedho,
A clever and rememberful person knows these things,
Avekkhati vipariṇāmadhamme;
seeing that they’re perishable.
Iṭṭhassa dhammā na mathenti cittaṃ,
Desirable things don’t disturb their mind,
Aniṭṭhato no paṭighātameti.
nor are they repelled by the undesirable.
Tassānurodhā atha vā virodhā,
Both favoring and opposing
Vidhūpitā atthaṅgatā na santi;
are cleared and ended, they are no more.
Padañca ñatvā virajaṃ asokaṃ,
Knowing the stainless, sorrowless state,
Sammappajānāti bhavassa pāragū”ti.
they understand rightly, transcending rebirth.”

8.7 - AN 8.7 Devadattavipatti: Devadatta’s Failure


7. Devadattavipattisutta
7. Devadatta’s Failure
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left.
Tatra bhagavā devadattaṃ ārabbha bhikkhū āmantesi:
There the Buddha spoke to the monks about Devadatta:
“sādhu, bhikkhave, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti.
“monks, it’s good for a monk to check their own failings from time to time.
Sādhu, bhikkhave, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti.
It’s good for a monk to check the failings of others from time to time.
Sādhu, bhikkhave, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti.
It’s good for a monk to check their own successes from time to time.
Sādhu, bhikkhave, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hoti.
It’s good for a monk to check the successes of others from time to time.
Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.
Overcome and overwhelmed by eight things that oppose the true Dharma, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Katamehi aṭṭhahi?
What eight?
Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.
Overcome and overwhelmed by gain …
Alābhena, bhikkhave … pe …
loss …
yasena, bhikkhave …
fame …
ayasena, bhikkhave …
disgrace …
sakkārena, bhikkhave …
honor …
asakkārena, bhikkhave …
dishonor …
pāpicchatāya, bhikkhave …
wicked desires …
pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.
bad friendship, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.
Overcome and overwhelmed by these eight things that oppose the true Dharma, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Sādhu, bhikkhave, bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya,
It’s good for a monk, whenever they encounter it, to overcome gain …
uppannaṃ alābhaṃ … pe …
loss …
uppannaṃ yasaṃ …
fame …
uppannaṃ ayasaṃ …
disgrace …
uppannaṃ sakkāraṃ …
honor …
uppannaṃ asakkāraṃ …
dishonor …
uppannaṃ pāpicchataṃ …
wicked desires …
uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.
bad friendship.
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya,
What advantage does a monk gain by overcoming these eight things?
uppannaṃ alābhaṃ … pe …
uppannaṃ yasaṃ …
uppannaṃ ayasaṃ …
uppannaṃ sakkāraṃ …
uppannaṃ asakkāraṃ …
uppannaṃ pāpicchataṃ …
uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya?
Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti.
The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them.
Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ … pe …
uppannaṃ yasaṃ …
uppannaṃ ayasaṃ …
uppannaṃ sakkāraṃ …
uppannaṃ asakkāraṃ …
uppannaṃ pāpicchataṃ …
uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti.
Idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya,
This is the advantage that a monk gains by overcoming these eight things.
uppannaṃ alābhaṃ … pe …
uppannaṃ yasaṃ …
uppannaṃ ayasaṃ …
uppannaṃ sakkāraṃ …
uppannaṃ asakkāraṃ …
uppannaṃ pāpicchataṃ …
uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So, monks, you should train like this:
‘uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharissāma,
‘Whenever we encounter it, we will overcome gain …
uppannaṃ alābhaṃ … pe …
loss …
uppannaṃ yasaṃ …
fame …
uppannaṃ ayasaṃ …
disgrace …
uppannaṃ sakkāraṃ …
honor …
uppannaṃ asakkāraṃ …
dishonor …
uppannaṃ pāpicchataṃ …
wicked desires …
uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharissāmā’ti.
bad friendship.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”

8.8 - AN 8.8 Uttaravipatti: Uttara on Failure


8. Uttaravipattisutta
8. Uttara on Failure
Ekaṃ samayaṃ āyasmā uttaro mahisavatthusmiṃ viharati saṅkheyyake pabbate vaṭajālikāyaṃ.
At one time Venerable Uttara was staying on the Saṅkheyyaka Mountain in the Mahisa region near Dhavajālikā.
Tatra kho āyasmā uttaro bhikkhū āmantesi:
There Uttara addressed the monks:
“sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti.
“monks, it’s good for a monk to check their own failings from time to time.
Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti.
It’s good for a monk to check the failings of others from time to time.
Sādhāvuso, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti.
It’s good for a monk to check their own successes from time to time.
Sādhāvuso, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hotī”ti.
It’s good for a monk to check the successes of others from time to time.”
Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṃ disaṃ gacchati kenacideva karaṇīyena.
Now at that time the great king Vessavaṇa was on his way from the north to the south on some business.
Assosi kho vessavaṇo mahārājā āyasmato uttarassa mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ bhikkhūnaṃ evaṃ dhammaṃ desentassa:
He heard Venerable Uttara teaching this to the monks on Saṅkheyyaka Mountain.
“sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti.
Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti.
Sādhāvuso, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti.
Sādhāvuso, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hotī”ti.
Atha kho vessavaṇo mahārājā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ antarahito devesu tāvatiṃsesu pāturahosi.
Then Vessavaṇa vanished from Saṅkheyyaka Mountain and appeared among the gods of the Thirty Three, as easily as a strong person would extend or contract their arm.
Atha kho vessavaṇo mahārājā yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca:
Then he went up to Sakka, lord of gods, and said to him:
“yagghe, mārisa, jāneyyāsi.
“Please sir, you should know this.
Eso āyasmā uttaro mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ bhikkhūnaṃ evaṃ dhammaṃ deseti:
Venerable Uttara is teaching the monks on Saṅkheyyaka Mountain in this way:
‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti.
‘It’s good for a monk from time to time to check their own failings. …
Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ … pe …
the failings of others …
attasampattiṃ …
their own successes …
parasampattiṃ paccavekkhitā hotī’”ti.
the successes of others.’
Atha kho sakko devānamindo seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ devesu tāvatiṃsesu antarahito mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ āyasmato uttarassa sammukhe pāturahosi.
Then, as easily as a strong person would extend or contract their arm, Sakka vanished from the gods of the Thirty Three and reappeared on Saṅkheyyaka Mountain in front of Venerable Uttara.
Atha kho sakko devānamindo yenāyasmā uttaro tenupasaṅkami; upasaṅkamitvā āyasmantaṃ uttaraṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo āyasmantaṃ uttaraṃ etadavoca:
Then Sakka went up to Venerable Uttara, bowed, stood to one side, and said to him:
“Saccaṃ kira, bhante, āyasmā uttaro bhikkhūnaṃ evaṃ dhammaṃ desesi:
“Is it really true, sir, that you teach the monks in this way:
‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti,
‘It’s good for a monk from time to time to check their own failings …
sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ … pe …
the failings of others …
attasampattiṃ …
their own successes …
parasampattiṃ paccavekkhitā hotī’”ti?
the successes of others’?”
“Evaṃ, devānamindā”ti.
“Indeed, lord of gods.”
“Kiṃ panidaṃ, bhante, āyasmato uttarassa sakaṃ paṭibhānaṃ, udāhu tassa bhagavato vacanaṃ arahato sammāsambuddhassā”ti?
“Sir, did this Dharma come to you from your own inspiration, or was it spoken by the Blessed One, the perfected one, the fully awakened Buddha?”
“Tena hi, devānaminda, upamaṃ te karissāmi.
“Well then, lord of gods, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṃ ājānanti.
For by means of a simile some sensible people understand the meaning of what is said.
Seyyathāpi, devānaminda, gāmassa vā nigamassa vā avidūre mahādhaññarāsi.
Suppose there was a large heap of grain not far from a town or village.
Tato mahājanakāyo dhaññaṃ āhareyya—
And a large crowd were to take away grain
kājehipi piṭakehipi ucchaṅgehipi añjalīhipi.
with carrying poles, baskets, hip sacks, or their cupped hands.
Yo nu kho, devānaminda, taṃ mahājanakāyaṃ upasaṅkamitvā evaṃ puccheyya:
If someone were to go to that crowd and ask them
‘kuto imaṃ dhaññaṃ āharathā’ti, kathaṃ byākaramāno nu kho, devānaminda, so mahājanakāyo sammā byākaramāno byākareyyā”ti?
where they got the grain from, how should that crowd rightly reply?”
“‘Amumhā mahādhaññarāsimhā āharāmā’ti kho, bhante, so mahājanakāyo sammā byākaramāno byākareyyā”ti.
“Sir, they should reply that they took it from the large heap of grain.”
“Evamevaṃ kho, devānaminda, yaṃ kiñci subhāsitaṃ sabbaṃ taṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa.
“In the same way, lord of gods, whatever is well spoken is spoken by the Blessed One, the perfected one, the fully awakened Buddha.
Tato upādāyupādāya mayaṃ caññe ca bhaṇāmā”ti.
Both myself and others rely completely on that when we speak.”
“Acchariyaṃ, bhante, abbhutaṃ bhante.
“It’s incredible, sir, it’s amazing!
Yāva subhāsitañcidaṃ āyasmatā uttarena:
How well this was said by Venerable Uttara!
‘yaṃ kiñci subhāsitaṃ sabbaṃ taṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa.
‘Whatever is well spoken is spoken by the Blessed One, the perfected one, the fully awakened Buddha.
Tato upādāyupādāya mayañcaññe ca bhaṇāmā’ti.
Both myself and others rely completely on that when we speak.’
Ekamidaṃ, bhante uttara, samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left.
Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi:
There the Buddha spoke to the monks about Devadatta:
‘Sādhu, bhikkhave, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti.
‘monks, it’s good for a monk from time to time to check their own failings …
Sādhu, bhikkhave, bhikkhu kālena kālaṃ paravipattiṃ … pe …
the failings of others …
attasampattiṃ …
their own successes …
parasampattiṃ paccavekkhitā hoti.
the successes of others.
Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.
Overcome and overwhelmed by eight things that oppose the true Dharma, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Katamehi aṭṭhahi?
What eight?
Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho;
Overcome and overwhelmed by gain …
alābhena, bhikkhave … pe …
loss …
yasena, bhikkhave …
fame …
ayasena, bhikkhave …
disgrace …
sakkārena, bhikkhave …
honor …
asakkārena, bhikkhave …
dishonor …
pāpicchatāya, bhikkhave …
wicked desires …
pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.
bad friendship, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.
Overcome and overwhelmed by these eight things that oppose the true Dharma, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Sādhu, bhikkhave, bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya;
It’s good for a monk, whenever they encounter it, to overcome gain …
uppannaṃ alābhaṃ … pe …
loss …
uppannaṃ yasaṃ …
fame …
uppannaṃ ayasaṃ …
disgrace …
uppannaṃ sakkāraṃ …
honor …
uppannaṃ asakkāraṃ …
dishonor …
uppannaṃ pāpicchataṃ …
wicked desires …
uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.
bad friendship.
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya;
What advantage does a monk gain by overcoming these eight things?
uppannaṃ alābhaṃ … pe …
uppannaṃ yasaṃ …
uppannaṃ ayasaṃ …
uppannaṃ sakkāraṃ …
uppannaṃ asakkāraṃ …
uppannaṃ pāpicchataṃ …
uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya?
Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti.
The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them.
Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ … pe …
uppannaṃ yasaṃ …
uppannaṃ ayasaṃ …
uppannaṃ sakkāraṃ …
uppannaṃ asakkāraṃ …
uppannaṃ pāpicchataṃ …
uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti.
Idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya;
This is the advantage that a monk gains by overcoming these eight things.
uppannaṃ alābhaṃ … pe …
uppannaṃ yasaṃ …
uppannaṃ ayasaṃ …
uppannaṃ sakkāraṃ …
uppannaṃ asakkāraṃ …
uppannaṃ pāpicchataṃ …
uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
“uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharissāma,
“Whenever we encounter it, we will overcome gain …
uppannaṃ alābhaṃ … pe …
loss …
uppannaṃ yasaṃ …
fame …
uppannaṃ ayasaṃ …
disgrace …
uppannaṃ sakkāraṃ …
honor …
uppannaṃ asakkāraṃ …
dishonor …
uppannaṃ pāpicchataṃ …
wicked desires …
uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharissāmā”ti.
bad friendship.”
Evañhi vo, bhikkhave, sikkhitabban’ti.
That’s how you should train.’
Ettāvatā, bhante uttara, manussesu catasso parisā—
Sir, Uttara, this exposition of The Dharma is not established anywhere in the four assemblies—
bhikkhū, bhikkhuniyo, upāsakā, upāsikāyo.
monks, nuns, laymen, and laywomen.
Nāyaṃ dhammapariyāyo kismiñci upaṭṭhito.
Uggaṇhatu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ.
Sir, learn this exposition of The Dharma!
Pariyāpuṇātu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ.
Memorize this exposition of The Dharma!
Dhāretu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ.
Remember this exposition of The Dharma!
Atthasaṃhito ayaṃ, bhante, dhammapariyāyo ādibrahmacariyako”ti.
Sir, this exposition of The Dharma is beneficial and relates to the fundamentals of the spiritual life.”

8.9 - AN 8.9 Nanda: Nanda


9. Nandasutta
9. Nanda
“‘kulaputto’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya.
“monks, you could rightly call Nanda ‘son of a good family’,
‘Balavā’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya.
‘strong’,
‘Pāsādiko’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya.
‘lovely’,
‘Tibbarāgo’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya.
and ‘lustful’.
Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ.
How could he live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has remembering and lucid-discerning?
Tatridaṃ, bhikkhave, nandassa indriyesu guttadvāratāya hoti.
This is how Nanda guards the sense doors.
Sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṃ cetasā samannāharitvā nando puratthimaṃ disaṃ āloketi:
If he has to look to the east, he wholeheartedly concentrates before looking, thinking:
‘evaṃ me puratthimaṃ disaṃ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.
‘When I look to the east, bad, unskillful Dharmas of desire and aversion will not overwhelm me.’
Itiha tattha sampajāno hoti.
In this way he’s aware of the situation.
Sace, bhikkhave, nandassa pacchimā disā āloketabbā hoti … pe …
If he has to look to the west …
uttarā disā āloketabbā hoti …
north …
dakkhiṇā disā āloketabbā hoti …
south …
uddhaṃ ulloketabbā hoti …
up …
adho oloketabbā hoti …
down …
anudisā anuviloketabbā hoti, sabbaṃ cetasā samannāharitvā nando anudisaṃ anuviloketi:
If he has to survey the intermediate directions, he wholeheartedly concentrates before looking, thinking:
‘evaṃ me anudisaṃ anuvilokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.
‘When I survey the intermediate directions, bad, unskillful Dharmas of desire and aversion will not overwhelm me.’
Itiha tattha sampajāno hoti.
In this way he’s aware of the situation.
Idaṃ kho, bhikkhave, nandassa indriyesu guttadvāratāya hoti.
This is how Nanda guards the sense doors.
Tatridaṃ, bhikkhave, nandassa bhojane mattaññutāya hoti.
This is how Nanda eats in moderation.
Idha, bhikkhave, nando paṭisaṅkhā yoniso āhāraṃ āhāreti:
Nanda reflects properly on the food he eats:
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.
‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Idaṃ kho, bhikkhave, nandassa bhojane mattaññutāya hoti.
This is how Nanda eats in moderation.
Tatridaṃ, bhikkhave, nandassa jāgariyānuyogasmiṃ hoti.
This is how Nanda is committed to wakefulness.
Idha, bhikkhave, nando divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti;
Nanda practices walking and sitting meditation by day, purifying his mind from obstacles.
rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti;
In the evening, he continues to practice walking and sitting meditation.
rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā;
In the middle of the night, he lies down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.
In the last part of the night, he gets up and continues to practice walking and sitting meditation, purifying his mind from obstacles.
Idaṃ kho, bhikkhave, nandassa jāgariyānuyogasmiṃ hoti.
This is how Nanda is committed to wakefulness.
Tatridaṃ, bhikkhave, nandassa satisampajaññasmiṃ hoti.
This is how Nanda has remembering and lucid-discerning.
Idha, bhikkhave, nandassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;
Nanda knows feelings as they arise, as they remain, and as they go away.
viditā saññā … pe …
He knows perceptions as they arise, as they remain, and as they go away.
viditā vitakkā … pe … abbhatthaṃ gacchanti.
He knows thoughts as they arise, as they remain, and as they go away.
Idaṃ kho, bhikkhave, nandassa satisampajaññasmiṃ hoti.
This is how Nanda has remembering and lucid-discerning.
Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritun”ti.
How could Nanda live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has remembering and lucid-discerning?”

8.10 - AN 8.10 Kāraṇḍava: Trash


10. Kāraṇḍavasutta
10. Trash
Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre.
At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond.
Tena kho pana samayena bhikkhū bhikkhuṃ āpattiyā codenti.
Now at that time the monks accused a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti.
The accused monk dodged the issue, distracted the discussion with irrelevant points, and displayed irritation, hate, and bitterness.
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“niddhamathetaṃ, bhikkhave, puggalaṃ;
“monks, throw this person out!
niddhamathetaṃ, bhikkhave, puggalaṃ.
Throw this person out!
Apaneyyeso, bhikkhave, puggalo.
This person should be shown the door.
Kiṃ vo tena paraputtena visodhitena.
Why should you be vexed by an outsider?
Idha, bhikkhave, ekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ—
Take a case where a certain person looks just the same as other good-natured monks when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
yāvassa bhikkhū āpattiṃ na passanti.
That is, so long as the monks don’t notice his offense.
Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti:
But when the monks notice the offense, they know that he’s
‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti.
a corrupt ascetic, just useless trash.
Tamenaṃ iti viditvā bahiddhā nāsenti.
When they realize this they send him away.
Taṃ kissa hetu?
Why is that?
Mā aññe bhaddake bhikkhū dūsesīti.
So that he doesn’t corrupt good-natured monks.
Seyyathāpi, bhikkhave, sampanne yavakaraṇe yavadūsī jāyetha yavapalāpo yavakāraṇḍavoti.
Suppose in a growing field of barley some bad barley appeared, just useless trash.
Tassa tādisaṃyeva mūlaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ;
Its roots, stem, and leaves would look just the same as the healthy barley.
tādisaṃyeva nāḷaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ;
tādisaṃyeva pattaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ—
yāvassa sīsaṃ na nibbattati.
That is, so long as the head doesn’t appear.
Yato ca khvassa sīsaṃ nibbattati, tamenaṃ evaṃ jānanti:
But when the head appears, they know that it’s
‘yavadūsīvāyaṃ yavapalāpo yavakāraṇḍavo’ti.
bad barley, just useless trash.
Tamenaṃ iti viditvā samūlaṃ uppāṭetvā bahiddhā yavakaraṇassa chaḍḍenti.
When they realize this they pull it up by the roots and throw it outside the field.
Taṃ kissa hetu?
Why is that?
Mā aññe bhaddake yave dūsesīti.
So that it doesn’t spoil the good barley.
Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ—
In the same way, take a case where a certain person looks just the same as other good-natured monks when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
yāvassa bhikkhū āpattiṃ na passanti.
That is, so long as the monks don’t notice his offense.
Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti:
But when the monks notice the offense, they know that he’s
‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti.
a corrupt ascetic, just useless trash.
Tamenaṃ iti viditvā bahiddhā nāsenti.
When they realize this they send him away.
Taṃ kissa hetu?
Why is that?
Mā aññe bhaddake bhikkhū dūsesīti.
So that he doesn’t corrupt good-natured monks.
Seyyathāpi, bhikkhave, mahato dhaññarāsissa phuṇamānassa tattha yāni tāni dhaññāni daḷhāni sāravantāni tāni ekamantaṃ puñjaṃ hoti, yāni pana tāni dhaññāni dubbalāni palāpāni tāni vāto ekamantaṃ apavahati.
Suppose that a large heap of grain is being winnowed. The grains that are firm and substantial form a heap on one side. And the grains that are flimsy and insubstantial are blown over to the other side.
Tamenaṃ sāmikā sammajjaniṃ gahetvā bhiyyoso mattāya apasammajjanti.
Then the owners take a broom and sweep them even further away.
Taṃ kissa hetu?
Why is that?
Mā aññe bhaddake dhaññe dūsesīti.
So that it doesn’t spoil the good grain.
Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ—
In the same way, take a case where a certain person looks just the same as other good-natured monks when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
yāvassa bhikkhū āpattiṃ na passanti.
That is, so long as the monks don’t notice his offense.
Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti:
But when the monks notice the offense, they know that he’s
‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti.
a corrupt ascetic, just useless trash.
Tamenaṃ iti viditvā bahiddhā nāsenti.
When they realize this they send him away.
Taṃ kissa hetu?
Why is that?
Mā aññe bhaddake bhikkhū dūsesīti.
So that he doesn’t corrupt good-natured monks.
Seyyathāpi, bhikkhave, puriso udapānapanāḷiyatthiko tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya.
Suppose a man needs an irrigation gutter for a well. He’d take a sharp axe and enter the wood,
So yaṃ yadeva rukkhaṃ kuṭhāripāsena ākoṭeyya tattha yāni tāni rukkhāni daḷhāni sāravantāni tāni kuṭhāripāsena ākoṭitāni kakkhaḷaṃ paṭinadanti;
where he’d knock various trees with the axe. The trees that were firm and substantial made a cracking sound.
yāni pana tāni rukkhāni antopūtīni avassutāni kasambujātāni tāni kuṭhāripāsena ākoṭitāni daddaraṃ paṭinadanti.
But the trees that were rotten inside, decomposing and decayed, made a thud.
Tamenaṃ mūle chindati, mūle chinditvā agge chindati, agge chinditvā anto suvisodhitaṃ visodheti, anto suvisodhitaṃ visodhetvā udapānapanāḷiṃ yojeti.
He’d cut down such a tree at the root, lop off the crown, and thoroughly clear out the insides. Then he’d use it as an irrigation gutter for the well.
Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ—
In the same way, take a case where a certain person looks just the same as other good-natured monks when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
yāvassa bhikkhū āpattiṃ na passanti.
That is, so long as the monks don’t notice his offense.
Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti:
But when the monks notice the offense, they know that he’s
‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti.
a corrupt ascetic, just useless trash.
Tamenaṃ iti viditvā bahiddhā nāsenti.
When they realize this they send him away.
Taṃ kissa hetu?
Why is that?
Mā aññe bhaddake bhikkhū dūsesīti.
So that he doesn’t corrupt good-natured monks.
Saṃvāsāyaṃ vijānātha,
By living together, know that
pāpiccho kodhano iti;
they’re hateful, with wicked desires,
Makkhī thambhī paḷāsī ca,
offensive, stubborn, and contemptuous,
issukī maccharī saṭho.
jealous, mean, and devious.
Santavāco janavati,
They speak to people with a voice
samaṇo viya bhāsati;
so smooth, just like an ascetic.
Raho karoti karaṇaṃ,
But they act in secret, with their bad views
pāpadiṭṭhi anādaro.
and their lack of regard for others.
Saṃsappī ca musāvādī,
You should recognize them for what they are:
taṃ viditvā yathātathaṃ;
a creep and liar.
Sabbe samaggā hutvāna,
Then having gathered in harmony,
abhinibbajjayātha naṃ.
you should expel them.
Kāraṇḍavaṃ niddhamatha,
Throw out the trash!
Kasambuṃ apakassatha;
Get rid of the rubbish!
Tato palāpe vāhetha,
And sweep away the scraps,
Assamaṇe samaṇamānine.
those non-ascetics who imagine themselves ascetics!
Niddhamitvāna pāpicche,
When you’ve thrown out those of wicked desires,
pāpaācāragocare;
of bad conduct and means of collecting alms,
Suddhāsuddhehi saṃvāsaṃ,
dwell in communion, ever rememberful,
kappayavho patissatā;
the pure with the pure.
Tato samaggā nipakā,
Then in harmony, self-disciplined,
dukkhassantaṃ karissathā”ti.
make an end of suffering.”
Aṅguttara Nikāya 8
Numbered Discourses 8

8..2.. - AN 8 vagga 2 Mahā: The Great Chapter


2. Mahāvagga
2. The Great Chapter

8.11 - AN 8.11 Verañja: At Verañja


11. Verañjasutta
11. At Verañja
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā verañjāyaṃ viharati naḷerupucimandamūle.
At one time the Buddha was staying in Verañja at the root of a neem tree dedicated to Naḷeru.
Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin Verañja went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Sutaṃ metaṃ, bho gotama:
“Master Gotama, I have heard that
‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti.
the ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho gotama, tatheva.
And this is indeed the case,
Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.
for Master Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho gotama, na sampannamevā”ti.
This is not appropriate, Master Gotama.”
“Nāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ.
“Brahmin, I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—for whom I should bow down or rise up or offer a seat.
Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā”ti.
If the Realized One bowed down or rose up or offered a seat to anyone, their head would explode!”
“Arasarūpo bhavaṃ gotamo”ti.
“Master Gotama lacks taste.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
“There is, brahmin, a sense in which you could rightly say
‘arasarūpo samaṇo gotamo’ti.
that I lack taste.
Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
For the Realized One has given up taste for sights, sounds, smells, tastes, and touches. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I lack taste.
‘arasarūpo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (1)
But that’s not what you’re talking about.”
“Nibbhogo bhavaṃ gotamo”ti.
“Master Gotama is indelicate.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
“There is, brahmin, a sense in which you could rightly say
‘nibbhogo samaṇo gotamo’ti.
that I’m indelicate.
Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
For the Realized One has given up delight in sights, sounds, smells, tastes, and touches. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I’m indelicate.
‘nibbhogo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (2)
But that’s not what you’re talking about.”
“Akiriyavādo bhavaṃ gotamo”ti.
“Master Gotama is a teacher of inaction.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
“There is, brahmin, a sense in which you could rightly say that
‘akiriyavādo samaṇo gotamo’ti.
I’m a teacher of inaction.
Ahañhi, brāhmaṇa, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi.
For I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I’m a teacher of inaction.
‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (3)
But that’s not what you’re talking about.”
“Ucchedavādo bhavaṃ gotamo”ti.
“Master Gotama is a teacher of annihilationism.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
“There is, brahmin, a sense in which you could rightly say that
‘ucchedavādo samaṇo gotamo’ti.
I’m a teacher of annihilationism.
Ahañhi, brāhmaṇa, ucchedaṃ vadāmi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi.
For I teach the annihilation of greed, hate, and delusion, and the many kinds of unskillful things.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I’m a teacher of annihilationism.
‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (4)
But that’s not what you’re talking about.”
“Jegucchī bhavaṃ gotamo”ti.
“Master Gotama is disgusted.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
“There is, brahmin, a sense in which you could rightly say that
‘jegucchī samaṇo gotamo’ti.
I’m disgusted.
Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.
For I’m disgusted by bad conduct by way of body, speech, and mind, and by attainment of the many kinds of unskillful things.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I’m digusted.
‘jegucchī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (5)
But that’s not what you’re talking about.”
“Venayiko bhavaṃ gotamo”ti.
“Master Gotama is an exterminator.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
“There is, brahmin, a sense in which you could rightly say that
‘venayiko samaṇo gotamo’ti.
I’m an exterminator.
Ahañhi, brāhmaṇa, vinayāya dhammaṃ desemi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi.
For I teach the extermination of greed, hate, and delusion, and the many kinds of unskillful things.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I’m an exterminator.
‘venayiko samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (6)
But that’s not what you’re talking about.”
“Tapassī bhavaṃ gotamo”ti.
“Master Gotama is a mortifier.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
“There is, brahmin, a sense in which you could rightly say that
‘tapassī samaṇo gotamo’ti.
I’m a mortifier.
Tapanīyāhaṃ, brāhmaṇa, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ.
For I say that bad conduct by way of body, speech, and mind should be mortified.
Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi.
I say that a mortifier is someone who has given up unskillful Dharmas that should be mortified. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
The Realized One is someone who has given up unskillful Dharmas that should be mortified. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I’m a mortifier.
‘tapassī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (7)
But that’s not what you’re talking about.”
“Apagabbho bhavaṃ gotamo”ti.
“Master Gotama is an abortionist.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
“There is, brahmin, a sense in which you could rightly say that
‘apagabbho samaṇo gotamo’ti.
I’m an abortionist.
Yassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, tamahaṃ ‘apagabbho’ti vadāmi.
I say that an abortionist is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Tathāgatassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I’m an abortionist.
‘apagabbho samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesi. (8)
But that’s not what you’re talking about.
Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.
Suppose, brahmin, there was a chicken with eight or ten or twelve eggs.
Tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni.
And she properly sat on them to keep them warm and incubated.
Yo nu kho tesaṃ kukkuṭacchāpakānaṃ paṭhamataraṃ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo: ‘jeṭṭho vā kaniṭṭho vā’”ti?
Now, the chick that is first to break out of the eggshell with its claws and beak and hatch safely: should that be called the eldest or the youngest?”
“Jeṭṭho tissa, bho gotama, vacanīyo. So hi nesaṃ, bho gotama, jeṭṭho hotī”ti.
“Master, Gotama, that should be called the eldest. For it is the eldest among them.”
“Evamevaṃ kho ahaṃ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā ekova loke anuttaraṃ sammāsambodhiṃ abhisambuddho.
“In the same way, in this population lost in ignorance, trapped in their shells, I alone have broken open the egg of ignorance and realized the supreme perfect awakening.
Ahañhi, brāhmaṇa, jeṭṭho seṭṭho lokassa.
So, brahmin, I am the eldest and the best in the world.
Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.
My energy was roused up and unflagging, my remembering was established and lucid, my body was pacified and undisturbed, and my mind was undistractify-&-lucidifyd in samādhi.
So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi;
Quite secluded from sensual pleasures, secluded from unskillful Dharmas, I entered and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi;
As the directed-thought and evaluation were stilled, I entered and remained in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi;
And with the fading away of rapture, I entered and remained in the third jhāna, where I meditated with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi.
With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ.
When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.
I recollected many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollected my many kinds of past lives, with features and details.
Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā;
This was the first knowledge, which I achieved in the first watch of the night.
avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.
Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, ardent, and resolute.
Ayaṃ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. (1)
This was my first breaking out, like a chick breaking out of the eggshell.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ.
When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṃ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.
Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā;
This was the second knowledge, which I achieved in the middle watch of the night.
avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.
Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, ardent, and resolute.
Ayaṃ kho me, brāhmaṇa, dutiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. (2)
This was my second breaking out, like a chick breaking out of the eggshell.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ.
When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ;
I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha.
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi.
When it was freed, I knew it was freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.
I 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.’
Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā;
This was the third knowledge, which I achieved in the last watch of the night.
avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.
Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, ardent, and resolute.
Ayaṃ kho me, brāhmaṇa, tatiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā”ti. (3)
This was my third breaking out, like a chick breaking out of the eggshell.”
Evaṃ vutte, verañjo brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin Verañja said to the Buddha:
“jeṭṭho bhavaṃ gotamo, seṭṭho bhavaṃ gotamo.
“Master Gotama is the eldest! Master Gotama is the best!
Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.
Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.
I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

8.12 - AN 8.12 Sīha: With Sīha


12. Sīhasutta
12. With 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.
Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṃghassa vaṇṇaṃ bhāsanti.
Now at that time several very prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways.
Tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṃ parisāyaṃ nisinno hoti.
Now at that time General Sīha, a disciple of the Jains, was sitting in that assembly.
Atha kho sīhassa senāpatissa etadahosi:
He thought:
“nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṃghassa vaṇṇaṃ bhāsanti.
“That Blessed One must certainly be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways.
Yannūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddhan”ti.
Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!”
Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:
Then General Sīha went to Nigaṇṭha Nātaputta and said to him:
“icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitun”ti.
“Sir, I’d like to go to see the ascetic Gotama.”
“Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi?
“But Sīha, you believe in the doctrine of action. Why should you go to see the ascetic Gotama, who teaches a doctrine of inaction?
Samaṇo hi, sīha, gotamo akiriyavādo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī”ti.
For the ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.”
Atha kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi.
Then Sīha’s determination to go and see the Buddha died down.
Dutiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa … pe … dhammassa … pe … saṅghassa vaṇṇaṃ bhāsanti.
For a second time, several prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways.
Dutiyampi kho sīhassa senāpatissa etadahosi:
And for a second time Sīha thought:
“nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa … pe … saṅghassa vaṇṇaṃ bhāsanti.
Yannūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddhan”ti.
“Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!”
Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:
Then General Sīha went to Nigaṇṭha Nātaputta …
“icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitun”ti.
“Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi?
Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṃ deseti, tena ca sāvake vinetī”ti.
Dutiyampi kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi.
Then for a second time Sīha’s determination to go and see the Buddha died down.
Tatiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa … pe … dhammassa … pe … saṃghassa vaṇṇaṃ bhāsanti.
For a third time, several prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways.
Tatiyampi kho sīhassa senāpatissa etadahosi:
And for a third time Sīha thought:
“nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṃghassa vaṇṇaṃ bhāsanti.
“That Blessed One must certainly be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways.
Kiṃ hime karissanti nigaṇṭhā apalokitā vā anapalokitā vā?
What can these Jains do to me, whether I consult with them or not?
Yannūnāhaṃ anapaloketvāva nigaṇṭhe taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddhan”ti.
Why don’t I, without consulting them, go to see that Blessed One, the perfected one, the fully awakened Buddha!”
Atha kho sīho senāpati pañcamattehi rathasatehi divādivassa vesāliyā niyyāsi bhagavantaṃ dassanāya.
Then Sīha, with around five hundred chariots, set out from Vesālī in the middle of the day to see the Buddha.
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova agamāsi.
He went by carriage as far as the terrain allowed, then descended and went by foot.
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:
“Sutaṃ metaṃ, bhante:
“Sir, I have heard this:
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti.
‘The ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.’
Ye te, bhante, evamāhaṃsu: ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti, kacci te, bhante, bhagavato vuttavādino na ca bhagavantaṃ abhūtena abbhācikkhanti dhammassa cānudhammaṃ byākaronti na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati?
I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with The Dharma? Are there any legitimate grounds for rebuke and criticism?
Anabbhakkhātukāmā hi mayaṃ, bhante, bhagavantan”ti.
For we don’t want to misrepresent the Blessed One.”
“Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
“There is, Sīha, a sense in which you could rightly say that
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (1)
I believe in inaction, I teach inaction, and I guide my disciples in that way.
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
And there is a sense in which you could rightly say that
‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (2)
I believe in action, I teach action, and I guide my disciples in that way.
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
And there is a sense in which you could rightly say that
‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (3)
I believe in annihilationism, I teach annihilation, and I guide my disciples in that way.
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
And there is a sense in which you could rightly say that
‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (4)
I’m disgusted, I teach disgust, and I guide my disciples in that way.
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
And there is a sense in which you could rightly say that
‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (5)
I'm an exterminator, I teach extermination, and I guide my disciples in that way.
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
And there is a sense in which you could rightly say that
‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (6)
I’m a mortifier, I teach mortification, and I guide my disciples in that way.
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
And there is a sense in which you could rightly say that
‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (7)
I’m an abortionist, I teach abortion, and I guide my disciples in that way.
Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
And there is a sense in which you could rightly say that
‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (8)
I’m ambitious, I teach ambition, and I guide my disciples in that way.
Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
And what’s the sense in which you could rightly say that
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti?
I believe in inaction, I teach inaction, and I guide my disciples in that way?
Ahañhi, sīha, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa;
I teach inaction regarding bad bodily, verbal, and mental conduct,
anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi.
and the many kinds of unskillful things.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I teach inaction.
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (1)
Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
And what’s the sense in which you could rightly say that
‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti?
I believe in action, I teach action, and I guide my disciples in that way?
Ahañhi, sīha, kiriyaṃ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa;
I teach action regarding good bodily, verbal, and mental conduct,
anekavihitānaṃ kusalānaṃ dhammānaṃ kiriyaṃ vadāmi.
and the many kinds of skillful things.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I teach action.
‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (2)
Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
And what’s the sense in which you could rightly say that
‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’ti?
I believe in annihilationism, I teach annihilation, and I guide my disciples in that way?
Ahañhi, sīha, ucchedaṃ vadāmi rāgassa dosassa mohassa;
I teach the annihilation of greed, hate, and delusion,
anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi.
and the many kinds of unskillful things.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I teach annihilationism.
‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (3)
Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
And what’s the sense in which you could rightly say that
‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’ti?
I’m disgusted, I teach disgust, and I guide my disciples in that way?
Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena;
I’m disgusted by bad conduct by way of body, speech, and mind,
jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.
and by attainment of the many kinds of unskillful things.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I’m disgusted.
‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (4)
Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
And what’s the sense in which you could rightly say that
‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’ti?
I'm an exterminator, I teach extermination, and I guide my disciples in that way?
Ahañhi, sīha, vinayāya dhammaṃ desemi rāgassa dosassa mohassa;
I teach the extermination of greed, hate, and delusion,
anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi.
and the many kinds of unskillful things.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I’m an exterminator.
‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (5)
Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
And what’s the sense in which you could rightly say that
‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’ti?
I’m a mortifier, I teach mortification, and I guide my disciples in that way?
Tapanīyāhaṃ, sīha, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ.
I say that bad conduct by way of body, speech, and mind should be mortified.
Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi.
I say that a mortifier is someone who has given up unskillful Dharmas that should be mortified. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
The Realized One is someone who has given up unskillful Dharmas that should be mortified. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I’m a mortifier.
‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (6)
Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
And what’s the sense in which you could rightly say that
‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’ti?
I’m an abortionist, I teach abortion, and I guide my disciples in that way?
Yassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, tamahaṃ ‘apagabbho’ti vadāmi.
I say that an abortionist is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Tathāgatassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I’m an abortionist.
‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (7)
Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
And what’s the sense in which you could rightly say that
‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’ti?
I’m ambitious, I teach ambition, and I guide my disciples in that way?
Ahañhi, sīha, assāsako paramena assāsena, assāsāya dhammaṃ desemi, tena ca sāvake vinemi.
I’m ambitious to offer solace, the highest solace, I teach solace, and I guide my disciples in that way.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:
In this sense you could rightly say that I’m ambitious.”
‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’”ti. (8)
Evaṃ vutte, sīho senāpati bhagavantaṃ etadavoca:
When he said this, General Sīha said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante … pe …
“Excellent, sir! Excellent!
upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
“Anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī”ti.
“Sīha, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.”
“Imināpāhaṃ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha: ‘anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti.
“Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration.
Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ vesāliṃ paṭākaṃ parihareyyuṃ:
For if the followers of other paths were to gain me as a disciple, they’d carry a banner all over Vesālī, saying:
‘sīho amhākaṃ senāpati sāvakattaṃ upagato’ti.
‘General Sīha has become our disciple!’
Atha ca pana bhagavā evamāha: ‘anuviccakāraṃ, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti.
And yet the Buddha tells me to act after careful consideration.
Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
For a second time, I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
“Dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī”ti.
“For a long time now, Sīha, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.”
“Imināpāhaṃ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha:
“Now I’m even more delighted and satisfied with the Buddha, since he tells me to
‘dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti.
consider giving to the Jain ascetics when they come.
Sutaṃ metaṃ, bhante:
Sir, I have heard this:
‘samaṇo gotamo evamāha—
‘The ascetic Gotama says:
mayhameva dānaṃ dātabbaṃ, mayhameva sāvakānaṃ dātabbaṃ;
“Gifts should only be given to me, and to my disciples.
mayhameva dinnaṃ mahapphalaṃ, na aññesaṃ dinnaṃ mahapphalaṃ;
Only what is given to me is very fruitful, not what is given to others.
mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, na aññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti,
Only what is given to my disciples is very fruitful, not what is given to the disciples of others.”’
atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti.
Yet the Buddha encourages me to give to the Jain ascetics.
Api ca, bhante, mayamettha kālaṃ jānissāma.
Well, sir, we’ll know the proper time for that.
Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.
For a third time, I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Atha kho bhagavā sīhassa senāpatissa anupubbiṃ kathaṃ kathesi, seyyathidaṃ—
Then the Buddha taught Sīha step by step, with
dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi.
a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
Yadā bhagavā aññāsi sīhaṃ senāpatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi—
And when the Buddha knew that Sīha’s mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas:
dukkhaṃ samudayaṃ nirodhaṃ maggaṃ.
suffering, its origin, its cessation, and the path.
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya;
Just as a clean cloth rid of stains would properly absorb dye,
evamevaṃ sīhassa senāpatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:
in that very seat the stainless, immaculate vision of the Dhamma arose in General Sīha:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.
“Everything that has a beginning has an end.”
Atha kho sīho senāpati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca:
Then Sīha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.
“Sir, may the Buddha together with the monk Saṅgha please accept tomorrow’s meal from me.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.
Atha kho sīho senāpati bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Then, knowing that the Buddha had accepted, Sīha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho sīho senāpati aññataraṃ purisaṃ āmantesi:
Then Sīha addressed a certain man:
“gaccha tvaṃ, ambho purisa, pavattamaṃsaṃ jānāhī”ti.
“Mister, please find out if there is any meat ready for sale.”
Atha kho sīho senāpati tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi:
And when the night had passed General Sīha had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying:
“kālo, bhante, niṭṭhitaṃ bhattan”ti.
“Sir, it’s time. The meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṃghena.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sīha’s home, where he sat on the seat spread out, together with the Saṅgha of monks.
Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti:
Now at that time many Jain ascetics in Vesālī went from street to street and square to square, calling out with raised arms:
“ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ.
“Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal.
Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman”ti.
The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.”
Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami; upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi:
Then a certain person went up to Sīha and whispered in his ear:
“yagghe, bhante, jāneyyāsi.
“Please sir, you should know this.
Ete sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti:
Many Jain ascetics in Vesālī are going from street to street and square to square, calling out with raised arms:
‘ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ.
‘Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal.
Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman’ti.
The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.’”
Alaṃ ayyo dīgharattañhi te āyasmanto avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa.
“Enough, sir. For a long time those venerables have wanted to discredit the Buddha, his teaching, and his Saṅgha.
Na ca panete āyasmanto jiridanti taṃ bhagavantaṃ asatā tucchā musā abhūtena abbhācikkhituṃ;
They’ll never stop misrepresenting the Buddha with their false, baseless, lying, untruthful claims.
na ca mayaṃ jīvitahetupi sañcicca pāṇaṃ jīvitā voropeyyāmā”ti.
We would never deliberately take the life of a living creature, not even for life’s sake.”
Atha kho sīho senāpati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then Sīha served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.
Atha kho sīho senāpati bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi.
When the Buddha had eaten and washed his hand and bowl, Sīha sat down to one side.
Ekamantaṃ nisinnaṃ kho sīhaṃ senāpatiṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti.
Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.

8.13 - AN 8.13 Assājānīya: A Thoroughbred


13. Assājānīyasutta
13. A Thoroughbred
“Aṭṭhahi, bhikkhave, aṅgehi samannāgato rañño bhaddo assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.
“monks, a fine royal thoroughbred with eight factors is worthy of a king, fit to serve a king, and considered a factor of kingship.
Katamehi aṭṭhahi?
What eight?
Idha, bhikkhave, rañño bhaddo assājānīyo ubhato sujāto hoti—
It’s when a fine royal thoroughbred is well born on both
mātito ca pitito ca.
the mother’s and the father’s sides.
Yassaṃ disāyaṃ aññepi bhaddā assājānīyā jāyanti, tassaṃ disāyaṃ jāto hoti.
He’s bred in the region fine thoroughbreds come from.
Yaṃ kho panassa bhojanaṃ denti—
Whatever food he’s given,
allaṃ vā sukkhaṃ vā—
fresh or dry,
taṃ sakkaccaṃyeva paribhuñjati avikiranto.
he eats carefully, without making a mess.
Jegucchī hoti uccāraṃ vā passāvaṃ vā abhinisīdituṃ vā abhinipajjituṃ vā.
He’s disgusted by sitting or lying down in excrement or urine.
Sorato hoti sukhasaṃvāso, na ca aññe asse ubbejetā.
He’s sweet-natured and pleasant to live with, and he doesn’t upset the other horses.
Yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṃ sārathissa āvikattā hoti.
He openly shows his tricks, bluffs, ruses, and feints to his trainer,
Tesamassa sārathi abhinimmadanāya vāyamati.
so the trainer can try to subdue them.
Vāhī kho pana hoti.
He carries his load, determining:
‘Kāmaññe assā vahantu vā mā vā, ahamettha vahissāmī’ti cittaṃ uppādeti.
‘Whether or not the other horses carry their loads, I’ll carry mine.’
Gacchanto kho pana ujumaggeneva gacchati.
He always walks in a straight path.
Thāmavā hoti yāva jīvitamaraṇapariyādānā thāmaṃ upadaṃsetā.
He’s strong, and stays strong even until death.
Imehi kho, bhikkhave, aṭṭhahi aṅgehi samannāgato rañño bhaddo assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.
A fine royal thoroughbred with these eight factors is worthy of a king. …
Evamevaṃ kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.
In the same way, a monk with eight factors 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.
Katamehi aṭṭhahi?
What eight?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Yaṃ kho panassa bhojanaṃ denti—
Whatever food they’re given,
lūkhaṃ vā paṇītaṃ vā—
coarse or fine,
taṃ sakkaccaṃyeva paribhuñjati avihaññamāno.
they eat carefully, without annoyance.
Jegucchī hoti kāyaduccaritena vacīduccaritena manoduccaritena;
They're disgusted with bad conduct by way of body, speech, or mind,
jegucchī hoti anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.
and by attainment of the many kinds of unskillful things.
Sorato hoti sukhasaṃvāso, na aññe bhikkhū ubbejetā.
They're sweet-natured and pleasant to live with, and they doesn’t upset the other monks.
Yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṃ āvikattā hoti satthari vā viññūsu vā sabrahmacārīsu.
They openly show their tricks, bluffs, ruses, and feints to their sensible spiritual companions,
Tesamassa satthā vā viññū vā sabrahmacārī abhinimmadanāya vāyamati.
so they can try to subdue them.
Sikkhitā kho pana hoti.
They do their training, determining:
‘Kāmaññe bhikkhū sikkhantu vā mā vā, ahamettha sikkhissāmī’ti cittaṃ uppādeti.
‘Whether or not the other monks do their training, I’ll do mine.’
Gacchanto kho pana ujumaggeneva gacchati;
They always walk in a straight path.
tatrāyaṃ ujumaggo, seyyathidaṃ—
And here the straight path is
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Āraddhavīriyo viharati:
They’re energetic:
‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṃsalohitaṃ; yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti.
‘Gladly, let my skin, sinews, and bones remain! Let the blood and flesh waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.’
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.
A monk with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

8.14 - AN 8.14 Assakhaḷuṅka: A Wild Colt


14. Assakhaḷuṅkasutta
14. A Wild Colt
“Aṭṭha ca, bhikkhave, assakhaḷuṅke desessāmi aṭṭha ca assadose, aṭṭha ca purisakhaḷuṅke aṭṭha ca purisadose.
“monks, I will teach you about eight wild colts and eight flaws in horses, and about eight wild people and eight flaws in people.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katame ca, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā?
“And what, monks, are the eight wild colts and eight flaws in horses?
Idha, bhikkhave, ekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṃ pavatteti.
Firstly, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts back right up and spin the chariot behind them.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.
Some wild colts are like that.
Ayaṃ, bhikkhave, paṭhamo assadoso.
This is the first flaw of a horse.
Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṃ hanati, tidaṇḍaṃ bhañjati.
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts jump back, wreck the hub, and break the triple rod.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.
Some wild colts are like that.
Ayaṃ, bhikkhave, dutiyo assadoso.
This is the second flaw of a horse.
Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṃ ussajjitvā rathīsaṃyeva ajjhomaddati.
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts shake the cart-pole off their thigh and trample it.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.
Some wild colts are like that.
Ayaṃ, bhikkhave, tatiyo assadoso.
This is the third flaw of a horse.
Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṃ gaṇhati, ubbaṭumaṃ rathaṃ karoti.
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts take a wrong turn, sending the chariot off track.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.
Some wild colts are like that.
Ayaṃ, bhikkhave, catuttho assadoso.
This is the fourth flaw of a horse.
Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati purimakāyaṃ paggaṇhati purime pāde.
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts rear up and strike out with their fore-legs.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.
Some wild colts are like that.
Ayaṃ, bhikkhave, pañcamo assadoso.
This is the fifth flaw of a horse.
Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṃ anādiyitvā patodalaṭṭhiṃ dantehi mukhādhānaṃ vidhaṃsitvā yena kāmaṃ pakkamati.
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts ignore the trainer and the goad, spit out the bit, and go wherever they want.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.
Some wild colts are like that.
Ayaṃ, bhikkhave, chaṭṭho assadoso.
This is the sixth flaw of a horse.
Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti.
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts don’t step forward or turn back but stand right there still as a post.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.
Some wild colts are like that.
Ayaṃ, bhikkhave, sattamo assadoso.
This is the seventh flaw of a horse.
Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṃharitvā pacchime ca pāde saṃharitvā tattheva cattāro pāde abhinisīdati.
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts tuck in their fore-legs and hind-legs, and sit right down on their four legs.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.
Some wild colts are like that.
Ayaṃ, bhikkhave, aṭṭhamo assadoso.
This is the eighth flaw of a horse.
Ime kho, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā.
These are the eight wild colts and the eight flaws in horses.
Katame ca, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā?
And what are the eight wild people and eight flaws in people?
Idha, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.
Firstly, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘na sarāmī’ti asatiyā nibbeṭheti.
But the accused monk evades it by saying they don’t remember.
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṃ vatteti;
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, back right up and spin the chariot behind them.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.
Some wild people are like that.
Ayaṃ, bhikkhave, paṭhamo purisadoso.
This is the first flaw of a person.
Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.
Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno codakaṃyeva paṭippharati:
But the accused monk objects to the accuser:
‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena.
‘What has an incompetent fool like you got to say?
Tvampi nāma bhaṇitabbaṃ maññasī’ti.
How on earth could you imagine you’ve got something worth saying!’
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṃ hanati, tidaṇḍaṃ bhañjati;
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, jump back, wreck the hub, and break the triple rod.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.
Some wild people are like that.
Ayaṃ, bhikkhave, dutiyo purisadoso.
This is the second flaw of a person.
Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.
Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno codakasseva paccāropeti:
But the accused monk retorts to the accuser:
‘tvaṃ khosi itthannāmaṃ āpattiṃ āpanno, tvaṃ tāva paṭhamaṃ paṭikarohī’ti.
‘Well, you’ve fallen into such-and-such an offense. You should deal with that first.’
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṃ ussajjitvā rathīsaṃyeva ajjhomaddati;
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, shake the cart-pole off their thigh and trample it.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.
Some wild people are like that.
Ayaṃ, bhikkhave, tatiyo purisadoso.
This is the third flaw of a person.
Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.
Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti.
But the accused monk dodges the issue, distracts the discussion with irrelevant points, and displays irritation, hate, and bitterness.
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṃ gaṇhati, ubbaṭumaṃ rathaṃ karoti;
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, take a wrong turn, sending the chariot off track.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.
Some wild people are like that.
Ayaṃ, bhikkhave, catuttho purisadoso.
This is the fourth flaw of a person.
Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.
Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno saṅghamajjhe bāhuvikkhepaṃ karoti.
But the accused monk gesticulates while speaking in the middle of the Saṅgha.
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati, purimakāyaṃ paggaṇhati purime pāde;
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, rear up and strike out with their fore-legs.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.
Some wild people are like that.
Ayaṃ, bhikkhave, pañcamo purisadoso.
This is the fifth flaw of a person.
Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.
Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno anādiyitvā saṅghaṃ anādiyitvā codakaṃ sāpattikova yena kāmaṃ pakkamati.
But the accused monk ignores the Saṅgha and the accusation and, though still guilty of the offense, they go wherever they want.
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṃ anādiyitvā patodalaṭṭhiṃ dantehi mukhādhānaṃ vidhaṃsitvā yena kāmaṃ pakkamati;
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, ignore the trainer and the goad, spit out the bit, and go wherever they want.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.
Some wild people are like that.
Ayaṃ, bhikkhave, chaṭṭho purisadoso.
This is the sixth flaw of a person.
Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.
Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘nevāhaṃ āpannomhi, na panāhaṃ āpannomhī’ti so tuṇhībhāvena saṃghaṃ viheṭheti.
But the accused monk neither confesses to the offense nor denies it, but frustrates the Saṅgha by staying silent.
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti;
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, don’t step forward or turn back but stand right there still as a post.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.
Some wild people are like that.
Ayaṃ, bhikkhave, sattamo purisadoso.
This is the seventh flaw of a person.
Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.
Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno evamāha:
But the accused monk says this:
‘kiṃ nu kho tumhe āyasmanto atibāḷhaṃ mayi byāvaṭā yāva idānāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti.
‘Why are you venerables making so much of an issue over me? Now I’ll reject the training and return to a lesser life.’
So sikkhaṃ paccakkhāya hīnāyāvattitvā evamāha:
When they have rejected the training, they say:
‘idāni kho tumhe āyasmanto attamanā hothā’ti?
‘Well, venerables, are you happy now?’
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṃharitvā pacchime ca pāde saṃharitvā tattheva cattāro pāde abhinisīdati;
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, tuck in their fore-legs and hind-legs, and sit right down on their four legs.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.
Some wild people are like that.
Ayaṃ, bhikkhave, aṭṭhamo purisadoso.
This is the eighth flaw of a person.
Ime kho, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā”ti.
These are the eight wild people and eight flaws in people.”

8.15 - AN 8.15 Mala: Stains


15. Malasutta
15. Stains
“Aṭṭhimāni, bhikkhave, malāni.
“monks, there are these eight stains.
Katamāni aṭṭha?
What eight?
Asajjhāyamalā, bhikkhave, mantā;
Not reciting is the stain of hymns.
anuṭṭhānamalā, bhikkhave, gharā;
Neglect is the stain of houses.
malaṃ, bhikkhave, vaṇṇassa kosajjaṃ;
Laziness is the stain of beauty.
pamādo, bhikkhave, rakkhato malaṃ;
Negligence is a guard’s stain.
malaṃ, bhikkhave, itthiyā duccaritaṃ;
Misconduct is a woman’s stain.
maccheraṃ, bhikkhave, dadato malaṃ;
Stinginess is a giver’s stain.
malā, bhikkhave, pāpakā akusalā dhammā asmiṃ loke paramhi ca;
Bad, unskillful Dharmas are a stain in this world and the next.
tato, bhikkhave, malā malataraṃ avijjā paramaṃ malaṃ.
Worse than any of these is ignorance, the worst stain of all.
Imāni kho, bhikkhave, aṭṭha malānīti.
These are the eight stains.
Asajjhāyamalā mantā,
Hymns get stained when they’re not recited.
anuṭṭhānamalā gharā;
The stain of houses is neglect.
Malaṃ vaṇṇassa kosajjaṃ,
Laziness is the stain of beauty.
pamādo rakkhato malaṃ.
A guard’s stain is negligence.
Malitthiyā duccaritaṃ,
Misconduct is a woman’s stain.
maccheraṃ dadato malaṃ;
A giver’s stain is stinginess.
Malā ve pāpakā dhammā,
Bad Dharmas are a stain
asmiṃ loke paramhi ca;
in this world and the next.
Tato malā malataraṃ,
But a worse stain than these
avijjā paramaṃ malan”ti.
is ignorance, the worst of stains.”

8.16 - AN 8.16 Dūteyya: Going on a Mission


16. Dūteyyasutta
16. Going on a Mission
“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu dūteyyaṃ gantumarahati.
“monks, a monk with eight Dharmas is worthy of going on a mission.
Katamehi aṭṭhahi?
What eight?
Idha, bhikkhave, bhikkhu sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako—
It’s a monk who learns and educates others. They memorize and help others remember. They understand and help others understand. They’re skilled at knowing what’s on topic and what isn’t. And they don’t cause disputes.
imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu dūteyyaṃ gantumarahati.
A monk with these eight Dharmas is worthy of going on a mission.
Aṭṭhahi, bhikkhave, dhammehi samannāgato sāriputto dūteyyaṃ gantumarahati.
With eight Dharmas Sāriputta is worthy of going on a mission.
Katamehi aṭṭhahi?
What eight?
Idha, bhikkhave, sāriputto sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako.
He learns and educates others. He memorizes and helps others remember. He understands and helps others understand. He’s skilled at knowing what’s on topic and what isn’t. And he doesn’t cause disputes.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato sāriputto dūteyyaṃ gantumarahatīti.
With these eight Dharmas Sāriputta is worthy of going on a mission.
Yo ve na byathati patvā,
They don’t tremble when arriving
parisaṃ uggavādiniṃ;
at an assembly of fierce debaters.
Na ca hāpeti vacanaṃ,
They don’t omit any words,
na ca chādeti sāsanaṃ.
or conceal the instructions.
Asandiddhañca bhaṇati,
Their words aren’t poisoned,
Pucchito na ca kuppati;
and they don’t tremble when questioned.
Sa ve tādisako bhikkhu,
Such a monk
Dūteyyaṃ gantumarahatī”ti.
is worthy of going on a mission.”

8.17 - AN 8.17 bound (1st)


AN 8.17 paṭhama-bandhana-sutta
AN 8.17 first Bondage discourse
♦ 17. “aṭṭhahi, bhikkhave,
183“(there are) eight of these, ********,
ākārehi itthī purisaṃ bandhati.
ways (a) woman {binds} man.
katamehi aṭṭhahi?
which eight?
ruṇṇena, bhikkhave, itthī purisaṃ bandhati;
1. (by) crying, monks, (a) woman {binds} man;
hasitena, bhikkhave, itthī purisaṃ bandhati;
2. (by) smiling-or-laughing, monks, (a) woman {binds} man;
bhaṇitena, bhikkhave, itthī purisaṃ bandhati;
3. (by) speaking, monks, (a) woman {binds} man;
ākappena, bhikkhave, itthī purisaṃ bandhati;
4. (by) attire, monks, (a) woman {binds} man;
vanabhaṅgena, bhikkhave, itthī purisaṃ bandhati;
5. (by) a present, monks, (a) woman {binds} man;
gandhena, bhikkhave, itthī purisaṃ bandhati;
6. (by) smell, monks, (a) woman {binds} man;
rasena, bhikkhave, itthī purisaṃ bandhati;
7. (by) taste, monks, (a) woman {binds} man;
phassena, bhikkhave, itthī purisaṃ bandhati.
8. (by) touch, monks, (a) woman {binds} man;
imehi kho, bhikkhave, aṭṭhah-ākārehi
in these eight-ways
itthī purisaṃ bandhati.
A woman {binds} a man.
te, bhikkhave, sattā su-baddhā VAR,
Those beings are thoroughly-bound
ye VAR phassena baddhā”ti VAR.
who are {bound} by touch.”
sattamaṃ.
(end of sutta)

8.18 - AN 8.18 b.bodhi trans.

18 (8) Bondage (2)

184“Bhikkhus, a man binds a woman in eight ways. What eight? A man binds a woman by his form … by his smile … by his speech … by singing … by weeping … by his appearance … by a present … by his touch. A man binds a woman in these eight ways. Those beings are thoroughly bound who are bound by touch.”








8.18 - AN 8.18 Dutiya-bandhana-: Imprisonment (2nd)


18. Dutiya-bandhana-sutta
18. Imprisonment (2nd)
“Aṭṭhahi, bhikkhave, ākārehi puriso itthiṃ bandhati.
“(there are) eight-of-these, ********, ways (for a) man {to bind a} woman.
Katamehi aṭṭhahi?
What eight?
Ruṇṇena, bhikkhave, puriso itthiṃ bandhati;
(with) weeping, monks, (a) man {binds} (a) woman ********;
hasitena, bhikkhave, puriso itthiṃ bandhati;
(with) laughing, monks, (a) man {binds} (a) woman ********;
bhaṇitena, bhikkhave, puriso itthiṃ bandhati;
(with) speaking, monks, (a) man {binds} (a) woman ********;
ākappena, bhikkhave, puriso itthiṃ bandhati;
(with) appearance, monks, (a) man {binds} (a) woman ********;
vanabhaṅgena, bhikkhave, puriso itthiṃ bandhati;
(with) gifts of wildflowers, monks, (a) man {binds} (a) woman ********;
gandhena, bhikkhave, puriso itthiṃ bandhati;
(with) scents, monks, (a) man {binds} (a) woman ********;
rasena, bhikkhave, puriso itthiṃ bandhati;
(with) tastes, monks, (a) man {binds} (a) woman ********;
phassena, bhikkhave, puriso itthiṃ bandhati.
(with) touch. monks, (a) man {binds} (a) woman ********;
Imehi kho, bhikkhave, aṭṭhah-ākārehi puriso itthiṃ bandhati.
(with) these ***, ********, eight-ways (a) man {binds} (a) woman.
Te, bhikkhave, sattā su-baddhā,
Those beings are thoroughly-bound
ye phassena baddhā”ti.
who are {bound} by touch.”

8.19 - AN 8.19 Pahārāda: With Pahārāda


19. Pahārādasutta
19. With Pahārāda
Ekaṃ samayaṃ bhagavā verañjāyaṃ viharati naḷerupucimandamūle.
At one time the Buddha was staying in Verañja at the root of a neem tree dedicated to Naḷeru.
Atha kho pahārādo asurindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho pahārādaṃ asurindaṃ bhagavā etadavoca:
Then Pahārāda, lord of demons, went up to the Buddha, bowed, and stood to one side. The Buddha said to him:
“Api pana, pahārāda, asurā mahāsamudde abhiramantī”ti?
“Well, Pahārāda, do the demons love the ocean?”
“Abhiramanti, bhante, asurā mahāsamudde”ti.
“Sir, they do indeed.”
“Kati pana, pahārāda, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantī”ti?
“But seeing what incredible and amazing things do the demons love the ocean?”
“Aṭṭha, bhante, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti.
“Sir, seeing eight incredible and amazing things the demons love the ocean.
Katame aṭṭha?
What eight?
Mahāsamuddo, bhante, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto.
The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
Yampi, bhante, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto;
ayaṃ, bhante, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (1)
This is the first thing the demons love about the ocean.
Puna caparaṃ, bhante, mahāsamuddo ṭhitadhammo velaṃ nātivattati.
Furthermore, the ocean is consistent and doesn’t overflow its boundaries.
Yampi, bhante, mahāsamuddo ṭhitadhammo velaṃ nātivattati;
ayaṃ, bhante, mahāsamudde dutiyo acchariyo abbhuto dhammo yaṃ disvā disvā asurā mahāsamudde abhiramanti. (2)
This is the second thing the demons love about the ocean.
Puna caparaṃ, bhante, mahāsamuddo na matena kuṇapena saṃvasati.
Furthermore, the ocean doesn’t accommodate a corpse,
Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti, thalaṃ ussāreti.
but quickly carries it to the shore and strands it on the beach.
Yampi, bhante, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti, thalaṃ ussāreti;
ayaṃ, bhante, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (3)
This is the third thing the demons love about the ocean.
Puna caparaṃ, bhante, yā kāci mahānadiyo, seyyathidaṃ—
Furthermore, when they reach the ocean, all the great rivers—that is,
gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti.
the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’.
Yampi, bhante, yā kāci mahānadiyo, seyyathidaṃ—gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti;
ayaṃ, bhante, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (4)
This is the fourth thing the demons love about the ocean.
Puna caparaṃ, bhante, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati.
Furthermore, for all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up.
Yampi, bhante, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati;
ayaṃ, bhante, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (5)
This is the fifth thing the demons love about the ocean.
Puna caparaṃ, bhante, mahāsamuddo ekaraso loṇaraso.
Furthermore, the ocean has just one taste, the taste of salt.
Yampi, bhante, mahāsamuddo ekaraso loṇaraso;
ayaṃ, bhante, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (6)
This is the sixth thing the demons love about the ocean.
Puna caparaṃ, bhante, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṃ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ.
Furthermore, the ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds.
Yampi, bhante, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ;
ayaṃ, bhante, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (7)
This is the seventh thing the demons love about the ocean.
Puna caparaṃ, bhante, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā.
Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
Yampi, bhante, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā … pe … tiyojana … catuyojana … pañcayojanasatikāpi attabhāvā;
ayaṃ, bhante, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.
This is the eighth thing the demons love about the ocean.
Ime kho, bhante, mahāsamudde aṭṭha acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantīti. (8)
Seeing these eight incredible and amazing things the demons love the ocean.
Api pana, bhante, bhikkhū imasmiṃ dhammavinaye abhiramantī”ti?
Well, sir, do the monks love this Dharma and training?”
“Abhiramanti, pahārāda, bhikkhū imasmiṃ dhammavinaye”ti.
“They do indeed, Pahārāda.”
“Kati pana, bhante, imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī”ti?
“But seeing how many incredible and amazing things do the monks love this Dharma and training?”
“Aṭṭha, pahārāda, imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.
“Seeing eight incredible and amazing things, Pahārāda, the monks love this Dharma and training.
Katame aṭṭha?
What eight?
Seyyathāpi, pahārāda, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto;
The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
evamevaṃ kho, pahārāda, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho.
In the same way in this Dharma and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly.
Yampi, pahārāda, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho;
ayaṃ, pahārāda, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (1)
This is the first thing the monks love about this Dharma and training.
Seyyathāpi, pahārāda, mahāsamuddo ṭhitadhammo velaṃ nātivattati;
The ocean is consistent and doesn’t overflow its boundaries.
evamevaṃ kho, pahārāda, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti.
In the same way, when a training rule is laid down for my disciples they wouldn’t break it even for the sake of their own life.
Yampi, pahārāda, mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti;
ayaṃ, pahārāda, imasmiṃ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (2)
This is the second thing the monks love about this Dharma and training.
Seyyathāpi, pahārāda, mahāsamuddo na matena kuṇapena saṃvasati. Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti thalaṃ ussāreti;
The ocean doesn’t accommodate a corpse, but quickly carries it to the shore and strands it on the beach.
evamevaṃ kho, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena.
In the same way, the Saṅgha doesn’t accommodate a person who is unethical, of bad Dharmas, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. But they quickly gather and expel them. Even if such a person is sitting in the middle of the Saṅgha, they’re far from the Saṅgha, and the Saṅgha is far from them.
Yampi, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati; kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena;
ayaṃ, pahārāda, imasmiṃ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (3)
This is the third thing the monks love about this Dharma and training.
Seyyathāpi, pahārāda, yā kāci mahānadiyo, seyyathidaṃ—gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti;
When they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’.
evamevaṃ kho, pahārāda, cattārome vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṃ gacchanti.
In the same way, when they go forth from the lay life to homelessness, all four castes—aristocrats, brahmins, merchants, and workers—lose their former names and clans and are simply considered ‘Sakyan ascetics’.
Yampi, pahārāda, cattārome vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṃ gacchanti;
ayaṃ, pahārāda, imasmiṃ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (4)
This is the fourth thing the monks love about this Dharma and training.
Seyyathāpi, pahārāda, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati;
For all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up.
evamevaṃ kho, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati.
In the same way, though several monks become fully nirvana'd through the natural dharma of nirvana, without anything left over, the natural dharma of nirvana never empties or fills up.
Yampi, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati;
ayaṃ, pahārāda, imasmiṃ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (5)
This is the fifth thing the monks love about this Dharma and training.
Seyyathāpi, pahārāda, mahāsamuddo ekaraso loṇaraso;
The ocean has just one taste, the taste of salt.
evamevaṃ kho, pahārāda, ayaṃ dhammavinayo ekaraso, vimuttiraso.
In the same way, this Dharma and training has one taste, the taste of freedom.
Yampi, pahārāda, ayaṃ dhammavinayo ekaraso, vimuttiraso;
ayaṃ, pahārāda, imasmiṃ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (6)
This is the sixth thing the monks love about this Dharma and training.
Seyyathāpi, pahārāda, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ;
The ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds.
evamevaṃ kho, pahārāda, ayaṃ dhammavinayo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṃ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.
In the same way, this Dharma and training is full of many kinds of treasures, such as the four kinds of remembering meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Yampi, pahārāda, ayaṃ dhammavinayo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo;
ayaṃ, pahārāda, imasmiṃ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (7)
This is the seventh thing the monks love about this Dharma and training.
Seyyathāpi, pahārāda, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā;
Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
evamevaṃ kho, pahārāda, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno.
In the same way, great beings live in this Dharma and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected ones, and the one practicing for perfection.
Yampi, pahārāda, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno;
ayaṃ, pahārāda, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (8)
This is the eighth thing the monks love about this Dharma and training.
Ime kho, pahārāda, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī”ti.
Seeing these eight incredible and amazing things, Pahārāda, the monks love this Dharma and training.”

8.20 - AN 8.20 Uposatha: Sabbath


20. Uposathasutta
20. Sabbath
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṃghaparivuto nisinno hoti.
Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks.
Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
And then, as the night was getting late, in the first watch of the night, Venerable Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said:
“abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṃgho.
“Sir, the night is getting late. It is the first watch of the night, and the Saṅgha has been sitting long.
Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti.
Please, sir, may the Buddha recite the monastic code to the monks.”
Evaṃ vutte, bhagavā tuṇhī ahosi.
But when he said this, the Buddha kept silent.
Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
For a second time, as the night was getting late, in the middle watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said:
“abhikkantā, bhante, ratti, nikkhanto majjhimo yāmo, ciranisinno bhikkhusaṅgho.
“Sir, the night is getting late. It is the middle watch of the night, and the Saṅgha has been sitting long.
Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti.
Please, sir, may the Buddha recite the monastic code to the monks.”
Dutiyampi kho bhagavā tuṇhī ahosi.
But for a second time the Buddha kept silent.
Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
For a third time, as the night was getting late, in the last watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said:
“abhikkantā, bhante, ratti, nikkhanto pacchimo yāmo, uddhastaṃ aruṇaṃ, nandimukhī ratti;
“Sir, the night is getting late. It is the last watch of the night and dawn stirs, bringing joy to the night.
ciranisinno bhikkhusaṅgho.
And the Saṅgha has been sitting long.
Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti.
Please, sir, may the Buddha recite the monastic code to the monks.”
“Aparisuddhā, ānanda, parisā”ti.
“Ānanda, the assembly is not pure.”
Atha kho āyasmato mahāmoggallānassa etadahosi:
Then Venerable Mahāmoggallāna thought:
“kaṃ nu kho bhagavā puggalaṃ sandhāya evamāha:
“Who is the Buddha talking about?”
‘aparisuddhā, ānanda, parisā’”ti?
Atha kho āyasmā mahāmoggallāno sabbāvantaṃ bhikkhusaṅghaṃ cetasā ceto paricca manasākāsi.
Then he focused on comprehending the minds of everyone in the Saṅgha.
Addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīlaṃ pāpadhammaṃ asuciṃ saṅkassarasamācāraṃ paṭicchannakammantaṃ assamaṇaṃ samaṇapaṭiññaṃ abrahmacāriṃ brahmacāripaṭiññaṃ antopūtiṃ avassutaṃ kasambujātaṃ majjhe bhikkhusaṅghassa nisinnaṃ;
He saw that unethical person, of bad Dharmas, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved, sitting in the middle of the Saṅgha.
disvāna uṭṭhāyāsanā yena so puggalo tenupasaṅkami; upasaṅkamitvā taṃ puggalaṃ etadavoca:
When he saw him he got up from his seat, went up to him and said:
“uṭṭhehāvuso, diṭṭhosi bhagavatā.
“Get up, reverend. The Buddha has seen you.
Natthi te bhikkhūhi saddhiṃ saṃvāso”ti.
You can’t live in communion with the monks.”
Evaṃ vutte, so puggalo tuṇhī ahosi.
But when he said this, that person kept silent.
Dutiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca:
For a second time …
“uṭṭhehāvuso, diṭṭhosi bhagavatā.
Natthi te bhikkhūhi saddhiṃ saṃvāso”ti.
Dutiyampi kho so puggalo tuṇhī ahosi.
Tatiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca:
For a third time …
“uṭṭhehāvuso, diṭṭhosi bhagavatā.
Natthi te bhikkhūhi saddhiṃ saṃvāso”ti.
Tatiyampi kho so puggalo tuṇhī ahosi.
But for a third time that person kept silent.
Atha kho āyasmā mahāmoggallāno taṃ puggalaṃ bāhāyaṃ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṃ datvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
Then Venerable Mahāmoggallāna took that person by the arm, ejected him out the gate, and bolted the door. Then he went up to the Buddha, and said to him:
“nikkhāmito so, bhante, puggalo mayā.
“I have ejected that person.
Parisuddhā parisā.
The assembly is pure.
Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti.
Please, sir, may the Buddha recite the monastic code to the monks.”
“Acchariyaṃ, moggallāna, abbhutaṃ, moggallāna.
“It’s incredible, Moggallāna, it’s amazing,
Yāva bāhā gahaṇāpi nāma so moghapuriso āgamissatī”ti.
how that foolish man waited to be taken by the arm!”
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“tumheva dāni, bhikkhave, uposathaṃ kareyyātha, pātimokkhaṃ uddiseyyātha.
“Now, monks, you should perform the sabbath and recite the monastic code.
Na dānāhaṃ, bhikkhave, ajjatagge uposathaṃ karissāmi, pātimokkhaṃ uddisissāmi.
From this day forth, I will not perform the sabbath or recite the monastic code.
Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tathāgato aparisuddhāya parisāya pātimokkhaṃ uddiseyya.
It’s impossible, monks, it can’t happen that a Realized One could recite the monastic code in an impure assembly.
Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti.
Seeing these eight incredible and amazing things the demons love the ocean.
Katame aṭṭha?
What eight?
Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto.
The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
Yampi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto;
ayaṃ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti (yathā purime tathā vitthāro.)
This is the first thing the demons love about the ocean. (Expand in detail as in the previous sutta.) …
… pe …
Puna caparaṃ, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Vasanti mahāsamudde yojanasatikāpi attabhāvā … pe … pañcayojanasatikāpi attabhāvā.
Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
Yampi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; vasanti mahāsamudde yojanasatikāpi attabhāvā … pe … pañcayojanasatikāpi attabhāvā;
ayaṃ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.
This is the eighth thing the demons love about the ocean.
Ime kho, bhikkhave, mahāsamudde aṭṭha acchariyā abbhutā dhammā, yaṃ disvā disvā asurā mahāsamudde abhiramanti.
Seeing these eight incredible and amazing things the demons love the ocean.
Evamevaṃ kho, bhikkhave, aṭṭha imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.
In the same way, seeing eight incredible and amazing things, monks, the monks love this Dharma and training.
Katame aṭṭha?
What eight?
Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto;
The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
evamevaṃ kho, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho.
In the same way in this Dharma and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly.
Yampi, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho;
ayaṃ, bhikkhave, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti … pe …
This is the first thing the monks love about this Dharma and training. …
seyyathāpi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā, vasanti mahāsamudde yojanasatikāpi attabhāvā … pe … pañcayojanasatikāpi attabhāvā;
Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
evamevaṃ kho, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno … pe … arahā arahattāya paṭipanno.
In the same way, great beings live in this Dharma and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
Yampi, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno … pe … arahā arahattāya paṭipanno;
ayaṃ, bhikkhave, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.
This is the eighth thing the monks love about this Dharma and training.
Ime kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī”ti.
Seeing these eight incredible and amazing things, the monks love this Dharma and training.”
Aṅguttara Nikāya 8
Numbered Discourses 8

8..3.. - AN 8 vagga 3 Gahapati: Householders


3. Gahapativagga
3. Householders

8.21 - AN 8.21 Paṭhamaugga: With Ugga of Vesālī


21. Paṭhamauggasutta
21. With Ugga of Vesālī
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.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ vesālikaṃ dhārethā”ti.
“monks, you should remember the householder Ugga of Vesālī as someone who has eight amazing and incredible Dharmas.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then a certain monk 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 so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uggaṃ gahapatiṃ vesālikaṃ so bhikkhu etadavoca:
Then Ugga of Vesālī went up to that monk, bowed, and sat down to one side. The monk said to him:
“Aṭṭhahi kho tvaṃ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato.
“Householder, the Buddha declared that you have eight amazing and incredible Dharmas.
Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṃ samannāgato bhagavatā byākato”ti?
What are the eight Dharmas that he spoke of?”
“Na kho ahaṃ, bhante, jānāmi:
“Sir, I don’t know
‘katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’ti.
what eight amazing and incredible Dharmas the Buddha was referring to.
Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṃvijjanti,;
But these eight amazing and incredible Dharmas are found in me.
taṃ suṇohi, sādhukaṃ manasi karohi, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, gahapatī”ti kho so bhikkhu uggassa gahapatino vesālikassa paccassosi.
“Yes, householder,” replied the monk.
Uggo gahapati vesāliko etadavoca:
Ugga of Vesālī said this:
“yadāhaṃ, bhante, bhagavantaṃ paṭhamaṃ dūratova addasaṃ;
“Sir, when I first saw the Buddha off in the distance,
saha dassaneneva me, bhante, bhagavato cittaṃ pasīdi.
my heart was inspired as soon as I saw him.
Ayaṃ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṃvijjati. (1)
This is the first incredible and amazing Dharma found in me.
So kho ahaṃ, bhante, pasannacitto bhagavantaṃ payirupāsiṃ.
With confident heart I paid homage to the Buddha.
Tassa me bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ—dānakathaṃ sīlakathaṃ saggakathaṃ;
The Buddha taught me step by step, with a talk on giving, ethical conduct, and heaven.
kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi.
He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
Yadā maṃ bhagavā aññāsi kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi—
And when he knew that my mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas:
dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ.
suffering, its origin, its cessation, and the path.
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya;
Just as a clean cloth rid of stains would properly absorb dye,
evamevaṃ kho me tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:
in that very seat the stainless, immaculate vision of the Dhamma arose in me:
‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman’ti.
‘Everything that has a beginning has an end.’
So kho ahaṃ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane
I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions.
tattheva buddhañca dhammañca saṅghañca saraṇaṃ agamāsiṃ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṃ.
Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth.
Ayaṃ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṃvijjati. (2)
This is the second incredible and amazing Dharma found in me.
Tassa mayhaṃ, bhante, catasso komāriyo pajāpatiyo ahesuṃ.
I had four teenage wives.
Atha khvāhaṃ, bhante, yena tā pajāpatiyo tenupasaṅkamiṃ; upasaṅkamitvā tā pajāpatiyo etadavacaṃ:
And I went to them and said:
‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni.
‘Sisters, I’ve undertaken the five training rules with celibacy as fifth.
Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu.
If you wish, you may stay here, enjoy my wealth, and do good deeds. Or you can return to your own families.
Hoti vā pana purisādhippāyo, kassa vo dammī’ti?
Or would you prefer if I gave you to another man?’
Evaṃ vutte, sā, bhante, jeṭṭhā pajāpati maṃ etadavoca:
When I said this, my eldest wife said to me:
‘itthannāmassa maṃ, ayyaputta, purisassa dehī’ti.
‘My lord, please give me to such-and-such a man.’
Atha kho ahaṃ, bhante, taṃ purisaṃ pakkosāpetvā vāmena hatthena pajāpatiṃ gahetvā dakkhiṇena hatthena bhiṅgāraṃ gahetvā tassa purisassa oṇojesiṃ.
Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water.
Komāriṃ kho panāhaṃ, bhante, dāraṃ pariccajanto nābhijānāmi cittassa aññathattaṃ.
But I can’t recall getting upset while giving away my teenage wife.
Ayaṃ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṃvijjati. (3)
This is the third incredible and amazing Dharma found in me.
Saṃvijjanti kho pana me, bhante, kule bhogā.
And though my family has wealth,
Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi.
it’s shared without reserve with ethical people of good character.
Ayaṃ kho me, bhante, catuttho acchariyo abbhuto dhammo saṃvijjati. (4)
This is the fourth incredible and amazing Dharma found in me.
Yaṃ kho panāhaṃ, bhante, bhikkhuṃ payirupāsāmi;
When I pay homage to a monk,
sakkaccaṃyeva payirupāsāmi, no asakkaccaṃ.
I do so carefully, not carelessly.
Ayaṃ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṃvijjati. (5)
This is the fifth incredible and amazing Dharma found in me.
So ce, bhante, me āyasmā dhammaṃ deseti;
If that venerable teaches me the Dhamma,
sakkaccaṃyeva suṇomi, no asakkaccaṃ.
I listen carefully, not carelessly.
No ce me so āyasmā dhammaṃ deseti, ahamassa dhammaṃ desemi.
But if they don’t teach me the Dhamma, I teach them.
Ayaṃ kho me, bhante, chaṭṭho acchariyo abbhuto dhammo saṃvijjati. (6)
This is the sixth incredible and amazing Dharma found in me.
Anacchariyaṃ kho pana maṃ, bhante, devatā upasaṅkamitvā ārocenti:
It’s not unusual for deities to come to me and announce:
‘svākkhāto, gahapati, bhagavatā dhammo’ti.
‘Householder, the Buddha’s teaching is well explained!’
Evaṃ vutte, ahaṃ, bhante, tā devatā evaṃ vadāmi:
When they say this I say to them:
‘vadeyyātha vā evaṃ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti.
‘The Buddha’s teaching is well explained, regardless of whether or not you deities say so!’
Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa unnatiṃ:
But I don’t recall getting too excited by the fact that
‘maṃ vā devatā upasaṅkamanti, ahaṃ vā devatāhi saddhiṃ sallapāmī’ti.
the deities come to me, and I have a conversation with them.
Ayaṃ kho me, bhante, sattamo acchariyo abbhuto dhammo saṃvijjati. (7)
This is the seventh incredible and amazing Dharma found in me.
Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṃyojanāni, nāhaṃ tesaṃ kiñci attani appahīnaṃ samanupassāmi.
Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.
Ayaṃ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṃvijjati. (8)
This is the eighth incredible and amazing Dharma found in me.
Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṃvijjanti.
These eight amazing and incredible Dharmas are found in me.
Na ca kho ahaṃ jānāmi—
But I don’t know
katamehi cāhaṃ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato”ti.
what eight amazing and incredible Dharmas the Buddha was referring to.”
Atha kho so bhikkhu uggassa gahapatino vesālikassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi.
Then that monk, after taking alms-food in Ugga of Vesālī’s home, got up from his seat and left.
Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then after the meal, on his return from alms-round, he went to the Buddha, bowed, and sat down to one side.
Ekamantaṃ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā vesālikena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi.
He informed the Buddha of all he had discussed with the householder Ugga of Vesālī. The Buddha said:
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Yathā taṃ uggo gahapati vesāliko sammā byākaramāno byākareyya, imeheva kho, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati vesāliko mayā byākato.
When I declared that the householder Ugga of Vesālī was someone who has eight amazing and incredible Dharmas, I was referring to the same eight Dharmas that he rightly explained to you.
Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ vesālikaṃ dhārehī”ti.
You should remember the householder Ugga of Vesālī as someone who has these eight amazing and incredible Dharmas.”

8.22 - AN 8.22 Dutiyaugga: With Ugga of the Village of Hatthi


22. Dutiyauggasutta
22. With Ugga of the Village of Hatthi
Ekaṃ samayaṃ bhagavā vajjīsu viharati hatthigāme.
At one time the Buddha was staying in the land of the Vajjis at the village of Hatthi.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ hatthigāmakaṃ dhārethā”ti.
“monks, you should remember the householder Ugga of Hatthi as someone who has eight amazing and incredible Dharmas.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino hatthigāmakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then a certain monk robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Hatthi, where he sat on the seat spread out.
Atha kho uggo gahapati hatthigāmako yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uggaṃ gahapatiṃ hatthigāmakaṃ so bhikkhu etadavoca:
Then Ugga of Hatthi went up to that monk, bowed, and sat down to one side. The monk said to him:
“aṭṭhahi kho tvaṃ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato.
“Householder, the Buddha declared that you have eight amazing and incredible Dharmas.
Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṃ samannāgato bhagavatā byākato”ti?
What are the eight Dharmas that he spoke of?”
“Na kho ahaṃ, bhante, jānāmi:
“Sir, I don’t know
‘katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’ti.
what eight amazing and incredible Dharmas the Buddha was referring to.
Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṃvijjanti,
But these eight amazing and incredible Dharmas are found in me.
taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, gahapatī”ti kho so bhikkhu uggassa gahapatino hatthigāmakassa paccassosi.
“Yes, householder,” replied the monk.
Uggo gahapati hatthigāmako etadavoca:
Ugga of Hatthi said this:
“yadāhaṃ, bhante, nāgavane paricaranto bhagavantaṃ paṭhamaṃ dūratova addasaṃ;
“Sir, when I first saw the Buddha off in the distance I was partying in the Dragon’s Park.
saha dassaneneva me, bhante, bhagavato cittaṃ pasīdi, surāmado ca pahīyi.
My heart was inspired as soon as I saw him, and I sobered up.
Ayaṃ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṃvijjati. (1)
This is the first incredible and amazing Dharma found in me.
So kho ahaṃ, bhante, pasannacitto bhagavantaṃ payirupāsiṃ.
With confident heart I paid homage to the Buddha.
Tassa me bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ—
The Buddha taught me step by step, with
dānakathaṃ sīlakathaṃ saggakathaṃ;
a talk on giving, ethical conduct, and heaven.
kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi.
He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
Yadā maṃ bhagavā aññāsi kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi—
And when he knew that my mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas:
dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ.
suffering, its origin, its cessation, and the path.
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya;
Just as a clean cloth rid of stains would properly absorb dye,
evamevaṃ kho me tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:
in that very seat the stainless, immaculate vision of the Dhamma arose in me:
‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman’ti.
‘Everything that has a beginning has an end.’
So kho ahaṃ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṃ agamāsiṃ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṃ.
I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth.
Ayaṃ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṃvijjati. (2)
This is the second incredible and amazing Dharma found in me.
Tassa mayhaṃ, bhante, catasso komāriyo pajāpatiyo ahesuṃ.
I had four teenage wives.
Atha khvāhaṃ, bhante, yena tā pajāpatiyo tenupasaṅkamiṃ; upasaṅkamitvā tā pajāpatiyo etadavacaṃ:
And I went to them and said:
‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni.
‘Sisters, I’ve undertaken the five training rules with celibacy as fifth.
Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu.
If you wish, you may stay here, enjoy my wealth, and do good deeds. Or you can return to your own families.
Hoti vā pana purisādhippāyo, kassa vo dammī’ti?
Or would you prefer if I gave you to another man?’
Evaṃ vutte, sā, bhante, jeṭṭhā pajāpati maṃ etadavoca:
When I said this, my eldest wife said to me:
‘itthannāmassa maṃ, ayyaputta, purisassa dehī’ti.
‘My lord, please give me to such-and-such a man.’
Atha kho ahaṃ, bhante, taṃ purisaṃ pakkosāpetvā vāmena hatthena pajāpatiṃ gahetvā dakkhiṇena hatthena bhiṅgāraṃ gahetvā tassa purisassa oṇojesiṃ.
Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water.
Komāriṃ kho panāhaṃ, bhante, dāraṃ pariccajanto nābhijānāmi cittassa aññathattaṃ.
But I can’t recall getting upset while giving away my teenage wife.
Ayaṃ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṃvijjati. (3)
This is the third incredible and amazing Dharma found in me.
Saṃvijjanti kho pana me, bhante, kule bhogā.
And though my family has wealth,
Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi.
it’s shared without reserve with ethical people of good character.
Ayaṃ kho me, bhante, catuttho acchariyo abbhuto dhammo saṃvijjati. (4)
This is the fourth incredible and amazing Dharma found in me.
Yaṃ kho panāhaṃ, bhante, bhikkhuṃ payirupāsāmi;
When I pay homage to a monk,
sakkaccaṃyeva payirupāsāmi, no asakkaccaṃ.
I do so carefully, not carelessly.
So ce me āyasmā dhammaṃ deseti;
If that venerable teaches me the Dhamma,
sakkaccaṃyeva suṇomi, no asakkaccaṃ.
I listen carefully, not carelessly.
No ce me so āyasmā dhammaṃ deseti, ahamassa dhammaṃ desemi.
But if they don’t teach me the Dhamma, I teach them.
Ayaṃ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṃvijjati. (5)
This is the fifth incredible and amazing Dharma found in me.
Anacchariyaṃ kho pana, bhante, saṃghe nimantite devatā upasaṅkamitvā ārocenti:
It’s not unusual for deities to come to me when the Saṅgha has been invited and announce:
‘asuko, gahapati, bhikkhu ubhatobhāgavimutto asuko paññāvimutto asuko kāyasakkhī asuko diṭṭhippatto asuko saddhāvimutto asuko dhammānusārī asuko saddhānusārī asuko sīlavā kalyāṇadhammo asuko dussīlo pāpadhammo’ti.
‘Householder, that monk is freed both ways. That one is freed by wisdom. That one is a direct witness. That one is attained to view. That one is freed by faith. That one is a follower of the Dharmas. That one is a follower by faith. That one is ethical, of good character. That one is unethical, of bad character.’
Saṃghaṃ kho panāhaṃ, bhante, parivisanto nābhijānāmi evaṃ cittaṃ uppādento:
But while I’m serving the Saṅgha I don’t recall thinking:
‘imassa vā thokaṃ demi imassa vā bahukan’ti.
‘Let me give this one just a little, and that one a lot.’
Atha khvāhaṃ, bhante, samacittova demi.
Rather, I give impartially.
Ayaṃ kho me, bhante, chaṭṭho acchariyo abbhuto dhammo saṃvijjati. (6)
This is the sixth incredible and amazing Dharma found in me.
Anacchariyaṃ kho pana maṃ, bhante, devatā upasaṅkamitvā ārocenti:
It’s not unusual for deities to come to me and announce:
‘svākkhāto, gahapati, bhagavatā dhammo’ti.
‘Householder, the Buddha’s teaching is well explained!’
Evaṃ vutte, ahaṃ, bhante, tā devatā evaṃ vademi:
When they say this I say to them:
‘vadeyyātha vā evaṃ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti.
‘The Buddha’s teaching is well explained, regardless of whether or not you deities say so!’
Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa unnatiṃ:
But I don’t recall getting too excited by the fact that
‘maṃ tā devatā upasaṅkamanti, ahaṃ vā devatāhi saddhiṃ sallapāmī’ti.
the deities come to me, and I have a conversation with them.
Ayaṃ kho me, bhante, sattamo acchariyo abbhuto dhammo saṃvijjati. (7)
This is the seventh incredible and amazing Dharma found in me.
Sace kho panāhaṃ, bhante, bhagavato paṭhamataraṃ kālaṃ kareyyaṃ, anacchariyaṃ kho panetaṃ yaṃ maṃ bhagavā evaṃ byākareyya:
If I pass away before the Buddha, it wouldn’t be surprising if the Buddha declares of me:
‘natthi taṃ saṃyojanaṃ yena saṃyutto uggo gahapati hatthigāmako puna imaṃ lokaṃ āgaccheyyā’ti.
‘The householder Ugga of Hatthi is bound by no fetter that might return him to this world.’
Ayaṃ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṃvijjati. (8)
This is the eighth incredible and amazing Dharma found in me.
Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṃvijjanti.
These eight amazing and incredible Dharmas are found in me.
Na ca kho ahaṃ jānāmi:
But I don’t know
‘katamehi cāhaṃ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’”ti.
what eight amazing and incredible Dharmas the Buddha was referring to.”
Atha kho so bhikkhu uggassa gahapatino hatthigāmakassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi.
Then that monk, after taking alms-food in Ugga of Hatthi’s home, got up from his seat and left.
Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then after the meal, on his return from alms-round, he went to the Buddha, bowed, and sat down to one side.
Ekamantaṃ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā hatthigāmakena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi.
He informed the Buddha of all he had discussed with the householder Ugga of the village of Hatthi. The Buddha said:
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Yathā taṃ uggo gahapati hatthigāmako sammā byākaramāno byākareyya, imeheva kho, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati hatthigāmako mayā byākato.
When I declared that the householder Ugga of the village of Hatthi was someone who has eight amazing and incredible Dharmas, I was referring to the same eight Dharmas that he rightly explained to you.
Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ hatthigāmakaṃ dhārehī”ti.
You should remember the householder Ugga of Hatthi as someone who has these eight amazing and incredible Dharmas.”

8.23 - AN 8.23 Paṭhamahatthaka: With Hatthaka (1st)


23. Paṭhamahatthakasutta
23. With Hatthaka (1st)
Ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye.
At one time the Buddha was staying near Āḷavī, at the Aggāḷava Tree-shrine.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“sattahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhāretha.
“monks, you should remember the householder Hatthaka of Āḷavī as someone who has seven amazing and incredible Dharmas.
Katamehi sattahi?
What seven?
Saddho hi, bhikkhave, hatthako āḷavako;
He’s faithful,
sīlavā, bhikkhave, hatthako āḷavako;
ethical,
hirīmā, bhikkhave, hatthako āḷavako;
conscientious,
ottappī, bhikkhave, hatthako āḷavako;
prudent,
bahussuto, bhikkhave, hatthako āḷavako;
learned,
cāgavā, bhikkhave, hatthako āḷavako;
generous,
paññavā, bhikkhave, hatthako āḷavako—
and wise.
imehi kho, bhikkhave, sattahi acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhārethā”ti.
You should remember the householder Hatthaka of Āḷavī as someone who has these seven amazing and incredible Dharmas.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena hatthakassa āḷavakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then a certain monk robed up in the morning and, taking his bowl and robe, went to the home of the householder Hatthaka of Āḷavī, where he sat on the seat spread out.
Atha kho hatthako āḷavako yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho hatthakaṃ āḷavakaṃ so bhikkhu etadavoca:
Then Hatthaka went up to that monk, bowed, and sat down to one side. The monk said to Hatthaka:
“Sattahi kho tvaṃ, āvuso, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato.
“Householder, the Buddha declared that you have seven amazing and incredible Dharmas.
Katamehi sattahi?
What seven?
‘Saddho, bhikkhave, hatthako āḷavako;
He said that you’re faithful,
sīlavā … pe …
ethical,
hirīmā …
conscientious,
ottappī …
prudent,
bahussuto …
learned,
cāgavā …
generous,
paññavā, bhikkhave, hatthako āḷavako’ti.
and wise.
Imehi kho tvaṃ, āvuso, sattahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato”ti.
The Buddha declared that you have these seven amazing and incredible Dharmas.”
“Kaccittha, bhante, na koci gihī ahosi odātavasano”ti?
“But sir, I trust that no white-clothed lay people were present?”
“Na hettha, āvuso, koci gihī ahosi odātavasano”ti.
“No, there weren’t any white-clothed lay people present.”
“Sādhu, bhante, yadettha na koci gihī ahosi odātavasano”ti.
“That’s good, sir.”
Atha kho so bhikkhu hatthakassa āḷavakassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi.
Then that monk, after taking alms-food in Hatthaka of Āḷavī’s home, got up from his seat and left.
Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then after the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him of what he had discussed with the householder Hatthaka. The Buddha said:
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Appiccho so, bhikkhu, kulaputto.
That son of a good family has few wishes.
Santeyeva attani kusaladhamme na icchati parehi ñāyamāne.
He doesn’t want his own good Dharmas to be made known to others.
Tena hi tvaṃ, bhikkhu, imināpi aṭṭhamena acchariyena abbhutena dhammena samannāgataṃ hatthakaṃ āḷavakaṃ dhārehi, yadidaṃ appicchatāyā”ti.
Well then, monk, you should remember the householder Hatthaka of Āḷavī as someone who has this eighth amazing and incredible Dharma, that is, fewness of wishes.”

8.24 - AN 8.24 Dutiyahatthaka: With Hatthaka (2nd)


24. Dutiyahatthakasutta
24. With Hatthaka (2nd)
Ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye.
At one time the Buddha was staying near Āḷavī, at the Aggāḷava Tree-shrine.
Atha kho hatthako āḷavako pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho hatthakaṃ āḷavakaṃ bhagavā etadavoca:
Then the householder Hatthaka of Āḷavī, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to Hatthaka:
“mahatī kho tyāyaṃ, hatthaka, parisā.
“Hatthaka, you have a large following.
Kathaṃ pana tvaṃ, hatthaka, imaṃ mahatiṃ parisaṃ saṅgaṇhāsī”ti?
How do you bring together such a large following?”
“Yānimāni, bhante, bhagavatā desitāni cattāri saṅgahavatthūni, tehāhaṃ imaṃ mahatiṃ parisaṃ saṅgaṇhāmi.
“Sir, I bring together such a large following by using the four ways of being inclusive as taught by the Buddha.
Ahaṃ, bhante, yaṃ jānāmi:
When I know that a person
‘ayaṃ dānena saṅgahetabbo’ti, taṃ dānena saṅgaṇhāmi;
can be included by a gift, I include them by giving a gift.
yaṃ jānāmi:
When I know that a person
‘ayaṃ peyyavajjena saṅgahetabbo’ti, taṃ peyyavajjena saṅgaṇhāmi;
can be included by kind speech, I include them by kind speech.
yaṃ jānāmi:
When I know that a person
‘ayaṃ atthacariyāya saṅgahetabbo’ti, taṃ atthacariyāya saṅgaṇhāmi;
can be included by taking care of them, I include them by caring for them.
yaṃ jānāmi:
When I know that a person
‘ayaṃ samānattatāya saṅgahetabbo’ti, taṃ samānattatāya saṅgaṇhāmi.
can be included by equality, I include them by treating them equally.
Saṃvijjanti kho pana me, bhante, kule bhogā.
But also, sir, my family is wealthy.
Daliddassa kho no tathā sotabbaṃ maññantī”ti.
They wouldn’t think that a poor person was worth listening to in the same way.”
“Sādhu sādhu, hatthaka.
“Good, good, Hatthaka!
Yoni kho tyāyaṃ, hatthaka, mahatiṃ parisaṃ saṅgahetuṃ.
This is the right way to bring together a large following.
Ye hi keci, hatthaka, atītamaddhānaṃ mahatiṃ parisaṃ saṅgahesuṃ, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgahesuṃ.
Whether in the past, future, or present, all those who have brought together a large following have done so by using these four ways of being inclusive.”
Yepi hi keci, hatthaka, anāgatamaddhānaṃ mahatiṃ parisaṃ saṅgaṇhissanti, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhissanti.
Yepi hi keci, hatthaka, etarahi mahatiṃ parisaṃ saṅgaṇhanti, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhantī”ti.
Atha kho hatthako āḷavako bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Then the Buddha educated, encouraged, fired up, and inspired Hatthaka of Āḷavī with a Dhamma talk, after which he got up from his seat, bowed, and respectfully circled the Buddha before leaving.
Atha kho bhagavā acirapakkante hatthake āḷavake bhikkhū āmantesi:
Then, not long after Hatthaka had left, the Buddha addressed the monks:
“aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhāretha.
“monks, you should remember the householder Hatthaka of Āḷavī as someone who has eight amazing and incredible Dharmas.
Katamehi aṭṭhahi?
What eight?
Saddho, bhikkhave, hatthako āḷavako;
He’s faithful,
sīlavā, bhikkhave … pe …
ethical,
hirīmā …
conscientious,
ottappī …
prudent,
bahussuto …
learned,
cāgavā …
generous,
paññavā, bhikkhave, hatthako āḷavako;
wise,
appiccho, bhikkhave, hatthako āḷavako.
and has few wishes.
Imehi kho, bhikkhave, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhārethā”ti.
You should remember the householder Hatthaka of Āḷavī as someone who has these eight amazing and incredible Dharmas.”

8.25 - AN 8.25 Mahānāma: With Mahānāma


25. Mahānāmasutta
25. With Mahānāma
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:
Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:
“kittāvatā nu kho, bhante, upāsako hotī”ti?
“Sir, how is a lay follower defined?”
“Yato kho, mahānāma, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti;
“Mahānāma, when you’ve gone for refuge to the Buddha, The Dharma, and the Saṅgha,
ettāvatā kho, mahānāma, upāsako hotī”ti.
you’re considered to be a lay follower.”
“Kittāvatā pana, bhante, upāsako sīlavā hotī”ti?
“But how is an ethical lay follower defined?”
“Yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti;
“When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence,
ettāvatā kho, mahānāma, upāsako sīlavā hotī”ti.
they’re considered to be an ethical lay follower.”
“Kittāvatā pana, bhante, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti?
“But how do we define a lay follower who is practicing to benefit themselves, not others?”
“Yato kho, mahānāma, upāsako attanāva saddhāsampanno hoti, no paraṃ saddhāsampadāya samādapeti;
“A lay follower is accomplished in faith, but doesn’t encourage others to do the same.
attanāva sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti;
They’re accomplished in ethical conduct, but don’t encourage others to do the same.
attanāva cāgasampanno hoti, no paraṃ cāgasampadāya samādapeti;
They’re accomplished in generosity, but don’t encourage others to do the same.
attanāva bhikkhūnaṃ dassanakāmo hoti, no paraṃ bhikkhūnaṃ dassane samādapeti;
They like to see the monks, but don’t encourage others to do the same.
attanāva saddhammaṃ sotukāmo hoti, no paraṃ saddhammassavane samādapeti;
They like to hear the true Dharma, but don’t encourage others to do the same.
attanāva sutānaṃ dhammānaṃ dhāraṇajātiko hoti, no paraṃ dhammadhāraṇāya samādapeti;
They readily memorize the Dharmas they’ve heard, but don’t encourage others to do the same.
attanāva sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, no paraṃ atthūpaparikkhāya samādapeti;
They examine the meaning of the Dharmas they’ve memorized, but don’t encourage others to do the same.
attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṃ dhammānudhammappaṭipattiyā samādapeti.
Understanding the meaning and The Dharma, they practice accordingly, but they don’t encourage others to do the same.
Ettāvatā kho, mahānāma, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti.
That’s how we define a lay follower who is practicing to benefit themselves, not others.”
“Kittāvatā pana, bhante, upāsako attahitāya ca paṭipanno hoti parahitāya cā”ti?
“But how do we define a lay follower who is practicing to benefit both themselves and others?”
“Yato kho, mahānāma, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti;
“A lay follower is accomplished in faith and encourages others to do the same.
attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti;
They’re accomplished in ethical conduct and encourage others to do the same.
attanā ca cāgasampanno hoti, parañca cāgasampadāya samādapeti;
They’re accomplished in generosity and encourage others to do the same.
attanā ca bhikkhūnaṃ dassanakāmo hoti, parañca bhikkhūnaṃ dassane samādapeti;
They like to see the monks and encourage others to do the same.
attanā ca saddhammaṃ sotukāmo hoti, parañca saddhammassavane samādapeti;
They like to hear the true Dharma and encourage others to do the same.
attanā ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti, parañca dhammadhāraṇāya samādapeti;
They readily memorize the Dharmas they’ve heard and encourage others to do the same.
attanā ca sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, parañca atthūpaparikkhāya samādapeti,
They examine the meaning of the Dharmas they’ve memorized and encourage others to do the same.
attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti.
Understanding the meaning and The Dharma, they practice accordingly and they encourage others to do the same.
Ettāvatā kho, mahānāma, upāsako attahitāya ca paṭipanno hoti parahitāya cā”ti.
That’s how we define a lay follower who is practicing to benefit both themselves and others.”

8.26 - AN 8.26 Jīvaka: With Jīvaka


26. Jīvakasutta
26. With Jīvaka
Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane.
At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove.
Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca:
Then Jīvaka Komārabhacca went up to the Buddha, bowed, sat down to one side, and said to him:
“kittāvatā nu kho, bhante, upāsako hotī”ti?
“Sir, how is a lay follower defined?”
“Yato kho, jīvaka, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti;
“Jīvaka, when you’ve gone for refuge to the Buddha, The Dharma, and the Saṅgha,
ettāvatā kho, jīvaka, upāsako hotī”ti.
you’re considered to be a lay follower.”
“Kittāvatā pana, bhante, upāsako sīlavā hotī”ti?
“But how is an ethical lay follower defined?”
“Yato kho, jīvaka, upāsako pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti;
“When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence,
ettāvatā kho, jīvaka, upāsako sīlavā hotī”ti.
they’re considered to be an ethical lay follower.”
“Kittāvatā pana, bhante, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti?
“But how do we define a lay follower who is practicing to benefit themselves, not others?”
“Yato kho, jīvaka, upāsako attanāva saddhāsampanno hoti, no paraṃ saddhāsampadāya samādapeti … pe …
“A lay follower is accomplished in faith, but doesn’t encourage others to do the same. They’re accomplished in ethical conduct … they’re accomplished in generosity … they like to see the monks … they like to hear the true Dharma … they memorize the Dharmas … they examine the meaning …
attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṃ dhammānudhammappaṭipattiyā samādapeti.
Understanding the meaning and The Dharma, they practice accordingly, but they don’t encourage others to do the same.
Ettāvatā kho, jīvaka, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti.
That’s how we define a lay follower who is practicing to benefit themselves, not others.”
“Kittāvatā pana, bhante, upāsako attahitāya ca paṭipanno hoti parahitāya cā”ti?
“But how do we define a lay follower who is practicing to benefit both themselves and others?”
“Yato kho, jīvaka, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti;
“A lay follower is accomplished in faith and encourages others to do the same.
attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti;
They’re accomplished in ethical conduct and encourage others to do the same.
attanā ca cāgasampanno hoti, parañca cāgasampadāya samādapeti;
They’re accomplished in generosity and encourage others to do the same.
attanā ca bhikkhūnaṃ dassanakāmo hoti, parañca bhikkhūnaṃ dassane samādapeti;
They like to see the monks and encourage others to do the same.
attanā ca saddhammaṃ sotukāmo hoti, parañca saddhammassavane samādapeti;
They like to hear the true Dharma and encourage others to do the same.
attanā ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti, parañca dhammadhāraṇāya samādapeti;
They readily memorize the Dharmas they’ve heard and encourage others to do the same.
attanā ca sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, parañca atthūpaparikkhāya samādapeti;
They examine the meaning of the Dharmas they’ve memorized and encourage others to do the same.
attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti.
Understanding the meaning and The Dharma, they practice accordingly and they encourage others to do the same.
Ettāvatā kho, jīvaka, upāsako attahitāya ca paṭipanno hoti parahitāya cā”ti.
That’s how we define a lay follower who is practicing to benefit both themselves and others.”

8.27 - AN 8.27 Paṭhamabala: Powers (1st)


27. Paṭhamabalasutta
27. Powers (1st)
“Aṭṭhimāni, bhikkhave, balāni.
“monks, there are these eight powers.
Katamāni aṭṭha?
What eight?
Ruṇṇabalā, bhikkhave, dārakā, kodhabalā mātugāmā, āvudhabalā corā, issariyabalā rājāno, ujjhattibalā bālā, nijjhattibalā paṇḍitā, paṭisaṅkhānabalā bahussutā, khantibalā samaṇabrāhmaṇā—
Crying is the power of babies. Anger is the power of females. Weapons are the power of bandits. Sovereignty is the power of rulers. Complaining is the power of fools. Reason is the power of the astute. Reflection is the power of the learned. Patience is the power of ascetics and brahmins.
imāni kho, bhikkhave, aṭṭha balānī”ti.
These are the eight powers.”

8.28 - AN 8.28 Dutiyabala: Powers (2nd)


28. Dutiyabalasutta
28. Powers (2nd)
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca:
Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:
“Sāriputta, how many powers does a monk who has ended the defilements have that qualify them to claim:
‘khīṇā me āsavā’”ti?
‘My defilements have ended.’”
“Aṭṭha, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:
“Sir, a monk who has ended the defilements has eight powers that qualify them to claim:
‘khīṇā me āsavā’ti.
‘My defilements have ended.’
Katamāni aṭṭha?
What eight?
Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti.
Firstly, a monk with defilements ended has clearly seen with right wisdom all conditions as truly impermanent.
Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:
This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (1)
‘My defilements have ended.’
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti.
Furthermore, a monk with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals.
Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:
This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (2)
‘My defilements have ended.’
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi.
Furthermore, the mind of a monk with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling influences.
Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:
This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (3)
‘My defilements have ended.’
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.
Furthermore, a monk with defilements ended has well developed the four kinds of remembering meditation.
Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:
This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (4)
‘My defilements have ended.’
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro iddhipādā bhāvitā honti subhāvitā … pe …
Furthermore, a monk with defilements ended has well developed the four bases of psychic power …
pañcindriyāni bhāvitāni honti subhāvitāni … pe …
the five faculties …
satta bojjhaṅgā bhāvitā honti subhāvitā … pe …
the seven awakening factors …
ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito.
the noble eightfold path.
Yampi, bhante, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:
This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (5–8.)
‘My defilements have ended.’
Imāni kho, bhante, aṭṭha khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:
A monk who has ended the defilements has these eight powers that qualify them to claim:
‘khīṇā me āsavā’”ti.
‘My defilements have ended.’”

8.29 - AN 8.29 Akkhaṇa: Lost Opportunities


29. Akkhaṇasutta
29. Lost Opportunities
“‘Khaṇakicco loko, khaṇakicco loko’ti, bhikkhave, assutavā puthujjano bhāsati, no ca kho so jānāti khaṇaṃ vā akkhaṇaṃ vā.
“‘Now is the time! Now is the time!’ So says an uneducated ordinary person. But they don’t know whether it’s time or not.
Aṭṭhime, bhikkhave, akkhaṇā asamayā brahmacariyavāsāya.
monks, there are eight lost opportunities for spiritual practice.
Katame aṭṭha?
What eight?
Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito;
Firstly, a Realized One has arisen in the world—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. He teaches the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One.
ayañca puggalo nirayaṃ upapanno hoti.
But a person has been reborn in hell.
Ayaṃ, bhikkhave, paṭhamo akkhaṇo asamayo brahmacariyavāsāya. (1)
This is the first lost opportunity for spiritual practice.
Puna caparaṃ, bhikkhave, tathāgato ca loke uppanno hoti … pe … satthā devamanussānaṃ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito;
Furthermore, a Realized One has arisen in the world.
ayañca puggalo tiracchānayoniṃ upapanno hoti … pe …. (2)
But a person has been reborn in the animal realm. This is the second lost opportunity.
Puna caparaṃ, bhikkhave … pe …
Furthermore, a Realized One has arisen in the world.
ayañca puggalo pettivisayaṃ upapanno hoti … pe …. (3)
But a person has been reborn in the ghost realm. This is the third lost opportunity.
Puna caparaṃ, bhikkhave … pe …
Furthermore, a Realized One has arisen in the world.
ayañca puggalo aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti … pe …. (4)
But a person has been reborn in one of the long-lived orders of gods. This is the fourth lost opportunity.
Puna caparaṃ, bhikkhave … pe …
Furthermore, a Realized One has arisen in the world.
ayañca puggalo paccantimesu janapadesu paccājāto hoti, so ca hoti aviññātāresu milakkhesu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ … pe …. (5)
But a person has been reborn in the borderlands, among barbarian tribes, where monks, nuns, laymen, and laywomen do not go. This is the fifth lost opportunity …
Puna caparaṃ, bhikkhave … pe … ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano:
Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they have wrong view and distorted perspective:
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti … pe …. (6)
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is the sixth lost opportunity …
Puna caparaṃ, bhikkhave … pe …
Furthermore, a Realized One has arisen in the world.
ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo appaṭibalo subhāsitadubbhāsitassa atthamaññātuṃ.
And a person is reborn in a central country. But they’re witless, dull, stupid, and unable to distinguish the well said from the poorly said.
Ayaṃ, bhikkhave, sattamo akkhaṇo asamayo brahmacariyavāsāya. (7)
This is the seventh lost opportunity …
Puna caparaṃ, bhikkhave, tathāgato ca loke anuppanno hoti arahaṃ sammāsambuddho … pe … satthā devamanussānaṃ buddho bhagavā.
Furthermore, a Realized One has arisen in the world …
Dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ.
But he doesn’t teach the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish the well said from the poorly said.
Ayaṃ, bhikkhave, aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya. (8)
This is the eighth lost opportunity …
Ime kho, bhikkhave, aṭṭha akkhaṇā asamayā brahmacariyavāsāya.
There are these eight lost opportunities for spiritual practice.
Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāya.
monks, there is just one opportunity for spiritual practice.
Katamo eko?
What is that one?
Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.
It’s when a Realized One has arisen in the world, 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.
Dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ.
He teaches the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish the well said from the poorly said.
Ayaṃ, bhikkhave, ekova khaṇo ca samayo ca brahmacariyavāsāyāti.
This is the one opportunity for spiritual practice.

(verse)


Manussalābhaṃ laddhāna,
When you’ve gained the human state,
saddhamme suppavedite;
and the true Dharma has been proclaimed,
Ye khaṇaṃ nādhigacchanti,
if you don’t seize the moment
atināmenti te khaṇaṃ.
it’ll pass you by.
Bahū hi akkhaṇā vuttā,
For many wrong times are spoken of,
maggassa antarāyikā;
which obstruct the path.
Kadāci karahaci loke,
Only on rare occasions
uppajjanti tathāgatā.
does a Realized One arise.
Tayidaṃ sammukhībhūtaṃ,
If you find yourself in their presence,
yaṃ lokasmiṃ sudullabhaṃ;
so hard to find in the world,
Manussapaṭilābho ca,
and if you’ve gained a human birth,
saddhammassa ca desanā;
and The Dharma of the Dhamma;
Alaṃ vāyamituṃ tattha,
that’s enough to make an effort,
attakāmena jantunā.
for a person who loves themselves.
Kathaṃ vijaññā saddhammaṃ,
How is the true Dharma to be understood
khaṇo ve mā upaccagā;
so that the moment doesn’t pass you by?
Khaṇātītā hi socanti,
For if you miss your moment
nirayamhi samappitā.
you’ll grieve when you’re sent to hell.
Idha ce naṃ virādheti,
If you fail to achieve
saddhammassa niyāmataṃ;
certainty regarding the true Dharma
Vāṇijova atītattho,
you’ll regret it for a long time,
cirattaṃ anutapissati.
like a trader who loses a profit.
Avijjānivuto poso,
A man hindered by ignorance,
saddhammaṃ aparādhiko;
a failure in the true Dharma,
Jātimaraṇasaṃsāraṃ,
will long undergo
ciraṃ paccanubhossati.
transmigration through birth and death.
Ye ca laddhā manussattaṃ,
Those who’ve gained the human state
saddhamme suppavedite;
when the true Dharma has been proclaimed,
Akaṃsu satthu vacanaṃ,
and have completed what the Teacher taught—
karissanti karonti vā.
or will do so, or are doing so now—
Khaṇaṃ paccaviduṃ loke,
have realized the right time in the world
brahmacariyaṃ anuttaraṃ;
for the supreme spiritual life.
Ye maggaṃ paṭipajjiṃsu,
You should live guarded, ever rememberful,
tathāgatappaveditaṃ.
not soaked with defilements,
Ye saṃvarā cakkhumatā,
among those restrained ones
desitādiccabandhunā;
who have practiced the path
Tesu gutto sadā sato,
proclaimed by the Realized One, the one with vision,
vihare anavassuto.
and taught by the Kinsman of the Sun.
Sabbe anusaye chetvā,
Having cut off all underlying tendencies
māradheyyaparānuge;
that follow those drifting in Māra’s dominion,
Te ve pāraṅgatā loke,
they’re the ones in this world who’ve truly gone beyond,
ye pattā āsavakkhayan”ti.
having reached the ending of defilements.”

8.30 - AN 8.30 Anuruddha-mahā-vitakka: Anuruddha and the Great Thoughts

(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ 2018/12), \xED\xA0\xBD\xED\xB4\x97\xED\xA0\xBD\xED\xB3\x9D
30. Anuruddhamahāvitakkasutta
30. Anuruddha and the Great Thoughts
Ekaṃ samayaṃ bhagavā bhaggesu viharati suṃsumāragire bhesakaḷāvane migadāye.
At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Tena kho pana samayena āyasmā anuruddho cetīsu viharati pācīnavaṃsadāye.
And at that time Venerable Anuruddha was staying in the land of the Cetīs in the Eastern Bamboo Park.

8.30.1 - (Anuruddha has line of thinking, pari-vitakka, on these 7 great thoughts)


Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as Anuruddha was in private retreat this thought came to his mind:
“appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa;
“this Dharma is for those of few wishes, not those of many wishes.
santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa;
This Dharma is for the contented, not the discontented.
pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa;
This Dharma is for the judiciously-secluded, not those who enjoy company.
āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa;
This Dharma is for the energetic, not the lazy.
upaṭṭhitassatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa;
This Dharma is for the rememberful, not the unrememberful.
samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa;
This Dharma is for those with undistractible-lucidity, not those without undistractible-lucidity.
paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā”ti.
This Dharma is for the wise, not the witless.”

8.30.1.1 – (Buddha uses psychic power to read Anuruddha’s vitakka thoughts)

(see AN 3.60 to see how mind reading of vitakka works)
Atha kho bhagavā āyasmato anuruddhassa cetasā ceto-pari-vitakka-maññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṃsadāye āyasmato anuruddhassa sammukhe pāturahosi.
Then the Buddha knew what Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Anurruddha in the Eastern Bamboo Park in the land of the Cetīs,
Nisīdi bhagavā paññatte āsane.
and sat on the seat spread out.
Āyasmāpi kho anuruddho bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Anuruddha bowed to the Buddha and sat down to one side.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca:
The Buddha said to him:

8.30.1.2 – (Buddha adds one more to make it 8 great thoughts)


“Sādhu sādhu, anuruddha.
“Good, good, Anuruddha!
Sādhu kho tvaṃ, anuruddha, yaṃ taṃ mahāpurisavitakkaṃ vitakkesi:
It’s good that you reflect on these thoughts of a great man:
‘appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa;
‘this Dharma is for those of few wishes, not those of many wishes.
santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa;
This Dharma is for the contented, not the discontented.
pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa;
This Dharma is for the judiciously-secluded, not those who enjoy company.
āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa;
This Dharma is for the energetic, not the lazy.
upaṭṭhitassatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa;
This Dharma is for the rememberful, not the unrememberful.
samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa;
This Dharma is for those with undistractible-lucidity, not those without undistractible-lucidity.
paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā’ti.
This Dharma is for the wise, not the witless.’
Tena hi tvaṃ, anuruddha, imampi aṭṭhamaṃ mahāpurisavitakkaṃ vitakkehi:
Well then, Anuruddha, you should also reflect on the following eighth thought of a great man:

8.30.1.3 – (eighth thought of not ‘proliferating’ is reference to MN 18 vitakka thought proliferation)


‘nippapañcārāmassāyaṃ dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti.
‘this Dharma is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’

(MN 18-20 differentiates bad vitakka from good vitakka of first jhāna)


(Cakkhu + rūpe + viññāṇaṃ → phasso → vedeti (vedanā) → sañjānāti → vitakketi → papañceti)
(eye + forms + consciousness → contact → feel → perceive → think → proliferate)
(MN 18 vitakka thought proliferation, MN 19 transforms vitakka into first jhāna, and MN 20 takes you to 2nd through fourth jhāna)



8.30.5 – (You transition seamlessly from vitakka of 8 great thoughts into First jhāna’s vitakka)


Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi,
“Anuruddha, when you think these eight thoughts of a great person, then— whenever you want—
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharissasi.
quite judiciously-secluded from sensual pleasures, judicously-secluded from unskillful Dharmas, you’ll enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing [any of those 8 great] thoughts [or any other Dharma related thought] and evaluating [that thought].

8.30.5.2 – (2nd jhāna)



Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi,
“Anuruddha, when you think these eight thoughts of a great person, then— whenever you want—
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharissasi.
With the subsiding of the directed [eight great] thoughts and their evaluation, You’ll enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
(see SN 47.10 for instructions on how to drop vitakka verbal mental talk but keep sañña perceptions to slip into 2nd jhāna and higher)

8.30.5.3 – (3rd jhāna)


Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi,
“Anuruddha, when you think these eight thoughts of a great person, then— whenever you want—
pītiyā ca virāgā upekkhako ca viharissasi sato ca sampajāno sukhañca kāyena paṭisaṃvedissasi yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharissasi.
You’ll enter and remain in the third jhāna, where you’ll meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’

8.30.5.5 – (4th jhāna)


Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi,
“Anuruddha, when you think these eight thoughts of a great person, then— whenever you want—
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharissasi.
Giving up pleasure and pain, and ending former happiness and sadness, you’ll enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.

8.30.5.10 – (4 jhānas = heightened mental states = ābhi-cetasikānaṃ, often synonym with pleasant abiding ‘diṭṭha-dhamma-sukha-vihāra)


Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi,
“Anuruddha, when you think these eight thoughts of a great person,
imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī,
you’ll easily [and seamlessly transition from those 8 thoughts into] the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when you want, without trouble or difficulty.

8.30.10 – (5 Requisites of living Similes)



8.30.10.1 – (rag robe ↔ chest full of fine garments of different colors)


tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro;
Then as you live contented your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder’s child.
evamevaṃ te paṃsukūlacīvaraṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
It will be for your enjoyment, relief, and comfort, and to reach nirvana.

8.30.10.2 – (almsfood ↔ fine rice with fancy soups and sauces)


Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālīnaṃ odano vicitakāḷako anekasūpo anekabyañjano;
As you live contented your scraps of alms-food will seem to you like boiled fine rice with the dark grains picked out, served with many soups and sauces seems to a householder or householder’s child.
evamevaṃ te piṇḍiyālopabhojanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
It will be for your enjoyment, relief, and comfort, and to reach nirvana.

8.30.10.3 – (sitting under tree ↔ fine bungalow with windows protecting you from mosquitos and wind)


Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ;
As you live contented your lodging at the root of a tree will seem to you like a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered seems to a householder or householder’s child.
evamevaṃ te rukkhamūlasenāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
It will be for your enjoyment, relief, and comfort, and to reach nirvana.

8.30.10.4 – (sleeping under tree ↔ fine canopied bed with fancy covers and blankets)


Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno;
As you live contented your lodging at the root of a tree will seem to you like a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends seems to a householder or householder’s child.
evamevaṃ te tiṇasanthārakasayanāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
It will be for your enjoyment, relief, and comfort, and to reach nirvana.

8.30.10.5 – (medicinal fermented urine ↔ ghee and honey)


Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaṃ—sappi navanītaṃ telaṃ madhu phāṇitaṃ;
As you live contented your fermented urine as medicine will seem to you like various medicines—ghee, butter, oil, honey, molasses, and salt—seem to a householder or householder’s child.
evamevaṃ te pūtimuttabhesajjaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
It will be for your enjoyment, relief, and comfort, and to reach nirvana.
Tena hi tvaṃ, anuruddha, āyatikampi vassāvāsaṃ idheva cetīsu pācīnavaṃsadāye vihareyyāsī”ti.
Well then, Anuruddha, for the next rainy season residence you should stay right here in the land of the Cetīs in the Eastern Bamboo Park.”
“Evaṃ, bhante”ti kho āyasmā anuruddho bhagavato paccassosi.
“Yes, sir,” Anuruddha replied.

8.30.10.11 – (all 5 similes use of phāsu-vihārāya, comfortable abiding, is also synonym of jhāna, meaning jhāna is done in variety of postures and actitivies)

(see AN 3.63 for explicit examples of jhāna in all 4 postures)

8.30.50 – (Buddha gives more detailed explanation of 8 great thoughts)


Atha kho bhagavā āyasmantaṃ anuruddhaṃ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—cetīsu pācīnavaṃsadāye antarahito bhaggesu susumāragire bhesakaḷāvane migadāye pāturahosīti.
After advising Anuruddha like this, the Buddha—as easily as a strong person would extend or contract their arm, vanished from the Eastern Bamboo Park in the land of the Cetīs and reappeared in the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas.
Nisīdi bhagavā paññatte āsane.
He sat on the seat spread out
Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the monks:
“aṭṭha kho, bhikkhave, mahāpurisavitakke desessāmi, taṃ suṇātha … pe …
“monks, I will teach you the eight thoughts of a great man. Listen …
katame ca, bhikkhave, aṭṭha mahāpurisavitakkā?
And what are the eight thoughts of a great man?
Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassa;
this Dharma is for those of few wishes, not those of many wishes.
santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassa;
This Dharma is for the contented, not the discontented.
pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassa;
This Dharma is for the judiciously-secluded, not those who enjoy company.
āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassa;
This Dharma is for the energetic, not the lazy.
upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissa;
This Dharma is for the rememberful, not the unrememberful.
samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassa;
This Dharma is for those with undistractible-lucidity, not those without undistractible-lucidity.
paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassa;
This Dharma is for the wise, not the witless.
nippapañcārāmassāyaṃ, bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino.
This Dharma is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.

8.30.50.1 – (1. this Dharma is for those with few wishes – such as good reputation)


‘Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti,
‘this Dharma is for those of few wishes, not those of many wishes.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?
That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu appiccho samāno ‘appicchoti maṃ jāneyyun’ti na icchati, santuṭṭho samāno ‘santuṭṭhoti maṃ jāneyyun’ti na icchati, pavivitto samāno ‘pavivittoti maṃ jāneyyun’ti na icchati, āraddhavīriyo samāno ‘āraddhavīriyoti maṃ jāneyyun’ti na icchati, upaṭṭhitassati samāno ‘upaṭṭhitassatīti maṃ jāneyyun’ti na icchati, samāhito samāno ‘samāhitoti maṃ jāneyyun’ti na icchati, paññavā samāno ‘paññavāti maṃ jāneyyun’ti na icchati, nippapañcārāmo samāno ‘nippapañcārāmoti maṃ jāneyyun’ti na icchati.
A monk with few wishes doesn’t wish: ‘May they know me as having few wishes!’ When contented, they don’t wish: ‘May they know me as contented!’ When judiciously-secluded, they don’t wish: ‘May they know me as secluded!’ When energetic, they don’t wish: ‘May they know me as energetic!’ When rememberful, they don’t wish: ‘May they know me as rememberful!’ When undistractify-&-lucidifyd, they don’t wish: ‘May they know me as undistractify-&-lucidifyd!’ When wise, they don’t wish: ‘May they know me as wise!’ When not enjoying proliferation, they don’t wish: ‘May they know me as one who doesn’t enjoy proliferating!’
‘Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti,
‘this Dharma is for those of few wishes, not those of many wishes.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (1)
That’s what I said, and this is why I said it.

8.30.50.2 – (2. this Dharma is for the contented – with 4 requisites)


‘Santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?
‘this Dharma is for the contented, not the discontented.’ That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena.
It’s for a monk who’s content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
‘Santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti,
‘this Dharma is for the contented, not the discontented.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (2)
That’s what I said, and this is why I said it.

8.30.50.3 – (3. this Dharma is for those who judiciously-seclude [themselves from bad company and unskillful Dharmas])


‘Pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?
‘this Dharma is for the judiciously-secluded, not those who enjoy company.’ That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā.
It’s for a monk who lives judicously-secluded. But monks, nuns, laymen, laywomen, rulers and their ministers, founders of religious sects, and their disciples go to visit them.
Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vivekaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti.
With a mind slanting, sloping, and inclining to judicious-seclusion, withdrawn, and loving renunciation, that monk invariably gives each of them a talk emphasizing the topic of dismissal.
‘Pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti,
‘this Dharma is for the judicously-secluded, not those who enjoy company.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (3)
That’s what I said, and this is why I said it.

8.30.50.4 – (4. this Dharma is for those with vigor)


‘Āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?
‘this Dharma is for the vigorous, not the lazy.’ That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
It’s for a monk who lives with vigor roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
‘Āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti,
‘this Dharma is for the vigorous, not the lazy.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (4)
That’s what I said, and this is why I said it.

8.30.50.5 – (5. this Dharma is for those who are mindful [of The Dharma])


‘Upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissā’ti,
‘this Dharma is for the rememberful, not the unrememberful.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?
That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.
It’s for a monk who’s rememberful. They have utmost remembrance, and can remember and recall what was said and done long ago.
‘Upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo, muṭṭhassatissā’ti,
‘this Dharma is for the rememberful, not the unrememberful.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (5)
That’s what I said, and this is why I said it.

8.30.50.6 – (6. this Dharma is for those with undistractible-lucidity,)


‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti,
‘this Dharma is for those with undistractible-lucidity, not those without undistractible-lucidity.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?
That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.
It’s for a monk who, quite judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti,
‘this Dharma is for those with undistractible-lucidity, not those without undistractible-lucidity.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (6)
That’s what I said, and this is why I said it.

8.30.50.7 – (7. this Dharma is for the wise)


‘Paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti,
‘this Dharma is for the wise, not the witless.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?
That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
It’s for a monk who’s wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
‘Paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti,
‘this Dharma is for the wise, not the witless.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (7)
That’s what I said, and this is why I said it.

8.30.50.8 – (8. this Dharma is for those who don’t enjoy proliferating)


‘Nippapañcārāmassāyaṃ, bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti,
‘this Dharma is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?
That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhuno papañcanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.
It’s for a monk whose mind is eager, confident, settled, and decided regarding the cessation of proliferation. [They pacify proliferation and prefer the opposite, sublimating thought into the four jhānas.]
‘Nippapañcārāmassāyaṃ, bhikkhave, dhammo, nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti,
‘this Dharma is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti. (8)
That’s what I said, and this is why I said it.”

8.30.60 - (Anuruddha becomes arahant with 3 higher knowledges)


Atha kho āyasmā anuruddho āyatikampi vassāvāsaṃ tattheva cetīsu pācīnavaṃsadāye vihāsi.
Then Anuruddha stayed the next rainy season residence right there in the land of the Cetīs in the Eastern Bamboo Park.
Atha kho āyasmā anuruddho eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
And Anuruddha, living alone, withdrawn, diligent, ardent, 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 ca panāyasmā anuruddho arahataṃ ahosīti.
And Venerable Anuruddha became one of the perfected.
Atha kho āyasmā anuruddho arahattappatto tāyaṃ velāyaṃ imā gāthāyo abhāsi:
And on the occasion of attaining perfection he recited these verses:

8.30.60.1 - (verse draws connection to saṅkappo and vitakka)


“Mama saṅkappa-maññāya,
“Knowing my thoughts,
satthā loke anuttaro;
the supreme Teacher in the world
Manomayena kāyena,
came to me in a mind-made body,
iddhiyā upasaṅkami.
using his psychic power.
Yathā me ahu saṅkappo,
He taught me more
tato uttari desayi;
than I had thought of.
Nippapañcarato buddho,
The Buddha who loves non-proliferation
nippapañcaṃ adesayi.
taught me non-proliferation.
Tassāhaṃ dhamma-maññāya,
Understanding that Dharma,
vihāsiṃ sāsane rato;
I happily followed his instructions.
Tisso vijjā anuppattā,
I’ve attained the three knowledges,
kataṃ buddhassa sāsanan”ti.
and have fulfilled the Buddha’s instructions.”
(end of sutta⏹️)




Aṅguttara Nikāya 8
Numbered Discourses 8

8..4.. - AN 8 vagga 4 Dāna: Giving


4. Dānavagga
4. Giving

8.31 - AN 8.31 Paṭhamadāna: Giving (1st)


31. Paṭhamadānasutta
31. Giving (1st)
“Aṭṭhimāni, bhikkhave, dānāni.
“monks, there are these eight gifts.
Katamāni aṭṭha?
What eight?
Āsajja dānaṃ deti,
A person might give a gift after insulting the recipient.
bhayā dānaṃ deti,
Or they give out of fear.
‘adāsi me’ti dānaṃ deti,
Or they give thinking, ‘They gave to me.’
‘dassati me’ti dānaṃ deti,
Or they give thinking, ‘They’ll give to me.’
‘sāhu dānan’ti dānaṃ deti,
Or they give thinking, ‘It’s good to give.’
‘ahaṃ pacāmi, ime na pacanti; nārahāmi pacanto apacantānaṃ dānaṃ adātun’ti dānaṃ deti,
Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’
‘imaṃ me dānaṃ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṃ deti,
Or they give thinking, ‘By giving this gift I’ll get a good reputation.’
cittālaṅkāracittaparikkhāratthaṃ dānaṃ deti.
Or they give thinking, ‘This is an adornment and requisite for the mind.’
Imāni kho, bhikkhave, aṭṭha dānānī”ti.
These are the eight gifts.”

8.32 - AN 8.32 Dutiyadāna: Giving (2nd)


32. Dutiyadānasutta
32. Giving (2nd)
“Saddhā hiriyaṃ kusalañca dānaṃ,
“Faith, conscience, and skillful giving
Dhammā ete sappurisānuyātā;
are Dharmas good people follow.
Etañhi maggaṃ diviyaṃ vadanti,
For this, they say, is the path of the gods,
Etena hi gacchati devalokan”ti.
which leads to the heavenly realm.”

8.33 - AN 8.33 Dānavatthu: Reasons to Give


33. Dānavatthusutta
33. Reasons to Give
“Aṭṭhimāni, bhikkhave, dānavatthūni.
“monks, there are these eight grounds for giving.
Katamāni aṭṭha?
What eight?
Chandā dānaṃ deti, dosā dānaṃ deti, mohā dānaṃ deti, bhayā dānaṃ deti, ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi, nārahāmi porāṇaṃ kulavaṃsaṃ hāpetun’ti dānaṃ deti, ‘imāhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti dānaṃ deti, ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti, cittālaṅkāracittaparikkhāratthaṃ dānaṃ deti.
A person might give a gift out of favoritism or hostility or stupidity or cowardice. Or they give thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family tradition.’ Or they give thinking, ‘After I’ve given this gift, when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’ Or they give thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ Or they give a gift thinking, ‘This is an adornment and requisite for the mind.’
Imāni kho, bhikkhave, aṭṭha dānavatthūnī”ti.
These are the eight grounds for giving.”

8.34 - AN 8.34 Khetta: A Field


34. Khettasutta
34. A Field
“Aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ na mahapphalaṃ hoti na mahassādaṃ na phātiseyyaṃ.
“monks, when a field has eight factors a seed sown in it is not very fruitful or rewarding or productive.
Kathaṃ aṭṭhaṅgasamannāgate?
What eight factors does it have?
Idha, bhikkhave, khettaṃ unnāmaninnāmi ca hoti, pāsāṇasakkharikañca hoti, ūsarañca hoti, na ca gambhīrasitaṃ hoti, na āyasampannaṃ hoti, na apāyasampannaṃ hoti, na mātikāsampannaṃ hoti, na mariyādasampannaṃ hoti.
It’s when a field has mounds and ditches. It has stones and gravel. It’s salty. It doesn’t have deep furrows. And it’s not equipped with water inlets, water outlets, irrigation channels, and boundaries.
Evaṃ aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ na mahapphalaṃ hoti na mahassādaṃ na phātiseyyaṃ.
When a field has these eight factors a seed sown in it is not fruitful or rewarding or productive.
Evamevaṃ kho, bhikkhave, aṭṭhaṅgasamannāgatesu samaṇabrāhmaṇesu dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ na mahājutikaṃ na mahāvipphāraṃ.
In the same way, when an ascetic or brahmin has eight factors a gift given to them is not very fruitful or beneficial or splendid or bountiful.
Kathaṃ aṭṭhaṅgasamannāgatesu?
What eight factors do they have?
Idha, bhikkhave, samaṇabrāhmaṇā micchādiṭṭhikā honti, micchāsaṅkappā, micchāvācā, micchākammantā, micchāājīvā, micchāvāyāmā, micchāsatino, micchāsamādhino.
It’s when an ascetic or brahmin has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong remembering, and wrong undistractible-lucidity.
Evaṃ aṭṭhaṅgasamannāgatesu, bhikkhave, samaṇabrāhmaṇesu dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ na mahājutikaṃ na mahāvipphāraṃ.
When an ascetic or brahmin has these eight factors a gift given to them is not very fruitful or beneficial or splendid or bountiful.
Aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ mahapphalaṃ hoti mahassādaṃ phātiseyyaṃ.
When a field has eight factors a seed sown in it is very fruitful and rewarding and productive.
Kathaṃ aṭṭhaṅgasamannāgate?
What eight factors does it have?
Idha, bhikkhave, khettaṃ anunnāmāninnāmi ca hoti, apāsāṇasakkharikañca hoti, anūsarañca hoti, gambhīrasitaṃ hoti, āyasampannaṃ hoti, apāyasampannaṃ hoti, mātikāsampannaṃ hoti, mariyādasampannaṃ hoti.
It’s when a field doesn’t have mounds and ditches. It doesn’t have stones and gravel. It’s not salty. It has deep furrows. And it’s equipped with water inlets, water outlets, irrigation channels, and boundaries.
Evaṃ aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ mahapphalaṃ hoti mahassādaṃ phātiseyyaṃ.
When a field has these eight factors a seed sown in it is very fruitful and rewarding and productive.
Evamevaṃ kho, bhikkhave, aṭṭhaṅgasamannāgatesu samaṇabrāhmaṇesu dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsaṃ mahājutikaṃ mahāvipphāraṃ.
In the same way, when an ascetic or brahmin has eight factors a gift given to them is very fruitful and beneficial and splendid and bountiful.
Kathaṃ aṭṭhaṅgasamannāgatesu?
What eight factors do they have?
Idha, bhikkhave, samaṇabrāhmaṇā sammādiṭṭhikā honti, sammāsaṅkappā, sammāvācā, sammākammantā, sammāājīvā, sammāvāyāmā, sammāsatino, sammāsamādhino.
It’s when an ascetic or brahmin has right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Evaṃ aṭṭhaṅgasamannāgatesu, bhikkhave, samaṇabrāhmaṇesu dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsaṃ mahājutikaṃ mahāvipphāranti.
When an ascetic or brahmin has these eight factors a gift given to them is very fruitful and beneficial and splendid and bountiful.
Yathāpi khette sampanne,
When the field is excellent,
pavuttā bījasampadā;
and the seed sown in it is excellent,
Deve sampādayantamhi,
and the rainfall is excellent,
hoti dhaññassa sampadā.
the crop of grain will be excellent.
Anītisampadā hoti,
Its health is excellent,
virūḷhī bhavati sampadā;
its growth is excellent,
Vepullasampadā hoti,
its maturation is excellent,
phalaṃ ve hoti sampadā.
and its fruit is excellent.
Evaṃ sampannasīlesu,
So too, when you give excellent food
dinnā bhojanasampadā;
to those of excellent ethics,
Sampadānaṃ upaneti,
it leads to many excellences,
sampannaṃ hissa taṃ kataṃ.
for what you did was excellent.
Tasmā sampadamākaṅkhī,
So if a person wants excellence,
sampannatthūdha puggalo;
let them excel in this.
Sampannapaññe sevetha,
You should frequent those with excellent wisdom,
evaṃ ijjhanti sampadā.
so that your own excellence will flourish.
Vijjācaraṇasampanne,
Excelling in knowledge and conduct,
laddhā cittassa sampadaṃ;
and having excellence of mind,
Karoti kammasampadaṃ,
you perform excellent deeds,
labhati catthasampadaṃ.
and gain excellent benefits.
Lokaṃ ñatvā yathābhūtaṃ,
Truly knowing the world,
pappuyya diṭṭhisampadaṃ;
and having attained excellence of view,
Maggasampadamāgamma,
one who excels in mind proceeds,
yāti sampannamānaso.
relying on excellence in the path.
Odhunitvā malaṃ sabbaṃ,
Shaking off all stains,
patvā nibbānasampadaṃ;
and attaining the excellence of nirvana,
Muccati sabbadukkhehi,
you’re freed from all sufferings:
sā hoti sabbasampadā”ti.
this is complete excellence.”

8.35 - AN 8.35 Dānūpapatti: Rebirth by Giving


35. Dānūpapattisutta
35. Rebirth by Giving
“Aṭṭhimā, bhikkhave, dānūpapattiyo.
“monks, there are these eight rebirths by giving.
Katamā aṭṭha?
What eight?
Idha, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.
First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
So yaṃ deti taṃ paccāsīsati.
Whatever they give, they expect something back.
So passati khattiyamahāsāle vā brāhmaṇamahāsāle vā gahapatimahāsāle vā pañcahi kāmaguṇehi samappite samaṅgībhūte paricārayamāne.
They see a well-to-do aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation.
Tassa evaṃ hoti:
It occurs to them:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā sahabyataṃ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.
They settle on that idea, stabilize it and develop it.
Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati.
As they’ve settled for less and not developed further, their idea leads to rebirth there.
Kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of well-to-do aristocrats or brahmins or householders.
Tañca kho sīlavato vadāmi, no dussīlassa.
But I say that this is only for those of ethical conduct, not for the unethical.
Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā. (1)
The heart’s wish of an ethical person succeeds because of their purity.
Idha pana, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.
Next, someone gives to ascetics or brahmins …
So yaṃ deti taṃ paccāsīsati.
Whatever they give, they expect something back.
Tassa sutaṃ hoti:
And they’ve heard:
‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The Gods of the Four Great Kings are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:
It occurs to them:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of the Four Great Kings!’ …
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.
Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati.
Kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the Gods of the Four Great Kings.
Tañca kho sīlavato vadāmi, no dussīlassa.
But I say that this is only for those of ethical conduct, not for the unethical.
Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā. (2)
The heart’s wish of an ethical person succeeds because of their purity.
Idha pana, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.
Next, someone gives to ascetics or brahmins …
So yaṃ deti taṃ paccāsīsati.
Whatever they give, they expect something back.
Tassa sutaṃ hoti—
And they’ve heard:
tāvatiṃsā devā … pe …
‘The Gods of the Thirty-Three …’
yāmā devā …
‘The Gods of Yama …’
tusitā devā …
‘The Joyful Gods …’
nimmānaratī devā …
‘The Gods Who love to Create …’
paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulāti.
‘The Gods Who Control the Creations of Others are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:
It occurs to them:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods Who Control the Creations of Others!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.
They settle on that idea, stabilize it and develop it.
Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati.
As they’ve settled for less and not developed further, their idea leads to rebirth there.
Kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the Gods Who Control the Creations of Others.
Tañca kho sīlavato vadāmi, no dussīlassa.
But I say that this is only for those of ethical conduct, not for the unethical.
Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā. (3–7.)
The heart’s wish of an ethical person succeeds because of their purity.
Idha pana, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.
Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
So yaṃ deti taṃ paccāsīsati.
Whatever they give, they expect something back.
Tassa sutaṃ hoti:
And they’ve heard:
‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The Gods of Brahmā’s Group are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:
It occurs to them:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of Brahmā’s Group!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.
They settle on that idea, stabilize it and develop it.
Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati.
As they’ve settled for less and not developed further, their idea leads to rebirth there.
Kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the Gods of Brahmā’s Group.
Tañca kho sīlavato vadāmi, no dussīlassa;
But I say that this is only for those of ethical conduct, not for the unethical.
vītarāgassa, no sarāgassa.
And for those free of desire, not those with desire.
Ijjhati, bhikkhave, sīlavato cetopaṇidhi vītarāgattā.
The heart’s wish of an ethical person succeeds because of their freedom from desire.
Imā kho, bhikkhave, aṭṭha dānūpapattiyo”ti. (8)
These are the eight rebirths by giving.”

8.36 - AN 8.36 Puññakiriyavatthu: Grounds for Making Merit


36. Puññakiriyavatthusutta
36. Grounds for Making Merit
“Tīṇimāni, bhikkhave, puññakiriyavatthūni.
“monks, there are these three grounds for making merit.
Katamāni tīṇi?
What three?
Dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthu.
Giving, ethical conduct, and meditation are all grounds for making merit.
Idha, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu parittaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu parittaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti.
First, someone has practiced a little giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā manussadobhagyaṃ upapajjati. (1)
When their body breaks up, after death, they’re reborn among disadvantaged humans.
Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu mattaso kataṃ hoti, sīlamayaṃ puññakiriyavatthu mattaso kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti.
Next, someone has practiced a moderate amount of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā manussasobhagyaṃ upapajjati. (2)
When their body breaks up, after death, they’re reborn among well-off humans.
Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti.
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the Gods of the Four Great Kings.
Tatra, bhikkhave, cattāro mahārājāno dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, cātumahārājike deve dasahi ṭhānehi adhigaṇhanti—
There, the Four Great Kings themselves have practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So they surpass them in ten respects:
dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi. (3)
divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.
Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti.
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the Gods of the Thirty Three.
Tatra, bhikkhave, sakko devānamindo dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā tāvatiṃse deve dasahi ṭhānehi adhigaṇhāti—
There, Sakka, lord of gods, has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …
dibbena āyunā … pe …
dibbehi phoṭṭhabbehi. (4)
Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti.
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of Yama Gods.
Tatra, bhikkhave, suyāmo devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, yāme deve dasahi ṭhānehi adhigaṇhāti—
There, the deity Yama has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …
dibbena āyunā … pe …
dibbehi phoṭṭhabbehi. (5)
Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti.
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the Joyful Gods.
Tatra, bhikkhave, santusito devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, tusite deve dasahi ṭhānehi adhigaṇhāti—
There, the deity Santusita has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …
dibbena āyunā … pe …
dibbehi phoṭṭhabbehi. (6)
Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti.
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the Gods Who love to Create.
Tatra, bhikkhave, sunimmito devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, nimmānaratīdeve dasahi ṭhānehi adhigaṇhāti—
There, the deity Sunimmita has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …
dibbena āyunā … pe …
dibbehi phoṭṭhabbehi. (7)
Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti.
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the Gods Who Control the Creations of Others.
Tatra, bhikkhave, vasavattī devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, paranimmitavasavattīdeve dasahi ṭhānehi adhigaṇhāti—
There, the deity Vasavattī has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects:
dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi.
divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.
Imāni kho, bhikkhave, tīṇi puññakiriyavatthūnī”ti. (8)
These are the three grounds for making merit.”

8.37 - AN 8.37 Sappurisadāna: Gifts of a Good Person


37. Sappurisadānasutta
37. Gifts of a Good Person
“Aṭṭhimāni, bhikkhave, sappurisadānāni.
“monks, there are these eight gifts of a good person.
Katamāni aṭṭha?
What eight?
Suciṃ deti, paṇītaṃ deti, kālena deti, kappiyaṃ deti, viceyya deti, abhiṇhaṃ deti, dadaṃ cittaṃ pasādeti, datvā attamano hoti.
Their gift is pure, good Dharma, timely, appropriate, intelligent, and regular. While giving their heart is confident, and afterwards they’re uplifted.
Imāni kho, bhikkhave, aṭṭha sappurisadānānīti.
These are the eight gifts of a good person.
Suciṃ paṇītaṃ kālena,
He gives pure, good Dharma, and timely gifts
kappiyaṃ pānabhojanaṃ;
of appropriate food and drinks
Abhiṇhaṃ dadāti dānaṃ,
regularly to spiritual practitioners
sukhettesu brahmacārisu.
who are fertile fields of merit.
Neva vippaṭisārissa,
They never regret
cajitvā āmisaṃ bahuṃ;
giving away many material things.
Evaṃ dinnāni dānāni,
Discerning people praise
vaṇṇayanti vipassino.
giving such gifts.
Evaṃ yajitvā medhāvī,
An intelligent person sacrifices like this,
saddho muttena cetasā;
faithful, with a mind of letting go.
Abyābajjhaṃ sukhaṃ lokaṃ,
Such an astute person is reborn
paṇḍito upapajjatī”ti.
in a happy, pleasing world.”

8.38 - AN 8.38 Sappurisa: A Good Person


38. Sappurisasutta
38. 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, puttadārassa atthāya hitāya sukhāya hoti, dāsakammakaraporisassa atthāya hitāya sukhāya hoti, mittāmaccānaṃ atthāya hitāya sukhāya hoti, pubbapetānaṃ atthāya hitāya sukhāya hoti, rañño atthāya hitāya sukhāya hoti, devatānaṃ atthāya hitāya sukhāya hoti, samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hoti.
For the benefit, welfare, and happiness of mother and father; children and partners; bondservants, workers, and staff; friends and colleagues; departed ancestors; the king; the deities; 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, pubbapetānaṃ atthāya hitāya sukhāya hoti, rañño atthāya hitāya sukhāya hoti, devatānaṃ atthāya hitāya sukhāya hoti, samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hotīti.
Bahūnaṃ vata atthāya,
A wise person living at home
sappañño gharamāvasaṃ;
benefits many people.
Mātaraṃ pitaraṃ pubbe,
Neither by day or at night do they neglect
rattindivamatandito.
their mother, father, and ancestors.
Pūjeti sahadhammena,
They venerate them in accord with The Dharma,
pubbekatamanussaraṃ;
remembering what they have done.
Anāgāre pabbajite,
One of settled faith and good nature
apace brahmacārayo.
venerates the homeless renunciates,
Niviṭṭhasaddho pūjeti,
the monk spiritual practitioners,
ñatvā dhamme ca pesalo;
knowing their good-hearted Dharmas.
Rañño hito devahito,
Good for the king, good for the gods,
ñātīnaṃ sakhinaṃ hito.
and good for relatives and friends.
Sabbesaṃ so hito hoti,
In fact, they’re good for everyone,
saddhamme suppatiṭṭhito;
well grounded in the true Dharma.
Vineyya maccheramalaṃ,
Rid of the stain of stinginess,
sa lokaṃ bhajate sivan”ti.
they’ll enjoy a world of pleasure.”

8.39 - AN 8.39 Abhisanda: Overflowing Merit


39. Abhisandasutta
39. Overflowing Merit
“Aṭṭhime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.
“monks, there are these eight 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 aṭṭha?
What eight?
Idha, bhikkhave, ariyasāvako buddhaṃ saraṇaṃ gato hoti.
Firstly, a noble disciple has gone for refuge to the Buddha.
Ayaṃ, bhikkhave, paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. (1)
This is the first kind of overflowing merit …
Puna caparaṃ, bhikkhave, ariyasāvako dhammaṃ saraṇaṃ gato hoti.
Furthermore, a noble disciple has gone for refuge to The Dharma.
Ayaṃ, bhikkhave, dutiyo puññābhisando … pe … saṃvattati. (2)
This is the second kind of overflowing merit …
Puna caparaṃ, bhikkhave, ariyasāvako saṅghaṃ saraṇaṃ gato hoti.
Furthermore, a noble disciple has gone for refuge to the Saṅgha.
Ayaṃ, bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. (3)
This is the third kind of overflowing merit …
Pañcimāni, bhikkhave, dānāni mahādānāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkiyanti na saṅkiyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.
monks, these five gifts are great, original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.
Katamāni pañca?
What five?
Idha, bhikkhave, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti.
Firstly, a noble disciple gives up killing living creatures.
Pāṇātipātā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti, averaṃ deti, abyābajjhaṃ deti.
By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will.
Aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti.
And they themselves also enjoy unlimited freedom from fear, enmity, and ill will.
Idaṃ, bhikkhave, paṭhamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṅkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.
This is the first gift that is a great offering, original, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it.
Ayaṃ, bhikkhave, catuttho puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. (4)
This is the fourth kind of overflowing merit …
Puna caparaṃ, bhikkhave, ariyasāvako adinnādānaṃ pahāya adinnādānā paṭivirato hoti … pe …
Furthermore, a noble disciple gives up stealing. …
kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti … pe …
Furthermore, a noble disciple gives up sexual misconduct. …
Furthermore, a noble disciple gives up lying. …
This is the sixth kind of overflowing merit …
This is the seventh kind of overflowing merit …
musāvādaṃ pahāya musāvādā paṭivirato hoti … pe …
surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato hoti.
Furthermore, a noble disciple gives up alcoholic drinks that cause negligence.
Surāmerayamajjapamādaṭṭhānā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti.
By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will.
Aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā, aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti.
And they themselves also enjoy unlimited freedom from fear, enmity, and ill will.
Idaṃ, bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṅkiṇṇaṃ asaṅkiṇṇapubbaṃ, na saṅkiyati na saṅkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.
This is the fifth gift that is a great offering, original, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it.
Ayaṃ kho, bhikkhave, aṭṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. (5–8.)
This is the eighth kind of overflowing merit …
Ime kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattantī”ti.
These are the eight 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.”

8.40 - AN 8.40 Duccaritavipāka: The Results of Misconduct


40. Duccaritavipākasutta
40. The Results of Misconduct
“Pāṇātipāto, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko.
“monks, the killing of living creatures, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
Yo sabbalahuso pāṇātipātassa vipāko, manussabhūtassa appāyukasaṃvattaniko hoti. (1)
The minimum result it leads to for a human being is a short life span.
Adinnādānaṃ, bhikkhave, āsevitaṃ bhāvitaṃ bahulīkataṃ nirayasaṃvattanikaṃ tiracchānayonisaṃvattanikaṃ pettivisayasaṃvattanikaṃ.
Stealing, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
Yo sabbalahuso adinnādānassa vipāko, manussabhūtassa bhogabyasanasaṃvattaniko hoti. (2)
The minimum result it leads to for a human being is loss of wealth.
Kāmesumicchācāro, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko.
Sexual misconduct, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
Yo sabbalahuso kāmesumicchācārassa vipāko, manussabhūtassa sapattaverasaṃvattaniko hoti. (3)
The minimum result it leads to for a human being is rivalry and enmity.
Musāvādo, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko.
Lying, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
Yo sabbalahuso musāvādassa vipāko, manussabhūtassa abhūtabbhakkhānasaṃvattaniko hoti. (4)
The minimum result it leads to for a human being is false accusations.
Pisuṇā, bhikkhave, vācā āsevitā bhāvitā bahulīkatā nirayasaṃvattanikā tiracchānayonisaṃvattanikā pettivisayasaṃvattanikā.
Divisive speech, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
Yo sabbalahuso pisuṇāya vācāya vipāko, manussabhūtassa mittehi bhedanasaṃvattaniko hoti. (5)
The minimum result it leads to for a human being is being divided against friends.
Pharusā, bhikkhave, vācā āsevitā bhāvitā bahulīkatā nirayasaṃvattanikā tiracchānayonisaṃvattanikā pettivisayasaṃvattanikā.
Harsh speech, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
Yo sabbalahuso pharusāya vācāya vipāko, manussabhūtassa amanāpasaddasaṃvattaniko hoti. (6)
The minimum result it leads to for a human being is hearing disagreeable things.
Samphappalāpo, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko.
Talking nonsense, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
Yo sabbalahuso samphappalāpassa vipāko, manussabhūtassa anādeyyavācāsaṃvattaniko hoti. (7)
The minimum result it leads to for a human being is that no-one takes what you say seriously.
Surāmerayapānaṃ, bhikkhave, āsevitaṃ bhāvitaṃ bahulīkataṃ nirayasaṃvattanikaṃ tiracchānayonisaṃvattanikaṃ pettivisayasaṃvattanikaṃ.
Taking alcoholic drinks that cause negligence, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
Yo sabbalahuso surāmerayapānassa vipāko, manussabhūtassa ummattakasaṃvattaniko hotī”ti. (8)
The minimum result it leads to for a human being is madness.”

8..5.. - AN 8 vagga 5 uposatha: (sabbath


5. uposathavagga
5. (sabbath
Aṅguttara Nikāya 8
Numbered Discourses 8

8.41 - AN 8.41 Saṅkhittūposatha: The Sabbath With Eight Factors, In Brief


41. Saṅkhittūposathasutta
41. The Sabbath With Eight Factors, In Brief
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:
“Aṭṭhaṅgasamannāgato, bhikkhave, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.
“monks, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful.
Kathaṃ upavuttho ca, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro?
And how should it be observed?
Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati:
It’s when a noble disciple reflects:
‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti.
‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings.
Ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi.
I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā paṭhamena aṅgena samannāgato hoti. (1)
This is its first factor.
‘Yāvajīvaṃ arahanto adinnādānaṃ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti.
‘As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Ahampajja imañca rattiṃ imañca divasaṃ adinnādānaṃ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi.
I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā dutiyena aṅgena samannāgato hoti. (2)
This is its second factor.
‘Yāvajīvaṃ arahanto abrahmacariyaṃ pahāya brahmacārino ārācārino viratā methunā gāmadhammā.
‘As long as they live, the perfected ones give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
Ahampajja imañca rattiṃ imañca divasaṃ abrahmacariyaṃ pahāya brahmacārī ārācārī virato methunā gāmadhammā.
I, too, for this day and night will give up unchastity. I will be celibate, set apart, avoiding the common practice of sex.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā tatiyena aṅgena samannāgato hoti. (3)
This is its third factor.
‘Yāvajīvaṃ arahanto musāvādaṃ pahāya musāvādā paṭiviratā saccavādino saccasandhā thetā paccayikā avisaṃvādako lokassa.
‘As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
Ahampajja imañca rattiṃ imañca divasaṃ musāvādaṃ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.
I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā catutthena aṅgena samannāgato hoti. (4)
This is its fourth factor.
‘Yāvajīvaṃ arahanto surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā.
‘As long as they live, the perfected ones give up alcoholic drinks that cause negligence.
Ahampajja imañca rattiṃ imañca divasaṃ surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato.
I, too, for this day and night will give up alcoholic drinks that cause negligence.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā pañcamena aṅgena samannāgato hoti. (5)
This is its fifth factor.
‘Yāvajīvaṃ arahanto ekabhattikā rattūparatā viratā vikālabhojanā.
‘As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time.
Ahampajja imañca rattiṃ imañca divasaṃ ekabhattiko rattūparato virato vikālabhojanā.
I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā chaṭṭhena aṅgena samannāgato hoti. (6)
This is its sixth factor.
‘Yāvajīvaṃ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānaṃ pahāya naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā.
‘As long as they live, the perfected ones give up dancing, singing, music, and seeing shows; and beautifying and adorning themselves with garlands, fragrance, and makeup.
Ahampajja imañca rattiṃ imañca divasaṃ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānaṃ pahāya naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato.
I, too, for this day and night will give up dancing, singing, music, and seeing shows; and beautifying and adorning myself with garlands, fragrance, and makeup.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā sattamena aṅgena samannāgato hoti. (7)
This is its seventh factor.
‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti—mañcake vā tiṇasanthārake vā.
‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat.
Ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi—mañcake vā tiṇasanthārake vā.
I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā aṭṭhamena aṅgena samannāgato hoti. (8)
This is its eighth factor.
Evaṃ upavuttho kho, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro”ti.
The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.”

8.42 - AN 8.42 Vitthatūposatha: The Sabbath With Eight Factors, In Detail


42. Vitthatūposathasutta
42. The Sabbath With Eight Factors, In Detail
“Aṭṭhaṅgasamannāgato, bhikkhave, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.
“monks, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful.
Kathaṃ upavuttho ca, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro?
And how should it be observed?
Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati:
It’s when a noble disciple reflects:
‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti.
‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings.
Ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi.
I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā paṭhamena aṅgena samannāgato hoti … pe ….
This is its first factor. …
‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti—mañcake vā tiṇasanthārake vā.
‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat.
Ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi—mañcake vā tiṇasanthārake vā.
I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā aṭṭhamena aṅgena samannāgato hoti.
This is its eighth factor.
Evaṃ upavuttho kho, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.
The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.
Kīvamahapphalo hoti kīvamahānisaṃso kīvamahājutiko kīvamahāvipphāro?
How much so?
Seyyathāpi, bhikkhave, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ—
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.
aṅgānaṃ magadhānaṃ kāsīnaṃ kosalānaṃ vajjīnaṃ mallānaṃ cetīnaṃ vaṅgānaṃ kurūnaṃ pañcālānaṃ macchānaṃ sūrasenānaṃ assakānaṃ avantīnaṃ gandhārānaṃ kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ kalaṃ nāgghati soḷasiṃ.
This wouldn’t be worth a sixteenth part of the sabbath with its eight factors.
Taṃ kissa hetu?
Why is that?
Kapaṇaṃ, bhikkhave, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.
Because human kingship is a poor thing compared to the happiness of the gods.
Yāni, bhikkhave, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo.
Fifty years in the human realm is one day and night for the Gods of the Four Great Kings.
Tāya rattiyā tiṃsarattiyo māso.
Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.
Twelve such months make up a year.
Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ.
The life span of the Gods of the Four Great Kings is five hundred of these divine years.
Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings.
Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ:
This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.
‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, bhikkhave, mānusakāni vassasatāni, tāvatiṃsānaṃ devānaṃ eso eko rattindivo.
A hundred years in the human realm is one day and night for the Gods of the Thirty-Three.
Tāya rattiyā tiṃsarattiyo māso.
Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.
Twelve such months make up a year.
Tena saṃvaccharena dibbaṃ vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ.
The life span of the Gods of the Thirty-Three is a thousand of these divine years.
Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Thirty-Three.
Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ:
This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.
‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, bhikkhave, mānusakāni dve vassasatāni, yāmānaṃ devānaṃ eso eko rattindivo.
Two hundred years in the human realm is one day and night for the Gods of Yama.
Tāya rattiyā tiṃsarattiyo māso.
Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.
Twelve such months make up a year.
Tena saṃvaccharena dibbāni dve vassasahassāni yāmānaṃ devānaṃ āyuppamāṇaṃ.
The life span of the Gods of Yama is two thousand of these divine years.
Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjeyya.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of Yama.
Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ:
This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.
‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, bhikkhave, mānusakāni cattāri vassasatāni, tusitānaṃ devānaṃ eso eko rattindivo.
Four hundred years in the human realm is one day and night for the Joyful Gods.
Tāya rattiyā tiṃsarattiyo māso.
Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.
Twelve such months make up a year.
Tena saṃvaccharena dibbāni cattāri vassasahassāni tusitānaṃ devānaṃ āyuppamāṇaṃ.
The life span of the Joyful Gods is four thousand of these divine years.
Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjeyya.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Joyful Gods.
Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ:
This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.
‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, bhikkhave, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṃ devānaṃ eso eko rattindivo.
Eight hundred years in the human realm is one day and night for the Gods Who love to Create.
Tāya rattiyā tiṃsarattiyo māso.
Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.
Twelve such months make up a year.
Tena saṃvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṃ devānaṃ āyuppamāṇaṃ.
The life span of the Gods Who love to Create is eight thousand of these divine years.
Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjeyya.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who love to Create.
Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ:
This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.
‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, bhikkhave, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo.
Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.
Tāya rattiyā tiṃsarattiyo māso.
Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.
Twelve such months make up a year.
Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ.
The life span of the Gods Who Control the Creations of Others is sixteen thousand of these divine years.
Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others.
Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ:
This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’ti.
‘Human kingship is a poor thing compared to the happiness of the gods.’
Pāṇaṃ na haññe na cadinnamādiye,
You shouldn’t kill living creatures, or steal,
Musā na bhāse na ca majjapo siyā;
or lie, or drink alcohol.
Abrahmacariyā virameyya methunā,
Be celibate, refraining from sex,
Rattiṃ na bhuñjeyya vikālabhojanaṃ.
and don’t eat at night, the wrong time.
Mālaṃ na dhāre na ca gandhamācare,
Not wearing garlands or applying perfumes,
Mañce chamāyaṃ va sayetha santhate;
you should sleep on a low bed, or a mat on the ground.
Etañhi aṭṭhaṅgikamāhuposathaṃ,
This is the eight-factored sabbath, they say,
Buddhena dukkhantagunā pakāsitaṃ.
explained by the Buddha, who has gone to suffering’s end.
Cando ca suriyo ca ubho sudassanā,
The moon and sun are both fair to see,
Obhāsayaṃ anupariyanti yāvatā;
radiating as far as they revolve.
Tamonudā te pana antalikkhagā,
Those shining ones in the sky light up the quarters,
Nabhe pabhāsanti disāvirocanā.
dispelling the darkness as they traverse the heavens.
Etasmiṃ yaṃ vijjati antare dhanaṃ,
All of the wealth that’s found in this realm—
Muttā maṇi veḷuriyañca bhaddakaṃ;
pearls, gems, fine beryl too,
Siṅgīsuvaṇṇaṃ atha vāpi kañcanaṃ,
horn-gold or mountain gold,
Yaṃ jātarūpaṃ haṭakanti vuccati.
or natural gold dug up by marmots—
Aṭṭhaṅgupetassa uposathassa,
they’re not worth a sixteenth part
Kalampi te nānubhavanti soḷasiṃ;
of the sabbath with its eight factors,
Candappabhā tāragaṇā ca sabbe.
as all the constellations of stars can’t equal the light of the moon.
Tasmā hi nārī ca naro ca sīlavā,
So an ethical woman or man,
Aṭṭhaṅgupetaṃ upavassuposathaṃ;
who has observed the eight-factored sabbath,
Puññāni katvāna sukhudrayāni,
having made merit whose outcome is happiness,
Aninditā saggamupenti ṭhānan”ti.
blameless, they go to a heavenly place.”

8.43 - AN 8.43 Visākhā: With Visākhā on the Sabbath


43. Visākhāsutta
43. With Visākhā on the Sabbath
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca:
Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:
“aṭṭhaṅgasamannāgato kho, visākhe, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.
“Visākhā, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful.
Kathaṃ upavuttho ca, visākhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro?
And how should it be observed?
Idha, visākhe, ariyasāvako iti paṭisañcikkhati:
It’s when a noble disciple reflects:
‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti.
‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings.
Ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi.
I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā paṭhamena aṅgena samannāgato hoti … pe ….
This is its first factor. …
‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti—mañcake vā tiṇasanthārake vā.
‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat.
Ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi—mañcake vā tiṇasanthārake vā.
I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā aṭṭhamena aṅgena samannāgato hoti.
This is its eighth factor.
Evaṃ upavuttho kho, visākhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.
The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.
Kīvamahapphalo hoti, kīvamahānisaṃso, kīvamahājutiko, kīvamahāvipphāro?
How much so?
Seyyathāpi, visākhe, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ—
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.
aṅgānaṃ magadhānaṃ kāsīnaṃ kosalānaṃ vajjīnaṃ mallānaṃ cetīnaṃ vaṅgānaṃ kurūnaṃ pañcālānaṃ macchānaṃ sūrasenānaṃ assakānaṃ avantīnaṃ gandhārānaṃ kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ kalaṃ nāgghati soḷasiṃ.
This wouldn’t be worth a sixteenth part of the sabbath with its eight factors.
Taṃ kissa hetu?
Why is that?
Kapaṇaṃ, visākhe, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.
Because human kingship is a poor thing compared to the happiness of the gods.
Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo.
Fifty years in the human realm is one day and night for the Gods of the Four Great Kings.
Tāya rattiyā tiṃsarattiyo māso.
Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.
Twelve such months make up a year.
Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ.
The life span of the Gods of the Four Great Kings is five hundred of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:
This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.
‘Human kingship is a poor thing compared to the happiness of the gods.’
Yaṃ, visākhe, mānusakaṃ vassasataṃ, tāvatiṃsānaṃ devānaṃ eso eko rattindivo.
A hundred years in the human realm is one day and night for the Gods of the Thirty-Three.
Tāya rattiyā tiṃsarattiyo māso.
Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.
Twelve such months make up a year.
Tena saṃvaccharena vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ.
The life span of the Gods of the Thirty-Three is a thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Thirty-Three.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:
This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.
‘Human kingship is a poor thing compared to the happiness of the gods.’
Yāni, visākhe, mānusakāni dve vassasatāni … pe …
Two hundred years in the human realm …
cattāri vassasatāni … pe …
Four hundred years in the human realm …
aṭṭha vassasatāni … pe …
Eight hundred years in the human realm …
soḷasa vassasatāni paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo.
Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.
Tāya rattiyā tiṃsarattiyo māso.
Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.
Twelve such months make up a year.
Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ.
The life span of the Gods Who Control the Creations of Others is sixteen thousand of these divine years.
Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others.
Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ:
This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’ti.
‘Human kingship is a poor thing compared to the happiness of the gods.’
Pāṇaṃ na haññe na cadinnamādiye,
You shouldn’t kill living creatures, or steal,
Musā na bhāse na ca majjapo siyā;
or lie, or drink alcohol.
Abrahmacariyā virameyya methunā,
Be celibate, refraining from sex,
Rattiṃ na bhuñjeyya vikālabhojanaṃ.
and don’t eat at night, the wrong time.
Mālaṃ na dhāre na ca gandhamācare,
Not wearing garlands or applying perfumes,
Mañce chamāyaṃ va sayetha santhate;
you should sleep on a low bed, or a mat on the ground.
Etañhi aṭṭhaṅgikamāhuposathaṃ,
This is the eight-factored sabbath, they say,
Buddhena dukkhantagunā pakāsitaṃ.
explained by the Buddha, who has gone to suffering’s end.
Cando ca suriyo ca ubho sudassanā,
The moon and sun are both fair to see,
Obhāsayaṃ anupariyanti yāvatā;
radiating as far as they revolve.
Tamonudā te pana antalikkhagā,
Those shining ones in the sky light up the quarters,
Nabhe pabhāsanti disāvirocanā.
dispelling the darkness as they traverse the heavens.
Etasmiṃ yaṃ vijjati antare dhanaṃ,
All of the wealth that’s found in this realm—
Muttā maṇi veḷuriyañca bhaddakaṃ;
pearls, gems, fine beryl too,
Siṅgīsuvaṇṇaṃ atha vāpi kañcanaṃ,
horn-gold or mountain gold,
Yaṃ jātarūpaṃ haṭakanti vuccati.
or natural gold dug up by marmots—
Aṭṭhaṅgupetassa uposathassa,
they’re not worth a sixteenth part
Kalampi te nānubhavanti soḷasiṃ;
of the sabbath with its eight factors,
Candappabhā tāragaṇā ca sabbe.
as all the constellations of stars can’t equal the light of the moon.
Tasmā hi nārī ca naro ca sīlavā,
So an ethical woman or man,
Aṭṭhaṅgupetaṃ upavassuposathaṃ;
who has observed the eight-factored sabbath,
Puññāni katvāna sukhudrayāni,
having made merit whose outcome is happiness,
Aninditā saggamupenti ṭhānan”ti.
blameless, they go to a heavenly place.”

8.44 - AN 8.44 Vāseṭṭha: With Vāseṭṭha on the Sabbath


44. Vāseṭṭhasutta
44. With Vāseṭṭha on the Sabbath
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 vāseṭṭho upāsako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vāseṭṭhaṃ upāsakaṃ bhagavā etadavoca:
Then the layman Vāseṭṭha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“aṭṭhaṅgasamannāgato, vāseṭṭha, uposatho upavuttho mahapphalo hoti … pe …
“Vāseṭṭha, the observance of the sabbath with its eight factors is very fruitful and beneficial and glorious and effective. …
aninditā saggamupenti ṭhānan”ti.
blameless, they go to a heavenly place.”
Evaṃ vutte, vāseṭṭho upāsako bhagavantaṃ etadavoca:
When he said this, Vāseṭṭha said to the Buddha:
“piyā me, bhante, ñātisālohitā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya.
“If my loved ones—relatives and kin—were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.
Sabbe cepi, bhante, khattiyā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhante, brāhmaṇā … pe … vessā … suddā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāyā”ti.
If all the aristocrats, brahmins, merchants, and workers were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.”
“Evametaṃ, vāseṭṭha, evametaṃ, vāseṭṭha.
“That’s so true, Vāseṭṭha! That’s so true, Vāseṭṭha!
Sabbe cepi, vāseṭṭha, khattiyā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, vāseṭṭha, brāhmaṇā … pe … vessā … suddā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāya.
If all the aristocrats, brahmins, merchants, and workers were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.
Sadevako cepi, vāseṭṭha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya.
If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.
Ime cepi, vāseṭṭha, mahāsālā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, imesampissa mahāsālānaṃ dīgharattaṃ hitāya sukhāya ().
If these great sal trees were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness—if they were sentient.
Ko pana vādo manussabhūtassā”ti.
How much more then a human being!”

8.45 - AN 8.45 Bojjha: With Bojjhā on the Sabbath


45. Bojjhasutta
45. With Bojjhā on the Sabbath
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 bojjhā upāsikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho bojjhaṃ upāsikaṃ bhagavā etadavoca:
Then the laywoman Bojjhā went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:
“Aṭṭhaṅgasamannāgato, bojjhe, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.
“Bojjhā, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful.
Kathaṃ upavuttho ca, bojjhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro?
And how should it be observed?
Idha, bojjhe, ariyasāvako iti paṭisañcikkhati:
It’s when a noble disciple reflects:
‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampino viharanti.
‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings.
Ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi.
I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā paṭhamena aṅgena samannāgato hoti … pe ….
This is its first factor. …
‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti—mañcake vā tiṇasanthārake vā.
‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat.
Ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi—mañcake vā tiṇasanthārake vā.
I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Iminā aṭṭhamena aṅgena samannāgato hoti.
This is its eighth factor.
Evaṃ upavuttho kho, bojjhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.
The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.
Kīvamahapphalo hoti, kīvamahānisaṃso, kīvamahājutiko, kīvamahāvipphāro?
How much so?
Seyyathāpi, bojjhe, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ—
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.
aṅgānaṃ magadhānaṃ kāsīnaṃ kosalānaṃ vajjīnaṃ mallānaṃ cetīnaṃ vaṅgānaṃ kurūnaṃ pañcālānaṃ macchānaṃ sūrasenānaṃ assakānaṃ avantīnaṃ gandhārānaṃ kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ kalaṃ nāgghati soḷasiṃ.
This wouldn’t be worth a sixteenth part of the sabbath with its eight factors.
Taṃ kissa hetu?
Why is that?
Kapaṇaṃ, bojjhe, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.
Because human kingship is a poor thing compared to the happiness of the gods.
Yāni, bojjhe, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo.
Fifty years in the human realm is one day and night for the Gods of the Four Great Kings.
Tāya rattiyā tiṃsarattiyo māso.
Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.
Twelve such months make up a year.
Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ.
The life span of the Gods of the Four Great Kings is five hundred of these divine years.
Ṭhānaṃ kho panetaṃ, bojjhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings.
Idaṃ kho panetaṃ, bojjhe, sandhāya bhāsitaṃ:
This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’.
‘Human kingship is a poor thing compared to the happiness of the gods.’
Yaṃ, bojjhe, mānusakaṃ vassasataṃ … pe …
A hundred years in the human realm …
tāni, bojjhe, mānusakāni dve vassasatāni … pe …
Two hundred years in the human realm …
cattāri vassasatāni … pe …
Four hundred years in the human realm …
aṭṭha vassasatāni … pe …
Eight hundred years in the human realm …
soḷasa vassasatāni paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo.
Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others.
Tāya rattiyā tiṃsarattiyo māso.
Thirty such days make up a month.
Tena māsena dvādasamāsiyo saṃvaccharo.
Twelve such months make up a year.
Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ.
The life span of the gods who control the creations of others is sixteen thousand of these divine years.
Ṭhānaṃ kho panetaṃ, bojjhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others.
Idaṃ kho panetaṃ, bojjhe, sandhāya bhāsitaṃ:
This is what I was referring to when I said:
‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’ti.
‘Human kingship is a poor thing compared to the happiness of the gods.’
Pāṇaṃ na haññe na cadinnamādiye,
You shouldn’t kill living creatures, or steal,
Musā na bhāse na ca majjapo siyā;
or lie, or drink alcohol.
Abrahmacariyā virameyya methunā,
Be celibate, refraining from sex,
Rattiṃ na bhuñjeyya vikālabhojanaṃ.
and don’t eat at night, the wrong time.
Mālaṃ na dhāre na ca gandhamācare,
Not wearing garlands or applying perfumes,
Mañce chamāyaṃ va sayetha santhate;
you should sleep on a low bed, or a mat on the ground.
Etañhi aṭṭhaṅgikamāhuposathaṃ,
This is the eight-factored sabbath, they say,
Buddhena dukkhantagunā pakāsitaṃ.
explained by the Buddha, who has gone to suffering’s end.
Cando ca suriyo ca ubho sudassanā,
The moon and sun are both fair to see,
Obhāsayaṃ anupariyanti yāvatā;
radiating as far as they revolve.
Tamonudā te pana antalikkhagā,
Those shining ones in the sky light up the quarters,
Nabhe pabhāsanti disāvirocanā.
dispelling the darkness as they traverse the heavens.
Etasmiṃ yaṃ vijjati antare dhanaṃ,
All of the wealth that’s found in this realm—
Muttā maṇi veḷuriyañca bhaddakaṃ;
pearls, gems, fine beryl too,
Siṅgīsuvaṇṇaṃ atha vāpi kañcanaṃ,
horn-gold or mountain gold,
Yaṃ jātarūpaṃ haṭakanti vuccati.
or natural gold dug up by marmots—
Aṭṭhaṅgupetassa uposathassa,
they’re not worth a sixteenth part
Kalampi te nānubhavanti soḷasiṃ;
of the mind developed with love,
Candappabhā tāragaṇā ca sabbe.
as all the constellations of stars can’t equal the light of the moon.
Tasmā hi nārī ca naro ca sīlavā,
So an ethical woman or man,
Aṭṭhaṅgupetaṃ upavassuposathaṃ;
who has observed the eight-factored sabbath,
Puññāni katvāna sukhudrayāni,
having made merit whose outcome is happiness,
Aninditā saggamupenti ṭhānan”ti.
blameless, they go to a heavenly place.”

8.46 - AN 8.46 Anuruddha: Anuruddha and the Agreeable Deities


46. Anuruddhasutta
46. Anuruddha and the Agreeable Deities
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.
At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Tena kho pana samayena āyasmā anuruddho divāvihāraṃ gato hoti paṭisallīno.
Now at that time Venerable Anuruddha had retreated to solitude for the day’s meditation.
Atha kho sambahulā manāpakāyikā devatā yenāyasmā anuruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ anuruddhaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatā āyasmantaṃ anuruddhaṃ etadavocuṃ:
Then several deities of the loveable Group went up to Venerable Anuruddha, bowed, stood to one side, and said to him:
“mayaṃ, bhante anuruddha, manāpakāyikā nāma devatā tīsu ṭhānesu issariyaṃ kārema vasaṃ vattema.
“Sir, Anuruddha, we are the deities called ‘loveable’. We wield sovereignty and control over three things.
Mayaṃ, bhante anuruddha, yādisakaṃ vaṇṇaṃ ākaṅkhāma tādisakaṃ vaṇṇaṃ ṭhānaso paṭilabhāma;
We can turn any color we want.
yādisakaṃ saraṃ ākaṅkhāma tādisakaṃ saraṃ ṭhānaso paṭilabhāma;
We can get any voice that we want.
yādisakaṃ sukhaṃ ākaṅkhāma tādisakaṃ sukhaṃ ṭhānaso paṭilabhāma.
We can get any pleasure that we want.
Mayaṃ, bhante anuruddha, manāpakāyikā nāma devatā imesu tīsu ṭhānesu issariyaṃ kārema vasaṃ vattemā”ti.
We are the deities called ‘loveable’. We wield sovereignty and control over these three things.”
Atha kho āyasmato anuruddhassa etadahosi:
Then Venerable Anuruddha thought:
“aho vatimā devatā sabbāva nīlā assu nīlavaṇṇā nīlavatthā nīlālaṅkārā”ti.
“If only these deities would all turn blue, of blue color, clad in blue, adorned with blue!”
Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva nīlā ahesuṃ nīlavaṇṇā nīlavatthā nīlālaṅkārā.
Then those deities, knowing Anuruddha’s thought, all turned blue.
Atha kho āyasmato anuruddhassa etadahosi:
Then Venerable Anuruddha thought:
“aho vatimā devatā sabbāva pītā assu … pe …
“If only these deities would all turn yellow …”
sabbāva lohitakā assu …
“If only these gods would all turn red …”
sabbāva odātā assu odātavaṇṇā odātavatthā odātālaṅkārā”ti.
“If only these gods would all turn white …”
Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva odātā ahesuṃ odātavaṇṇā odātavatthā odātālaṅkārā.
Then those deities, knowing Anuruddha’s thought, all turned white.
Atha kho tā devatā ekā ca gāyi ekā ca nacci ekā ca accharaṃ vādesi.
Then one of those deities sang, one danced, and one snapped her fingers.
Seyyathāpi nāma pañcaṅgikassa tūriyassa suvinītassa suppaṭipatāḷitassa kusalehi susamannāhatassa saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca;
Suppose there was a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. They’d sound graceful, tantalizing, sensuous, lovely, and intoxicating.
evamevaṃ tāsaṃ devatānaṃ alaṅkārānaṃ saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca.
In the same way the performance by those deities sounded graceful, tantalizing, sensuous, lovely, and intoxicating.
Atha kho āyasmā anuruddho indriyāni okkhipi.
But Venerable Anuruddha averted his senses.
Atha kho tā devatā “na khvayyo anuruddho sādiyatī”ti tatthevantaradhāyiṃsu.
Then those deities, thinking “Master Anuruddha isn’t enjoying this,” vanished right there.
Atha kho āyasmā anuruddho sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anuruddho bhagavantaṃ etadavoca:
Then in the late afternoon, Anuruddha came out of retreat and went to the Buddha, bowed, sat down to one side, and told him what had happened, adding:
Atha kho, bhante, tā devatā ‘na khvayyo anuruddho sādiyatī’ti tatthevantaradhāyiṃsu.
Katihi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatī”ti?
“How many Dharmas do females have so that—when their body breaks up, after death—they are reborn in company with the Gods of the loveable Group?”
“Aṭṭhahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjati.
“Anuruddha, when they have eight Dharmas females—when their body breaks up, after death—are reborn in company with the Gods of the loveable Group.
Katamehi aṭṭhahi?
What eight?
Idha, anuruddha, mātugāmo yassa mātāpitaro bhattuno denti atthakāmā hitesino anukampakā anukampaṃ upādāya tassa hoti pubbuṭṭhāyinī pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī. (1)
Take the case of a female whose mother and father give her to a husband wanting what’s best for her, out of kindness and compassion. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.
Ye te bhattu garuno honti—
She honors, respects, esteems, and venerates those her husband respects, such as
mātāti vā pitāti vā samaṇabrāhmaṇāti vā—
mother and father, and ascetics and brahmins.
te sakkaroti, garuṃ karoti, māneti, pūjeti, abbhāgate ca āsanodakena paṭipūjeti. (2)
And when they arrive she serves them with a seat and water.
Ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṃsāya samannāgatā alaṃ kātuṃ alaṃ saṃvidhātuṃ. (3)
She’s skilled and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.
Yo so bhattu abbhantaro antojano—dāsāti vā pessāti vā kammakarāti vā—
She knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete.
tesaṃ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṃ jānāti khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajati. (4)
She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of various foods.
Yaṃ bhattu āharati dhanaṃ vā dhaññaṃ vā jātarūpaṃ vā taṃ ārakkhena guttiyā sampādeti, tattha ca hoti adhuttī athenī asoṇḍī avināsikā. (5)
She ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it.
Upāsikā kho pana hoti buddhaṃ saraṇaṃ gatā dhammaṃ saraṇaṃ gatā saṅghaṃ saraṇaṃ gatā. (6)
She’s a lay follower who has gone for refuge to the Buddha, his teaching, and the Saṅgha.
Sīlavatī kho pana hoti—
She’s ethical.
pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā. (7)
She doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.
Cāgavatī kho pana hoti.
She’s generous.
Vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā. (8)
She 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.
Imehi kho, anuruddha, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatīti.
When they have these eight Dharmas 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 ardent to work hard,
Taṃ sabbakāmadaṃ posaṃ,
always looking after her,
bhattāraṃ nātimaññati.
and bringing whatever she wants.
Na cāpi sotthi bhattāraṃ,
And a good woman never scolds her husband
issāvādena 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 vattati nārī,
A lady who fulfills these duties
bhattu chandavasānugā;
according to her husband’s desire,
Manāpā nāma te devā,
is reborn among the gods
yattha sā upapajjatī”ti.
called ‘loveable’.”

8.47 - AN 8.47 Dutiyavisākhā: With Visākhā on the loveable Gods


47. Dutiyavisākhāsutta
47. With Visākhā on the loveable Gods
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Atha kho visākhā migāramātā … pe …
Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side.
ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca:
The Buddha said to her:
“Aṭṭhahi kho, visākhe, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjati.
“Visākhā, when they have eight Dharmas females—when their body breaks up, after death—are reborn in company with the Gods of the loveable Group.
Katamehi aṭṭhahi?
What eight?
Idha, visākhe, mātugāmo yassa mātāpitaro bhattuno denti atthakāmā hitesino anukampakā anukampaṃ upādāya tassa hoti pubbuṭṭhāyinī pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī … pe ….
Take the case of a female whose mother and father give her to a husband wanting what’s best for her, out of kindness and compassion. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely. …
Cāgavatī kho pana hoti.
She’s generous.
Vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā.
She 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.
Imehi kho, visākhe, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatīti.
When they have these eight Dharmas 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 ardent to work hard,
Taṃ sabbakāmadaṃ posaṃ,
always looking after her,
bhattāraṃ nātimaññati.
and bringing whatever she wants.
Na cāpi sotthi bhattāraṃ,
And a good woman never scolds her husband
issāvādena 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 vattati nārī,
A lady who fulfills these duties
bhattu chandavasānugā;
according to her husband’s desire,
Manāpā nāma te devā,
is reborn among the gods
yattha sā upapajjatī”ti.
called ‘loveable’.”

8.48 - AN 8.48 Nakulamātā: With Nakula’s Mother on the loveable Gods


48. Nakulamātāsutta
48. With Nakula’s Mother on the loveable Gods
Ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.
At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Atha kho nakulamātā gahapatānī yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe …. Ekamantaṃ nisinnaṃ kho nakulamātaraṃ gahapatāniṃ bhagavā etadavoca:
Then the housewife Nakula’s mother went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:
“Aṭṭhahi kho, nakulamāte, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjati.
“Nakula’s mother, when they have eight Dharmas females—when their body breaks up, after death—are reborn in company with the Gods of the loveable Group.
Katamehi aṭṭhahi?
What eight?
Idha, nakulamāte, mātugāmo yassa mātāpitaro bhattuno denti atthakāmā hitesino anukampakā anukampaṃ upādāya tassa hoti pubbuṭṭhāyinī pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī. (1)
Take the case of a female whose mother and father give her to a husband wanting what’s best for her, out of kindness and compassion. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.
Ye te bhattu garuno honti—
She honors, respects, esteems, and venerates those her husband respects, such as
mātāti vā pitāti vā samaṇabrāhmaṇāti vā—
mother and father, and ascetics and brahmins.
te sakkaroti garuṃ karoti māneti pūjeti, abbhāgate ca āsanodakena paṭipūjeti. (2)
And when they arrive she serves them with a seat and water.
Ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṃsāya samannāgatā alaṃ kātuṃ alaṃ saṃvidhātuṃ. (3)
She’s skilled and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.
Yo so bhattu abbhantaro antojano—dāsāti vā pessāti vā kammakarāti vā—
She knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete.
tesaṃ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṃ jānāti khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajati. (4)
She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of various foods.
Yaṃ bhattā āharati dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā taṃ ārakkhena guttiyā sampādeti, tattha ca hoti adhuttī athenī asoṇḍī avināsikā. (5)
She ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it.
Upāsikā kho pana hoti buddhaṃ saraṇaṃ gatā dhammaṃ saraṇaṃ gatā saṅghaṃ saraṇaṃ gatā. (6)
She’s a lay follower who has gone for refuge to the Buddha, his teaching, and the Saṅgha.
Sīlavatī kho pana hoti—
She’s ethical.
pāṇātipātā paṭiviratā … pe … surāmerayamajjapamādaṭṭhānā paṭiviratā … pe …. (7)
She doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.
Cāgavatī kho pana hoti vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā. (8)
She’s generous. She 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.
Imehi kho, nakulamāte, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatīti.
When they have these eight Dharmas of 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 ardent to work hard,
Taṃ sabbakāmadaṃ posaṃ,
always looking after her,
bhattāraṃ nātimaññati.
and bringing whatever she wants.
Na cāpi sotthi bhattāraṃ,
And a good woman never scolds her husband
issāvādena 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 vattati nārī,
A lady who fulfills these duties
bhattu chandavasānugā;
according to her husband’s desire,
Manāpā nāma te devā,
is reborn among the gods
yattha sā upapajjatī”ti.
called ‘loveable’.”

8.49 - AN 8.49 Paṭhamaidhalokika: Winning in This Life (1st)


49. Paṭhamaidhalokikasutta
49. Winning in This Life (1st)
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami … pe ….
Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side.
Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca:
The Buddha said to her:
“Catūhi kho, visākhe, dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti.
“Visākhā, a female who has four Dharmas is practicing to win in this life, and she succeeds at it.
Katamehi catūhi?
What four?
Idha, visākhe, mātugāmo susaṃvihitakammanto hoti, saṅgahitaparijano, bhattu manāpaṃ carati, sambhataṃ anurakkhati.
It’s when a female is well-organized at work, manages the domestic help, acts lovingly toward her husband, and protects his earnings.
Kathañca, visākhe, mātugāmo susaṃvihitakammanto hoti?
And how is a female well-organized at work?
Idha, visākhe, mātugāmo ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṃsāya samannāgatā alaṃ kātuṃ alaṃ saṃvidhātuṃ.
It’s when she’s skilled and tireless in doing domestic duties for her husband, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.
Evaṃ kho, visākhe, mātugāmo susaṃvihitakammanto hoti. (1)
That’s how a female is well-organized at work.
Kathañca, visākhe, mātugāmo saṅgahitaparijano hoti?
And how does a female manage the domestic help?
Idha, visākhe, mātugāmo yo so bhattu abbhantaro antojano—dāsāti vā pessāti vā kammakarāti vā—
It’s when she knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete.
tesaṃ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṃ jānāti khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajati.
She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of various foods.
Evaṃ kho, visākhe, mātugāmo saṅgahitaparijano hoti. (2)
That’s how a female manages the domestic help.
Kathañca, visākhe, mātugāmo bhattu manāpaṃ carati?
And how does a female act lovingly toward her husband?
Idha, visākhe, mātugāmo yaṃ bhattu amanāpasaṅkhātaṃ taṃ jīvitahetupi na ajjhācarati.
It’s when a female would not transgress in any way that her husband would not consider loveable, even for the sake of her own life.
Evaṃ kho, visākhe, mātugāmo bhattu manāpaṃ carati. (3)
That’s how a female acts lovingly toward her husband.
Kathañca, visākhe, mātugāmo sambhataṃ anurakkhati?
And how does a female protect his earnings?
Idha, visākhe, mātugāmo yaṃ bhattā āharati dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā taṃ ārakkhena guttiyā sampādeti, tattha ca hoti adhuttī athenī asoṇḍī avināsikā.
It’s when she ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it.
Evaṃ kho, visākhe, mātugāmo sambhataṃ anurakkhati.
That’s how a female protects his earnings.
Imehi kho, visākhe, catūhi dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti. (4)
A female who has these four Dharmas is practicing to win in this life, and she succeeds at it.
Catūhi kho, visākhe, dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hoti.
A female who has four Dharmas is practicing to win in the next life, and she succeeds at it.
Katamehi catūhi?
What four?
Idha, visākhe, mātugāmo saddhāsampanno hoti, sīlasampanno hoti, cāgasampanno hoti, paññāsampanno hoti.
It’s when a female is accomplished in faith, ethics, generosity, and wisdom.
Kathañca, visākhe, mātugāmo saddhāsampanno hoti?
And how is a female accomplished in faith?
Idha, visākhe, mātugāmo saddho hoti, saddahati tathāgatassa bodhiṃ:
It’s when a female 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.’
Evaṃ kho, visākhe, mātugāmo saddhāsampanno hoti. (5)
That’s how a female is accomplished in faith.
Kathañca, visākhe, mātugāmo sīlasampanno hoti?
And how is a female accomplished in ethics?
Idha, visākhe, mātugāmo pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.
It’s when a female doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence.
Evaṃ kho, visākhe, mātugāmo sīlasampanno hoti. (6)
That’s how a female is accomplished in ethics.
Kathañca, visākhe, mātugāmo cāgasampanno hoti?
And how is a female accomplished in generosity?
Idha, visākhe, mātugāmo vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā.
It’s when she 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.
Evaṃ kho, visākhe, mātugāmo cāgasampanno hoti. (7)
That’s how a female is accomplished in generosity.
Kathañca, visākhe, mātugāmo paññāsampanno hoti?
And how is a female accomplished in wisdom?
Idha, visākhe, mātugāmo paññavā hoti … pe …
It’s when a female is wise. She has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
evaṃ kho, visākhe, mātugāmo paññāsampanno hoti. (8)
That’s how a female is accomplished in wisdom.
Imehi kho, visākhe, catūhi dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hotīti.
A female who has these four Dharmas is practicing to win in the next life, and she succeeds at it.
Susaṃvihitakammantā,
She’s organized at work,
saṅgahitaparijjanā;
and manages the domestic help.
Bhattu manāpaṃ carati,
She’s loveable to her husband,
sambhataṃ anurakkhati.
and preserves his wealth.
Saddhā sīlena sampannā,
Faithful, accomplished in ethics,
vadaññū vītamaccharā;
kind, rid of stinginess,
Niccaṃ maggaṃ visodheti,
she always purifies the path
sotthānaṃ samparāyikaṃ.
to well-being in lives to come.
Iccete aṭṭha dhammā ca,
And so, a lady in whom
yassā vijjanti nāriyā;
these eight Dharmas are found
Tampi sīlavatiṃ āhu,
is known as virtuous,
dhammaṭṭhaṃ saccavādiniṃ.
firm in dharma, and truthful.
Soḷasākārasampannā,
Accomplished in sixteen aspects,
Aṭṭhaṅgasusamāgatā;
complete with the eight factors,
Tādisī sīlavatī upāsikā,
a virtuous laywoman such as she
Upapajjati devalokaṃ manāpan”ti.
is reborn in the realm of the loveable Gods.”

8.50 - AN 8.50 Dutiyaidhalokika: Winning in This Life (2nd)


50. Dutiyaidhalokikasutta
50. Winning in This Life (2nd)
“Catūhi, bhikkhave, dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti.
“monks, a female who has four Dharmas is practicing to win in this life, and she succeeds at it.
Katamehi catūhi?
What four?
Idha, bhikkhave, mātugāmo susaṃvihitakammanto hoti, saṅgahitaparijano, bhattu manāpaṃ carati, sambhataṃ anurakkhati.
It’s when a female is well-organized at work, manages the domestic help, acts lovingly toward her husband, and protects his earnings.
Kathañca, bhikkhave, mātugāmo susaṃvihitakammanto hoti?
And how is a female well-organized at work?
Idha, bhikkhave, mātugāmo ye te bhattu abbhantarā kammantā … pe …
It’s when she’s skilled and tireless in doing domestic duties for her husband …
evaṃ kho, bhikkhave, mātugāmo susaṃvihitakammanto hoti.
That’s how a female is well-organized at work.
Kathañca, bhikkhave, mātugāmo saṅgahitaparijano hoti?
And how does a female manage the domestic help?
Idha, bhikkhave, mātugāmo yo so bhattu abbhantaro antojano … pe …
It’s when she knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete. She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of various foods.
evaṃ kho, bhikkhave, mātugāmo saṅgahitaparijano hoti.
That’s how a female manages the domestic help.
Kathañca, bhikkhave, mātugāmo bhattu manāpaṃ carati?
And how does a female act lovingly toward her husband?
Idha, bhikkhave, mātugāmo yaṃ bhattu amanāpasaṅkhātaṃ taṃ jīvitahetupi na ajjhācarati.
It’s when a female would not transgress in any way that her husband would not consider loveable, even for the sake of her own life.
Evaṃ kho, bhikkhave, mātugāmo bhattu manāpaṃ carati.
That’s how a female acts lovingly toward her husband.
Kathañca, bhikkhave, mātugāmo sambhataṃ anurakkhati?
And how does a female protect his earnings?
Idha, bhikkhave, mātugāmo yaṃ bhattā āharati … pe …
It’s when she tries to guard and protect any income her husband earns …
evaṃ kho, bhikkhave, mātugāmo sambhataṃ anurakkhati.
That’s how a female protects his earnings.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti.
A female who has these four Dharmas is practicing to win in this life, and she succeeds at it.
Catūhi, bhikkhave, dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hoti.
A female who has four Dharmas is practicing to win in the next life, and she succeeds at it.
Katamehi catūhi?
What four?
Idha, bhikkhave, mātugāmo saddhāsampanno hoti, sīlasampanno hoti, cāgasampanno hoti, paññāsampanno hoti.
It’s when a female is accomplished in faith, ethics, generosity, and wisdom.
Kathañca, bhikkhave, mātugāmo saddhāsampanno hoti?
And how is a female accomplished in faith?
Idha, bhikkhave, mātugāmo saddho hoti … pe …
It’s when a female has faith in the Realized One’s awakening …
evaṃ kho, bhikkhave, mātugāmo saddhāsampanno hoti.
That’s how a female is accomplished in faith.
Kathañca, bhikkhave, mātugāmo sīlasampanno hoti?
And how is a female accomplished in ethics?
Idha, bhikkhave, mātugāmo pāṇātipātā paṭivirato hoti … pe …
It’s when a female doesn’t kill living creatures, steal, commit sexual misconduct, lie,
surāmerayamajjapamādaṭṭhānā paṭivirato hoti.
or consume alcoholic drinks that cause negligence.
Evaṃ kho, bhikkhave, mātugāmo sīlasampanno hoti.
That’s how a female is accomplished in ethics.
Kathañca, bhikkhave, mātugāmo cāgasampanno hoti?
And how is a female accomplished in generosity?
Idha, bhikkhave, mātugāmo vigatamalamaccherena cetasā agāraṃ ajjhāvasati … pe …
It’s when she 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.
evaṃ kho, bhikkhave, mātugāmo cāgasampanno hoti.
That’s how a female is accomplished in generosity.
Kathañca, bhikkhave, mātugāmo paññāsampanno hoti?
And how is a female accomplished in wisdom?
Idha, bhikkhave, mātugāmo paññavā hoti … pe …
It’s when a female is wise. She has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
evaṃ kho, bhikkhave, mātugāmo paññāsampanno hoti.
That’s how a female is accomplished in wisdom.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hotīti.
A female who has these four Dharmas is practicing to win in the next life, and she succeeds at it.
Susaṃvihitakammantā,
She’s organized at work,
saṅgahitaparijjanā;
and manages the domestic help.
Bhattu manāpaṃ carati,
She’s loveable to her husband,
sambhataṃ anurakkhati.
and preserves his wealth.
Saddhā sīlena sampannā,
Faithful, accomplished in ethics,
vadaññū vītamaccharā;
being kind and rid of stinginess.
Niccaṃ maggaṃ visodheti,
She always purifies the path
sotthānaṃ samparāyikaṃ.
to well-being in lives to come.
Iccete aṭṭha dhammā ca,
And so, a lady in whom
yassā vijjanti nāriyā;
these eight Dharmas are found
Tampi sīlavatiṃ āhu,
is known as virtuous,
dhammaṭṭhaṃ saccavādiniṃ.
firm in dharma, and truthful.
Soḷasākārasampannā,
Accomplished in sixteen aspects,
Aṭṭhaṅgasusamāgatā;
complete with the eight factors,
Tādisī sīlavatī upāsikā,
a virtuous laywoman such as she
Upapajjati devalokaṃ manāpan”ti.
is reborn in the realm of the loveable Gods.”
Aṅguttara Nikāya 8
Numbered Discourses 8

8..6.. - AN 8 vagga 6 Gotamī: Gotamī


6. Gotamīvagga
6. Gotamī

8.51 - AN 8.51 Gotamī: With Gotamī


51. Gotamīsutta
51. With Gotamī
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho mahāpajāpatī gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mahāpajāpatī gotamī bhagavantaṃ etadavoca:
Then Mahāpajāpatī Gotamī went up to the Buddha, bowed, stood to one side, and said to him:
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.
“Sir, please let females gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
“Alaṃ, gotami.
“Enough, Gotamī.
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti.
Don’t advocate for females to gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
Dutiyampi kho mahāpajāpatī gotamī bhagavantaṃ etadavoca:
For a second time …
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.
“Alaṃ, gotami.
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti.
Tatiyampi kho mahāpajāpatī gotamī bhagavantaṃ etadavoca:
For a third time, Mahāpajāpatī Gotamī said to the Buddha:
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.
“Sir, please let females gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
“Alaṃ, gotami.
“Enough, Gotamī.
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti.
Don’t advocate for females to gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
Atha kho mahāpajāpatī gotamī “na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti dukkhī dummanā assumukhī rudamānā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Then Mahāpajāpatī Gotamī thought, “The Buddha does not permit females to go forth.” Miserable and sad, weeping, with a tearful face, she bowed, and respectfully circled the Buddha, keeping him on her right, before leaving.
Atha kho bhagavā kapilavatthusmiṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi.
When the Buddha had stayed in Kapilavatthu as long as he wished, he set out for Vesālī.
Anupubbena cārikaṃ caramāno yena vesālī tadavasari.
Traveling stage by stage, he arrived at Vesālī,
Tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
where he stayed at the Great Wood, in the hall with the peaked roof.
Atha kho mahāpajāpatī gotamī kese chedāpetvā kāsāyāni vatthāni acchādetvā sambahulāhi sākiyānīhi saddhiṃ yena vesālī tena pakkāmi.
Then Mahāpajāpatī Gotamī had her hair cut off and dressed in ocher robes. Together with several Sakyan ladies she set out for Vesālī.
Anupubbena yena vesālī mahāvanaṃ kūṭāgārasālā tenupasaṅkami.
Traveling stage by stage, she arrived at Vesālī and went to the Great Wood, the hall with the peaked roof.
Atha kho mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake aṭṭhāsi.
Then Mahāpajāpatī Gotamī stood crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face.
Addasā kho āyasmā ānando mahāpajāpatiṃ gotamiṃ sūnehi pādehi rajokiṇṇena gattena dukkhiṃ dummanaṃ assumukhiṃ rudamānaṃ bahidvārakoṭṭhake ṭhitaṃ.
Venerable Ānanda saw her standing there,
Disvāna mahāpajāpatiṃ gotamiṃ etadavoca:
and said to her:
“kiṃ nu tvaṃ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā”ti?
“Gotamī, why do you stand crying outside the gate, your feet swollen, your limbs covered with dust, miserable and sad, with tearful face?”
“Tathā hi pana, bhante ānanda, na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.
“Sir, Ānanda, it’s because the Buddha does not permit females to go forth in The Dharma and training proclaimed by the Realized One.”
“Tena hi tvaṃ, gotami, muhuttaṃ idheva tāva hohi, yāvāhaṃ bhagavantaṃ yācāmi mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.
“Well then, Gotamī, wait here just a moment, while I ask the Buddha to grant the going forth for females.”
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“esā, bhante, mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā:
“Sir, Mahāpajāpatī Gotamī is standing crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face.
‘na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan’ti.
She says that it’s because the Buddha does not permit females to go forth.
Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.
Sir, please let females gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
“Alaṃ, ānanda.
“Enough, Ānanda.
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti.
Don’t advocate for females to gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
Dutiyampi kho … pe …
For a second time …
tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca:
For a third time, Ānanda said to the Buddha:
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.
“Sir, please let females gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
“Alaṃ, ānanda.
“Enough, Ānanda.
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti.
Don’t advocate for females to gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
Atha kho āyasmato ānandassa etadahosi:
Then Venerable Ānanda thought:
“na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjaṃ.
“The Buddha does not permit females to go forth.
Yannūnāhaṃ aññenapi pariyāyena bhagavantaṃ yāceyyaṃ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.
Why don’t I try another approach?”
Atha kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda said to the Buddha:
“bhabbo nu kho, bhante, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaphalaṃ vā sacchikātun”ti?
“Sir, is a woman able to realize the fruits of stream-entry, once-return, non-return, and perfection once she has gone forth?”
“Bhabbo, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātun”ti.
“She is able, Ānanda.”
“Sace, bhante, bhabbo mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalampi … pe …
“If a woman is able to realize the fruits of stream-entry, once-return, non-return, and perfection once she has gone forth.
arahattaphalampi sacchikātuṃ, bahukārā, bhante, mahāpajāpatī gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā;
Sir, Mahāpajāpatī has been very helpful to the Buddha. As his aunt, she raised him, nurtured him, and gave him her milk.
bhagavantaṃ janettiyā kālaṅkatāya thaññaṃ pāyesi.
When the Buddha’s birth mother passed away, she nurtured him at her own breast.
Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.
Sir, please let females gain the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One.”
“Sace, ānanda, mahāpajāpatī gotamī aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā—
“Ānanda, if Mahāpajāpatī Gotamī accepts these eight dharmas of respect, that will be her full ordination.
Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kattabbaṃ.
A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (1)
This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Na bhikkhuniyā abhikkhuke āvāse vassaṃ upagantabbaṃ.
A nun should not commence the rainy season residence in a monastery without monks.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (2)
This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Anvaḍḍhamāsaṃ bhikkhuniyā bhikkhusaṃghato dve dhammā paccāsīsitabbā—
Each fortnight the nuns should expect two things from the community of monks:
uposathapucchakañca, ovādūpasaṅkamanañca.
the date of the sabbath, and visiting for advice.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (3)
This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Vassaṃvuṭṭhāya bhikkhuniyā ubhatosaṅghe tīhi ṭhānehi pavāretabbaṃ—
After completing the rainy season residence the nuns should invite admonition from the communities of both monks and nuns in regard to anything that was
diṭṭhena vā sutena vā parisaṅkāya vā.
seen, heard, or suspected.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (4)
This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Garudhammaṃ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṃ caritabbaṃ.
A nun who has committed a grave offense should undergo penance in the communities of both monks and nuns for a fortnight.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (5)
This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṅghe upasampadā pariyesitabbā.
A female intern who has trained in the six rules for two years should seek full ordination from the communities of both monks and nuns.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (6)
This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Na kenaci pariyāyena bhikkhuniyā bhikkhu akkositabbo paribhāsitabbo.
A nun should not abuse or insult a monk in any way.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (7)
This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho.
From this day forth it is forbidden for nuns to criticize monks, but it is not forbidden for monks to criticize nuns.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (8)
This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Sace, ānanda, mahāpajāpatī gotamī ime aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā”ti.
If Mahāpajāpatī Gotamī accepts these eight dharmas of respect, that will be her full ordination.”
Atha kho āyasmā ānando bhagavato santike ime aṭṭha garudhamme uggahetvā yena mahāpajāpatī gotamī tenupasaṅkami; upasaṅkamitvā mahāpajāpatiṃ gotamiṃ etadavoca:
Then Ānanda, having learned these eight dharmas of respect from the Buddha himself, went to Mahāpajāpatī Gotamī and said:
“Sace kho tvaṃ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā—
“Gotamī, if you accept eight dharmas of respect, that will be your full ordination.
Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kattabbaṃ.
A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo … pe ….
This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. …
Ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho.
From this day forth it is forbidden for nuns to criticize monks, but it is not forbidden for monks to criticize nuns.
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.
This dharma should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Sace kho tvaṃ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā”ti.
If you accept these eight dharmas of respect, that will be your full ordination.”
“Seyyathāpi, bhante ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā adhimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhāpeyya;
“Ānanda, suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. After getting a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head.
evamevaṃ kho ahaṃ, bhante ānanda, ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṃ anatikkamanīye”ti.
In the same way, sir, I accept these eight dharmas of respect as not to be transgressed so long as life lasts.”
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“paṭiggahitā, bhante, mahāpajāpatiyā gotamiyā aṭṭha garudhammā yāvajīvaṃ anatikkamanīyā”ti.
“Sir, Mahāpajāpatī Gotamī has accepted the eight dharmas of respect as not to be transgressed so long as life lasts.”
“Sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjaṃ, ciraṭṭhitikaṃ, ānanda, brahmacariyaṃ abhavissa, vassasahassameva saddhammo tiṭṭheyya.
“Ānanda, if females had not gained the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One, the spiritual life would have lasted long. The true Dharma would have remained for a thousand years.
Yato ca kho, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajito, na dāni, ānanda, brahmacariyaṃ ciraṭṭhitikaṃ bhavissati.
But since they have gained the going forth, now the spiritual life will not last long.
Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati.
The true Dharma will remain only five hundred years.
Seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni appapurisakāni, tāni suppadhaṃsiyāni honti corehi kumbhatthenakehi;
It’s like those families with many women and few men. They’re easy prey for bandits and thieves.
evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.
In the same way, the spiritual life does not last long in a Dharma and Training where females gain the going forth.
Seyyathāpi, ānanda, sampanne sālikkhette setaṭṭhikā nāma rogajāti nipatati, evaṃ taṃ sālikkhettaṃ na ciraṭṭhitikaṃ hoti;
It’s like a field full of rice. Once the disease called ‘white bones’ attacks, it doesn’t last long.
evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.
In the same way, the spiritual life does not last long in a Dharma and Training where females gain the going forth.
Seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā nāma rogajāti nipatati, evaṃ taṃ ucchukkhettaṃ na ciraṭṭhitikaṃ hoti;
It’s like a field full of sugar cane. Once the disease called ‘red rot’ attacks, it doesn’t last long.
evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.
In the same way, the spiritual life does not last long in a Dharma and Training where females gain the going forth.
Seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva āḷiṃ bandheyya yāvadeva udakassa anatikkamanāya;
As a man might build a dyke around a large lake as a precaution against the water overflowing,
evamevaṃ kho, ānanda, mayā paṭikacceva bhikkhunīnaṃ aṭṭha garudhammā paññattā yāvajīvaṃ anatikkamanīyā”ti.
in the same way as a precaution I’ve prescribed the eight dharmas of respect as not to be transgressed so long as life lasts.”

8.52 - AN 8.52 Ovāda: An Adviser for Nuns


52. Ovādasutta
52. An Adviser for Nuns
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 āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“katihi nu kho, bhante, dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo”ti?
“Sir, how many Dharmas should a monk have to be agreed on as an adviser for nuns?”
“Aṭṭhahi kho, ānanda, dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo.
“Ānanda, a monk with eight Dharmas may be agreed on as an adviser for nuns.
Katamehi aṭṭhahi?
What eight?
Idhānanda, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;
Firstly, a monk is ethical, restrained in the code of conduct, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;
They’re learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso;
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material.
kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā;
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
paṭibalo hoti bhikkhunisaṃghassa dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ;
They’re able to educate, encourage, fire up, and inspire the community of nuns.
yebhuyyena bhikkhunīnaṃ piyo hoti manāpo;
They’re likable and agreeable to most of the nuns.
na kho panetaṃ bhagavantaṃ uddissa pabbajitāya kāsāyavatthavasanāya garudhammaṃ ajjhāpannapubbo hoti;
They have never previously sexually harassed any woman wearing the ocher robe who has gone forth in the Buddha’s name.
vīsativasso vā hoti atirekavīsativasso vā.
They have been ordained for twenty years or more.
Imehi kho, ānanda, aṭṭhahi dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo”ti.
A monk with these eight Dharmas may be agreed on as an adviser for nuns.”

8.53 - AN 8.53 Saṅkhitta: Brief Advice to Gotamī


53. Saṅkhittasutta
53. Brief Advice to Gotamī
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 mahāpajāpatī gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā mahāpajāpatī gotamī bhagavantaṃ etadavoca:
Then Mahāpajāpatī Gotamī went up to the Buddha, bowed, stood to one side, and said to him:
“Sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, ardent, and resolute.”
“Ye kho tvaṃ, gotami, dhamme jāneyyāsi:
“Gotamī, you might know that certain things
‘ime dhammā sarāgāya saṃvattanti, no virāgāya;
lead to passion, not dispassion;
saṃyogāya saṃvattanti, no visaṃyogāya;
to being fettered, not to being unfettered;
ācayāya saṃvattanti, no apacayāya;
to accumulation, not dispersal;
mahicchatāya saṃvattanti, no appicchatāya;
to more desires, not fewer;
asantuṭṭhiyā saṃvattanti, no santuṭṭhiyā;
to discontentment, not contentment;
saṅgaṇikāya saṃvattanti, no pavivekāya;
to crowding, not seclusion;
kosajjāya saṃvattanti, no vīriyārambhāya;
to laziness, not energy;
dubbharatāya saṃvattanti, no subharatāyā’ti,
to being hard to look after, not being easy to look after.
ekaṃsena, gotami, dhāreyyāsi:
You should definitely bear in mind that these things are
‘neso dhammo, neso vinayo, netaṃ satthusāsanan’ti.
not The Dharma, not the training, and not the Teacher’s instructions.
Ye ca kho tvaṃ, gotami, dhamme jāneyyāsi:
You might know that certain things
‘ime dhammā virāgāya saṃvattanti, no sarāgāya;
lead to dispassion, not passion;
visaṃyogāya saṃvattanti, no saṃyogāya;
to being unfettered, not to being fettered;
apacayāya saṃvattanti, no ācayāya;
to dispersal, not accumulation;
appicchatāya saṃvattanti, no mahicchatāya;
to fewer desires, not more;
santuṭṭhiyā saṃvattanti, no asantuṭṭhiyā;
to contentment, not discontentment;
pavivekāya saṃvattanti, no saṅgaṇikāya;
to seclusion, not crowding;
vīriyārambhāya saṃvattanti, no kosajjāya;
to energy, not laziness;
subharatāya saṃvattanti, no dubbharatāyā’ti,
to being easy to look after, not being hard to look after.
ekaṃsena, gotami, dhāreyyāsi:
You should definitely bear in mind that these things are
‘eso dhammo, eso vinayo, etaṃ satthusāsanan’”ti.
The Dharma, the training, and the Teacher’s instructions.”

8.54 - AN 8.54 Dīghajāṇu: With Dīghajāṇu


54. Dīghajāṇusutta
54. With Dīghajāṇu
Ekaṃ samayaṃ bhagavā koliyesu viharati kakkarapattaṃ nāma koliyānaṃ nigamo.
At one time the Buddha was staying in the land of the Koliyans, where they have a town named Kakkarapatta.
Atha kho dīghajāṇu koliyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dīghajāṇu koliyaputto bhagavantaṃ etadavoca:
Then Dīghajāṇu the Kolyian went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“mayaṃ, bhante, gihī kāmabhogino puttasambādhasayanaṃ ajjhāvasāma, kāsikacandanaṃ paccanubhoma, mālāgandhavilepanaṃ dhārayāma, jātarūparajataṃ sādayāma.
“Sir, we are laypeople who enjoy sensual pleasures and living at home with our children. We use sandalwood imported from Kāsi, we wear garlands, perfumes, and makeup, and we accept gold and money.
Tesaṃ no, bhante, bhagavā amhākaṃ tathā dhammaṃ desetu ye amhākaṃ assu dhammā diṭṭhadhammahitāya diṭṭhadhammasukhāya, samparāyahitāya samparāyasukhāyā”ti.
May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.”
“Cattārome, byagghapajja, dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya.
“Byagghapajja, these four things lead to the welfare and happiness of someone from a good family in this life.
Katame cattāro?
What four?
Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā.
Accomplishment in initiative, protection, good friendship, and balanced finances.
Katamā ca, byagghapajja, uṭṭhānasampadā?
And what is accomplishment in initiative?
Idha, byagghapajja, kulaputto yena kammaṭṭhānena jīvikaṃ kappeti—
It’s when a respectable person earns a living by means such as
yadi kasiyā, yadi vaṇijjāya, yadi gorakkhena, yadi issattena, yadi rājaporisena, yadi sippaññatarena—
farming, trade, raising cattle, archery, government service, or one of the professions.
tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ.
They understand how to go about these things in order to complete and organize the work.
Ayaṃ vuccati, byagghapajja, uṭṭhānasampadā. (1: 1)
This is called accomplishment in initiative.
Katamā ca, byagghapajja, ārakkhasampadā?
And what is accomplishment in protection?
Idha, byagghapajja, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā, sedāvakkhittā, dhammikā dhammaladdhā.
It’s when someone from a good family owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow.
Te ārakkhena guttiyā sampādeti:
They ensure it is guarded and protected, thinking:
‘kinti me ime bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti.
‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’
Ayaṃ vuccati, byagghapajja, ārakkhasampadā. (2: 2)
This is called accomplishment in protection.
Katamā ca, byagghapajja, kalyāṇamittatā?
And what is accomplishment in good friendship?
Idha, byagghapajja, kulaputto yasmiṃ gāme vā nigame vā paṭivasati, tattha ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati.
It’s when a respectable person resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. That person associates with them, converses, and engages in discussion. And they emulate the same kind of accomplishment in faith, ethics, generosity, and wisdom.
Ayaṃ vuccati, byagghapajja, kalyāṇamittatā. (3: 3)
This is called accomplishment in good friendship.
Katamā ca, byagghapajja, samajīvitā?
And what is accomplishment in balanced finances?
Idha, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.
It’s when a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
Seyyathāpi, byagghapajja, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti: ‘ettakena vā onataṃ, ettakena vā unnatan’ti;
It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much.
evamevaṃ kho, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.
In the same way, a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
Sacāyaṃ, byagghapajja, kulaputto appāyo samāno uḷāraṃ jīvikaṃ kappeti, tassa bhavanti vattāro: ‘udumbarakhādīvāyaṃ kulaputto bhoge khādatī’ti.
If a respectable person has little income but an opulent life, people will say: ‘This respectable person eats their wealth like a fig-eater!’
Sace panāyaṃ, byagghapajja, kulaputto mahāyo samāno kasiraṃ jīvikaṃ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṃvāyaṃ kulaputto marissatī’ti.
If a respectable person has a large income but a spartan life, people will say: ‘This respectable person is starving themselves to death!’
Yato ca khoyaṃ, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.
But a respectable person, knowing their income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking: ‘In this way my income will exceed my expenditure, not the reverse.’
Ayaṃ vuccati, byagghapajja, samajīvitā.
This is called accomplishment in balanced finances.
Evaṃ samuppannānaṃ, byagghapajja, bhogānaṃ cattāri apāyamukhāni honti—
There are four drains on wealth that has been gathered in this way.
itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko.
Womanizing, drinking, gambling, and having bad friends, companions, and associates.
Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni.
Suppose there was a large reservoir with four inlets and four drains.
Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya;
And someone was to open up the drains and close off the inlets,
devo ca na sammā dhāraṃ anuppaveccheyya.
and the heavens don’t provide enough rain.
Evañhi tassa, byagghapajja, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi;
You’d expect that large reservoir to dwindle, not expand.
evamevaṃ, byagghapajja, evaṃ samuppannānaṃ bhogānaṃ cattāri apāyamukhāni honti—
In the same way, there are four drains on wealth that has been gathered in this way.
itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko.
Womanizing, drinking, gambling, and having bad friends, companions, and associates.
Evaṃ samuppannānaṃ, byagghapajja, bhogānaṃ cattāri āyamukhāni honti—
There are four inlets for wealth that has been gathered in this way.
na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko.
Not womanizing, drinking, or gambling, and having good friends, companions, and associates.
Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni.
Suppose there was a large reservoir with four inlets and four drains.
Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya;
And someone was to open up the inlets and close off the drains,
devo ca sammā dhāraṃ anuppaveccheyya.
and the heavens provide plenty of rain.
Evañhi tassa, byagghapajja, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni;
You’d expect that large reservoir to expand, not dwindle.
evamevaṃ kho, byagghapajja, evaṃ samuppannānaṃ bhogānaṃ cattāri āyamukhāni honti—
In the same way, there are four inlets for wealth that has been gathered in this way.
na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. (4: 4)
Not womanizing, drinking, or gambling, and having good friends, companions, and associates.
Ime kho, byagghapajja, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya.
These are the four things that lead to the welfare and happiness of a respectable person in this life.
Cattārome, byagghapajja, dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāya.
These four things lead to the welfare and happiness of a respectable person in future lives.
Katame cattāro?
What four?
Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā.
Accomplishment in faith, ethics, generosity, and wisdom.
Katamā ca, byagghapajja, saddhāsampadā?
And what is accomplishment in faith?
Idha, byagghapajja, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ:
It’s when a respectable person 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.’
Ayaṃ vuccati, byagghapajja, saddhāsampadā. (1: 5)
This is called accomplishment in faith.
Katamā ca, byagghapajja, sīlasampadā?
And what is accomplishment in ethics?
Idha, byagghapajja, kulaputto pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.
It’s when a respectable person doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence.
Ayaṃ vuccati, byagghapajja, sīlasampadā. (2: 6)
This is called accomplishment in ethics.
Katamā ca, byagghapajja, cāgasampadā?
And what is accomplishment in generosity?
Idha, byagghapajja, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.
It’s when a respectable person 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.
Ayaṃ vuccati, byagghapajja, cāgasampadā. (3: 7)
This is called accomplishment in generosity.
Katamā ca, byagghapajja, paññāsampadā?
And what is accomplishment in wisdom?
Idha, byagghapajja, kulaputto paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
It’s when a respectable person is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Ayaṃ vuccati, byagghapajja, paññāsampadā. (4: 8)
This is called accomplishment in wisdom.
Ime kho, byagghapajja, cattāro dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāyāti.
These are the four things that lead to the welfare and happiness of a respectable person in future lives.
Uṭṭhātā kammadheyyesu,
They’re enterprising in the workplace,
appamatto vidhānavā;
diligent in managing things,
Samaṃ kappeti jīvikaṃ,
they balance their finances,
sambhataṃ anurakkhati.
and preserve their wealth.
Saddho sīlena sampanno,
Faithful, accomplished in ethics,
vadaññū vītamaccharo;
kind, rid of stinginess,
Niccaṃ maggaṃ visodheti,
they always purify the path
sotthānaṃ samparāyikaṃ.
to well-being in lives to come.
Iccete aṭṭha dhammā ca,
And so these eight Dharmas
saddhassa gharamesino;
of a faithful householder
Akkhātā saccanāmena,
are declared by the one who is truly named
ubhayattha sukhāvahā.
to lead to happiness in both spheres,
Diṭṭhadhammahitatthāya,
welfare and benefit in this life,
samparāyasukhāya ca;
and happiness in the future lives.
Evametaṃ gahaṭṭhānaṃ,
This is how, for a householder,
cāgo puññaṃ pavaḍḍhatī”ti.
merit grows by generosity.”

8.55 - AN 8.55 Ujjaya: With Ujjaya


55. Ujjayasutta
55. With Ujjaya
Atha kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then Ujjaya the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ujjayo brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“mayaṃ, bho gotama, pavāsaṃ gantukāmā.
“Master Gotama, we wish to travel abroad.
Tesaṃ no bhavaṃ gotamo amhākaṃ tathā dhammaṃ desetu—ye amhākaṃ assu dhammā diṭṭhadhammahitāya, diṭṭhadhammasukhāya, samparāyahitāya, samparāyasukhāyā”ti.
May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.”
“Cattārome, brāhmaṇa, dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti, diṭṭhadhammasukhāya.
“Brahmin, these four things lead to the welfare and happiness of a respectable person in this life.
Katame cattāro?
What four?
Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā.
Accomplishment in initiative, protection, good friendship, and balanced finances.
Katamā ca, brāhmaṇa, uṭṭhānasampadā?
And what is accomplishment in initiative?
Idha, brāhmaṇa, kulaputto yena kammaṭṭhānena jīvikaṃ kappeti—
A respectable person may earn a living by means such as
yadi kasiyā, yadi vaṇijjāya, yadi gorakkhena, yadi issattena, yadi rājaporisena, yadi sippaññatarena—
farming, trade, raising cattle, archery, government service, or one of the professions.
tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ.
They understand how to go about these things in order to complete and organize the work.
Ayaṃ vuccati, brāhmaṇa, uṭṭhānasampadā. (1: 1)
This is called accomplishment in initiative.
Katamā ca, brāhmaṇa, ārakkhasampadā?
And what is accomplishment in protection?
Idha, brāhmaṇa, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā, bāhābalaparicitā, sedāvakkhittā, dhammikā dhammaladdhā.
It’s when a respectable person owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow.
Te ārakkhena guttiyā sampādeti:
They ensure it is guarded and protected, thinking:
‘kinti me ime bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti.
‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’
Ayaṃ vuccati, brāhmaṇa, ārakkhasampadā. (2: 2)
This is called accomplishment in protection.
Katamā ca, brāhmaṇa, kalyāṇamittatā?
And what is accomplishment in good friendship?
Idha, brāhmaṇa, kulaputto yasmiṃ gāme vā nigame vā paṭivasati tatra ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati.
It’s when a respectable person resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. That person associates with them, converses, and engages in discussion. And they emulate the same kind of accomplishment in faith, ethics, generosity, and wisdom.
Ayaṃ vuccati, brāhmaṇa, kalyāṇamittatā. (3: 3)
This is called accomplishment in good friendship.
Katamā ca, brāhmaṇa, samajīvitā?
And what is accomplishment in balanced finances?
Idha, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.
It’s when a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
Seyyathāpi, brāhmaṇa, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti: ‘ettakena vā onataṃ, ettakena vā unnatan’ti;
It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much.
evamevaṃ kho, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.
In the same way, a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
Sacāyaṃ, brāhmaṇa, kulaputto appāyo samāno uḷāraṃ jīvikaṃ kappeti, tassa bhavanti vattāro: ‘udumbarakhādīvāyaṃ kulaputto bhoge khādatī’ti.
If a respectable person has little income but an opulent life, people will say: ‘This respectable person eats their wealth like a fig-eater!’
Sace panāyaṃ, brāhmaṇa, kulaputto mahāyo samāno kasiraṃ jīvikaṃ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṃvāyaṃ kulaputto marissatī’ti.
If a respectable person has a large income but a spartan life, people will say: ‘This respectable person is starving themselves to death!’
Yato ca khoyaṃ, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti,
But a respectable person, knowing their income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking: ‘In this way my income will exceed my expenditure, not the reverse.’
ayaṃ vuccati, brāhmaṇa, samajīvitā.
This is called accomplishment in balanced finances.
Evaṃ samuppannānaṃ, brāhmaṇa, bhogānaṃ cattāri apāyamukhāni honti—
There are four drains on wealth that has been gathered in this way.
itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko.
Womanizing, drinking, gambling, and having bad friends, companions, and associates.
Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṃ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi;
Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand.
evamevaṃ kho, brāhmaṇa, evaṃ samuppannānaṃ bhogānaṃ cattāri apāyamukhāni honti—
In the same way, there are four drains on wealth that has been gathered in this way.
itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko.
Womanizing, drinking, gambling, and having bad friends, companions, and associates.
Evaṃ samuppannānaṃ, brāhmaṇa, bhogānaṃ cattāri āyamukhāni honti—
There are four inlets for wealth that has been gathered in this way.
na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko.
Not womanizing, drinking, or gambling, and having good friends, companions, and associates.
Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; devo ca sammā dhāraṃ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni;
Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle.
evamevaṃ kho, brāhmaṇa, evaṃ samuppannānaṃ bhogānaṃ cattāri āyamukhāni honti—
In the same way, there are four inlets for wealth that has been gathered in this way.
na itthidhutto … pe … kalyāṇasampavaṅko. (4: 4)
Not womanizing, drinking, or gambling, and having good friends, companions, and associates.
Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya.
These are the four things that lead to the welfare and happiness of a respectable person in this life.
Cattārome, brāhmaṇa, kulaputtassa dhammā samparāyahitāya saṃvattanti samparāyasukhāya.
These four things lead to the welfare and happiness of a respectable person in future lives.
Katame cattāro?
What four?
Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā.
Accomplishment in faith, ethics, generosity, and wisdom.
Katamā ca, brāhmaṇa, saddhāsampadā?
And what is accomplishment in faith?
Idha, brāhmaṇa, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ:
It’s when a respectable person 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.’
Ayaṃ vuccati, brāhmaṇa, saddhāsampadā. (1: 5)
This is called accomplishment in faith.
Katamā ca, brāhmaṇa, sīlasampadā?
And what is accomplishment in ethics?
Idha, brāhmaṇa, kulaputto pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.
It’s when a respectable person doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence.
Ayaṃ vuccati, brāhmaṇa, sīlasampadā. (2: 6)
This is called accomplishment in ethics.
Katamā ca, brāhmaṇa, cāgasampadā?
And what is accomplishment in generosity?
Idha, brāhmaṇa, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṃvibhāgarato.
It’s when a respectable person 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.
Ayaṃ vuccati, brāhmaṇa, cāgasampadā. (3: 7)
This is called accomplishment in generosity.
Katamā ca, brāhmaṇa, paññāsampadā?
And what is accomplishment in wisdom?
Idha, brāhmaṇa, kulaputto paññavā hoti … pe … sammā dukkhakkhayagāminiyā.
It’s when a respectable person is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Ayaṃ vuccati, brāhmaṇa, paññāsampadā. (4: 8)
This is called accomplishment in wisdom.
“Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāyāti.
These are the four things that lead to the welfare and happiness of a respectable person in future lives.
Uṭṭhātā kammadheyyesu,
They’re enterprising in the workplace,
appamatto vidhānavā;
diligent in managing things,
Samaṃ kappeti jīvikaṃ,
they balance their finances,
sambhataṃ anurakkhati.
and preserve their wealth.
Saddho sīlena sampanno,
Faithful, accomplished in ethics,
vadaññū vītamaccharo;
kind, rid of stinginess,
Niccaṃ maggaṃ visodheti,
they always purify the path
sotthānaṃ samparāyikaṃ.
to well-being in lives to come.
Iccete aṭṭha dhammā ca,
And so these eight Dharmas
saddhassa gharamesino;
of a faithful householder
Akkhātā saccanāmena,
are declared by the one who is truly named
ubhayattha sukhāvahā.
to lead to happiness in both spheres,
Diṭṭhadhammahitatthāya,
welfare and benefit in this life,
samparāyasukhāya ca;
and happiness in the next.
Evametaṃ gahaṭṭhānaṃ,
This is how, for a householder,
cāgo puññaṃ pavaḍḍhatī”ti.
merit grows by generosity.”

8.56 - AN 8.56 Bhaya: Danger


56. Bhayasutta
56. Danger
“‘Bhayan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.
“monks, ‘danger’ is a term for sensual pleasures.
‘Dukkhan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.
‘Suffering’,
‘Rogo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.
‘disease’,
‘Gaṇḍo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.
‘boil’,
‘Sallan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.
‘dart’,
‘Saṅgo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.
‘tie’,
‘Paṅko’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.
‘bog’,
‘Gabbho’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.
and ‘womb’ are terms for sensual pleasures.
Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṃ adhivacanaṃ?
And why is ‘danger’ a term for sensual pleasures?
Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṃ adhivacanaṃ.
Someone who is caught up in sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures.
Kasmā ca, bhikkhave, ‘dukkhan’ti … pe …
And why are ‘suffering’,
‘rogo’ti …
‘disease’,
‘gaṇḍo’ti …
‘boil’,
‘sallan’ti …
‘dart’,
‘saṅgo’ti …
‘tie’,
‘paṅko’ti …
‘bog’,
‘gabbho’ti kāmānametaṃ adhivacanaṃ?
and ‘womb’ terms for sensual pleasures?
Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā ‘gabbho’ti kāmānametaṃ adhivacanaṃ.
Someone who is caught up in sensual greed and shackled by lustful desire is not freed from wombs in the present life or in lives to come. That is why ‘womb’ is a term for sensual pleasures.
Bhayaṃ dukkhañca rogo ca,
Danger, suffering, and disease,
gaṇḍo sallañca saṅgo ca;
boil, dart, and tie,
Paṅko gabbho ca ubhayaṃ,
and bogs and wombs both.
ete kāmā pavuccanti;
These describe the sensual pleasures
Yattha satto puthujjano.
to which ordinary people are attached.
Otiṇṇo sātarūpena,
Swamped by things that seem pleasant,
puna gabbhāya gacchati;
you go to another womb.
Yato ca bhikkhu ātāpī,
But when a monk is ardent,
sampajaññaṃ na riccati.
and doesn’t forget awareness,
So imaṃ palipathaṃ duggaṃ,
in this way they transcend
atikkamma tathāvidho;
this grueling swamp.
Pajaṃ jātijarūpetaṃ,
They watch this population as it trembles,
phandamānaṃ avekkhatī”ti.
fallen into rebirth and old age.”

8.57 - AN 8.57 Paṭhamaāhuneyya: Worthy of Offerings to the Gods (1st)


57. Paṭhamaāhuneyyasutta
57. Worthy of Offerings to the Gods (1st)
“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
“monks, a monk with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi aṭṭhahi?
What eight?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;
It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;
They’re learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko;
They have good friends, companions, and associates.
sammādiṭṭhiko hoti, sammādassanena samannāgato;
They have right view, possessing right perspective.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī;
They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati;
They recollect many kinds of past lives, with features and details.
dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti;
With clairvoyance that is purified and surpasses the human, they see how sentient beings are reborn according to their deeds.
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.
A monk with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

8.58 - AN 8.58 Dutiyaāhuneyya: Worthy of Offerings to the Gods (2nd)


58. Dutiyaāhuneyyasutta
58. Worthy of Offerings to the Gods (2nd)
“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.
“A monk with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi aṭṭhahi?
What eight?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;
It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;
They’re learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
āraddhavīriyo viharati thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;
They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
āraññiko hoti pantasenāsano;
They live in the wilderness, in remote lodgings.
aratiratisaho hoti, uppannaṃ aratiṃ abhibhuyya abhibhuyya viharati;
They prevail over desire and discontent, and live having mastered desire and discontent whenever they arose.
bhayabheravasaho hoti, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya viharati;
They prevail over fear and terror, and live having mastered fear and terror whenever they arose.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī;
They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.
A monk with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

8.59 - AN 8.59 Paṭhamapuggala: Eight People (1st)


59. Paṭhamapuggalasutta
59. Eight People (1st)
“Aṭṭhime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa?
“monks, these eight people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Katame aṭṭha?
What eight?
Sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, arahā, arahattāya paṭipanno.
The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
Ime kho, bhikkhave, aṭṭha puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassāti.
These are the eight people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Cattāro ca paṭipannā,
Four practicing the path,
cattāro ca phale ṭhitā;
and four established in the fruit.
Esa saṅgho ujubhūto,
This is the upright Saṅgha,
paññāsīlasamāhito.
with wisdom, ethics, and undistractible-lucidity.
Yajamānānaṃ manussānaṃ,
For humans, those merit-seeking creatures,
Puññapekkhāna pāṇinaṃ;
who sponsor sacrifices,
Karotaṃ opadhikaṃ puññaṃ,
making merit with attachments,
Saṅghe dinnaṃ mahapphalan”ti.
what is given to the Saṅgha is very fruitful.”

8.60 - AN 8.60 Dutiyapuggala: Eight People (2nd)


60. Dutiyapuggalasutta
60. Eight People (2nd)
“Aṭṭhime, bhikkhave, puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassa.
“monks, these eight people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Katame aṭṭha?
What eight?
Sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno … pe … arahā, arahattāya paṭipanno.
The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
Ime kho, bhikkhave, aṭṭha puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassāti.
These are the eight people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Cattāro ca paṭipannā,
Four practicing the path,
cattāro ca phale ṭhitā;
and four established in the fruit.
Esa saṅgho samukkaṭṭho,
This is the exalted Saṅgha,
sattānaṃ aṭṭha puggalā.
the eight people among sentient beings.
Yajamānānaṃ manussānaṃ,
For humans, those merit-seeking creatures,
puññapekkhāna pāṇinaṃ;
who sponsor sacrifices,
Karotaṃ opadhikaṃ puññaṃ,
making merit with attachments,
ettha dinnaṃ mahapphalan”ti.
what’s given here is very fruitful.”
Aṅguttara Nikāya 8
Numbered Discourses 8

8..7.. - AN 8 vagga 7 Bhūmicāla: Earthquakes


7. Bhūmicālavagga
7. Earthquakes

8.61 - AN 8.61 Icchā: Desire


61. Icchāsutta
61. Desire
“Aṭṭhime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, there are eight kinds of people found in the world.
Katame aṭṭha?
What eight?
Idha, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.
First, when a monk stays secluded, living independently, a desire arises for material possessions.
So uṭṭhahati ghaṭati vāyamati lābhāya.
They try hard, strive, and make an effort to get them.
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati.
But material possessions don’t come to them.
So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccati, bhikkhave:
This is called
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. (1)
a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true Dharma.
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.
Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So uṭṭhahati ghaṭati vāyamati lābhāya.
They try hard, strive, and make an effort to get them.
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati.
And material possessions do come to them.
So tena lābhena majjati pamajjati pamādamāpajjati.
And so they become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccati, bhikkhave:
This is called
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca madī ca pamādī ca, cuto ca saddhammā’. (2)
a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. And when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true Dharma.
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.
Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So na uṭṭhahati na ghaṭati na vāyamati lābhāya.
They don’t try hard, strive, and make an effort to get them.
Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho nuppajjati.
And material possessions don’t come to them.
So tena alābhena socati, kilamati, paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccati, bhikkhave:
This is called
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. (3)
a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true Dharma.
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.
Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya.
They don’t try hard, strive, and make an effort to get them.
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho uppajjati.
But material possessions do come to them.
So tena lābhena majjati, pamajjati, pamādamāpajjati.
And so they become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccati, bhikkhave:
This is called
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, lābhī ca madī ca, pamādī ca, cuto ca saddhammā’. (4)
a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true Dharma.
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.
Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So uṭṭhahati ghaṭati vāyamati lābhāya.
They try hard, strive, and make an effort to get them.
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati.
But material possessions don’t come to them.
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccati, bhikkhave:
This is called
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. (5)
a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true Dharma.
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.
Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So uṭṭhahati ghaṭati vāyamati lābhāya.
They try hard, strive, and make an effort to get them.
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati.
And material possessions do come to them.
So tena lābhena na majjati, na pamajjati, na pamādamāpajjati.
But they don’t become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccati, bhikkhave:
This is called
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. (6)
a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true Dharma.
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.
Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya.
They don’t try hard, strive, and make an effort to get them.
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho nuppajjati.
And material possessions don’t come to them.
So tena alābhena na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccati, bhikkhave:
This is called
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. (7)
a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true Dharma.
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.
Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya.
They don’t try hard, strive, and make an effort to get them.
Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho uppajjati.
But material possessions do come to them.
So tena lābhena na majjati, na pamajjati, na pamādamāpajjati.
But they don’t become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccati, bhikkhave:
This is called
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. (8)
a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true Dharma.
Ime kho, bhikkhave, aṭṭha puggalā santo saṃvijjamānā lokasmin”ti.
These are the eight people found in the world.”

8.62 - AN 8.62 Alaṃ: Good Enough


62. Alaṃsutta
62. Good Enough
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ.
“monks, a monk with six Dharmas is good enough for themselves and others.
Katamehi chahi?
What six?
Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu;
A monk is quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;
They readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;
They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;
Understanding the meaning and The Dharma, they practice accordingly.
kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā;
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.
They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ. (1)
A monk with these six Dharmas is good enough for themselves and others.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ.
A monk with five Dharmas is good enough for themselves and others.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;
A monk is not quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;
They readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;
They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;
Understanding the meaning and The Dharma, they practice accordingly.
kalyāṇavāco ca hoti … pe … atthassa viññāpaniyā;
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.
They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ. (2)
A monk with these five Dharmas is good enough for themselves and others.
Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ.
A monk with four Dharmas is good enough for themselves but not for others.
Katamehi catūhi?
What four?
Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu;
A monk is quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;
They readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;
They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;
Understanding the meaning and The Dharma, they practice accordingly.
no ca kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā;
But they’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.
They don’t educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ. (3)
A monk with these four Dharmas is good enough for themselves but not for others.
Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ nālaṃ attano.
A monk with four Dharmas is good enough for others but not for themselves.
Katamehi catūhi?
What four?
Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu;
A monk is quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;
They readily memorize the Dharmas they’ve heard.
no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti;
But they don’t examine the meaning of Dharmas they’ve memorized.
na ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;
Understanding the meaning and The Dharma, they don’t practice accordingly.
kalyāṇavāco ca hoti kalyāṇavākkaraṇo … pe … atthassa viññāpaniyā;
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti … pe … sabrahmacārīnaṃ.
They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. (4)
A monk with these four Dharmas is good enough for others but not for themselves.
Tīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ.
A monk with three Dharmas is good enough for themselves but not for others.
Katamehi tīhi?
What three?
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;
A monk is not quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;
They readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;
They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;
Understanding the meaning and The Dharma, they practice accordingly.
no ca kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā;
But they’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.
They don’t educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. (5)
A monk with these three Dharmas is good enough for themselves but not for others.
Tīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.
A monk with three Dharmas is good enough for others but not for themselves.
Katamehi tīhi?
What three?
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;
A monk is not quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;
They readily memorize the Dharmas they’ve heard.
no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti;
But they don’t examine the meaning of Dharmas they’ve memorized.
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;
Understanding the meaning and The Dharma, they don’t practice accordingly.
kalyāṇavāco ca hoti … pe … atthassa viññāpaniyā;
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.
They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. (6)
A monk with these three Dharmas is good enough for others but not for themselves.
Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.
A monk with two Dharmas is good enough for themselves but not for others.
Katamehi dvīhi?
What two?
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;
A monk is not quick-witted when it comes to skillful Dharmas.
no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti;
And they don’t readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;
But they examine the meaning of Dharmas they have memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;
Understanding the meaning and The Dharma, they practice accordingly.
no ca kalyāṇavāco hoti … pe … atthassa viññāpaniyā;
They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
no ca sandassako hoti … pe … sabrahmacārīnaṃ.
They don’t educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. (7)
A monk with these two Dharmas is good enough for themselves but not for others.
Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.
A monk with two Dharmas is good enough for others but not for themselves.
Katamehi dvīhi?
What two?
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;
A monk is not quick-witted when it comes to skillful Dharmas.
no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti;
And they don’t readily memorize the Dharmas they’ve heard.
no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti;
Nor do they examine the meaning of Dharmas they’ve memorized.
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;
Understanding the meaning and The Dharma, they don’t practice accordingly.
kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā;
But they’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.
They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano”ti. (8)
A monk with these two Dharmas is good enough for others but not for themselves.”

8.63 - AN 8.63 Saṅkhitta: A Teaching in Brief

|| MA 76     FLP     \xED\xA0\xBD\xED\xB4\x97\xED\xA0\xBD\xED\xB3\x9D
(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ 2018/12)
63. Saṅkhittasutta
63. A Teaching in Brief
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, ardent, and resolute.”
“Evamevaṃ panidhekacce moghapurisā mamaññeva ajjhesanti.
“This is exactly how some foolish people ask me for something.
Dhamme ca bhāsite mamaññeva anubandhitabbaṃ maññantī”ti.
But when The Dharma has been explained they think only of following me around.”
“Desetu me, bhante, bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ, appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assan”ti.
“Sir, may the Buddha teach me the Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!”

(remove 5 hindrances with right effort)


“Tasmātiha te, bhikkhu, evaṃ sikkhitabbaṃ:
“Well then, monk, you should train like this:
‘ajjhattaṃ me cittaṃ ṭhitaṃ bhavissati susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassantī’ti.
‘My mind will be steady and well settled internally. And bad, unskillful Dharmas that have arisen will not occupy my mind.’
Evañhi te, bhikkhu, sikkhitabbaṃ.
That’s how you should train.

8.63.1 – (4bv brahma vihāras done simultaneously with 4 jhānas)

8.63.1.1 – (4bv #1: mettā me ceto-vimutti)


Yato kho te, bhikkhu, ajjhattaṃ cittaṃ ṭhitaṃ hoti susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti, tato te, bhikkhu, evaṃ sikkhitabbaṃ:
When your mind is steady and well settled internally, and bad, unskillful Dharmas that have arisen don’t occupy your mind, then you should train like this:
‘mettā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.
‘I will develop the heart’s release by friendly-kindness. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’
Evañhi te, bhikkhu, sikkhitabbaṃ.
That’s how you should train.

8.63.1.1.2 – (combine 4bv with samādhi in 3 ways for four jhānas)


Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkampi savicāraṃ bhāveyyāsi, avitakkampi vicāramattaṃ bhāveyyāsi, avitakkampi avicāraṃ bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.
When this undistractible-lucidity is well developed and cultivated in this way, you should develop it while directing-thought and evaluation. You should develop it without directing-thought, but just evaluation. You should develop it without directing-thought or evaluation. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimous-observation.
[Doing this brahma-vihāra concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]


Yato kho, te bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ:
When this undistractible-lucidity is well developed and cultivated in this way, you should train like this:

8.63.1.2 – (4Bv #2: karuṇā me ceto-vimutti)


‘karuṇā me cetovimutti …
‘I will develop the heart’s release by compassion …’ …

8.63.1.2.2 – (combine 4bv with samādhi in 3 ways for four jhānas)

[Doing this brahma-vihāra concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]


8.63.1.3 – (4Bv #3: muditā me ceto-vimutti)


muditā me cetovimutti …
‘I will develop the heart’s release by rejoicing in virtue …’ …

8.63.1.3.2 – (combine 4bv with samādhi in 3 ways for four jhānas)

[Doing this brahma-vihāra concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]

8.63.1.4 – (4Bv #4: upekkhā me ceto-vimutti)


upekkhā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.
‘I will develop the heart’s release by equanimous-observation. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’
Evañhi te, bhikkhu, sikkhitabbaṃ.
That’s how you should train.

8.63.1.4.2 – (combine 4bv with samādhi in 3 ways for four jhānas)


Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.
When this undistractible-lucidity is well developed and cultivated in this way, you should develop it while directing-thought and evaluation. You should develop it without directing-thought, but just evaluation. You should develop it without directing-thought or evaluation. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimous-observation.
[Doing this brahma-vihāra concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]



8.63.2 – (4sp sati-'paṭṭhāna done simultaneously with 4 jhānas)

8.63.2.1 – (4sp #1: seeing body as it actually is)


Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ:
When this undistractible-lucidity is well developed and cultivated in this way, you should train like this:
‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti.
‘I’ll meditate continuously seeing the body as a body [as it actually is], ardent, lucidly-discerning, and rememberful, rid of desire and aversion for the world.’
Evañhi te, bhikkhu, sikkhitabbaṃ.
That’s how you should train.

8.63.2.1.2 – (combine 4sp with samādhi in 3 ways for four jhānas)


Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.
When this undistractible-lucidity is well developed and cultivated in this way, you should develop it while directing-thought and evaluation. You should develop it without directing-thought, but just evaluation. You should develop it without directing-thought or evaluation. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimous-observation.
[Doing this sati-'paṭṭhāna concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]


Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ:
When this undistractible-lucidity is well developed and cultivated in this way, you should train like this:

8.63.2.2 – (4sp #2: seeing sensations as they actually are)


‘vedanāsu …
‘I’ll meditate continuously seeing sensations as sensations [as they actually are]…’ …

8.63.2.2.2 – (combine 4sp with samādhi in 3 ways for four jhānas)

[Doing this sati-'paṭṭhāna concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]


8.63.2.3 – (4sp #3: seeing the mind as it actually is)


citte …
‘I’ll meditate continuously seeing the mind as the mind [as it actually is]…’ …

8.63.2.3.2 – (combine 4sp with samādhi in 3 ways for four jhānas)

[Doing this sati-'paṭṭhāna concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]



8.63.2.4 – (4sp #4: seeing Dharma as it actually is)


dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti.
‘I’ll meditate continuously seeing Dharma as Dharma [accurately and undistorted]—ardent, lucidly-discerning, and rememberful, rid of desire and aversion for the world.’
Evañhi te, bhikkhu, sikkhitabbaṃ.
That’s how you should train.

8.63.2.4.2 – (combine 4sp with samādhi in 3 ways for four jhānas)


Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.
When this undistractible-lucidity is well developed and cultivated in this way, you should develop it while directing-thought and evaluation. You should develop it without directing-thought, but just evaluation. You should develop it without directing-thought or evaluation. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimous-observation.
[Doing this sati-'paṭṭhāna concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]



8.63.3 – (all of these jhānas and samādhis and sati are done simultaneously in all four postures: is blissful and comfortable)


Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato tvaṃ, bhikkhu, yena yeneva gagghasi phāsuṃyeva gagghasi, yattha yattha ṭhassasi phāsuṃyeva ṭhassasi, yattha yattha nisīdissasi phāsuṃyeva nisīdissasi, yattha yattha seyyaṃ kappessasi phāsuṃyeva seyyaṃ kappessasī”ti.
When this undistractible-lucidity is well developed and cultivated in this way, wherever you walk, you’ll walk comfortably. Wherever you stand, you’ll stand comfortably. Wherever you sit, you’ll sit comfortably. Wherever you lie down, you’ll lie down comfortably.”

8.63.4 – (conclusion: monk practicing in this way becomes an arahant)


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, ardent, 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 ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
(end of sutta⏹️)



8.64 - AN 8.64 Gayāsīsa: At Gāyā Head


64. Gayāsīsasutta
64. At Gāyā Head
Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse.
At one time the Buddha was staying near Gāyā on Gāyā Head.
Tatra kho bhagavā bhikkhū āmantesi … pe …
There the Buddha addressed the monks:

8.64.1 - (1. I perceived light, but saw NO forms;)


“pubbāhaṃ, bhikkhave, sambodhā anabhisambuddho bodhisattova samāno obhāsaññeva kho sañjānāmi, no ca rūpāni passāmi. (1)
“monks, before my awakening—when I was still not awake but intent on awakening—I perceived light but did not see material-forms.
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ rūpāni ca passeyyaṃ;
‘What if I were to both perceive light and see material-forms?
evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti.
Then my knowledge and vision would become even more purified.’

8.64.2 - (2. I perceived light and saw forms;)


So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi;
So after some time, living alone, withdrawn, diligent, ardent, and resolute, I perceived light and saw material-forms.
no ca kho tāhi devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi. (2)
But I didn’t associate with those deities, converse, or engage in discussion.
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ;
‘What if I were to perceive light and see material-forms; and associate with those deities, converse, and engage in discussion?
evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti.
Then my knowledge and vision would become even more purified.’

8.64.3 - (3. Associate and converse with devas;)


So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi;
So after some time … I perceived light and saw material-forms. And I associated with those deities, conversed, and engaged in discussion.
no ca kho tā devatā jānāmi—
But I didn’t know which
imā devatā amukamhā vā amukamhā vā devanikāyāti. (3)
orders of gods those deities came from.
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ, tā ca devatā jāneyyaṃ:
‘What if I were to perceive light and see material-forms; and associate with those deities, converse, and engage in discussion;
“imā devatā amukamhā vā amukamhā vā devanikāyā”ti;
and find out which orders of gods those deities come from?
evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti.
Then my knowledge and vision would become even more purified.’

8.64.4 - (4. Know different classes/hosts/realms of devas)


So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi, tā ca devatā jānāmi:
So after some time … I perceived light and saw material-forms. And I associated with those deities … And I found out which orders of gods those deities came from.
‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti;
no ca kho tā devatā jānāmi:
But I didn’t know what
‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti … pe …
deeds caused those deities to be reborn there after passing away from here.

8.64.5 - (5. What kind of kamma led to deva being reborn in that class)


tā ca devatā jānāmi:
So after some time … I found out what
‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti;
deeds caused those deities to be reborn there after passing away from here.
no ca kho tā devatā jānāmi:
But I didn’t know what
‘imā devatā imassa kammassa vipākena evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti … pe …
deeds caused those deities to have such food and such an experience of pleasure and pain.

8.64.6 - (6. Know result of kamma experienced as pleasure/pain in different deva classes;)


tā ca devatā jānāmi:
So after some time … I found out what
‘imā devatā imassa kammassa vipākena evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti;
deeds caused those deities to have such food and such an experience of pleasure and pain.
no ca kho tā devatā jānāmi:
But I didn’t know that
‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti … pe …
these deities have a life-span of such a length.

8.64.7 - (7. Know the result of kamma why devas have certain life span length;)


tā ca devatā jānāmi:
So after some time … I found out that
‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti;
these deities have a life-span of such a length.
no ca kho tā devatā jānāmi yadi vā me imāhi devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti. (4–7.)
But I didn’t know whether or not I had previously lived together with those deities.
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ, tā ca devatā jāneyyaṃ:
‘What if I were to perceive light and see material-forms; and associate with those deities, converse, and engage in discussion;
“imā devatā amukamhā vā amukamhā vā devanikāyā”ti, tā ca devatā jāneyyaṃ:
and find out which orders of gods those deities come from;
“imā devatā imassa kammassa vipākena ito cutā tattha upapannā”ti, tā ca devatā jāneyyaṃ:
and what deeds caused those deities to be reborn there after passing away from here;
“imā devatā evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo”ti, tā ca devatā jāneyyaṃ:
and what deeds caused those deities to have such food and such an experience of pleasure and pain;
“imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā”ti, tā ca devatā jāneyyaṃ yadi vā me imāhi devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti;
and that these deities have a life-span of such a length; and whether or not I have previously lived together with those deities.
evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti.
Then my knowledge and vision would become even more purified.’

8.64.8 - (8. Buddha knows whether he previous lived with those devas or not;)


So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi, tā ca devatā jānāmi:
So after some time …
‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti, tā ca devatā jānāmi:
‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti, tā ca devatā jānāmi:
‘imā devatā evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti, tā ca devatā jānāmi:
‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti, tā ca devatā jānāmi yadi vā me devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti. (8)
I found out whether or not I have previously lived together with those deities.

8.64.10 - (conclusion: knowledge and vision not complete until… these permutations satisfied)


Yāvakīvañca me, bhikkhave, evaṃ aṭṭhaparivaṭṭaṃ adhidevañāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.
As long as my knowledge and vision about the deities was not fully purified from these eight perspectives, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca kho me, bhikkhave, evaṃ aṭṭhaparivaṭṭaṃ adhidevañāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ;
But when my knowledge and vision about the deities was fully purified from these eight perspectives, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
ñāṇañca pana me dassanaṃ udapādi;
Knowledge and vision arose in me:
akuppā me cetovimutti; ayamantimā jāti natthi dāni punabbhavo”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
(end of sutta⏹️)


8.65 - AN 8.65 Abhibhāyatana: Dimensions of Mastery

(see 8 abhi-bh-āyatana for more detail)
(2022 SP-FLUENT translation by frankk‍)

65. Abhibhāyatanasutta
65. Dimensions of Mastery
“Aṭṭhimāni, bhikkhave, abhibhāyatanāni.
“monks, there are these eight dimensions of mastery.
Katamāni aṭṭha?
What eight?

(1. Perceives internal rūpa, sees external rūpa limited)

1. ajjhattaṃ rūpa-saññī eko bahiddhā rūpāni passati
1. With the mind percipient of the internal [five physical sense bases], he sees external forms
parittāni suvaṇṇa-dubbaṇṇāni.
that are limited, beautiful, or ugly.
[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.
He perceives that, “Having mastered this, I know and I see.”
idaṃ paṭhamaṃ abhibh'-āyatanaṃ.
This is the first dimension of mastery [of knowledge and vision].

(2. Perceives internal rūpa, sees external rūpa measureless)

2. ♦ “ajjhattaṃ rūpa-saññī eko bahiddhā rūpāni passati
2. With the mind percipient of the internal [five physical sense bases], he sees external forms
appamāṇāni suvaṇṇa-dubbaṇṇāni.
that are measureless, beautiful, or ugly.
[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.
He perceives that, “Having mastered this, I know and I see.”
idaṃ dutiyaṃ abhibh'-āyatanaṃ.
This is the second dimension of mastery [of knowledge and vision].

(3. Does not perceive internal rūpa, sees external rūpa limited)

3. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati
With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
parittāni suvaṇṇa-dubbaṇṇāni. ‘
that are limited, beautiful, or ugly.
[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.
He perceives that, “Having mastered this, I know and I see.”
idaṃ tatiyaṃ abhibh-āyatanaṃ.
This is the third dimension of mastery [of knowledge and vision].

(4. Does not perceive internal rūpa, sees external rūpa measureless)

4. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati
With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
appamāṇāni suvaṇṇa-dubbaṇṇāni.
that are measureless, beautiful, or ugly.
[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.
He perceives that, “Having mastered this, I know and I see.”
idaṃ catutthaṃ abhibh'-āyatanaṃ.
This is the fourth dimension of mastery [of knowledge and vision].

(5-8 usually start with one of the 31 body parts of suitable color)

[For the next four dimensions, the meditator can directly conjure up a visual perception of a chosen color as the ‘external form’, but the preferred way is to use one of the 31 body parts of an external being as a starting point, then focus on the dominant color of that body part. For example, bones are white, blood is red, hair is black/dark-blue, urine is yellow.]

(5. Does not perceives internal rūpa, sees external rūpa blue color)

5. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati
With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
that are blue, blue in their color, blue in their features, blue in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.
He perceives that, “Having mastered this, I know and I see.”
idaṃ pañcamaṃ abhibh'-āyatanaṃ.
This is the fifth dimension of mastery [of knowledge and vision].

(6. Does not perceives internal rūpa, sees external rūpa yellow color)

6. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati
With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.
that are yellow, yellow in their color, yellow in their features, yellow in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.
He perceives that, “Having mastered this, I know and I see.”
idaṃ chaṭṭhaṃ abhibh'-āyatanaṃ.
This is the sixth dimension of mastery [of knowledge and vision].

(7. Does not perceives internal rūpa, sees external rūpa red color)

7. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati
With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.
that are red, red in their color, red in their features, red in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.
He perceives that, “Having mastered this, I know and I see.”
idaṃ sattamaṃ abhibh'-āyatanaṃ.
This is the seventh dimension of mastery [of knowledge and vision].

(8. Does not perceives internal rūpa, sees external rūpa white color)

8. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati
With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.
That are white, white in their color, white in their features, white in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.
He perceives that, “Having mastered this, I know and I see.”
idaṃ aṭṭhamaṃ abhibh'-āyatanaṃ.
This is the eighth dimension of mastery [of knowledge and vision].



Imāni kho, bhikkhave, aṭṭha abhibhāyatanānī”ti. (8)
These are the eight dimensions of mastery.”
(end of sutta⏹️)


8.66 - AN 8.66 Vimokkha: Liberations

(see 8 vimokkha for more detail)
(2022 SP-FLUENT translation by frankk‍)
66. Vimokkhasutta
66. Liberations
“Aṭṭhime, bhikkhave, vimokkhā.
“monks, there are these eight liberations.
Katame aṭṭha?
What are they?

(1. Has rūpa, sees rūpa)

rūpī rūpāni passati.
[From a samādhi where the mind can perceive the 5 senses, the meditator] sees form [internally and externally, his own body and external objects].
ayaṃ paṭhamo vimokkho.
This is the first liberation.
[All four jhānas can fall under this first liberation, though the primary one must be the imperturbable version of 4th jhāna since only there is it strong and reliable enough to have all day luminosity, divine eye, and ability to see internal body organs and their colors as in the 8 abhi-bha-ayatana.]

(2. Doesn’t perceive internal rūpa, perceives external rūpa)

“ajjhattaṃ a-rūpa-saññī,
[From a samādhi where the mind is no longer connected to the 5 senses of the body, the meditator] can not see his own body and internal organs,
bahiddhā rūpāni passati.
but he can see external forms [and their colors as described in 8 abhi-bha-ayatana].
ayaṃ dutiyo vimokkho.
This is the second liberation.
[The four jhānas are not included in the second liberation, since one is in a formless attainment where one can not perceive the physical body.]

(3. Focused on ‘subha’ beautiful)

“subha-nteva adhimutto hoti.
They’re focused only on ‘beauty’ [, a code word referring to metta, friendly-kindness, or any of the four brahma vihāras, the divine abidings].
[Following the standard formula for brahma-vihāras, they pervade that energy in 8 directions.]
ayaṃ tatiyo vimokkho.
This is the third liberation.

(4. ākāsā-nañcā-(a)yatanaṃ: Dimension of infinite space)

sabbaso rūpa-saññānaṃ samatikkamā
Going totally beyond perceptions of [both the internal physical body and external] forms,
Paṭigha-saññānaṃ atthaṅgamā
with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses],
nānatta-saññānaṃ a-manasikārā
not focusing on perceptions of diversity [that occur when the five sense faculties are active],
‘an-anto ākāso’ti
[one perceives that] ‘space is infinite’,
ākāsānañcā-(a)yatanaṃ upasampajja viharati.
they enter and remain in the dimension of infinite space.
ayaṃ catuttho vimokkho.
This is the fourth liberation.

(5. Viññāṇañcā-(a)yatanaṃ: Dimension of infinite consciousness)

sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma
Going totally beyond the dimension of infinite space,
'An-antaṃ viññāṇan’ti
[one perceives that] ‘the consciousness [that remains when the perception of infinite space drops out is also] infinite’,
viññāṇañcā-(a)yatanaṃ upasampajja viharati.
they enter and remain in the dimension of infinite consciousness.
ayaṃ pañcamo vimokkho.
This is the fifth liberation.

(6. ākiñcaññā-(a)yatanaṃ: Dimension of nothingness)

sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma
Going totally beyond the dimension of infinite consciousness,
'N-atthi kiñcī’ti
[one perceives that] ‘there is nothing at all’ [after one drops the perception of infinite consciousness],
ākiñcaññā-(a)yatanaṃ upasampajja viharati.
they enter and remain in the dimension of nothingness.
ayaṃ chaṭṭho vimokkho.
This is the sixth liberation.

(7. Neva-saññā-nāsaññā-(a)yatanaṃ: Dimension of neither perception nor non-perception)

sabbaso ākiñcaññā-(a)yatanaṃ samatikkamma
Going totally beyond the dimension of nothingness,
Neva-saññā-nāsaññā-(a)yatanaṃ upasampajja viharati.
they enter and remain in the dimension of neither perception nor non-perception.
[This means that awareness is too subtle to be considered ‘perception’, but there is enough awareness to know you’re not unconscious.]
ayaṃ sattamo vimokkho.
This is the seventh liberation.

(8. Saññā-vedayita-nirodhaṃ: Cessation of perception and sensation)

sabbaso neva-saññā-nāsaññā-(a)yatanaṃ samatikkamma
Going totally beyond the dimension of neither perception nor non-perception,
Saññā-vedayita-nirodhaṃ upasampajja viharati
they enter and remain in the cessation of perception and sensation.
ayaṃ aṭṭhamo vimokkho.
This is the eighth liberation.


Ime kho, bhikkhave, aṭṭha vimokkhā”ti.
These are the eight liberations.”
(end of sutta⏹️)


8.67 - AN 8.67 Anariyavohāra: Ignoble Expressions


67. Anariyavohārasutta
67. Ignoble Expressions
“Aṭṭhime, bhikkhave, anariyavohārā.
“monks, there are these eight ignoble expressions.
Katame aṭṭha?
What eight?
Adiṭṭhe diṭṭhavāditā, asute sutavāditā, amute mutavāditā, aviññāte viññātavāditā, diṭṭhe adiṭṭhavāditā, sute asutavāditā, mute amutavāditā, viññāte aviññātavāditā.
Saying you’ve seen, heard, thought, or cognized something, but you haven’t. And saying you haven’t seen, heard, thought, or cognized something, and you have.
Ime kho, bhikkhave, aṭṭha anariyavohārā”ti.
These are the eight ignoble expressions.”

8.68 - AN 8.68 Ariyavohāra: Noble Expressions


68. Ariyavohārasutta
68. Noble Expressions
“Aṭṭhime, bhikkhave, ariyavohārā.
“monks, there are these eight noble expressions.
Katame aṭṭha?
What eight?
Adiṭṭhe adiṭṭhavāditā, asute asutavāditā, amute amutavāditā, aviññāte aviññātavāditā, diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā.
Saying you haven’t seen, heard, thought, or cognized something, and you haven’t. And saying you’ve seen, heard, thought, or cognized something, and you have.
Ime kho, bhikkhave, aṭṭha ariyavohārā”ti.
These are the eight noble expressions.”

8.69 - AN 8.69 Parisā: Assemblies


69. Parisāsutta
69. Assemblies
“Aṭṭhimā, bhikkhave, parisā.
“monks, there are these eight assemblies.
Katamā aṭṭha?
What eight?
Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā.
The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās.
Abhijānāmi kho panāhaṃ, bhikkhave, anekasataṃ khattiyaparisaṃ upasaṅkamitā.
I recall having approached an assembly of hundreds of aristocrats.
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā.
There I used to sit with them, converse, and engage in discussion.
Tattha yādisako tesaṃ vaṇṇo hoti tādisako mayhaṃ vaṇṇo hoti, yādisako tesaṃ saro hoti tādisako mayhaṃ saro hoti.
And my appearance and voice became just like theirs.
Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṃsemi.
I educated, encouraged, fired up, and inspired them with a Dhamma talk.
Bhāsamānañca maṃ na jānanti:
But when I spoke they didn’t know:
‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti.
‘Who is this that speaks? Is it a god or a human?’
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi.
And when my Dhamma talk was finished I vanished.
Antarahitañca maṃ na jānanti:
But when I vanished they didn’t know:
‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti.
‘Who was that who vanished? Was it a god or a human?’
Abhijānāmi kho panāhaṃ, bhikkhave, anekasataṃ brāhmaṇaparisaṃ … pe …
I recall having approached an assembly of hundreds of brahmins …
gahapatiparisaṃ …
householders …
samaṇaparisaṃ …
ascetics …
cātumahārājikaparisaṃ …
the gods under the Four Great Kings …
tāvatiṃsaparisaṃ …
the gods under the Thirty-Three …
māraparisaṃ …
Māras …
brahmaparisaṃ upasaṅkamitā.
Brahmās.
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā.
There too I used to sit with them, converse, and engage in discussion.
Tattha yādisako tesaṃ vaṇṇo hoti tādisako mayhaṃ vaṇṇo hoti, yādisako tesaṃ saro hoti tādisako mayhaṃ saro hoti.
And my appearance and voice became just like theirs.
Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṃsemi.
I educated, encouraged, fired up, and inspired them with a Dhamma talk.
Bhāsamānañca maṃ na jānanti:
But when I spoke they didn’t know:
‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti.
‘Who is this that speaks? Is it a god or a human?’
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi.
And when my Dhamma talk was finished I vanished.
Antarahitañca maṃ na jānanti:
But when I vanished they didn’t know:
‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti.
‘Who was that who vanished? Was it a god or a human?’
Imā kho, bhikkhave, aṭṭha parisā”ti.
These are the eight assemblies.”

8.70 - AN 8.70 Bhūmicāla: Earthquakes


70. Bhūmicālasutta
70. Earthquakes
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 āyasmantaṃ ānandaṃ āmantesi:
Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda:
“gaṇhāhi, ānanda, nisīdanaṃ.
“Ānanda, get your sitting cloth.
Yena cāpālaṃ cetiyaṃ tenupasaṅkamissāma divāvihārāyā”ti.
Let’s go to the Cāpāla tree shrine for the day’s meditation.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.
“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.
Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha went up to the Cāpāla shrine, where he sat on the seat spread out.
Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
When he was seated he said to Venerable Ānanda:
“Ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtakaṃ cetiyaṃ; ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ.
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla tree shrines are all lovely.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.”
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ;
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
na bhagavantaṃ yāci:
He didn’t beg the Buddha:
“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto.
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Dutiyampi kho bhagavā … pe …
For a second time …
tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
And for a third time, the Buddha said to him:
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtakaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ.
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla tree shrines are all lovely.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā … pe … ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.”
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ;
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
na bhagavantaṃ yāci:
He didn’t beg the Buddha:
“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto.
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
Then the Buddha said to Venerable Ānanda:
“gaccha tvaṃ, ānanda, yassadāni kālaṃ maññasī”ti.
“Go now, Ānanda, at your convenience.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā bhagavato avidūre aññatarasmiṃ rukkhamūle nisīdi.
“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.
Atha kho māro pāpimā acirapakkante āyasmante ānande bhagavantaṃ etadavoca:
And then, not long after Ānanda had left, Māra the Wicked said to the Buddha:
“Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato.
“Sir, may the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti.
‘Wicked One, I will not become fully nirvana'd until I have monk disciples who are competent, educated, assured, learned, have memorized the Dharmas, and practice in line with the Dharmas; not until they practice appropriately, living in line with The Dharma; not until they’ve learned their tradition, and explain, teach, assert, establish, open, analyze, and make it clear; not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’
Etarahi, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.
Today you do have such monk disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato.
May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti … pe …
‘Wicked One, I will not become fully nirvana'd until I have nun disciples who are competent, educated, assured, learned …’ …
yāva me upāsakā na sāvakā bhavissanti … pe …
‘Wicked One, I will not become fully nirvana'd until I have layman disciples who are competent, educated, assured, learned …’ …
yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti.
‘Wicked One, I will not become fully nirvana'd until I have laywoman disciples who are competent, educated, assured, learned …’ …
Etarahi, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.
Today you do have such laywoman disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato.
Sir, may the Blessed One now become fully nirvana'd! May the Holy One become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitan’ti.
‘Wicked One, I will not become fully nirvana'd until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
Etarahi, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ.
Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato”ti.
Sir, may the Blessed One now become fully nirvana'd! May the Holy One become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.”
“Appossukko tvaṃ, pāpima, hohi. Naciraṃ tathāgatassa parinibbānaṃ bhavissati.
“Relax, Wicked One. The final nirvana of the Realized One will be soon.
Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti.
Three months from now the Realized One will finally be nirvana'd.”
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji.
So at the Cāpāla tree shrine the Buddha, rememberful and aware, surrendered the life force.
Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu.
When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:
Then, knowing the meaning of this, on that occasion the Buddha spoke these words of inspiration:
“Tulamatulañca sambhavaṃ,
“Comparing the incomparable with an extension of life,
Bhavasaṅkhāramavassaji muni;
the sage surrendered the life force.
Ajjhattarato samāhito,
Happy inside, undistractify-&-lucidifyd in samādhi,
Abhindi kavacamivattasambhavan”ti.
he broke his continued existence like a suit of armor.”
Atha kho āyasmato ānandassa etadahosi:
Then Venerable Ānanda thought:
“mahā vatāyaṃ bhūmicālo;
“That was a really big earthquake!
sumahā vatāyaṃ bhūmicālo bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu.
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
Ko nu kho hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?
What’s the cause, what’s the reason for a great earthquake?”
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“mahā vatāyaṃ, bhante, bhūmicālo;
“Sir, that was a really big earthquake!
sumahā vatāyaṃ, bhante, bhūmicālo bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu.
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
Ko nu kho, bhante, hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?
What’s the cause, what’s the reason for a great earthquake?”
“Aṭṭhime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.
“Ānanda, there are these eight causes and reasons for a great earthquake.
Katame aṭṭha?
What eight?
Ayaṃ, ānanda, mahāpathavī udake patiṭṭhitā; udakaṃ vāte patiṭṭhitaṃ; vāto ākāsaṭṭho hoti. So, ānanda, samayo yaṃ mahāvātā vāyanti; mahāvātā vāyantā udakaṃ kampenti; udakaṃ kampitaṃ pathaviṃ kampeti.
This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.
Ayaṃ, ānanda, paṭhamo hetu, paṭhamo paccayo mahato bhūmicālassa pātubhāvāya. (1)
This is the first cause and reason for a great earthquake.
Puna caparaṃ, ānanda, samaṇo vā brāhmaṇo vā iddhimā cetovasippatto devatā vā mahiddhikā mahānubhāvā. Tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṃ pathaviṃ kampeti saṅkampeti sampakampeti sampavedheti.
Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.
Ayaṃ, ānanda, dutiyo hetu, dutiyo paccayo mahato bhūmicālassa pātubhāvāya. (2)
This is the second cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṃ okkamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the being intent on awakening passes away from the group of Joyful Gods, he’s conceived in his mother’s belly, rememberful and aware. Then the earth shakes and rocks and trembles.
Ayaṃ, ānanda, tatiyo hetu, tatiyo paccayo mahato bhūmicālassa pātubhāvāya. (3)
This is the third cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the being intent on awakening comes out of his mother’s belly rememberful and aware, the earth shakes and rocks and trembles.
Ayaṃ, ānanda, catuttho hetu, catuttho paccayo mahato bhūmicālassa pātubhāvāya. (4)
This is the fourth cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles.
Ayaṃ, ānanda, pañcamo hetu, pañcamo paccayo mahato bhūmicālassa pātubhāvāya. (5)
This is the fifth cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.
Ayaṃ, ānanda, chaṭṭho hetu, chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya. (6)
This is the sixth cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṃ ossajjati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the Realized One, rememberful and aware, surrenders the life force, the earth shakes and rocks and trembles.
Ayaṃ, ānanda, sattamo hetu, sattamo paccayo mahato bhūmicālassa pātubhāvāya. (7)
This is the seventh cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the Realized One becomes fully nirvana'd through the natural dharma of nirvana, without anything left over, the earth shakes and rocks and trembles.
Ayaṃ, ānanda, aṭṭhamo hetu, aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya.
This is the eighth cause and reason for a great earthquake.
Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā”ti. (8)
These are the eight causes and reasons for a great earthquake.”
Aṅguttara Nikāya 8
Numbered Discourses 8

8..8.. - AN 8 vagga 8 Yamaka: Pairs


8. Yamakavagga
8. Pairs

8.71 - AN 8.71 Paṭhamasaddhā: Inspiring All Around (1st)


71. Paṭhamasaddhāsutta
71. Inspiring All Around (1st)
“Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā.
“monks, a monk is faithful but not ethical.
Evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti.
‘How can I become faithful and ethical?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca,
When the monk is faithful and ethical,
evaṃ so tenaṅgena paripūro hoti.
they’re complete in that respect.
Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto.
A monk is faithful and ethical, but not learned.
Evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto cā’ti.
‘How can I become faithful, ethical, and learned?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca bahussuto ca,
When the monk is faithful, ethical, and learned,
evaṃ so tenaṅgena paripūro hoti.
they’re complete in that respect.
Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca bahussuto ca, no ca dhammakathiko … pe …
A monk is faithful, ethical, and learned, but not a Dhamma speaker. …
dhammakathiko ca, no ca parisāvacaro … pe …
they don’t frequent assemblies …
parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti … pe …
they don’t teach Dhamma to the assembly with assurance …
visārado ca parisāya dhammaṃ deseti, no ca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī … pe …
they don’t get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty …
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati;
they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti.
‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the four jhānas when they want, and one who lives having realized the ending of defilements?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati;
When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the four jhānas when they want, and one who lives having realized the ending of defilements,
evaṃ so tenaṅgena paripūro hoti.
they’re complete in that respect.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti.
A monk who has these eight Dharmas is inspiring all around, and is complete in every aspect.”

8.72 - AN 8.72 Dutiyasaddhā: Inspiring All Around (2nd)


72. Dutiyasaddhāsutta
72. Inspiring All Around (2nd)
“Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā.
“A monk is faithful, but not ethical.
Evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti.
‘How can I become faithful and ethical?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca,
When the monk is faithful and ethical,
evaṃ so tenaṅgena paripūro hoti.
they’re complete in that respect.
Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto … pe …
A monk is faithful and ethical, but not learned. …
bahussuto ca, no ca dhammakathiko … pe …
they’re not a Dhamma speaker …
dhammakathiko ca, no ca parisāvacaro … pe …
they don’t frequent assemblies …
parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti … pe …
they don’t teach Dhamma to the assembly with assurance …
visārado ca parisāya dhammaṃ deseti, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati … pe …
they don’t have direct meditative experience of the peaceful liberations that are formless, transcending form …
ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati;
they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā vihareyyaṃ, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti.
‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti. Ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā … pe … sacchikatvā upasampajja viharati;
When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements,
evaṃ so tenaṅgena paripūro hoti.
they’re complete in that respect.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti.
A monk who has these eight Dharmas is inspiring all around, and is complete in every aspect.”

8.73 - AN 8.73 Paṭhamamaraṇassati: remembering of Death (1st)


73. Paṭhamamaraṇassatisutta
73. remembering of Death (1st)
Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe.
At one time the Buddha was staying at Nādika in the brick house.
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:
“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā.
“monks, when remembering of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.
Bhāvetha no tumhe, bhikkhave, maraṇassatin”ti.
But do you develop remembering of death?”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks said to the Buddha:
“ahaṃ kho, bhante, bhāvemi maraṇassatin”ti.
“Sir, I develop remembering of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?
“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:
“In this case, sir, I think:
‘aho vatāhaṃ rattindivaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.
‘Oh, if I’d only live for another day and night, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (1)
That’s how I develop remembering of death.”
Aññataropi kho bhikkhu bhagavantaṃ etadavoca:
Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.
“Sir, I too develop remembering of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?
“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:
“In this case, sir, I think:
‘aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.
‘Oh, if I’d only live for another day, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (2)
That’s how I develop remembering of death.”
Aññataropi kho bhikkhu bhagavantaṃ etadavoca:
Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.
“Sir, I too develop remembering of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?
“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:
“In this case, sir, I think:
‘aho vatāhaṃ upaḍḍhadivasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.
‘Oh, if I’d only live for half a day, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (3)
That’s how I develop remembering of death.”
Aññataropi kho bhikkhu bhagavantaṃ etadavoca:
Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.
“Sir, I too develop remembering of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?
“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:
“In this case, sir, I think:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.
‘Oh, if I’d only live as long as it takes to eat a meal of alms-food, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (4)
That’s how I develop remembering of death.”
Aññataropi kho bhikkhu bhagavantaṃ etadavoca:
Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.
“Sir, I too develop remembering of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?
“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:
“In this case, sir, I think:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ upaḍḍhapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.
‘Oh, if I’d only live as long as it takes to eat half a meal of alms-food, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (5)
That’s how I develop remembering of death.”
Aññataropi kho bhikkhu bhagavantaṃ etadavoca:
Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.
“Sir, I too develop remembering of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?
“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:
“In this case, sir, I think:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.
‘Oh, if I’d only live as long as it takes to chew and swallow four or five mouthfuls, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (6)
That’s how I develop remembering of death.”
Aññataropi kho bhikkhu bhagavantaṃ etadavoca:
Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.
“Sir, I too develop remembering of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?
“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:
“In this case, sir, I think:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.
‘Oh, if I’d only live as long as it takes to chew and swallow a single mouthful, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (7)
That’s how I develop remembering of death.”
Aññataropi kho bhikkhu bhagavantaṃ etadavoca:
Another monk said to the Buddha:
“ahampi kho, bhante, bhāvemi maraṇassatin”ti.
“Sir, I too develop remembering of death.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?
“But monk, how do you develop it?”
“Idha mayhaṃ, bhante, evaṃ hoti:
“In this case, sir, I think:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ assasitvā vā passasāmi, passasitvā vā assasāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.
‘Oh, if I’d only live as long as it takes to breathe out after breathing in, or to breathe in after breathing out, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti. (8)
That’s how I develop remembering of death.”
Evaṃ vutte, bhagavā te bhikkhū etadavoca:
When this was said, the Buddha said to those monks:
“yvāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:
“The monks who develop remembering of death by wishing
‘aho vatāhaṃ rattindivaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.
to live for a day and night …
Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:
‘aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti;
or to live for a day …
yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:
‘aho vatāhaṃ upaḍḍhadivasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.
or to live for half a day …
Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti;
or to live as long as it takes to eat a meal of alms-food …
yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ upaḍḍhapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.
or to live as long as it takes to eat half a meal of alms-food …
Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti—
or to live as long as it takes to chew and swallow four or five mouthfuls …
ime vuccanti, bhikkhave, ‘bhikkhū pamattā viharanti, dandhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya’.
These are called monks who live negligently. They slackly develop remembering of death for the ending of defilements.
Yo ca khvāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:
But the monks who develop remembering of death by wishing
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.
to live as long as it takes to chew and swallow a single mouthful …
Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti:
‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ assasitvā vā passasāmi, passasitvā vā assasāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti—
or to live as long as it takes to breathe out after breathing in, or to breathe in after breathing out …
ime vuccanti, bhikkhave, ‘bhikkhū appamattā viharanti, tikkhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya’.
These are called monks who live diligently. They ardently develop remembering of death for the ending of defilements.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘appamattā viharissāma, tikkhaṃ maraṇassatiṃ bhāvayissāma āsavānaṃ khayāyā’ti.
‘We will live diligently. We will ardently develop remembering of death for the ending of defilements.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”

8.74 - AN 8.74 Dutiyamaraṇassati: remembering of Death (2nd)


74. Dutiyamaraṇassatisutta
74. remembering of Death (2nd)
Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe.
At one time the Buddha was staying at Nādika in the brick house.
Tatra kho bhagavā bhikkhū āmantesi … pe …
There the Buddha addressed the monks:
maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā.
“monks, when remembering of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.
Kathaṃ bhāvitā ca, bhikkhave, maraṇassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā?
And how is remembering of death developed and cultivated to be very fruitful and beneficial, to culminate in the deathless and end with the deathless?
Idha, bhikkhave, bhikkhu divase nikkhante rattiyā patihitāya iti paṭisañcikkhati:
As day passes by and night draws close, a monk reflects:
‘bahukā kho me paccayā maraṇassa—
‘I might die of many causes.
ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya;
A snake might bite me, or a scorpion or centipede might sting me.
tena me assa kālakiriyā. So mama assa antarāyo.
And if I died from that it would be an obstacle to me.
Upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, manussā vā maṃ upakkameyyuṃ, amanussā vā maṃ upakkameyyuṃ;
Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. Or I might be attacked by humans or non-humans.
tena me assa kālakiriyā. So mama assa antarāyo’ti.
And if I died from that it would be an obstacle to me.’
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ:
That monk should reflect:
‘atthi nu kho me pāpakā akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti.
‘Are there any bad, unskillful Dharmas that I haven’t given up, which might be an obstacle to me if I die tonight?’
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:
Suppose that, upon checking, a monk knows that
‘atthi me pāpakā akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
there are such bad, unskillful Dharmas. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, remembering, and lucid-discerning.
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, remembering, and lucid-discerning.
evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
In the same way, in order to give up those bad, unskillful Dharmas, that monk should apply outstanding enthusiasm …
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:
But suppose that, upon checking, a monk knows that
‘natthi me pāpakā akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.
there are no such bad, unskillful Dharmas. Then that monk should meditate with rapture and joy, training day and night in skillful Dharmas.
Idha pana, bhikkhave, bhikkhu rattiyā nikkhantāya divase patihite iti paṭisañcikkhati:
Or else, as night passes by and day draws close, a monk reflects:
‘bahukā kho me paccayā maraṇassa—
‘I might die of many causes.
ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya;
A snake might bite me, or a scorpion or centipede might sting me.
tena me assa kālakiriyā. So mama assa antarāyo.
And if I died from that it would be an obstacle to me.
Upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, manussā vā maṃ upakkameyyuṃ, amanussā vā maṃ upakkameyyuṃ;
Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. Or I might be attacked by humans or non-humans.
tena me assa kālakiriyā. So mama assa antarāyo’ti.
And if I died from that it would be an obstacle to me.’
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ:
That monk should reflect:
‘atthi nu kho me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṃ karontassa antarāyāyā’ti.
‘Are there any bad, unskillful Dharmas that I haven’t given up, which might be an obstacle to me if I die today?’
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:
Suppose that, upon checking, a monk knows that
‘atthi me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
there are such bad, unskillful Dharmas. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, remembering, and lucid-discerning.
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, remembering, and lucid-discerning.
evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
In the same way, in order to give up those bad, unskillful Dharmas, that monk should apply outstanding enthusiasm …
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:
But suppose that, upon checking, a monk knows that
‘natthi me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.
there are no such bad, unskillful Dharmas. Then that monk should meditate with rapture and joy, training day and night in skillful Dharmas.
Evaṃ bhāvitā kho, bhikkhave, maraṇassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā”ti.
remembering of death, when developed and cultivated in this way, is very fruitful and beneficial. It culminates in the deathless and ends with the deathless.”

8.75 - AN 8.75 Paṭhamasampadā: Accomplishments (1st)


75. Paṭhamasampadāsutta
75. Accomplishments (1st)
“Aṭṭhimā, bhikkhave, sampadā.
“monks, there are these eight accomplishments.
Katamā aṭṭha?
What eight?
Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā, saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā—
Accomplishment in initiative, protection, good friendship, and balanced finances. And accomplishment in faith, ethics, generosity, and wisdom.
imā kho, bhikkhave, aṭṭha sampadāti.
These are the eight accomplishments.
Uṭṭhātā kammadheyyesu,
They’re enterprising in the workplace,
appamatto vidhānavā;
diligent in managing things,
Samaṃ kappeti jīvikaṃ,
they balance their finances,
sambhataṃ anurakkhati.
and preserve their wealth.
Saddho sīlena sampanno,
Faithful, accomplished in ethics,
vadaññū vītamaccharo;
kind, rid of stinginess,
Niccaṃ maggaṃ visodheti,
they always purify the path
sotthānaṃ samparāyikaṃ.
to well-being in lives to come.
Iccete aṭṭha dhammā ca,
And so these eight Dharmas
saddhassa gharamesino;
of a faithful householder
Akkhātā saccanāmena,
are declared by the one who is truly named
ubhayattha sukhāvahā.
to lead to happiness in both spheres,
Diṭṭhadhammahitatthāya,
welfare and benefit in this life,
samparāyasukhāya ca;
and happiness in lives to come.
Evametaṃ gahaṭṭhānaṃ,
This is how, for a householder,
cāgo puññaṃ pavaḍḍhatī”ti.
merit grows by generosity.”

8.76 - AN 8.76 Dutiyasampadā: Accomplishments (2nd)


76. Dutiyasampadāsutta
76. Accomplishments (2nd)
“Aṭṭhimā, bhikkhave, sampadā.
“monks, there are these eight accomplishments.
Katamā aṭṭha?
What eight?
Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā, saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā.
Accomplishment in initiative, protection, good friendship, and balanced finances. And accomplishment in faith, ethics, generosity, and wisdom.
Katamā ca, bhikkhave, uṭṭhānasampadā?
And what is accomplishment in initiative?
Idha, bhikkhave, kulaputto yena kammaṭṭhānena jīvitaṃ kappeti—
It’s when a respectable person earns a living by means such as
yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issattena yadi rājaporisena yadi sippaññatarena—
farming, trade, raising cattle, archery, government service, or one of the professions.
tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātunti.
They understand how to go about these things in order to complete and organize the work.
Ayaṃ vuccati, bhikkhave, uṭṭhānasampadā. (1)
This is called accomplishment in initiative.
Katamā ca, bhikkhave, ārakkhasampadā?
And what is accomplishment in protection?
Idha, bhikkhave, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā te ārakkhena guttiyā sampādeti:
It’s when a respectable person owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. They ensure it is guarded and protected, thinking:
‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti.
‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’
Ayaṃ vuccati, bhikkhave, ārakkhasampadā. (2)
This is called accomplishment in protection.
Katamā ca, bhikkhave, kalyāṇamittatā?
And what is accomplishment in good friendship?
Idha, bhikkhave, kulaputto yasmiṃ gāme vā nigame vā paṭivasati, tattha ye te honti gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino vuddhā vā vuddhasīlino saddhāsampannā sīlasampannā cāgasampannā paññāsampannā, tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati.
It’s when a respectable person resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. They associate with them, converse and engage in discussion. And they emulate the same kind of accomplishment in faith, ethics, generosity, and wisdom.
Ayaṃ vuccati, bhikkhave, kalyāṇamittatā. (3)
This is called accomplishment in good friendship.
Katamā ca, bhikkhave, samajīvitā?
And what is accomplishment in balanced finances?
Idha, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.
It’s when a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
Seyyathāpi, bhikkhave, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti: ‘ettakena vā onataṃ, ettakena vā unnatan’ti;
It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much.
evamevaṃ kho, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.
In the same way, a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
Sacāyaṃ, bhikkhave, kulaputto appāyo samāno uḷāraṃ jīvikaṃ kappeti, tassa bhavanti vattāro ‘udumbarakhādī vāyaṃ kulaputto bhoge khādatī’ti.
If a respectable person has little income but an opulent life, people will say: ‘This respectable person eats their wealth like a fig-eater!’
Sace panāyaṃ, bhikkhave, kulaputto mahāyo samāno kasiraṃ jīvikaṃ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṃ vāyaṃ kulaputto marissatī’ti.
If a respectable person has a large income but a spartan life, people will say: ‘This respectable person is starving themselves to death!’
Yato ca khoyaṃ, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.
But a respectable person, knowing their income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking: ‘In this way my income will exceed my expenditure, not the reverse.’
Ayaṃ vuccati, bhikkhave, samajīvitā. (4)
This is called accomplishment in balanced finances.
Katamā ca, bhikkhave, saddhāsampadā?
And what is accomplishment in faith?
Idha, bhikkhave, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ:
It’s when a respectable person 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 … teacher of gods and humans, awakened, blessed.’
Ayaṃ vuccati, bhikkhave, saddhāsampadā. (5)
This is called accomplishment in faith.
Katamā ca, bhikkhave, sīlasampadā?
And what is accomplishment in ethics?
Idha, bhikkhave, kulaputto pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.
It’s when a respectable person doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence.
Ayaṃ vuccati, bhikkhave, sīlasampadā. (6)
This is called accomplishment in ethics.
Katamā ca, bhikkhave, cāgasampadā?
And what is accomplishment in generosity?
Idha, bhikkhave, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati … pe … yācayogo dānasaṃvibhāgarato.
It’s when a respectable person 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.
Ayaṃ vuccati, bhikkhave, cāgasampadā. (7)
This is called accomplishment in generosity.
Katamā ca, bhikkhave, paññāsampadā?
And what is accomplishment in wisdom?
Idha, bhikkhave, kulaputto paññavā hoti … pe … sammā dukkhakkhayagāminiyā.
It’s when a respectable person is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Ayaṃ vuccati, bhikkhave, paññāsampadā. (8)
This is called accomplishment in wisdom.
Imā kho, bhikkhave, aṭṭha sampadāti.
These are the eight accomplishments.
Uṭṭhātā kammadheyyesu,
They’re enterprising in the workplace,
appamatto vidhānavā;
diligent in managing things,
Samaṃ kappeti jīvikaṃ,
they balance their finances,
sambhataṃ anurakkhati.
and preserve their wealth.
Saddho sīlena sampanno,
Faithful, accomplished in ethics,
vadaññū vītamaccharo;
kind, rid of stinginess,
Niccaṃ maggaṃ visodheti,
they always purify the path
sotthānaṃ samparāyikaṃ.
to well-being in lives to come.
Iccete aṭṭha dhammā ca,
And so these eight Dharmas
saddhassa gharamesino;
of a faithful householder
Akkhātā saccanāmena,
are declared by the one who is truly named
ubhayattha sukhāvahā.
to lead to happiness in both spheres,
Diṭṭhadhammahitatthāya,
welfare and benefit in this life,
samparāyasukhāya ca;
and happiness in the next.
Evametaṃ gahaṭṭhānaṃ,
This is how, for a householder,
cāgo puññaṃ pavaḍḍhatī”ti.
merit grows by generosity.”

8.77 - AN 8.77 Icchā: Desires


77. Icchāsutta
77. Desires
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the monks:
“āvuso bhikkhavo”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“Aṭṭhime, āvuso, puggalā santo saṃvijjamānā lokasmiṃ.
“Reverends, these eight people are found in the world.
Katame aṭṭha?
What eight?
Idhāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.
First, when a monk stays secluded, living independently, a desire arises for material possessions.
So uṭṭhahati, ghaṭati, vāyamati lābhāya.
They try hard, strive, and make an effort to get them.
Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya lābho nuppajjati.
But material possessions don’t come to them.
So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. (1)
This is called a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true Dharma.
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.
Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So uṭṭhahati, ghaṭati, vāyamati lābhāya.
They try hard, strive, and make an effort to get them.
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati.
And material possessions do come to them.
So tena lābhena majjati pamajjati pamādamāpajjati.
And so they become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, madī ca pamādī ca, cuto ca saddhammā’. (2)
This is called a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. And when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true Dharma.
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.
Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya.
They don’t try hard, strive, and make an effort to get them.
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho nuppajjati.
And material possessions don’t come to them.
So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. (3)
This is called a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true Dharma.
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.
Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya.
They don’t try hard, strive, and make an effort to get them.
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho uppajjati.
But material possessions do come to them.
So tena lābhena majjati pamajjati pamādamāpajjati.
And so they become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, lābhī ca, madī ca pamādī ca, cuto ca saddhammā’. (4)
This is called a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true Dharma.
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.
Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So uṭṭhahati, ghaṭati, vāyamati lābhāya.
They try hard, strive, and make an effort to get them.
Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya, lābho nuppajjati.
But material possessions don’t come to them.
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. (5)
This is called a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true Dharma.
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.
Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So uṭṭhahati, ghaṭati, vāyamati lābhāya.
They try hard, strive, and make an effort to get them.
Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya, lābho uppajjati.
And material possessions do come to them.
So tena lābhena na majjati na pamajjati na pamādamāpajjati.
But they don’t become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. (6)
This is called a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true Dharma.
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.
Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya.
They don’t try hard, strive, and make an effort to get them.
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya, lābho nuppajjati.
And material possessions don’t come to them.
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. (7)
This is called a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true Dharma.
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya.
Next, when a monk stays secluded, living independently, a desire arises for material possessions.
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya.
They don’t try hard, strive, and make an effort to get them.
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya, lābho uppajjati.
But material possessions do come to them.
So tena lābhena na majjati na pamajjati na pamādamāpajjati.
But they don’t become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’.
This is called a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true Dharma.
Ime kho, āvuso, aṭṭha puggalā santo saṃvijjamānā lokasmin”ti. (8)
These eight people are found in the world.”

8.78 - AN 8.78 Alaṃ: Good Enough


78. Alaṃsutta
78. Good Enough
Tatra kho āyasmā sāriputto bhikkhū āmantesi … pe …
There Sāriputta addressed the monks:
chahāvuso, dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ.
“Reverends, a monk with six Dharmas is good enough for themselves and others.
Katamehi chahi?
What six?
Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu;
A monk is quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;
They readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;
They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;
Understanding the meaning and The Dharma, they practice accordingly.
kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā;
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.
They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, āvuso, chahi dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ.
A monk with these six Dharmas is good enough for themselves and others.
Pañcahāvuso, dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ.
A monk with five Dharmas is good enough for themselves and others.
Katamehi pañcahi?
What five?
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;
A monk is not quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;
They readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;
They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;
Understanding the meaning and The Dharma, they practice accordingly.
kalyāṇavāco ca hoti … pe …
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti … pe … sabrahmacārīnaṃ.
They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ.
A monk with these five Dharmas is good enough for themselves and others.
Catūhāvuso, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.
A monk with four Dharmas is good enough for themselves but not for others.
Katamehi catūhi?
What four?
Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu;
A monk is quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;
They readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;
They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;
Understanding the meaning and The Dharma, they practice accordingly.
no ca kalyāṇavāco hoti … pe …
They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
no ca sandassako hoti … pe … sabrahmacārīnaṃ.
They don’t educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, āvuso, catūhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.
A monk with these four Dharmas is good enough for themselves but not for others.
Catūhāvuso, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.
A monk with four Dharmas is good enough for others but not for themselves.
Katamehi catūhi?
What four?
Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu;
A monk is quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;
They readily memorize the Dharmas they’ve heard.
no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti;
But they don’t examine the meaning of Dharmas they’ve memorized.
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;
Understanding the meaning and The Dharma, they don’t practice accordingly.
kalyāṇavāco ca hoti … pe …
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti … pe … sabrahmacārīnaṃ.
They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, āvuso, catūhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.
A monk with these four Dharmas is good enough for others but not for themselves.
Tīhāvuso, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.
A monk with three Dharmas is good enough for themselves but not for others.
Katamehi tīhi?
What three?
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;
A monk is not quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;
They readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;
They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;
Understanding the meaning and The Dharma, they practice accordingly.
no ca kalyāṇavāco hoti … pe …
They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
no ca sandassako hoti … pe … sabrahmacārīnaṃ.
They don’t educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, āvuso, tīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.
A monk with these three Dharmas is good enough for themselves but not for others.
Tīhāvuso, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.
A monk with three Dharmas is good enough for others but not for themselves.
Katamehi tīhi?
What three?
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;
A monk is not quick-witted when it comes to skillful Dharmas.
sutānañca dhammānaṃ dhāraṇajātiko hoti;
They readily memorize the Dharmas they’ve heard.
no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti;
But they don’t examine the meaning of Dharmas they’ve memorized.
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;
Understanding the meaning and The Dharma, they don’t practice accordingly.
kalyāṇavāco ca hoti … pe … atthassa viññāpaniyā,
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti … pe … sabrahmacārīnaṃ.
They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, āvuso, tīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.
A monk with these three Dharmas is good enough for others but not for themselves.
Dvīhāvuso, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.
A monk with two Dharmas is good enough for themselves but not for others.
Katamehi dvīhi?
What two?
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;
A monk is not quick-witted when it comes to skillful Dharmas.
no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti;
And they don’t readily memorize the Dharmas they’ve heard.
dhātānañca dhammānaṃ atthūpaparikkhitā hoti;
They examine the meaning of Dharmas they’ve memorized.
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;
Understanding the meaning and The Dharma, they practice accordingly.
no ca kalyāṇavāco hoti … pe …
They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
no ca sandassako hoti … pe … sabrahmacārīnaṃ.
They don’t educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, āvuso, dvīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.
A monk with these two Dharmas is good enough for themselves but not for others.
Dvīhāvuso, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.
A monk with two Dharmas is good enough for others but not for themselves.
Katamehi dvīhi?
What two?
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu;
A monk is not quick-witted when it comes to skillful Dharmas.
no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti;
And they don’t readily memorize the Dharmas they’ve heard.
no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti;
Nor do they examine the meaning of Dharmas they’ve memorized.
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;
Understanding the meaning and The Dharma, they don’t practice accordingly.
kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā;
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.
They educate, encourage, fire up, and inspire their spiritual companions.
Imehi kho, āvuso, dvīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano”ti.
A monk with these two Dharmas is good enough for others but not for themselves.”

8.79 - AN 8.79 Parihāna: Decline


79. Parihānasutta
79. Decline
“Aṭṭhime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti.
“These eight things lead to the decline of a monk trainee.
Katame aṭṭha?
What eight?
Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā, saṃsaggārāmatā, papañcārāmatā—
They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. They relish closeness and proliferation.
ime kho, bhikkhave, aṭṭha dhammā sekhassa bhikkhuno parihānāya saṃvattanti.
These eight things lead to the decline of a monk trainee.
Aṭṭhime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti.
These eight things don’t lead to the decline of a monk trainee.
Katame aṭṭha?
What eight?
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā, asaṃsaggārāmatā, nippapañcārāmatā—
They don’t relish work, talk, and sleep. They guard the sense doors, and they don’t eat too much. They don’t relish closeness and proliferation.
ime kho, bhikkhave, aṭṭha dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti.
These eight things don’t lead to the decline of a monk trainee.”

8.80 - AN 8.80 Kusītārambhavatthu: Grounds for Laziness and Arousing Energy


80. Kusītārambhavatthusutta
80. Grounds for Laziness and Arousing Energy
“Aṭṭhimāni, bhikkhave, kusītavatthūni.
“monks, there are eight grounds for laziness.
Katamāni aṭṭha?
What eight?
Idha, bhikkhave, bhikkhunā kammaṃ kattabbaṃ hoti.
Firstly, a monk has some work to do.
Tassa evaṃ hoti:
They think:
‘kammaṃ kho me kattabbaṃ bhavissati. Kammaṃ kho pana me karontassa kāyo kilamissati. Handāhaṃ nipajjāmī’ti.
‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ, bhikkhave, paṭhamaṃ kusītavatthu. (1)
This is the first ground for laziness.
Puna caparaṃ, bhikkhave, bhikkhunā kammaṃ kataṃ hoti.
Furthermore, a monk has done some work.
Tassa evaṃ hoti:
They think:
‘ahaṃ kho kammaṃ akāsiṃ. Kammaṃ kho pana me karontassa kāyo kilanto. Handāhaṃ nipajjāmī’ti.
‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ, bhikkhave, dutiyaṃ kusītavatthu. (2)
This is the second ground for laziness.
Puna caparaṃ, bhikkhave, bhikkhunā maggo gantabbo hoti.
Furthermore, a monk has to go on a journey.
Tassa evaṃ hoti:
They think:
‘maggo me gantabbo bhavissati. Maggaṃ kho pana me gacchantassa kāyo kilamissati. Handāhaṃ nipajjāmī’ti.
‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ, bhikkhave, tatiyaṃ kusītavatthu. (3)
This is the third ground for laziness.
Puna caparaṃ, bhikkhave, bhikkhunā maggo gato hoti.
Furthermore, a monk has gone on a journey.
Tassa evaṃ hoti:
They think:
‘ahaṃ kho maggaṃ agamāsiṃ. Maggaṃ kho pana me gacchantassa kāyo kilanto. Handāhaṃ nipajjāmī’ti.
‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ, bhikkhave, catutthaṃ kusītavatthu. (4)
This is the fourth ground for laziness.
Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.
Furthermore, a monk has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.
Tassa evaṃ hoti:
They think:
‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo kilanto akammañño. Handāhaṃ nipajjāmī’ti.
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati … pe …
They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized.
idaṃ, bhikkhave, pañcamaṃ kusītavatthu. (5)
This is the fifth ground for laziness.
Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.
Furthermore, a monk has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.
Tassa evaṃ hoti:
They think:
‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo garuko akammañño māsācitaṃ maññe. Handāhaṃ nipajjāmī’ti.
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati … pe …
They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized.
idaṃ, bhikkhave, chaṭṭhaṃ kusītavatthu. (6)
This is the sixth ground for laziness.
Puna caparaṃ, bhikkhave, bhikkhuno uppanno hoti appamattako ābādho.
Furthermore, a monk feels a little sick.
Tassa evaṃ hoti:
They think:
‘uppanno kho me ayaṃ appamattako ābādho atthi kappo nipajjituṃ. Handāhaṃ nipajjāmī’ti.
‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati … pe …
They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized.
idaṃ, bhikkhave, sattamaṃ kusītavatthu. (7)
This is the seventh ground for laziness.
Puna caparaṃ, bhikkhave, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.
Furthermore, a monk has recently recovered from illness.
Tassa evaṃ hoti:
They think:
‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Tassa me kāyo dubbalo akammañño. Handāhaṃ nipajjāmī’ti.
‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ, bhikkhave, aṭṭhamaṃ kusītavatthu.
This is the eighth ground for laziness.
Imāni kho, bhikkhave, aṭṭha kusītavatthūni. (8)
These are the eight grounds for laziness.
Aṭṭhimāni, bhikkhave, ārambhavatthūni.
There are eight grounds for arousing energy.
Katamāni aṭṭha?
What eight?
Idha, bhikkhave, bhikkhunā kammaṃ kattabbaṃ hoti.
Firstly, a monk has some work to do.
Tassa evaṃ hoti:
They think:
‘kammaṃ kho me kattabbaṃ bhavissati. Kammaṃ kho mayā karontena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.
‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ, bhikkhave, paṭhamaṃ ārambhavatthu. (1)
This is the first ground for arousing energy.
Puna caparaṃ, bhikkhave, bhikkhunā kammaṃ kataṃ hoti.
Furthermore, a monk has done some work.
Tassa evaṃ hoti:
They think:
‘ahaṃ kho kammaṃ akāsiṃ. Kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.
‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṃ ārabhati.
They rouse up energy …
Idaṃ, bhikkhave, dutiyaṃ ārambhavatthu. (2)
This is the second ground for arousing energy.
Puna caparaṃ, bhikkhave, bhikkhunā maggo gantabbo hoti.
Furthermore, a monk has to go on a journey.
Tassa evaṃ hoti—
They think:
maggo kho me gantabbo bhavissati. Maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ vīriyaṃ … pe …
‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy …’ …
idaṃ, bhikkhave, tatiyaṃ ārambhavatthu. (3)
This is the third ground for arousing energy.
Puna caparaṃ, bhikkhave, bhikkhunā maggo gato hoti.
Furthermore, a monk has gone on a journey.
Tassa evaṃ hoti—
They think:
ahaṃ kho maggaṃ agamāsiṃ. Maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ vīriyaṃ ārabhāmi … pe …
‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy …’ …
idaṃ, bhikkhave, catutthaṃ ārambhavatthu. (4)
This is the fourth ground for arousing energy.
Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.
Furthermore, a monk has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.
Tassa evaṃ hoti—
They think:
ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo lahuko kammañño. Handāhaṃ vīriyaṃ ārabhāmi … pe …
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy …’ …
idaṃ, bhikkhave, pañcamaṃ ārambhavatthu. (5)
This is the fifth ground for arousing energy.
Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.
Furthermore, a monk has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.
Tassa evaṃ hoti—
They think:
ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo balavā kammañño. Handāhaṃ vīriyaṃ ārabhāmi … pe …
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy …’ …
idaṃ, bhikkhave, chaṭṭhaṃ ārambhavatthu. (6)
This is the sixth ground for arousing energy.
Puna caparaṃ, bhikkhave, bhikkhuno uppanno hoti appamattako ābādho.
Furthermore, a monk feels a little sick.
Tassa evaṃ hoti—
They think:
uppanno kho me ayaṃ appamattako ābādho. Ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho pavaḍḍheyya. Handāhaṃ paṭikacceva vīriyaṃ ārabhāmi … pe …
‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy …’ …
idaṃ, bhikkhave, sattamaṃ ārambhavatthu. (7)
This is the seventh ground for arousing energy.
Puna caparaṃ, bhikkhave, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.
Furthermore, a monk has recently recovered from illness.
Tassa evaṃ hoti:
They think:
‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho paccudāvatteyya. Handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.
‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ, bhikkhave, aṭṭhamaṃ ārambhavatthu. (8)
This is the eighth ground for arousing energy.
Imāni kho, bhikkhave, aṭṭha ārambhavatthūnī”ti.
These are the eight grounds for arousing energy.”
Aṅguttara Nikāya 8
Numbered Discourses 8

8..9.. - AN 8 vagga 9 Sati: rememberfulness


9. Sativagga
9. rememberfulness

8.81 - AN 8.81 Satisampajañña: rememberfulness and lucid-discerning


81. Satisampajaññasutta
81. rememberfulness and lucid-discerning
“Satisampajaññe, bhikkhave, asati satisampajaññavipannassa hatūpanisaṃ hoti hirottappaṃ.
“monks, when there is no rememberfulness and lucid-discerning, one who lacks rememberfulness and lucid-discerning has destroyed a vital condition for conscience and prudence.
Hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro.
When there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint.
Indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ.
When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
Sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi.
When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right undistractible-lucidity.
Sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ.
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
Yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo.
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
Nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.
When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi … pheggupi … sāropi na pāripūriṃ gacchati.
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
Evamevaṃ kho, bhikkhave, satisampajaññe asati satisampajaññavipannassa hatūpanisaṃ hoti hirottappaṃ;
In the same way, when there is no rememberfulness and lucid-discerning, one who lacks rememberfulness and lucid-discerning has destroyed a vital condition for conscience and prudence.
hirottappe asati hirottappavipannassa hatūpaniso hoti … pe …
When there is no conscience and prudence …
vimuttiñāṇadassanaṃ.
One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Satisampajaññe, bhikkhave, sati satisampajaññasampannassa upanisasampannaṃ hoti hirottappaṃ.
When there is rememberfulness and lucid-discerning, one who has fulfilled rememberfulness and lucid-discerning has fulfilled a vital condition for conscience and prudence.
Hirottappe sati hirottappasampannassa upanisasampanno hoti indriyasaṃvaro.
When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint.
Indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ.
When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct.
Sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi.
When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right undistractible-lucidity.
Sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ.
When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
Yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo.
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
Nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.
When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi … pheggupi … sāropi pāripūriṃ gacchati.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, bhikkhave, satisampajaññe sati satisampajaññasampannassa upanisasampannaṃ hoti hirottappaṃ;
In the same way, when there is rememberfulness and lucid-discerning, one who has fulfilled rememberfulness and lucid-discerning has fulfilled a vital condition for conscience and prudence.
hirottappe sati hirottappasampannassa upanisasampanno hoti … pe …
When there is conscience and prudence …
vimuttiñāṇadassanan”ti.
One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

8.82 - AN 8.82 Puṇṇiya: With Puṇṇiya


82. Puṇṇiyasutta
82. With Puṇṇiya
Atha kho āyasmā puṇṇiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā puṇṇiyo bhagavantaṃ etadavoca:
Then Venerable Puṇṇiya went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo yena appekadā tathāgataṃ dhammadesanā paṭibhāti, appekadā na paṭibhātī”ti?
“Sir, what is the cause, what is the reason why sometimes the Realized One feels inspired to teach, and other times not?”
“Saddho ca, puṇṇiya, bhikkhu hoti, no cupasaṅkamitā;
“Puṇṇiya, when a monk has faith but doesn’t approach,
neva tathāgataṃ dhammadesanā paṭibhāti.
the Realized One doesn’t feel inspired to teach.
Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca;
But when a monk has faith and approaches,
evaṃ tathāgataṃ dhammadesanā paṭibhāti.
the Realized One feels inspired to teach.
Saddho ca, puṇṇiya, bhikkhu hoti, upasaṅkamitā ca, no ca payirupāsitā … pe …
When a monk has faith and approaches, but doesn’t pay homage …
payirupāsitā ca, no ca paripucchitā …
they pay homage, but don’t ask questions …
paripucchitā ca, no ca ohitasoto dhammaṃ suṇāti …
they ask questions, but don’t lend an ear …
ohitasoto ca dhammaṃ suṇāti, no ca sutvā dhammaṃ dhāreti …
they lend an ear, but don’t remember The Dharma they’ve heard …
sutvā ca dhammaṃ dhāreti, no ca dhātānaṃ dhammānaṃ atthaṃ upaparikkhati …
they remember The Dharma they’ve heard, but don’t reflect on the meaning of the Dharmas they’ve remembered …
dhātānañca dhammānaṃ atthaṃ upaparikkhati, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti.
they reflect on the meaning of the Dharmas they’ve remembered, but, having understood the meaning and The Dharma, they don’t practice accordingly.
Neva tāva tathāgataṃ dhammadesanā paṭibhāti.
The Realized One doesn’t feel inspired to teach.
Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca, payirupāsitā ca, paripucchitā ca, ohitasoto ca dhammaṃ suṇāti, sutvā ca dhammaṃ dhāreti, dhātānañca dhammānaṃ atthaṃ upaparikkhati, atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;
But when a monk has faith, approaches, pays homage, asks questions, lends an ear, remembers the Dharmas, reflects on the meaning, and practices accordingly,
evaṃ tathāgataṃ dhammadesanā paṭibhāti.
the Realized One feels inspired to teach.
Imehi kho, puṇṇiya, aṭṭhahi dhammehi samannāgatā ekantapaṭibhānā tathāgataṃ dhammadesanā hotī”ti.
When someone has these eight Dharmas, the Realized One feels totally inspired to teach.”

8.83 - AN 8.83 Mūlaka: Rooted


83. Mūlakasutta
83. Rooted
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
“monks, if wanderers who follow other paths were to ask:
‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā, kiṃpamukhā sabbe dhammā, kiṃadhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā”ti?
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ How would you answer them?”
“Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, desessāmi.
“Well then, monks, I will teach it.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
“monks, if wanderers who follow other paths were to ask:
‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā, kiṃpamukhā sabbe dhammā, kiṃadhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā’ti,
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’
evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
You should answer them:
‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā’ti,
‘Reverends, all things are rooted in desire. Attention produces them. Contact is their origin. Feeling is their meeting place. undistractible-lucidity is their chief. rememberfulness is their ruler. Wisdom is their overseer. Freedom is their core.’
evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.
When questioned by wanderers who follow other paths, that’s how you should answer them.”

8.84 - AN 8.84 Cora: A Master Thief


84. Corasutta
84. A Master Thief
“Aṭṭhahi, bhikkhave, aṅgehi samannāgato mahācoro khippaṃ pariyāpajjati, na ciraṭṭhitiko hoti.
“monks, a master thief with eight factors is soon executed, and doesn’t have long to live.
Katamehi aṭṭhahi?
What eight?
Appaharantassa paharati, anavasesaṃ ādiyati, itthiṃ hanati, kumāriṃ dūseti, pabbajitaṃ vilumpati, rājakosaṃ vilumpati, accāsanne kammaṃ karoti, na ca nidhānakusalo hoti.
He attacks unprovoked. He steals everything without exception. He kills a woman. He rapes a girl. He robs a monk. He robs the royal treasury. He works close to home. He’s not skilled at hiding his booty.
Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato mahācoro khippaṃ pariyāpajjati, na ciraṭṭhitiko hoti.
A master thief with these eight factors is soon executed, and doesn’t have long to live.
Aṭṭhahi, bhikkhave, aṅgehi samannāgato mahācoro na khippaṃ pariyāpajjati, ciraṭṭhitiko hoti.
A master thief with eight factors is not soon executed, and lives long.
Katamehi aṭṭhahi?
What eight?
Na appaharantassa paharati, na anavasesaṃ ādiyati, na itthiṃ hanati, na kumāriṃ dūseti, na pabbajitaṃ vilumpati, na rājakosaṃ vilumpati, na accāsanne kammaṃ karoti, nidhānakusalo ca hoti.
He doesn’t attack unprovoked. He doesn’t steal everything without exception. He doesn’t kill a woman. He doesn’t rape a girl. He doesn’t rob a monk. He doesn’t rob the royal treasury. He doesn’t work close to home. He’s skilled at hiding his booty.
Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato mahācoro na khippaṃ pariyāpajjati, ciraṭṭhitiko hotī”ti.
A master thief with these eight factors is not soon executed, and lives long.”

8.85 - AN 8.85 Samaṇa: Terms for the Realized One


85. Samaṇasutta
85. Terms for the Realized One
“‘Samaṇo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.
“‘Ascetic’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
‘Brāhmaṇo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.
‘Brahmin’,
‘Vedagū’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.
‘Knowledge Master’,
‘Bhisakko’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.
‘Healer’,
‘Nimmalo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.
‘Unstained’,
‘Vimalo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.
‘Stainless’,
‘Ñāṇī’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.
‘Knower’,
‘Vimutto’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassāti.
and ‘Freed’ are terms for the Realized One, the perfected one, the fully awakened Buddha.
Yaṃ samaṇena pattabbaṃ,
The supreme should be attained by an ascetic,
brāhmaṇena vusīmatā;
a brahmin who has lived the life;
Yaṃ vedagunā pattabbaṃ,
it should be attained by a knowledge master,
bhisakkena anuttaraṃ.
a healer.
Yaṃ nimmalena pattabbaṃ,
The supreme should be attained by the unstained,
vimalena sucīmatā;
stainless and pure;
Yaṃ ñāṇinā ca pattabbaṃ,
it should be attained by a knower,
vimuttena anuttaraṃ.
who is free.
Sohaṃ vijitasaṅgāmo,
I am victorious in battle!
mutto mocemi bandhanā;
Released, I release others from their chains.
Nāgomhi paramadanto,
I am a dragon completely tamed,
asekho parinibbuto”ti.
an adept, I am nirvana'd.”

8.86 - AN 8.86 Yasa: With Nāgita


86. Yasasutta
86. With Nāgita
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Icchānaṅgala.
Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
He stayed in a forest near Icchānaṅgala.
Assosuṃ kho icchānaṅgalakā brāhmaṇagahapatikā:
The brahmins and householders of Icchānaṅgala heard:
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho … pe …
‘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.’ …
sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’”ti.
It’s good to see such perfected ones.”
Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahutaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddā mahāsaddā.
Then, when the night had passed, they took many different foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket.
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti.
Now, at that time Venerable Nāgita was the Buddha’s attendant.
Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi:
Then the Buddha said to Nāgita:
“ke pana te, nāgita, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti?
“Nāgita, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!”
“Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahutaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṃyeva uddissa bhikkhusaṃghañcā”ti.
“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many different foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the monk Saṅgha.”
“Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso.
“Nāgita, may I never become famous. May fame not come to me.
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī,
There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā”ti.
Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”
“Adhivāsetu dāni, bhante, bhagavā. Adhivāsetu sugato.
“Sir, may the Blessed One please relent now! May the Holy One relent!
Adhivāsanakālo dāni, bhante, bhagavato.
Now is the time for the Buddha to relent.
Yena yeneva dāni, bhante, bhagavā gamissati tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.
Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.
Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti;
It’s like when it rains heavily and the water flows downhill.
evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.
In the same way, wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.
Taṃ kissa hetu?
Why is that?
Tathā hi, bhante, bhagavato sīlapaññāṇan”ti.
Because of the Buddha’s ethics and wisdom.”
“Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso.
“Nāgita, may I never become famous. May fame not come to me.
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī,
There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya.
Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.
devatāpi kho, nāgita, ekaccā nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhiniyo assu akicchalābhiniyo akasiralābhiniyo, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī.
Even some of the deities can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
Tumhākampi kho, nāgita, saṅgamma samāgamma saṅgaṇikavihāraṃ anuyuttānaṃ viharataṃ evaṃ hoti:
When you all come together to enjoy each other’s company, I think:
‘na hi nūname āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī.
‘These venerables mustn’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
Tathā hi paname āyasmanto saṅgamma samāgamma saṅgaṇikavihāraṃ anuyuttā viharanti’.
That must be because they come together to enjoy each other’s company.’
Idhāhaṃ, nāgita, bhikkhū passāmi aññamaññaṃ aṅgulipatodakena sañjagghante saṅkīḷante.
Take monks I see poking each other with their fingers, giggling and playing together.
Tassa mayhaṃ, nāgita, evaṃ hoti:
I think to myself:
‘na hi nūname āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī.
‘These venerables mustn’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
Tathā hi paname āyasmanto aññamaññaṃ aṅgulipatodakena sañjagghanti saṅkīḷanti’. (1)
That must be because they’re poking each other with their fingers, giggling and playing together.’
Idha panāhaṃ, nāgita, bhikkhū passāmi yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutte viharante.
Take monks I see eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying, and drowsing.
Tassa mayhaṃ, nāgita, evaṃ hoti:
I think to myself:
‘na hi nūname āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī.
‘These venerables mustn’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
Tathā hi paname āyasmanto yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyuttā viharanti’. (2)
That must be because they eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying, and drowsing.’
Idhāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ samāhitaṃ nisinnaṃ.
Take a monk living in the neighborhood of a village who I see sitting undistractify-&-lucidifyd in samādhi.
Tassa mayhaṃ, nāgita, evaṃ hoti:
I think to myself:
‘idāni imaṃ āyasmantaṃ ārāmiko vā upaṭṭhahissati samaṇuddeso vā. Taṃ tamhā samādhimhā cāvessatī’ti.
‘Now a monastery worker, a novice, or a fellow practitioner will make this venerable fall from undistractible-lucidity.
Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. (3)
So I’m not pleased that that monk is living in the neighborhood of a village.
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe pacalāyamānaṃ nisinnaṃ.
Take a monk in the wilderness who I see sitting nodding in meditation.
Tassa mayhaṃ, nāgita, evaṃ hoti:
I think to myself:
‘idāni ayamāyasmā imaṃ niddākilamathaṃ paṭivinodetvā araññasaññaṃyeva manasi karissati ekattan’ti.
‘Now this venerable, having dispelled that sleepiness and weariness, will focus just on the unified perception of wilderness.’
Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. (4)
So I’m pleased that that monk is living in the wilderness.
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe asamāhitaṃ nisinnaṃ.
Take a monk in the wilderness who I see sitting without being undistractify-&-lucidifyd in samādhi.
Tassa mayhaṃ, nāgita, evaṃ hoti:
I think to myself:
‘idāni ayamāyasmā asamāhitaṃ vā cittaṃ samādahissati, samāhitaṃ vā cittaṃ anurakkhissatī’ti.
‘Now if this venerable’s mind is not undistractify-&-lucidifyd in samādhi they will undistractify-&-lucidify it; or if it is undistractify-&-lucidifyd in samādhi, they will preserve it.’
Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. (5)
So I’m pleased that that monk is living in the wilderness.
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe samāhitaṃ nisinnaṃ.
Take a monk in the wilderness who I see sitting undistractify-&-lucidifyd in samādhi.
Tassa mayhaṃ, nāgita, evaṃ hoti:
I think to myself:
‘idāni ayamāyasmā avimuttaṃ vā cittaṃ vimuccissati, vimuttaṃ vā cittaṃ anurakkhissatī’ti.
‘Now this venerable will free the unfreed mind or preserve the freed mind.’
Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. (6)
So I’m pleased that that monk is living in the wilderness.
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ.
Take a monk who I see living in the neighborhood of a village receiving robes, alms-food, lodgings, and medicines and supplies for the sick.
So taṃ lābhasakkārasilokaṃ nikāmayamāno riñcati paṭisallānaṃ, riñcati araññavanapatthāni pantāni senāsanāni;
Enjoying possessions, honor, and popularity they neglect retreat, and they neglect remote lodgings in the wilderness and the forest.
gāmanigamarājadhāniṃ osaritvā vāsaṃ kappeti.
They come down to villages, towns and capital cities and make their homes there.
Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. (7)
So I’m not pleased that that monk is living in the neighborhood of a village.
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ.
Take a monk who I see in the wilderness receiving robes, alms-food, lodgings, and medicines and supplies for the sick.
So taṃ lābhasakkārasilokaṃ paṭipaṇāmetvā na riñcati paṭisallānaṃ, na riñcati araññavanapatthāni pantāni senāsanāni.
Fending off possessions, honor, and popularity they don’t neglect retreat, and they don’t neglect remote lodgings in the wilderness and the forest.
Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. (8)
So I’m pleased that that monk is living in the wilderness.
Yasmāhaṃ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṃ samaye hoti antamaso uccārapassāvakammāyā”ti.
Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.”

8.87 - AN 8.87 Pattanikujjana: Turning the Bowl Upside Down


87. Pattanikujjanasutta
87. Turning the Bowl Upside Down
“Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṃgho pattaṃ nikkujjeyya.
“monks, the Saṅgha may, if it wishes, turn the bowl upside down for a lay follower on eight grounds.
Katamehi aṭṭhahi?
What eight?
Bhikkhūnaṃ alābhāya parisakkati, bhikkhūnaṃ anatthāya parisakkati, bhikkhūnaṃ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhū bhikkhūhi bhedeti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṃghassa avaṇṇaṃ bhāsati.
They try to prevent the monks from getting material possessions. They try to harm monks. They try to drive monks from a monastery. They insult and abuse monks. They divide monks against each other. They criticize the Buddha, The Dharma, and the Saṅgha.
Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṃgho pattaṃ nikkujjeyya.
The Saṅgha may, if it wishes, turn the bowl upside down for a lay follower on these eight grounds.
Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṃ ukkujjeyya.
The Saṅgha may, if it wishes, turn the bowl upright for a lay follower on eight grounds.
Katamehi aṭṭhahi?
What eight?
Na bhikkhūnaṃ alābhāya parisakkati, na bhikkhūnaṃ anatthāya parisakkati, na bhikkhūnaṃ avāsāya parisakkati, na bhikkhū akkosati paribhāsati, na bhikkhū bhikkhūhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati.
They don’t try to prevent the monks from getting material possessions. They don’t try to harm monks. They don’t try to drive monks from a monastery. They don’t insult and abuse monks. They don’t divide monks against each other. They don’t criticize the Buddha, The Dharma, and the Saṅgha.
Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṃ ukkujjeyyā”ti.
The Saṅgha may, if it wishes, turn the bowl upright for a lay follower on these eight grounds.”

8.88 - AN 8.88 Appasādapavedanīya: A Proclamation of No Confidence


88. Appasādapavedanīyasutta
88. A Proclamation of No Confidence
“Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā appasādaṃ pavedeyyuṃ.
“monks, the lay followers may, if they wish, make a proclamation of no confidence in a monk who has eight Dharmas.
Katamehi aṭṭhahi?
What eight?
Gihīnaṃ alābhāya parisakkati, gihīnaṃ anatthāya parisakkati, gihī akkosati paribhāsati, gihī gihīhi bhedeti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṃghassa avaṇṇaṃ bhāsati, agocare ca naṃ passanti.
They try to prevent the lay people from getting material possessions. They try to harm lay people. They insult and abuse lay people. They divide lay people against each other. They criticize the Buddha, The Dharma, and the Saṅgha. They’re seen at an inappropriate place for collecting alms.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā appasādaṃ pavedeyyuṃ.
The lay followers may, if they wish, make a proclamation of no confidence in a monk who has these eight Dharmas.
Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā pasādaṃ pavedeyyuṃ.
The lay followers may, if they wish, make a proclamation of confidence in a monk who has eight Dharmas.
Katamehi aṭṭhahi?
What eight?
Na gihīnaṃ alābhāya parisakkati, na gihīnaṃ anatthāya parisakkati, na gihī akkosati paribhāsati, na gihī gihīhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati, gocare ca naṃ passanti.
They don’t try to prevent the lay people from getting material possessions. They don’t try to harm lay people. They don’t insult and abuse lay people. They don’t divide lay people against each other. They don’t criticize the Buddha, The Dharma, and the Saṅgha. They’re not seen at an inappropriate place for collecting alms.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā pasādaṃ pavedeyyun”ti.
The lay followers may, if they wish, make a proclamation of confidence in a monk who has these eight Dharmas.”

8.89 - AN 8.89 Paṭisāraṇīya: Reconciliation


89. Paṭisāraṇīyasutta
89. Reconciliation
“Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṃgho paṭisāraṇīyakammaṃ kareyya.
“monks, the Saṅgha may, if it wishes, perform an act requiring that a monk who has eight Dharmas should pursue reconciliation.
Katamehi aṭṭhahi?
What eight?
Gihīnaṃ alābhāya parisakkati, gihīnaṃ anatthāya parisakkati, gihī akkosati paribhāsati, gihī gihīhi bhedeti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṃghassa avaṇṇaṃ bhāsati, dhammikañca gihipaṭissavaṃ na saccāpeti.
They try to prevent the lay people from getting material possessions. They try to harm lay people. They insult and abuse lay people. They divide lay people against each other. They criticize the Buddha, The Dharma, and the Saṅgha. They don’t keep a legitimate promise made to a lay person.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṃgho paṭisāraṇīyaṃ kammaṃ kareyya.
The Saṅgha may, if it wishes, perform an act requiring that a monk who has eight Dharmas should pursue reconciliation.
Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṃ paṭippassambheyya.
The Saṅgha may, if it wishes, revoke the act requiring that a monk who has eight Dharmas should pursue reconciliation.
Katamehi aṭṭhahi?
What eight?
Na gihīnaṃ alābhāya parisakkati, na gihīnaṃ anatthāya parisakkati, na gihī akkosati paribhāsati, na gihī gihīhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati, dhammikañca gihipaṭissavaṃ saccāpeti.
They don’t try to prevent the lay people from getting material possessions. They don’t try to harm lay people. They don’t insult and abuse lay people. They don’t divide lay people against each other. They don’t criticize the Buddha, The Dharma, and the Saṅgha. They keep a legitimate promise made to a lay person.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṃ paṭippassambheyyā”ti.
The Saṅgha may, if it wishes, revoke the act requiring that a monk who has eight Dharmas should pursue reconciliation.”

8.90 - AN 8.90 Sammāvattana: Proper Behavior in a Case of Aggravated Misconduct


90. Sammāvattanasutta
90. Proper Behavior in a Case of Aggravated Misconduct
“Tassapāpiyasikakammakatena, bhikkhave, bhikkhunā aṭṭhasu dhammesu sammā vattitabbaṃ—
“monks, a monk who has been convicted of aggravated misconduct must behave themselves properly in eight respects.
na upasampādetabbo, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā, na kāci saṃghasammuti sāditabbā, na kismiñci paccekaṭṭhāne ṭhapetabbo, na ca tena mūlena vuṭṭhāpetabbo.
They must not perform an ordination, give dependence, or be attended by a novice. They must not consent to being appointed as adviser for nuns, and if they are appointed they should not give such advice. They must not consent to any Saṅgha appointment. They must not be put in an isolated place. They must not give rehabilitation in any offense similar to that which they transgressed.
Tassapāpiyasikakammakatena, bhikkhave, bhikkhunā imesu aṭṭhasu dhammesu sammā vattitabban”ti.
A monk who has been convicted of aggravated misconduct must behave themselves properly in these eight respects.”
Aṅguttara Nikāya 8
Numbered Discourses 8

8..10.. - AN 8 vagga 10 Sāmañña: Similarity


10. Sāmaññavagga
10. Similarity
91–​117
91–​117
Atha kho bojjhā upāsikā, sirīmā, padumā, sutanā, manujā, uttarā, muttā, khemā, rucī, cundī, bimbī, sumanā, mallikā, tissā, tissamātā, soṇā, soṇāya mātā, kāṇā, kāṇamātā, uttarā nandamātā, visākhā migāramātā, khujjuttarā upāsikā, sāmāvatī upāsikā, suppavāsā koliyadhītā, suppiyā upāsikā, nakulamātā gahapatānī. (1–26.)
And then the lay woman Bojjhā … Sirīmā … Padumā … Sutanā … Manujā … Uttarā … Muttā … Khemā … Somā … Rucī … Cundī … Bimbī … Sumanā … Mallikā … Tissā … Tissamātā … Soṇā … Soṇā’s mother … Kāṇā … Kāṇamātā … Uttarā Nanda’s mother … Visākhā Migāra’s mother … the lay woman Khujjuttarā … the lay woman Sāmāvatī … Suppavāsā the Koliyan … the lay woman Suppiyā … the housewife Nakula’s mother …
Aṅguttara Nikāya 8
Numbered Discourses 8

8..11.. - AN 8 vagga 11 Rāgapeyyāla: Abbreviated Texts Beginning With Greed




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11. Rāgapeyyālavagga
11. Abbreviated Texts Beginning With Greed
118
118
“Rāgassa, bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā.
“For insight into greed, eight things should be developed.
Katame aṭṭha?
What eight?
Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi—
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā”ti.
For insight into greed, these eight things should be developed.”
119
119
“Rāgassa, bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā.
“For insight into greed, eight things should be developed.
Katame aṭṭha?
What eight?
Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni,
Perceiving form internally, they see visions externally, limited, both pretty and ugly.
tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti.
Perceiving form internally, they see visions externally, limitless, both pretty and ugly. …
Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti.
Not perceiving form internally, they see visions externally, limited, both pretty and ugly. …
Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti.
Not perceiving form internally, they see visions externally, limitless, both pretty and ugly. …
Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni
Not perceiving form internally, they see visions externally, blue, with blue color, blue hue, and blue tint. …
pītāni pītavaṇṇāni … pe …
yellow …
lohitakāni lohitakavaṇṇāni … pe …
red …
odātāni odātavaṇṇāni … pe … odātanibhāsāni,
Not perceiving form internally, they see visions externally, white, with white color, white hue, and white tint.
tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti—
Mastering them, they perceive: ‘I know and see.’
rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā”.
For insight into greed, these eight things should be developed.”
120
120
“Rāgassa, bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā.
“For insight into greed, eight things should be developed.
Katame aṭṭha?
What eight?
Rūpī rūpāni passati, ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, subhanteva adhimutto hoti, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati—
Having form, they see visions … not perceiving form internally, they see visions externally … they’re focused only on beauty … going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …
rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā”.
For insight into greed, these eight things should be developed.”
121–​147
121–​147
“Rāgassa, bhikkhave, pariññāya … pe …
“For the complete understanding of greed …
parikkhayāya …
complete ending …
pahānāya …
giving up …
khayāya …
ending …
vayāya …
vanishing …
virāgāya …
fading away …
nirodhāya …
cessation …
cāgāya …
giving away …
paṭinissaggāya … pe …
letting go …
ime aṭṭha dhammā bhāvetabbā”.
these eight things should be developed.”
148–627.
148–627.
“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness … these eight things are to be developed.”
“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness … these eight things are to be developed.”
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.
The Book of the Eights is finished.
The Book of the Eights is finished.