4👑☸AN 6 vagga 4-5

AN 6 vagga 4. Deities 4. Devatāvagga

	(derived from B. Sujato 2018/12)

Aṅguttara Nikāya 6	Numbered Discourses 6

31. A Trainee (⤴)


31. Sekhasutta	31. A Trainee
“Chayime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	“These six things lead to the decline of a monk trainee.
Katame cha?	What six?
Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā—	They relish work, talk, sleep, and company. They don’t guard the sense doors, and they eat too much.
ime kho, bhikkhave, cha dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	These six things lead to the decline of a monk trainee.


Chayime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti.	These six things don’t lead to the decline of a monk trainee.
Katame cha?	What six?
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā—	They don’t relish work, talk, sleep, and company. They guard the sense doors, and they don’t eat too much.
ime kho, bhikkhave, cha dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti.	These six things don’t lead to the decline of a monk trainee.”

32. Non-decline (1st) (⤴)


32. Paṭhamaaparihānasutta	32. Non-decline (1st)
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca:	Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:


“Chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.	“Sir, these six things don’t lead to the decline of a monk.
Katame cha?	What six?
Satthugāravatā, dhammagāravatā, saṃghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā—	Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for diligence, and for hospitality.
ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī”ti.	These six things don’t lead to the decline of a monk.”
Idamavoca sā devatā.	That’s what that deity said,
Samanuñño satthā ahosi.	and the teacher approved.
Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.	Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.


Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:	Then, when the night had passed, the Buddha told the monks all that had happened, adding:
“imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca:
‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.
Katame cha?
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā—
ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti.
Idamavoca, bhikkhave, sā devatā.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.


Satthugaru dhammagaru,	“Respect for the Teacher and the teaching,
saṅghe ca tibbagāravo;	and keen respect for the Saṅgha;
Appamādagaru bhikkhu,	a monk who respects diligence
paṭisanthāragāravo;	and hospitality
Abhabbo parihānāya,	can’t decline,
nibbānasseva santike”ti.	and has drawn near to nirvana.”

33. Non-decline (2nd) (⤴)


33. Dutiyaaparihānasutta	33. Non-decline (2nd)
“Imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca:	“Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:
‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.	‘Sir, these six things don’t lead to the decline of a monk.
Katame cha?	What six?
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, hirigāravatā, ottappagāravatā—	Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for conscience, and for prudence.
ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti.	These six things don’t lead to the decline of a monk.’
Idamavoca, bhikkhave, sā devatā.	That is what that deity said.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.	Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.


Satthugaru dhammagaru,	Respect for the Teacher and the teaching,
saṅghe ca tibbagāravo;	and keen respect for the Saṅgha;
Hiriottappasampanno,	having both conscience and prudence,
sappatisso sagāravo;	reverential and respectful,
Abhabbo parihānāya,	such a one can’t decline,
nibbānasseva santike”ti.	and has drawn near to nirvana.”

34. With Mahāmoggallāna (⤴)


34. Mahāmoggallānasutta	34. With Mahāmoggallāna
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 āyasmato mahāmoggallānassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as Venerable Mahāmoggallāna was in private retreat this thought came to his mind:
“katamesānaṃ devānaṃ evaṃ ñāṇaṃ hoti:	“Which gods know that they are
‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?	stream-enterers, not liable to be reborn in the underworld, bound for awakening?”
Tena kho pana samayena tisso nāma bhikkhu adhunākālaṅkato aññataraṃ brahmalokaṃ upapanno hoti.	Now, at that time a monk called Tissa had recently passed away and been reborn in a Brahmā realm.
Tatrapi naṃ evaṃ jānanti:	There they knew that
“tisso brahmā mahiddhiko mahānubhāvo”ti.	Tissa the Brahmā was very mighty and powerful.


Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—jetavane antarahito tasmiṃ brahmaloke pāturahosi.	And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in that Brahmā realm.
Addasā kho tisso brahmā āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ.	Tissa saw Moggallāna coming off in the distance,
Disvāna āyasmantaṃ mahāmoggallānaṃ etadavoca:	and said to him:
“ehi kho, mārisa moggallāna; svāgataṃ, mārisa moggallāna;	“Come, my good Moggallāna! Welcome, my good Moggallāna!
cirassaṃ kho, mārisa moggallāna; imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.
Nisīda, mārisa moggallāna, idamāsanaṃ paññattan”ti.	Sit, my good Moggallāna, this seat is for you.”
Nisīdi kho āyasmā mahāmoggallāno paññatte āsane.	Moggallāna sat down on the seat spread out.
Tissopi kho brahmā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi.	Then Tissa bowed to Moggallāna and sat to one side.
Ekamantaṃ nisinnaṃ kho tissaṃ brahmānaṃ āyasmā mahāmoggallāno etadavoca:	Moggallāna said to him:


“Katamesānaṃ kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?	“Tissa, which gods know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?”
“Cātumahārājikānaṃ kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.	“The gods of the Four Great Kings know this.”


“Sabbesaññeva nu kho, tissa, cātumahārājikānaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?	“But do all of them know this?”
“Na kho, mārisa moggallāna, sabbesaṃ cātumahārājikānaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.	“No, my good Moggallāna, not all of them.
Ye kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena asamannāgatā dhamme aveccappasādena asamannāgatā saṅghe aveccappasādena asamannāgatā ariyakantehi sīlehi asamannāgatā na tesaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.	Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers.
Ye ca kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā, tesaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.	But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.”


“Cātumahārājikānaññeva nu kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti udāhu tāvatiṃsānampi devānaṃ … pe …	“But Tissa, is it only the gods of the Four Great Kings who know that they are stream-enterers, or do the gods of the Thirty Three …
yāmānampi devānaṃ …	the Gods of Yama …
tusitānampi devānaṃ …	the Joyful Gods …
nimmānaratīnampi devānaṃ …	the Gods Who Love to Create …
paranimmitavasavattīnampi devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?	and the Gods Who Control the Creations of Others know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?”
“Paranimmitavasavattīnampi kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.	“The gods of these various classes know this.”


“Sabbesaññeva nu kho, tissa, paranimmitavasavattīnaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?	“But do all of them know this?”
“Na kho, mārisa moggallāna, sabbesaṃ paranimmitavasavattīnaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.	“No, my good Moggallāna, not all of them.
Ye kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena asamannāgatā, dhamme aveccappasādena asamannāgatā, saṅghe aveccappasādena asamannāgatā, ariyakantehi sīlehi asamannāgatā, na tesaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.	Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers.
Ye ca kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā tesaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.	But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.”


Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṃ abhinanditvā anumoditvā: “seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ: ‘brahmaloke antarahito jetavane pāturahosī’”ti.	Moggallāna approved and agreed with what Tissa the Brahmā said. Then, as easily as a strong person would extend or contract their arm, he vanished from that Brahmā realm and reappeared in Jeta’s Grove.

35. Things That Play a Part in Realization (⤴)


35. Vijjābhāgiyasutta	35. Things That Play a Part in Realization
“Chayime, bhikkhave, dhammā vijjābhāgiyā.	“These six things play a part in realization.
Katame cha?	What six?
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā—	The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
ime kho, bhikkhave, cha dhammā vijjābhāgiyā”ti.	These are the six things that play a part in realization.”

36. Roots of Quarrels (⤴)


36. Vivādamūlasutta	36. Roots of Quarrels
“Chayimāni, bhikkhave, vivādamūlāni.	“monks, there are these six roots of quarrels.
Katamāni cha?	What six?
Idha, bhikkhave, bhikkhu kodhano hoti upanāhī.	Firstly, a monk is angry and hostile.
Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṃghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.	Such a monk lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.
Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṃghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṃghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.	If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing.
Evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha.	If you don’t see it, you should practice so that it doesn’t come up in the future.
Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.	That’s how to give up this bad root of quarrels, so it doesn’t come up in the future.


Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti paḷāsī … pe …	Furthermore, a monk is offensive and contemptuous …
issukī hoti maccharī …	They’re envious and mean …
saṭho hoti māyāvī …	devious and deceitful …
pāpiccho hoti micchādiṭṭhi …	with wicked desires and wrong view …
sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.	They’re attached to their own views, holding them tight, and refusing to let go.
Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.	Such a monk lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.
Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.	If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing.
Evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha.	If you don’t see it, you should practice so that it doesn’t come up in the future.
Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.	That’s how to give up this bad root of quarrels, so it doesn’t come up in the future.
Imāni kho, bhikkhave, cha vivādamūlānī”ti.	These are the six roots of quarrels.”

37. A Gift With Six Factors (⤴)


37. Chaḷaṅgadānasutta	37. A Gift With Six Factors
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena veḷukaṇḍakī nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṃghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpeti.	Now at that time Veḷukaṇṭakī, Nanda’s mother, was preparing a teacher’s offering for the monk Saṅgha headed by Sāriputta and Moggallāna.
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena veḷukaṇḍakiṃ nandamātaraṃ upāsikaṃ sāriputtamoggallānappamukhe bhikkhusaṃghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpentiṃ.	The Buddha saw her doing this, with his clairvoyance that is purified and superhuman,
Disvā bhikkhū āmantesi:	and he addressed the monks:
“esā, bhikkhave, veḷukaṇḍakī nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṃghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpeti.	“This Veḷukaṇṭakī, Nanda’s mother, is preparing a teacher’s offering for the monk Saṅgha headed by Sāriputta and Moggallāna.


Kathañca, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti?	And how does a teacher’s offering have six factors?
Idha, bhikkhave, dāyakassa tīṇaṅgāni honti, paṭiggāhakānaṃ tīṇaṅgāni.	Three factors apply to the donor and three to the recipients.
Katamāni dāyakassa tīṇaṅgāni?	What three factors apply to the donor?
Idha, bhikkhave, dāyako pubbeva dānā sumano hoti, dadaṃ cittaṃ pasādeti, datvā attamano hoti.	It’s when a donor is in a good mood before giving, while giving they feel confident, and after giving they’re uplifted.
Imāni dāyakassa tīṇaṅgāni.	These three factors apply to the donor.


Katamāni paṭiggāhakānaṃ tīṇaṅgāni?	What three factors apply to the recipients?
Idha, bhikkhave, paṭiggāhakā vītarāgā vā honti rāgavinayāya vā paṭipannā, vītadosā vā honti dosavinayāya vā paṭipannā, vītamohā vā honti mohavinayāya vā paṭipannā.	It’s when the recipients are free of greed, hate, and delusion, or practicing to be free of them.
Imāni paṭiggāhakānaṃ tīṇaṅgāni.	These three factors apply to the recipients.
Iti dāyakassa tīṇaṅgāni, paṭiggāhakānaṃ tīṇaṅgāni.	Thus three factors apply to the donor and three to the recipients.
Evaṃ kho, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti.	That’s how a teacher’s offering has six factors.


Evaṃ chaḷaṅgasamannāgatāya, bhikkhave, dakkhiṇāya na sukaraṃ puññassa pamāṇaṃ gahetuṃ:	It’s not easy to grasp the merit of such an offering by saying that
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti.	this is the extent of their overflowing merit, overflowing goodness that nurtures happiness and is conducive to heaven, ripening in happiness and leading to heaven. And it leads to what is likable, desirable, agreeable, to welfare and happiness.
Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchati.	It’s simply reckoned as an incalculable, immeasurable, great mass of merit.


Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ:	It’s like trying to grasp how much water is in the ocean. It’s not easy to say
‘ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānī’ti vā.	how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.
Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchati.	It’s simply reckoned as an incalculable, immeasurable, great mass of water.
Evamevaṃ kho, bhikkhave, evaṃ chaḷaṅgasamannāgatāya dakkhiṇāya na sukaraṃ puññassa pamāṇaṃ gahetuṃ:	In the same way, it’s not easy to grasp the merit of such an offering …
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti.
Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchatī”ti.


“Pubbeva dānā sumano,	A good mood before giving,
dadaṃ cittaṃ pasādaye;	confidence while giving,
Datvā attamano hoti,	feeling uplifted after giving:
esā yaññassa sampadā.	this is the perfect sacrifice.


Vītarāgā vītadosā,	Free of greed, free of hate,
vītamohā anāsavā;	free of delusion, undefiled;
Khettaṃ yaññassa sampannaṃ,	this is the field for the perfect sacrifice,
saññatā brahmacārayo.	the restrained spiritual practitioners.


Sayaṃ ācamayitvāna,	After rinsing,
datvā sakehi pāṇibhi;	you give with your own hands.
Attano parato ceso,	This sacrifice is very fruitful
yañño hoti mahapphalo.	for both yourself and others.


Evaṃ yajitvā medhāvī,	When an intelligent, faithful person,
saddho muttena cetasā;	sacrifices like this, with a mind of letting go,
Abyāpajjaṃ sukhaṃ lokaṃ,	that astute one is reborn
paṇḍito upapajjatī”ti.	in a happy, pleasing world.”

38. One’s Own Volition (⤴)


38. Attakārīsutta	38. One’s Own Volition
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi:	“Master Gotama, this is my doctrine and view:
‘natthi attakāro, natthi parakāro’”ti.	One does not act of one’s own volition, nor does one act of another’s volition.”
“Māhaṃ, brāhmaṇa, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā.	“Well, brahmin, I’ve never seen or heard of anyone holding such a doctrine or view.
Kathañhi nāma sayaṃ abhikkamanto, sayaṃ paṭikkamanto evaṃ vakkhati:	How on earth can someone who comes and goes on his own say that
‘natthi attakāro, natthi parakāro’ti.	one does not act of one’s own volition, nor does one act of another’s volition?


Taṃ kiṃ maññasi, brāhmaṇa, atthi ārabbhadhātū”ti?	What do you think, brahmin, is there an element of initiative?”
“Evaṃ, bho”.	“Yes, sir.”
“Ārabbhadhātuyā sati ārabbhavanto sattā paññāyantī”ti?	“Since this is so, do we find sentient beings who initiate activity?”
“Evaṃ, bho”.	“Yes, sir.”
“Yaṃ kho, brāhmaṇa, ārabbhadhātuyā sati ārabbhavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro.	“Since there is an element of initiative, and sentient beings who initiate activity are found, sentient beings act of their own volition or that of another.


Taṃ kiṃ maññasi, brāhmaṇa, atthi nikkamadhātu … pe …	What do you think, brahmin, is there an element of persistence …
atthi parakkamadhātu …	exertion …
atthi thāmadhātu …	strength …
atthi ṭhitidhātu …	perseverance …
atthi upakkamadhātū”ti?	energy?”
“Evaṃ, bho”.	“Yes, sir.”
“Upakkamadhātuyā sati upakkamavanto sattā paññāyantī”ti?	“Since this is so, do we find sentient beings who have energy?”
“Evaṃ, bho”.	“Yes, sir.”
“Yaṃ kho, brāhmaṇa, upakkamadhātuyā sati upakkamavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro.	“Since there is an element of energy, and sentient beings who have energy are found, sentient beings act of their own volition or that of another.


Māhaṃ, brāhmaṇa, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā.	Well, brahmin, I’ve never seen or heard of anyone holding such a doctrine or view.
Kathañhi nāma sayaṃ abhikkamanto sayaṃ paṭikkamanto evaṃ vakkhati:	How on earth can someone who comes and goes on his own say that
‘natthi attakāro natthi parakāro’”ti.	one does not act of one’s own volition, nor does one act of another’s volition?”


“Abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …
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.”

39. Sources (⤴)


39. Nidānasutta	39. Sources
“Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.	“monks, there are these three sources that give rise to deeds.
Katamāni tīṇi?	What three?
Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya.	Greed, hate, and delusion are sources that give rise to deeds.
Na, bhikkhave, lobhā alobho samudeti;	Greed doesn’t give rise to contentment.
atha kho, bhikkhave, lobhā lobhova samudeti.	Rather, greed just gives rise to greed.
Na, bhikkhave, dosā adoso samudeti;	Hate doesn’t give rise to love.
atha kho, bhikkhave, dosā dosova samudeti.	Rather, hate just gives rise to hate.
Na, bhikkhave, mohā amoho samudeti;	Delusion doesn’t give rise to understanding.
atha kho, bhikkhave, mohā mohova samudeti.	Rather, delusion just gives rise to delusion.
Na, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo.	It’s not because of deeds born of greed, hate, and delusion that gods, humans, or those in any other good places are found.
Atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.	Rather, it’s because of deeds born of greed, hate, and delusion that hell, the animal realm, the ghost realm, or any other bad places are found.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.	These are three sources that give rise to deeds.


Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.	monks, there are these three sources that give rise to deeds.
Katamāni tīṇi?	What three?
Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya.	Contentment, love, and understanding are sources that give rise to deeds.
Na, bhikkhave, alobhā lobho samudeti;	Contentment doesn’t give rise to greed.
atha kho, bhikkhave, alobhā alobhova samudeti.	Rather, contentment just gives rise to contentment.
Na, bhikkhave, adosā doso samudeti;	Love doesn’t give rise to hate.
atha kho, bhikkhave, adosā adosova samudeti.	Rather, love just gives rise to love.
Na, bhikkhave, amohā moho samudeti;	Understanding doesn’t give rise to delusion.
atha kho, bhikkhave, amohā amohova samudeti.	Rather, understanding just gives rise to understanding.
Na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.	It’s not because of deeds born of contentment, love, and understanding that hell, the animal realm, the ghost realm, or any other bad places are found.
Atha kho, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo.	Rather, it’s because of deeds born of contentment, love, and understanding that gods, humans, or those in any other good places are found.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā”ti.	These are three sources that give rise to deeds.”

40. With Kimbila (⤴)


40. Kimilasutta	40. With Kimbila
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kimilāyaṃ viharati niculavane.	At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood.
Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca:	Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti?	“What is the cause, sir, what is the reason why the true teaching does not last long after the final nirvana of the Realized One?”
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṃghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre agāravā viharanti appatissā.	“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, diligence, and hospitality after the final nirvana of the Realized One.
Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti”.	This is the cause, this is the reason why the true teaching does not last long after the final nirvana of the Realized One.”


“Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?	“What is the cause, sir, what is the reason why the true teaching does last long after the final nirvana of the Realized One?”
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā.	“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, diligence, and hospitality after the final nirvana of the Realized One.
Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.	This is the cause, this is the reason why the true teaching does last long after the final nirvana of the Realized One.”

41. A Tree Trunk (⤴)


41. Dārukkhandhasutta	41. A Tree Trunk
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ āyasmā sāriputto rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sambahulehi bhikkhūhi saddhiṃ gijjhakūṭā pabbatā orohanto addasa aññatarasmiṃ padese mahantaṃ dārukkhandhaṃ.	Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, descended the Vulture’s Peak together with several monks. At a certain spot he saw a large tree trunk,
Disvā bhikkhū āmantesi:	and he addressed the monks:
“passatha no, āvuso, tumhe amuṃ mahantaṃ dārukkhandhan”ti?	“Reverends, do you see this large tree trunk?”
“Evamāvuso”ti.	“Yes, reverend.”


“Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ pathavītveva adhimucceyya.	“If they wanted to, a monk with psychic powers who has mastered their mind could determine this tree trunk to be nothing but earth.
Taṃ kissa hetu?	Why is that?
Atthi, āvuso, amumhi dārukkhandhe pathavīdhātu, yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ pathavītveva adhimucceyya.	Because the earth element exists in the tree trunk. Relying on that a monk with psychic powers could determine it to be nothing but earth.
Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ āpotveva adhimucceyya … pe …	If they wanted to, a monk with psychic powers who has mastered their mind could determine this tree trunk to be nothing but water. …
tejotveva adhimucceyya …	Or they could determine it to be nothing but fire …
vāyotveva adhimucceyya …	Or they could determine it to be nothing but air …
subhantveva adhimucceyya …	Or they could determine it to be nothing but beautiful …
asubhantveva adhimucceyya.	Or they could determine it to be nothing but ugly.
Taṃ kissa hetu?	Why is that?
Atthi, āvuso, amumhi dārukkhandhe asubhadhātu, yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ asubhantveva adhimucceyyā”ti.	Because the element of ugliness exists in the tree trunk. Relying on that a monk with psychic powers could determine it to be nothing but ugly.”

42. With Nāgita (⤴)


42. Nāgitasutta	42. With Nāgita
Evaṃ me sutaṃ—	So I have heard.
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 vijjācaraṇasampanno … pe … 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.’
So imaṃ lokaṃ sadevakaṃ … pe … arahataṃ dassanaṃ hotī”ti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased; and he explains a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”
Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṃ 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 pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṃyeva uddissa bhikkhusaṅghañcā”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;	“Sir, may the Blessed One please relent now! May the Holy One relent!
adhivāsetu, sugato;
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.


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:
‘idānimaṃ 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. (1)	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. (2)	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. (3)	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 vimocessati, 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. (4)	So I’m pleased that that monk is living in the wilderness.


Idha panāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	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 home there.
Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. (5)	So I’m not pleased that that monk is living in the neighborhood of a village.


Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	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. (6)	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.”

AN 6 vagga 5. About Dhammika 5. Dhammikavagga

43. The Giant (⤴)


43. Nāgasutta	43. The Giant
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 bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi:	Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda:
“āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti.	“Come, Ānanda, let’s go to the Eastern Monastery, the stilt longhouse of Migāra’s mother for the day’s meditation.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.


Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbārāmo migāramātupāsādo tenupasaṅkami.	So the Buddha went with Ānanda to the Eastern Monastery.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi:	In the late afternoon the Buddha came out of retreat and addressed Ānanda:
“āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti.	“Come, Ānanda, let’s go to the eastern gate to bathe.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṃ.	So the Buddha went with Ānanda to the eastern gate to bathe.
Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.	When he had bathed and emerged from the water he stood in one robe drying himself.


Tena kho pana samayena rañño pasenadissa kosalassa seto nāma nāgo mahātūriyatāḷitavāditena pubbakoṭṭhakā paccuttarati.	Now, at that time King Pasenadi had a giant bull elephant called “White”. It emerged from the eastern gate to the beating and playing of musical instruments.
Apissu taṃ jano disvā evamāha:	When people saw it they exclaimed:
“abhirūpo vata bho rañño nāgo; dassanīyo vata bho rañño nāgo; pāsādiko vata, bho, rañño nāgo, kāyupapanno vata bho rañño nāgo”ti.	“The royal giant is so handsome! The royal giant is so good-looking! The royal giant is so lovely! The royal giant has such a huge body!”
Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca:	When they said this, Venerable Udāyī said to the Buddha:
“hatthimeva nu kho, bhante, mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha:	“Sir, is it only when they see elephants with such a huge, formidable body that people exclaim:
‘nāgo vata bho nāgo’ti, udāhu aññampi kañci mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha: ‘nāgo vata bho nāgo’”ti?	‘A giant, such a giant’? Or do they say it when they see any other creatures with huge, formidable bodies?”
“Hatthimpi kho, udāyi, mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha:	“Udāyī, when they see elephants with such a huge, formidable body people exclaim:
‘nāgo vata bho nāgo’ti.	‘A giant, such a giant!’
Assampi kho, udāyi, mahantaṃ brahantaṃ … pe …	And also when they see a horse with a huge, formidable body …
goṇampi kho, udāyi, mahantaṃ brahantaṃ … pe …	When they see a bull with a huge, formidable body …
uragampi kho, udāyi, mahantaṃ brahantaṃ … pe …	When they see a snake with a huge, formidable body …
rukkhampi kho, udāyi, mahantaṃ brahantaṃ … pe …	When they see a tree with a huge, formidable body …
manussampi kho, udāyi, mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha:	And when they see a human being with such a huge, formidable body people exclaim:
‘nāgo vata, bho, nāgo’ti.	‘A giant, such a giant!’
Api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṃ na karoti kāyena vācāya manasā, tamahaṃ ‘nāgo’ti brūmī”ti.	But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a ‘giant’ in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.”


“Acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Yāva subhāsitañcidaṃ, bhante, bhagavatā—	How well said this was by the Buddha:
api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṃ na karoti kāyena vācāya manasā, tamahaṃ ‘nāgo’ti brūmīti.	‘But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a “giant” in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.’
Idañca panāhaṃ, bhante, bhagavatā subhāsitaṃ imāhi gāthāhi anumodāmi—	And I celebrate the well-spoken words of the Buddha with these verses:


Manussabhūtaṃ sambuddhaṃ,	A person who has become awakened as a human being,
attadantaṃ samāhitaṃ;	self-tamed and undistractify-&-lucidifyd in samādhi,
Iriyamānaṃ brahmapathe,	following the spiritual path,
cittassūpasame rataṃ.	loves peace of mind.


Yaṃ manussā namassanti,	Revered by people,
sabbadhammāna pāraguṃ;	gone beyond all things,
Devāpi taṃ namassanti,	even the gods revere him;
iti me arahato sutaṃ.	so I’ve heard from the perfected one.


Sabbasaṃyojanātītaṃ,	He has transcended all fetters,
vanā nibbanamāgataṃ;	and escaped from entanglements.
Kāmehi nekkhammarataṃ,	Delighting in the renunciation of sensual pleasures,
muttaṃ selāva kañcanaṃ.	he’s freed like gold from stone.


Sabbe accarucī nāgo,	That giant outshines all,
himavāññe siluccaye;	as the Himalaya outshines other mountains.
Sabbesaṃ nāganāmānaṃ,	Of all those named ‘giant’,
saccanāmo anuttaro.	he is truly named, supreme.


Nāgaṃ vo kittayissāmi,	I’ll extol the giant for you,
na hi āguṃ karoti so;	for he does nothing monstrous.
Soraccaṃ avihiṃsā ca,	Gentleness and harmlessness
pādā nāgassa te duve.	are two feet of the giant.


Tapo ca brahmacariyaṃ,	Austerity and celibacy
caraṇā nāgassa tyāpare;	are his two other feet.
Saddhāhattho mahānāgo,	Faith is the giant’s trunk,
upekkhāsetadantavā.	and equanimity his white tusks.


Sati gīvā siro paññā,	rememberfulness is his neck, his head is wisdom—
vīmaṃsā dhammacintanā;	investigation and thinking about principles.
Dhammakucchisamātapo,	His belly is the sacred hearth of the Dhamma,
viveko tassa vāladhi.	and his tail is seclusion.


So jhāyī assāsarato,	Practicing jhāna, enjoying the breath,
ajjhattaṃ susamāhito;	he is serene within.
Gacchaṃ samāhito nāgo,	The giant is serene when walking,
ṭhito nāgo samāhito.	the giant is serene when standing,


Seyyaṃ samāhito nāgo,	the giant is serene when lying down,
nisinnopi samāhito;	and when sitting, the giant is serene.
Sabbattha saṃvuto nāgo,	The giant is restrained everywhere:
esā nāgassa sampadā.	this is the accomplishment of the giant.


Bhuñjati anavajjāni,	He eats blameless things,
sāvajjāni na bhuñjati;	he doesn’t eat blameworthy things.
Ghāsamacchādanaṃ laddhā,	When he gets food and clothes,
sannidhiṃ parivajjayaṃ.	he avoids storing them up.


Saṃyojanaṃ aṇuṃ thūlaṃ,	Having severed all bonds,
sabbaṃ chetvāna bandhanaṃ;	fetters large and small,
Yena yeneva gacchati,	wherever he goes,
anapekkhova gacchati.	he goes without concern.


Yathāpi udake jātaṃ,	A white lotus,
puṇḍarīkaṃ pavaḍḍhati;	fragrant and delightful,
Nupalippati toyena,	sprouts in water and grows there,
sucigandhaṃ manoramaṃ.	but the water doesn’t cling to it.


Tatheva loke sujāto,	Just so the Buddha is born in the world,
buddho loke viharati;	and lives in the world,
Nupalippati lokena,	but the world doesn’t stick to him,
toyena padumaṃ yathā.	as the water does not stick to the lotus.


Mahāginīva jalito,	A great blazing fire
anāhārūpasammati;	dies down when the fuel runs out.
Saṅkhāresūpasantesu,	When the coals have gone out
nibbutoti pavuccati.	it’s said to be ‘nirvana'd’.


Atthassāyaṃ viññāpanī,	This simile is taught by the discerning
upamā viññūhi desitā;	to express the meaning clearly.
Viññassanti mahānāgā,	Great giants will understand
nāgaṃ nāgena desitaṃ.	what the giant taught the giant.


Vītarāgo vītadoso,	Free of greed, free of hate,
Vītamoho anāsavo;	free of delusion, undefiled;
Sarīraṃ vijahaṃ nāgo,	the giant, giving up his body,
Parinibbissati anāsavo”ti.	will become nirvana'd without defilements.”

44. With Migasālā (⤴)


44. Migasālāsutta	44. With Migasālā
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat on the seat spread out.
Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho migasālā upāsikā āyasmantaṃ ānandaṃ etadavoca:	Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him:


“Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ?	“Sir, Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?
Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā.	My father Purāṇa was celibate, set apart, avoiding the common practice of sex.
So kālaṅkato bhagavatā byākato sakadāgāmī satto tusitaṃ kāyaṃ upapannoti.	When he passed away the Buddha declared that he was a once-returner, who was reborn in the group of Joyful Gods.
Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho.	But my uncle Isidatta was not celibate; he lived content with his wife.
Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṃ kāyaṃ upapannoti.	When he passed away the Buddha declared that he was also a once-returner, who was reborn in the group of Joyful Gods.
Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti?	How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?”
“Evaṃ kho panetaṃ, bhagini, bhagavatā byākatan”ti.	“You’re right, sister, but that’s how the Buddha declared it.”


Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi.	Then Ānanda, after receiving almsfood at Migasālā’s house, rose from his seat and left.
Atha kho āyasmā ānando pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then after the meal, on his return from alms-round, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened.



“Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe?	“Ānanda, who is this laywoman Migasālā, a foolish incompetent matron, with an matron’s wit? And who is it that knows how to assess individuals?
Chayime, ānanda, puggalā santo saṃvijjamānā lokasmiṃ.	These six people are found in the world.


Katame cha?	What six?
Idhānanda, ekacco puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena.	Take a certain person who is sweet-natured and pleasant to be with. And spiritual companions enjoy living together with them.
Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati.	And they’ve not listened or learned or comprehended theoretically or found even temporary freedom.
So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. (1)	When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.


Idha panānanda, ekacco puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena.	Take another person who is sweet-natured and pleasant to be with. And spiritual companions enjoy living together with them.
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.	And they’ve listened and learned and comprehended theoretically and found temporary freedom.
So kāyassa bhedā paraṃ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī. (2)	When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.


Tatrānanda, pamāṇikā pamiṇanti:	Judgmental people compare them, saying:
‘imassapi teva dhammā aparassapi teva dhammā, kasmā tesaṃ eko hīno eko paṇīto’ti.	‘This one has just the same qualities as the other, so why is one worse and one better?’
Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.	This will be for their lasting harm and suffering.


Tatrānanda, yvāyaṃ puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.	In this case, the person who is sweet-natured … and has listened, learned, comprehended theoretically, and found temporary freedom
Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca.	is better and finer than the other person.
Taṃ kissa hetu?	Why is that?
Imaṃ hānanda, puggalaṃ dhammasoto nibbahati,	Because the stream of the teaching carries them along.
tadantaraṃ ko jāneyya aññatra tathāgatena.	But who knows the difference between them except a Realized One?
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha;	So, Ānanda, don’t be judgmental about people.
mā puggalesu pamāṇaṃ gaṇhittha.	Don’t pass judgment on people.
Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto.	Those who pass judgment on people harm themselves.
Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ, yo vā panassa mādiso.	I, or someone like me, may pass judgment on people.


Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti.	Take another person who is angry and conceited, and from time to time has greedy thoughts.
Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati.	And they’ve not listened or learned or comprehended theoretically or found even temporary freedom.
So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. (3)	When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.


Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti.	Take another person who is angry and conceited, and from time to time has greedy thoughts. …
Tassa savanenapi kataṃ hoti … pe …	Because the stream of the teaching carries them along. …
no hānagāmī. (4)	When their body breaks up, after death, they’re headed for a better place, not a worse. They’re going to a better place, not a worse.


Tatrānanda, pamāṇikā pamiṇanti … pe …	Judgmental people compare them …
yo vā panassa mādiso.	I, or someone like me, may pass judgment on people.


Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti.	Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately.
Tassa savanenapi akataṃ hoti … pe … sāmāyikampi vimuttiṃ na labhati.	And they’ve not listened or learned or comprehended theoretically or found even temporary freedom.
So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. (5)	When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.


Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti.	Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately.
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.	But they’ve listened and learned and comprehended theoretically and found temporary freedom.
So kāyassa bhedā paraṃ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī. (6)	When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.


Tatrānanda, pamāṇikā pamiṇanti:	Judgmental people compare them, saying:
‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā tesaṃ eko hīno, eko paṇīto’ti?	‘This one has just the same qualities as the other, so why is one worse and one better?’
Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.	This will be for their lasting harm and suffering.


Tatrānanda, yassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.	In this case, the person who is angry and conceited, but has listened, learned, comprehended theoretically, and found temporary freedom
Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca.	is better and finer than the other person.
Taṃ kissa hetu?	Why is that?
Imaṃ hānanda, puggalaṃ dhammasoto nibbahati.	Because the stream of the teaching carries them along.
Tadantaraṃ ko jāneyya aññatra tathāgatena.	But who knows the difference between them except a Realized One?
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha;	So, Ānanda, don’t be judgmental about people.
mā puggalesu pamāṇaṃ gaṇhittha.	Don’t pass judgment on people.
Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto.	Those who pass judgment on people harm themselves.
Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ, yo vā panassa mādiso.	I, or someone like me, may pass judgment on people.


Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe.	Who is this laywoman Migasālā, a foolish incompetent matron, with a matron’s wit? And who is it that knows how to assess individuals?
Ime kho, ānanda, cha puggalā santo saṃvijjamānā lokasmiṃ.	These six people are found in the world.


Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi, tathārūpena sīlena isidatto samannāgato abhavissa. Nayidha purāṇo isidattassa gatimpi aññassa.	If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination.
Yathārūpāya ca, ānanda, paññāya isidatto samannāgato ahosi, tathārūpāya paññāya purāṇo samannāgato abhavissa. Nayidha isidatto purāṇassa gatimpi aññassa.	And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination.
Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā”ti.	So both individuals were lacking in one respect.”

45. Debt (⤴)


45. Iṇasutta	45. Debt
“Dāliddiyaṃ, bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino”ti?	“monks, isn’t poverty suffering in the world for a person who enjoys sensual pleasures?”
“Evaṃ, bhante”. (1)	“Yes, sir.”


“Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṃ ādiyati, iṇādānampi, bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino”ti?	“When a poor, penniless person falls into debt, isn’t being in debt also suffering in the world for a person who enjoys sensual pleasures?”
“Evaṃ, bhante”. (2)	“Yes, sir.”


“Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṃ ādiyitvā vaḍḍhiṃ paṭissuṇāti, vaḍḍhipi, bhikkhave, dukkhā lokasmiṃ kāmabhogino”ti?	“When a poor person who has fallen into debt agrees to pay interest, isn’t the interest also suffering in the world for a person who enjoys sensual pleasures?”
“Evaṃ, bhante”. (3)	“Yes, sir.”


“Yampi, bhikkhave, daliddo assako anāḷhiko vaḍḍhiṃ paṭissuṇitvā kālābhataṃ vaḍḍhiṃ na deti, codentipi naṃ;	“When a poor person who has fallen into debt and agreed to pay interest fails to pay it when it falls due, they get a warning.
codanāpi, bhikkhave, dukkhā lokasmiṃ kāmabhogino”ti?	Isn’t being warned suffering in the world for a person who enjoys sensual pleasures?”
“Evaṃ, bhante”. (4)	“Yes, sir.”


“Yampi, bhikkhave, daliddo assako anāḷhiko codiyamāno na deti, anucarantipi naṃ;	“When a poor person fails to pay after getting a warning, they’re prosecuted.
anucariyāpi, bhikkhave, dukkhā lokasmiṃ kāmabhogino”ti?	Isn’t being prosecuted suffering in the world for a person who enjoys sensual pleasures?”
“Evaṃ, bhante”. (5)	“Yes, sir.”


“Yampi, bhikkhave, daliddo assako anāḷhiko anucariyamāno na deti, bandhantipi naṃ;	“When a poor person fails to pay after being prosecuted, they’re imprisoned.
bandhanampi, bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino”ti?	Isn’t being imprisoned suffering in the world for a person who enjoys sensual pleasures?”
“Evaṃ, bhante”. (6)	“Yes, sir.”


“Iti kho, bhikkhave, dāliddiyampi dukkhaṃ lokasmiṃ kāmabhogino, iṇādānampi dukkhaṃ lokasmiṃ kāmabhogino, vaḍḍhipi dukkhā lokasmiṃ kāmabhogino, codanāpi dukkhā lokasmiṃ kāmabhogino, anucariyāpi dukkhā lokasmiṃ kāmabhogino, bandhanampi dukkhaṃ lokasmiṃ kāmabhogino;	“So monks, poverty, debt, interest, warnings, prosecution, and imprisonment are suffering in the world for those who enjoy sensual pleasures.
evamevaṃ kho, bhikkhave, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi kusalesu dhammesu, ottappaṃ natthi kusalesu dhammesu, vīriyaṃ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu—	In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities
ayaṃ vuccati, bhikkhave, ariyassa vinaye daliddo assako anāḷhiko.	is called poor and penniless in the training of the noble one.


Sa kho so, bhikkhave, daliddo assako anāḷhiko saddhāya asati kusalesu dhammesu, hiriyā asati kusalesu dhammesu, ottappe asati kusalesu dhammesu, vīriye asati kusalesu dhammesu, paññāya asati kusalesu dhammesu, kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	Since they have no faith, conscience, prudence, energy, or wisdom when it comes to skillful qualities, they do bad things by way of body, speech, and mind.
Idamassa iṇādānasmiṃ vadāmi.	This is how they’re in debt, I say.


So tassa kāyaduccaritassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati.	In order to conceal the bad things they do by way of body, speech, and mind they harbour corrupt wishes.
‘Mā maṃ jaññū’ti icchati, ‘mā maṃ jaññū’ti saṅkappati, ‘mā maṃ jaññū’ti vācaṃ bhāsati, ‘mā maṃ jaññū’ti kāyena parakkamati. So tassa vacīduccaritassa paṭicchādanahetu … pe … so tassa manoduccaritassa paṭicchādanahetu … pe … ‘mā maṃ jaññū’ti kāyena parakkamati.	They wish, plan, speak, and act with the thought: ‘May no-one find me out!’
Idamassa vaḍḍhiyā vadāmi.	This is how they pay interest, I say.


Tamenaṃ pesalā sabrahmacārī evamāhaṃsu:	Good-hearted spiritual companions say this about them:
‘ayañca so āyasmā evaṅkārī evaṃsamācāro’ti.	‘This venerable acts like this, and behaves like that.’
Idamassa codanāya vadāmi.	This is how they’re warned, I say.


Tamenaṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā vippaṭisārasahagatā pāpakā akusalavitakkā samudācaranti.	When they go to a wilderness, the root of a tree, or an empty hut, they’re beset by remorseful, unskillful thoughts.
Idamassa anucariyāya vadāmi.	This is how they’re prosecuted, I say.


Sa kho so, bhikkhave, daliddo assako anāḷhiko kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā nirayabandhane vā bajjhati tiracchānayonibandhane vā.	That poor, penniless person has done bad things by way of body, speech, and mind. When their body breaks up, after death, they’re trapped in the prison of hell or the animal realm.
Nāhaṃ, bhikkhave, aññaṃ ekabandhanampi samanupassāmi evaṃdāruṇaṃ evaṃkaṭukaṃ evaṃantarāyakaraṃ anuttarassa yogakkhemassa adhigamāya, yathayidaṃ, bhikkhave, nirayabandhanaṃ vā tiracchānayonibandhanaṃ vāti.	I don’t see a single prison that’s as brutal, as vicious, and such an obstacle to reaching the supreme sanctuary as the prison of hell or the animal realm.


Dāliddiyaṃ dukkhaṃ loke,	Poverty is said to be suffering in the world,
iṇādānañca vuccati;	and so is being in debt.
Daliddo iṇamādāya,	A poor person who has fallen in debt
bhuñjamāno vihaññati.	worries even when spending the loan.


Tato anucaranti naṃ,	And then they’re prosecuted,
bandhanampi nigacchati;	or even thrown in jail.
Etañhi bandhanaṃ dukkhaṃ,	Such imprisonment is true suffering
kāmalābhābhijappinaṃ.	for someone who prays for pleasure and possessions.


Tatheva ariyavinaye,	In the same way, in the noble one’s training
saddhā yassa na vijjati;	whoever has no faith,
Ahirīko anottappī,	no conscience or prudence,
pāpakammavinibbayo.	contemplates bad deeds.


Kāyaduccaritaṃ katvā,	After doing bad things
vacīduccaritāni ca;	by way of body,
Manoduccaritaṃ katvā,	speech, and mind,
‘mā maṃ jaññū’ti icchati.	they wish, ‘May no-one find me out!’


So saṃsappati kāyena,	Their behavior is creepy
vācāya uda cetasā;	by body, speech, and mind.
Pāpakammaṃ pavaḍḍhento,	They pile up bad deeds
tattha tattha punappunaṃ.	on and on, life after life.


So pāpakammo dummedho,	That stupid evildoer,
jānaṃ dukkaṭamattano;	knowing their own misdeeds,
Daliddo iṇamādāya,	is a poor person who has fallen in debt,
bhuñjamāno vihaññati.	and worries even when spending the loan.


Tato anucaranti naṃ,	And when in village or wilderness
saṅkappā mānasā dukhā;	they’re prosecuted
Gāme vā yadi vāraññe,	by painful mental plans,
yassa vippaṭisārajā.	which are born of remorse.


So pāpakammo dummedho,	That stupid evildoer,
jānaṃ dukkaṭamattano;	knowing their own misdeeds,
Yonimaññataraṃ gantvā,	goes to one of the animal realms,
niraye vāpi bajjhati.	or is trapped in hell.


Etañhi bandhanaṃ dukkhaṃ,	Such imprisonment is true suffering,
yamhā dhīro pamuccati;	from which a wise one is released.
Dhammaladdhehi bhogehi,	With confident heart, they give
dadaṃ cittaṃ pasādayaṃ.	with wealth that is properly earned.


Ubhayattha kaṭaggāho,	That faithful householder
saddhassa gharamesino;	wins both ways:
Diṭṭhadhammahitatthāya,	welfare and benefit in this life,
samparāyasukhāya ca;	and happiness in the next.
Evametaṃ gahaṭṭhānaṃ,	This is how, for a householder,
cāgo puññaṃ pavaḍḍhati.	merit grows by generosity.


Tatheva ariyavinaye,	In the same way, in the noble one’s training,
saddhā yassa patiṭṭhitā;	whoever is grounded in faith,
Hirīmano ca ottappī,	with conscience and prudence,
paññavā sīlasaṃvuto.	wise, and restrained in ethical conduct,


Eso kho ariyavinaye,	is said to live happily
‘sukhajīvī’ti vuccati;	in the noble one’s training.
Nirāmisaṃ sukhaṃ laddhā,	After gaining spiritual pleasure,
upekkhaṃ adhitiṭṭhati.	they concentrate on equanimity.


Pañca nīvaraṇe hitvā,	They give up the five hindrances,
niccaṃ āraddhavīriyo;	constantly energetic,
Jhānāni upasampajja,	and enter the jhānas,
ekodi nipako sato.	unified, self-disciplined, and rememberful.


Evaṃ ñatvā yathābhūtaṃ,	Truly knowing in this way
sabbasaṃyojanakkhaye;	the end of all fetters,
Sabbaso anupādāya,	by not grasping in any way,
sammā cittaṃ vimuccati.	their mind is rightly freed.


Tassa sammā vimuttassa,	To that poised one, rightly freed
ñāṇañce hoti tādino;	with the end of the fetters of rebirth,
‘Akuppā me vimuttī’ti,	the knowledge comes:
bhavasaṃyojanakkhaye.	‘My freedom is unshakable.’


Etaṃ kho paramaṃ ñāṇaṃ,	This is the ultimate knowledge.
etaṃ sukhamanuttaraṃ;	This is the supreme happiness.
Asokaṃ virajaṃ khemaṃ,	Sorrowless, stainless, secure:
etaṃ ānaṇyamuttaman”ti.	this is the highest freedom from debt.”

46. By Mahācunda (⤴)


46. Mahācundasutta	46. By Mahācunda
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sayaṃjātiyaṃ.	At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti.
Tatra kho āyasmā mahācundo bhikkhū āmantesi:	There he addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā mahācundo etadavoca:	Venerable Mahācunda said this:


“Idhāvuso, dhammayogā bhikkhū jhāyī bhikkhū apasādenti:	“Take a case where monks who practice discernment of principles rebuke monks who practice jhāna meditation:
‘ime pana jhāyinomhā, jhāyinomhāti jhāyanti pajjhāyanti nijjhāyanti avajjhāyanti.	‘They say, “We practice jhāna! We practice jhāna!” And they meditate and concentrate and contemplate and ruminate.
Kimime jhāyanti, kintime jhāyanti, kathaṃ ime jhāyantī’ti?	Why do they practice jhāna meditation? In what way do they practice jhāna meditation? How do they practice jhāna meditation?’
Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. (1)	In this case the monks who practice discernment of principles are not inspired, and the monks who practice jhāna meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.


Idha panāvuso, jhāyī bhikkhū dhammayoge bhikkhū apasādenti:	Now, take a case where monks who practice jhāna meditation rebuke monks who practice discernment of principles:
‘ime pana dhammayogamhā, dhammayogamhāti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā.	‘They say, “We practice discernment of principles! We practice discernment of principles!” But they’re restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds and undisciplined faculties.
Kimime dhammayogā, kintime dhammayogā, kathaṃ ime dhammayogā’ti?	Why do they practice discernment of principles? In what way do they practice discernment of principles? How do they practice discernment of principles?’
Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. (2)	In this case the monks who practice jhāna meditation are not inspired, and the monks who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.


Idha panāvuso, dhammayogā bhikkhū dhammayogānaññeva bhikkhūnaṃ vaṇṇaṃ bhāsanti, no jhāyīnaṃ bhikkhūnaṃ vaṇṇaṃ bhāsanti.	Now, take a case where monks who practice discernment of principles praise only others like them, not monks who practice jhāna meditation.
Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. (3)	In this case the monks who practice discernment of principles are not inspired, and the monks who practice jhāna meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.


Idha panāvuso, jhāyī bhikkhū jhāyīnaññeva bhikkhūnaṃ vaṇṇaṃ bhāsanti, no dhammayogānaṃ bhikkhūnaṃ vaṇṇaṃ bhāsanti.	And take a case where monks who practice jhāna meditation praise only others like them, not monks who practice discernment of principles.
Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. (4)	In this case the monks who practice jhāna meditation are not inspired, and the monks who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.


Tasmātihāvuso, evaṃ sikkhitabbaṃ:	So you should train like this:
‘dhammayogā samānā jhāyīnaṃ bhikkhūnaṃ vaṇṇaṃ bhāsissāmā’ti.	‘As monks who practice discernment of principles, we will praise monks who practice jhāna meditation.’
Evañhi vo, āvuso, sikkhitabbaṃ.	That’s how you should train.
Taṃ kissa hetu?	Why is that?
Acchariyā hete, āvuso, puggalā dullabhā lokasmiṃ, ye amataṃ dhātuṃ kāyena phusitvā viharanti. (5)	Because it’s incredibly rare to find individuals in the world who have direct meditative experience of the deathless.


Tasmātihāvuso, evaṃ sikkhitabbaṃ:	So you should train like this:
‘jhāyī samānā dhammayogānaṃ bhikkhūnaṃ vaṇṇaṃ bhāsissāmā’ti.	‘As monks who practice jhāna meditation, we will praise monks who practice discernment of principles.’
Evañhi vo, āvuso, sikkhitabbaṃ.	That’s how you should train.
Taṃ kissa hetu?	Why is that?
Acchariyā hete, āvuso, puggalā dullabhā lokasmiṃ ye gambhīraṃ atthapadaṃ paññāya ativijjha passantī”ti. (6)	Because it’s incredibly rare to find individuals in the world who see the meaning of a deep saying with penetrating wisdom.”

47. Realizable in This Very life (1st) (⤴)


47. Paṭhamasandiṭṭhikasutta	47. Realizable in This Very life (1st)
Atha kho moḷiyasīvako paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	And then the wanderer Moliyasīvaka went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho moḷiyasīvako paribbājako bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati.	“Sir, they speak of ‘a teaching realizable in this very life’.
Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?	In what way is the teaching realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”


“Tena hi, sīvaka, taññevettha paṭipucchāmi. Yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, Sīvaka, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, sīvaka,	What do you think, Sīvaka?
santaṃ vā ajjhattaṃ lobhaṃ ‘atthi me ajjhattaṃ lobho’ti pajānāsi, asantaṃ vā ajjhattaṃ lobhaṃ ‘natthi me ajjhattaṃ lobho’ti pajānāsī”ti?	When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?”
“Evaṃ, bhante”.	“Yes, sir.”
“Yaṃ kho tvaṃ, sīvaka, santaṃ vā ajjhattaṃ lobhaṃ ‘atthi me ajjhattaṃ lobho’ti pajānāsi, asantaṃ vā ajjhattaṃ lobhaṃ ‘natthi me ajjhattaṃ lobho’ti pajānāsi—	“Since you know this,
evampi kho, sīvaka, sandiṭṭhiko dhammo hoti … pe ….	this is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.


Taṃ kiṃ maññasi, sīvaka,	What do you think, Sīvaka?
santaṃ vā ajjhattaṃ dosaṃ … pe …	When there’s hate …
santaṃ vā ajjhattaṃ mohaṃ … pe …	delusion …
santaṃ vā ajjhattaṃ lobhadhammaṃ … pe …	greedy thoughts …
santaṃ vā ajjhattaṃ dosadhammaṃ … pe …	hateful thoughts …
santaṃ vā ajjhattaṃ mohadhammaṃ ‘atthi me ajjhattaṃ mohadhammo’ti pajānāsi, asantaṃ vā ajjhattaṃ mohadhammaṃ ‘natthi me ajjhattaṃ mohadhammo’ti pajānāsī”ti?	When there are delusional thoughts in you, do you understand ‘I have delusional thoughts in me’? And when there are no delusional thoughts in you, do you understand ‘I have no delusional thoughts in me’?”
“Evaṃ, bhante”.	“Yes, sir.”
“Yaṃ kho tvaṃ, sīvaka, santaṃ vā ajjhattaṃ mohadhammaṃ ‘atthi me ajjhattaṃ mohadhammo’ti pajānāsi, asantaṃ vā ajjhattaṃ mohadhammaṃ ‘natthi me ajjhattaṃ mohadhammo’ti pajānāsi—	“Since you know this,
evaṃ kho, sīvaka, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.	this is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”


“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.”

48. Realizable in This Very Life (2nd) (⤴)


48. Dutiyasandiṭṭhikasutta	48. Realizable in This Very Life (2nd)
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bho gotama, vuccati.	“Master Gotama, they speak of ‘a teaching realizable in this very life’.
Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?	In what way is the teaching realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”


“Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, brāhmaṇa,	What do you think, brahmin?
santaṃ vā ajjhattaṃ rāgaṃ ‘atthi me ajjhattaṃ rāgo’ti pajānāsi, asantaṃ vā ajjhattaṃ rāgaṃ ‘natthi me ajjhattaṃ rāgo’ti pajānāsī”ti?	When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?”
“Evaṃ, bho”.	“Yes, sir.”
“Yaṃ kho tvaṃ, brāhmaṇa, santaṃ vā ajjhattaṃ rāgaṃ ‘atthi me ajjhattaṃ rāgo’ti pajānāsi, asantaṃ vā ajjhattaṃ rāgaṃ ‘natthi me ajjhattaṃ rāgo’ti pajānāsi—	“Since you know this,
evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti … pe ….	this is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.


Taṃ kiṃ maññasi, brāhmaṇa,	What do you think, brahmin?
santaṃ vā ajjhattaṃ dosaṃ … pe …	When there’s hate …
santaṃ vā ajjhattaṃ mohaṃ … pe …	delusion …
santaṃ vā ajjhattaṃ kāyasandosaṃ … pe …	corruption that leads to physical deeds …
santaṃ vā ajjhattaṃ vacīsandosaṃ … pe …	corruption that leads to speech …
santaṃ vā ajjhattaṃ manosandosaṃ ‘atthi me ajjhattaṃ manosandoso’ti pajānāsi, asantaṃ vā ajjhattaṃ manosandosaṃ ‘natthi me ajjhattaṃ manosandoso’ti pajānāsī”ti?	When there’s corruption that leads to mental deeds in you, do you understand ‘I have corruption that leads to mental deeds in me’? And when there’s no corruption that leads to mental deeds in you, do you understand ‘I have no corruption that leads to mental deeds in me’?”
“Evaṃ, bho”.	“Yes, sir.”
“Yaṃ kho tvaṃ, brāhmaṇa, santaṃ vā ajjhattaṃ manosandosaṃ ‘atthi me ajjhattaṃ manosandoso’ti pajānāsi, asantaṃ vā ajjhattaṃ manosandosaṃ ‘natthi me ajjhattaṃ manosandoso’ti pajānāsi—	“Since you know this,
evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.	this is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”


“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …
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.”

49. With Khema (⤴)


49. Khemasutta	49. With Khema
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā ca khemo āyasmā ca sumano sāvatthiyaṃ viharanti andhavanasmiṃ.	Now at that time Venerable Khema and Venerable Sumana were staying near Sāvatthī in the Dark Forest.
Atha kho āyasmā ca khemo āyasmā ca sumano yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā khemo bhagavantaṃ etadavoca:	Then they went up to the Buddha, bowed, and sat down to one side. Venerable Khema said to the Buddha:


“Yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto tassa na evaṃ hoti:	“Sir, a monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—does not think:
‘atthi me seyyoti vā atthi me sadisoti vā atthi me hīnoti vā’”ti.	‘There is someone better than me, or equal to me, or worse than me.’”
Idamavocāyasmā khemo.	This is what Khema said,
Samanuñño satthā ahosi.	and the teacher approved.
Atha kho āyasmā khemo “samanuñño me satthā”ti uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then Khema, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.


Atha kho āyasmā sumano acirapakkante āyasmante kheme bhagavantaṃ etadavoca:	And then, not long after Khema had left, Sumana said to the Buddha:
“yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto tassa na evaṃ hoti:	“Sir, a monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—does not think:
‘natthi me seyyoti vā natthi me sadisoti vā natthi me hīnoti vā’”ti.	‘There is someone better than me, or equal to me, or worse than me.’”
Idamavocāyasmā sumano.	This is what Sumana said,
Samanuñño satthā ahosi.	and the teacher approved.
Atha kho āyasmā sumano “samanuñño me satthā”ti uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then Sumana, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.


Atha kho bhagavā acirapakkantesu āyasmante ca kheme āyasmante ca sumane bhikkhū āmantesi:	And then, soon after Khema and Sumana had left, the Buddha addressed the monks:
“evaṃ kho, bhikkhave, kulaputtā aññaṃ byākaronti.	“monks, this is how people from good families declare enlightenment.
Attho ca vutto attā ca anupanīto.	The goal is spoken of, but the self is not involved.
Atha ca pana idhekacce moghapurisā hasamānakā maññe aññaṃ byākaronti.	But it seems that there are some foolish people here who declare enlightenment as a joke.
Te pacchā vighātaṃ āpajjantīti.	Later they will fall into anguish.


Na ussesu na omesu,	They don’t rank themselves
Samatte nopanīyare;	as being higher, or lower, or equal.
Khīṇā jāti vusitaṃ brahmacariyaṃ,	Rebirth is ended, the spiritual journey has been completed.
Caranti saṃyojanavippamuttā”ti.	They live freed from fetters.”

50. Sense Restraint (⤴)


50. Indriyasaṃvarasutta	50. Sense Restraint
“Indriyasaṃvare, bhikkhave, asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ;	“monks, 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.	Suppose there was a tree that lacked branches and foliage.
Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi na pāripūriṃ gacchati, pheggupi na pāripūriṃ gacchati, sāropi na pāripūriṃ gacchati.	Its shoots, bark, softwood, and heartwood would not grow to fullness.
Evamevaṃ kho, bhikkhave, indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ … pe …	In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. …
vimuttiñāṇadassanaṃ.	One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.


Indriyasaṃvare, bhikkhave, 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 pāripūriṃ gacchati, pheggupi pāripūriṃ gacchati, sāropi pāripūriṃ gacchati.	Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness.
Evamevaṃ kho, bhikkhave, indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ … pe …	In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. …
vimuttiñāṇadassanan”ti.	One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

51. With Ānanda (⤴)


51. Ānandasutta	51. With Ānanda
Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta:


“Kittāvatā nu kho, āvuso sāriputta, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti?	“Reverend Sāriputta, how does a monk get to hear a teaching they haven’t heard before? How do they remember those teachings they have heard? How do they keep rehearsing the teachings they’ve already got to know? And how do they come to understand what they haven’t understood before?”
“Āyasmā kho ānando bahussuto.	“Well, Venerable Ānanda, you’re very learned.
Paṭibhātu āyasmantaṃyeva ānandan”ti.	Why don’t you clarify this yourself?”
“Tenahāvuso sāriputta, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Reverend Sāriputta, listen and pay close attention, I will speak.”
“Evamāvuso”ti kho āyasmā sāriputto āyasmato ānandassa paccassosi.	“Yes, reverend,” Sāriputta replied.
Āyasmā ānando etadavoca:	Ānanda said this:


“Idhāvuso sāriputta, bhikkhu dhammaṃ pariyāpuṇāti—	“Reverend Sāriputta, take a monk who memorizes the teaching—
suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
So yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ vāceti, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.	Then, just as they learned and memorized it, they teach others in detail, make them recite in detail, practice reciting in detail, and think about and consider the teaching in their heart, examining it with the mind.
Yasmiṃ āvāse therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā tasmiṃ āvāse vassaṃ upeti.	They enter the rains retreat in a monastery with senior monks who are very learned, knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines.
Te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:	From time to time they go up to those monks and ask them questions:
‘idaṃ, bhante, kathaṃ; imassa kvattho’ti?	‘Why, sir, does it say this? What does that mean?’
Te tassa āyasmato 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.
Ettāvatā kho, āvuso sāriputta, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti.	This is how a monk gets to hear a teaching they haven’t heard before. It’s how they remember those teachings they have heard. It’s how they keep rehearsing the teachings they’ve already got to know. And it’s how they come to understand what they haven’t understood before.”


“Acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāva subhāsitañcidaṃ āyasmatā ānandena.	“It’s incredible, reverend, it’s amazing! How well said this was by Venerable Ānanda!
Imehi ca mayaṃ chahi dhammehi samannāgataṃ āyasmantaṃ ānandaṃ dhārema.	And we will remember Venerable Ānanda as someone who has these six qualities.
Āyasmā hi ānando dhammaṃ pariyāpuṇāti—	For Ānanda memorizes the teaching …
suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ.
Āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ vāceti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.
Āyasmā ānando yasmiṃ āvāse therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā tasmiṃ āvāse vassaṃ upeti.
Te āyasmā ānando kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:
‘idaṃ, bhante, kathaṃ; imassa kvattho’ti?
Te āyasmato ānandassa avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodentī”ti.	Those venerables clarify to Ānanda what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.”

52. Aristocrats (⤴)


52. Khattiyasutta	52. Aristocrats
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	And then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:


“Khattiyā, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti?	“Aristocrats, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“Khattiyā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā balādhiṭṭhānā pathavībhinivesā issariyapariyosānā”ti. (1)	“Aristocrats, brahmin, have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to power. They insist on territory. Their ultimate goal is sovereignty.”


“Brāhmaṇā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti?	“Brahmins, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“Brāhmaṇā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā mantādhiṭṭhānā yaññābhinivesā brahmalokapariyosānā”ti. (2)	“Brahmins have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to the hymns. They insist on sacrifice. Their ultimate goal is the Brahmā realm.”


“Gahapatikā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti?	“Householders, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“Gahapatikā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā sippādhiṭṭhānā kammantābhinivesā niṭṭhitakammantapariyosānā”ti. (3)	“Householders have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to their profession. They insist on work. Their ultimate goal is to complete their work.”


“Itthī pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti?	“Women, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“Itthī kho, brāhmaṇa, purisādhippāyā alaṅkārūpavicārā puttādhiṭṭhānā asapattībhinivesā issariyapariyosānā”ti. (4)	“Women have a man as their ambition. They’re preoccupied with adornments. They’re dedicated to their children. They insist on being without a co-wife. Their ultimate goal is sovereignty.”


“Corā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti?	“Bandits, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“Corā kho, brāhmaṇa, ādānādhippāyā gahanūpavicārā satthādhiṭṭhānā andhakārābhinivesā adassanapariyosānā”ti. (5)	“Bandits have theft as their ambition. They’re preoccupied with a hiding place. They’re dedicated to their sword. They insist on darkness. Their ultimate goal is invisibility.”


“Samaṇā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti?	“Ascetics, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“Samaṇā kho, brāhmaṇa, khantisoraccādhippāyā paññūpavicārā sīlādhiṭṭhānā ākiñcaññābhinivesā nibbānapariyosānā”ti. (6)	“Ascetics have patience and gentleness as their ambition. They’re preoccupied with wisdom. They’re dedicated to ethical conduct. They insist on owning nothing. Their ultimate goal is nirvana.”


“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing!
Khattiyānampi bhavaṃ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca. Brāhmaṇānampi bhavaṃ gotamo jānāti … pe … gahapatīnampi bhavaṃ gotamo jānāti … itthīnampi bhavaṃ gotamo jānāti … corānampi bhavaṃ gotamo jānāti … samaṇānampi bhavaṃ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca.	Master Gotama knows the ambition, preoccupation, dedication, insistence, and ultimate goal of aristocrats, brahmins, householders, women, bandits, and ascetics.
Abhikkantaṃ, bho gotama … pe …	Excellent, Master Gotama! Excellent! …
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.”

53. Diligence (⤴)


53. Appamādasutta	53. Diligence
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:


“Atthi nu kho, bho gotama, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko”ti?	“Master Gotama, is there one thing that, when developed and cultivated, secures benefits for both the present life and lives to come?”
“Atthi kho, brāhmaṇa, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko”ti.	“There is, brahmin.”


“Katamo pana, bho gotama, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko”ti?	“So what is it?”
“Appamādo kho, brāhmaṇa, eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko.	“Diligence, brahmin, is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.


Seyyathāpi, brāhmaṇa, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti; hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ mahantattena.	The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all.
Evamevaṃ kho, brāhmaṇa, appamādo eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko. (1)	In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.


Seyyathāpi, brāhmaṇa, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṃ tāsaṃ aggamakkhāyati;	The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all.
evamevaṃ kho, brāhmaṇa … pe …. (2)	In the same way, diligence is one thing …


Seyyathāpi, brāhmaṇa, pabbajalāyako pabbajaṃ lāyitvā agge gahetvā odhunāti nidhunāti nicchādeti;	A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off.
evamevaṃ kho, brāhmaṇa … pe …. (3)	In the same way, diligence is one thing …


Seyyathāpi, brāhmaṇa, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭūpanibandhanāni sabbāni tāni tadanvayāni bhavanti;	When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.
evamevaṃ kho, brāhmaṇa … pe …. (4)	In the same way, diligence is one thing …


Seyyathāpi, brāhmaṇa, ye keci khuddarājāno sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṃ cakkavattī aggamakkhāyati;	All lesser rulers are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all.
evamevaṃ kho, brāhmaṇa … pe …. (5)	In the same way, diligence is one thing …


Seyyathāpi, brāhmaṇa, yā kāci tārakarūpānaṃ pabhā sabbā tā candassa pabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati;	The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all.
evamevaṃ kho, brāhmaṇa, appamādo eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ yo ca attho samparāyiko. (6)	In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.


Ayaṃ kho, brāhmaṇa, eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko”ti.	This is the one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.”


“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …
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.”

54. About Dhammika (⤴)


54. Dhammikasutta	54. About Dhammika
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena āyasmā dhammiko jātibhūmiyaṃ āvāsiko hoti sabbaso jātibhūmiyaṃ sattasu āvāsesu.	Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land.
Tatra sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya.	There he abused visiting monks; he insulted, harmed, attacked, and harassed them.
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.	The visiting monks who were treated in this way did not stay. They left, abandoning the monastery.


Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi:	Then the local lay followers thought to themselves:
“mayaṃ kho bhikkhusaṃghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.	“We have supplied the monk Saṅgha with robes, alms-food, lodgings, and medicines and supplies for the sick.
Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.	But the visiting monks don’t stay. They leave, abandoning the monastery.
Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti?	What is the cause, what is the reason for this?”
Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi:	Then the local lay followers thought to themselves:
“ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya.	“This Venerable Dhammika abuses visiting monks; he insults, harms, attacks, and harasses them.
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.	The visiting monks who were treated in this way do not stay. They leave, abandoning the monastery.
Yannūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāmā”ti.	Why don’t we banish Venerable Dhammika?”


Atha kho jātibhūmakā upāsakā yena āyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ:	Then the local lay followers went up to Venerable Dhammika and said to him:
“pakkamatu, bhante, āyasmā dhammiko imamhā āvāsā;	“Sir, please leave this monastery.
alaṃ te idha vāsenā”ti.	You’ve stayed here long enough.”
Atha kho āyasmā dhammiko tamhā āvāsā aññaṃ āvāsaṃ agamāsi.	Then Venerable Dhammika left and went to another monastery.
Tatrapi sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya.	There he abused visiting monks; he insulted, harmed, attacked, and harassed them.
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.	The visiting monks who were treated in this way did not stay. They left, abandoning the monastery.


Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi:	Then the local lay followers thought to themselves: …
“mayaṃ kho bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.
Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.
Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti?
Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi:
“ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya.
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.
Yannūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāmā”ti.


Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ:	They said to Venerable Dhammika:
“pakkamatu, bhante, āyasmā dhammiko imamhāpi āvāsā;	“Sir, please leave this monastery.
alaṃ te idha vāsenā”ti.	You’ve stayed here long enough.”
Atha kho āyasmā dhammiko tamhāpi āvāsā aññaṃ āvāsaṃ agamāsi.	Then Venerable Dhammika left and went to another monastery.
Tatrapi sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya.	There he abused visiting monks; he insulted, harmed, attacked, and harassed them.
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.	The visiting monks who were treated in this way did not stay. They left, abandoning the monastery.


Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi:	Then the local lay followers thought to themselves:
“mayaṃ kho bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.
Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.
Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti?
Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi: “ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati … pe ….
Yannūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāma sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti.	“Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?”
Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ:	Then the local lay followers went up to Venerable Dhammika and said to him:
“pakkamatu, bhante, āyasmā dhammiko sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti.	“Sir, please leave all seven monasteries in our native land.”
Atha kho āyasmato dhammikassa etadahosi:	Then Venerable Dhammika thought:
“pabbājito khomhi jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṃ sattahi āvāsehi.	“I’ve been banished by the local lay followers from all seven monasteries in my native land.
Kahaṃ nu kho dāni gacchāmī”ti?	Where am I to go now?”
Atha kho āyasmato dhammikassa etadahosi:	Then Venerable Dhammika thought:
“yannūnāhaṃ yena bhagavā tenupasaṅkameyyan”ti.	“Why don’t I go to see the Buddha?”


Atha kho āyasmā dhammiko pattacīvaramādāya yena rājagahaṃ tena pakkāmi.	Then Venerable Dhammika took his bowl and robe and set out for Rājagaha.
Anupubbena yena rājagahaṃ gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ dhammikaṃ bhagavā etadavoca:	Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“handa kuto nu tvaṃ, brāhmaṇa dhammika, āgacchasī”ti?	“So, Brahmin Dhammika, where have you come from?”
“Pabbājito ahaṃ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti.	“Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.”
“Alaṃ, brāhmaṇa dhammika, kiṃ te iminā, yaṃ taṃ tato tato pabbājenti, so tvaṃ tato tato pabbājito mameva santike āgacchasi.	“Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me.


Bhūtapubbaṃ, brāhmaṇa dhammika, sāmuddikā vāṇijā tīradassiṃ sakuṇaṃ gahetvā nāvāya samuddaṃ ajjhogāhanti.	Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird.
Te atīradakkhiṇiyā nāvāya tīradassiṃ sakuṇaṃ muñcanti.	When their ship was out of sight of land, they released the bird.
So gacchateva puratthimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ, gacchati anudisaṃ.	It flew right away to the east, the west, the north, the south, upwards, and in-between.
Sace so samantā tīraṃ passati, tathāgatakova hoti.	If it saw land on any side, it went there and stayed.
Sace pana so samantā tīraṃ na passati tameva nāvaṃ paccāgacchati.	But if it saw no land on any side it returned to the ship.
Evamevaṃ kho, brāhmaṇa dhammika, yaṃ taṃ tato tato pabbājenti so tvaṃ tato tato pabbājito mameva santike āgacchasi.	In the same way, now that you’ve been banished from all of those places, you have come to me.


Bhūtapubbaṃ, brāhmaṇa dhammika, rañño korabyassa suppatiṭṭho nāma nigrodharājā ahosi pañcasākho sītacchāyo manoramo.	Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely.
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṃ.	Its canopy spread over twelve leagues, while the network of roots spread for five leagues.
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa tāva mahantāni phalāni ahesuṃ;	Its fruits were as large as
seyyathāpi nāma āḷhakathālikā.	a rice pot.
Evamassa sādūni phalāni ahesuṃ;	And they were as sweet as
seyyathāpi nāma khuddaṃ madhuṃ anelakaṃ.	pure wild honey.
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa ekaṃ khandhaṃ rājā paribhuñjati saddhiṃ itthāgārena, ekaṃ khandhaṃ balakāyo paribhuñjati, ekaṃ khandhaṃ negamajānapadā paribhuñjanti, ekaṃ khandhaṃ samaṇabrāhmaṇā paribhuñjanti, ekaṃ khandhaṃ migā paribhuñjanti.	The king and harem made use of one trunk, the troops another, the people of town and country another, ascetics and brahmins another, and beasts and birds another.
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṃ aññamaññassa phalāni hiṃsanti.	No-one guarded the fruit, yet no-one damaged another’s fruits.


Atha kho, brāhmaṇa dhammika, aññataro puriso suppatiṭṭhassa nigrodharājassa yāvadatthaṃ phalāni bhakkhitvā sākhaṃ bhañjitvā pakkāmi.	Then a certain person ate as much as he liked of the fruit, then broke off a branch and left.
Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthāya devatāya etadahosi:	Then the deity haunting the royal banyan tree thought:
‘acchariyaṃ vata bho, abbhutaṃ vata bho.	‘It’s incredible, it’s amazing!
Yāva pāpo manusso, yatra hi nāma suppatiṭṭhassa nigrodharājassa yāvadatthaṃ phalāni bhakkhitvā sākhaṃ bhañjitvā pakkamissati, yannūna suppatiṭṭho nigrodharājā āyatiṃ phalaṃ na dadeyyā’ti.	How wicked this person is, to eat as much as they like, then break off a branch and leave! Why don’t I make sure that the royal banyan tree gives no fruit in future?’
Atha kho, brāhmaṇa dhammika, suppatiṭṭho nigrodharājā āyatiṃ phalaṃ na adāsi.	Then the royal banyan tree gave no more fruit.


Atha kho, brāhmaṇa dhammika, rājā korabyo yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca:	Then King Koravya went up to Sakka, lord of gods, and said to him:
‘yagghe, mārisa, jāneyyāsi suppatiṭṭho nigrodharājā phalaṃ na detī’ti.	‘Please sir, you should know that the royal banyan tree called Well Planted gives no fruit.’
Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṃ nigrodharājaṃ pavattesi ummūlamakāsi.	Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree.
Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthā devatā dukkhī dummanā assumukhī rudamānā ekamantaṃ aṭṭhāsi.	Then the deity haunting the tree stood to one side, miserable and sad, weeping, with a tearful face.


Atha kho, brāhmaṇa dhammika, sakko devānamindo yena suppatiṭṭhe nigrodharāje adhivatthā devatā tenupasaṅkami; upasaṅkamitvā suppatiṭṭhe nigrodharāje adhivatthaṃ devataṃ etadavoca:	Then Sakka went up to that deity, and said:
‘kiṃ nu tvaṃ, devate, dukkhī dummanā assumukhī rudamānā ekamantaṃ ṭhitā’ti?	‘Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?’
‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti.	‘Because, my good sir, a violent storm came and felled and uprooted my home.’
‘Api nu tvaṃ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti?	‘Well, did you stand by your tree’s duty when the storm came?’
‘Kathaṃ pana, mārisa, rukkho rukkhadhamme ṭhito hotī’ti?	‘But my good sir, how does a tree stand by its duty?’
‘Idha, devate, rukkhassa mūlaṃ mūlatthikā haranti, tacaṃ tacatthikā haranti, pattaṃ pattatthikā haranti, pupphaṃ pupphatthikā haranti, phalaṃ phalatthikā haranti.	‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need.
Na ca tena devatāya anattamanatā vā anabhinandi vā karaṇīyā.	Yet the deity is not displeased or upset because of this.
Evaṃ kho, devate, rukkho rukkhadhamme ṭhito hotī’ti.	This is how a tree stands by its duty.’
‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti.	‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’
‘Sace kho tvaṃ, devate, rukkhadhamme tiṭṭheyyāsi, siyā te bhavanaṃ yathāpure’ti.	‘God, if you were to stand by a tree’s duty, your home may be as it was before.’
‘Ṭhassāmahaṃ, mārisa, rukkhadhamme, hotu me bhavanaṃ yathāpure’ti.	‘I will stand by a tree’s duty! May my home be as it was before!’


Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṃ nigrodharājaṃ ussāpesi, sacchavīni mūlāni ahesuṃ.	Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed.
Evamevaṃ kho, brāhmaṇa dhammika, api nu taṃ samaṇadhamme ṭhitaṃ jātibhūmakā upāsakā pabbājesuṃ sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti?	In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?”
“Kathaṃ pana, bhante, samaṇo samaṇadhamme ṭhito hotī”ti?	“But sir, how do I stand by an ascetic’s duty?”
“Idha, brāhmaṇa dhammika, samaṇo akkosantaṃ na paccakkosati, rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati.	“When someone abuses, annoys, or argues with an ascetic, the ascetic doesn’t abuse, annoy, or argue back at them.
Evaṃ kho, brāhmaṇa dhammika, samaṇo samaṇadhamme ṭhito hotī”ti.	That’s how an ascetic stands by an ascetic’s duty.”
“Aṭṭhitaṃyeva maṃ, bhante, samaṇadhamme jātibhūmakā upāsakā pabbājesuṃ sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti.	“I was not standing by an ascetic’s duty when the local lay followers banished me from all seven of the monasteries in my native land.”


“Bhūtapubbaṃ, brāhmaṇa dhammika, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo.	“Once upon a time, there was a Teacher called Sunetta. He was a religious founder and was free of sensual desire.
Sunettassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṃ.	He had many hundreds of disciples.
Sunetto satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi.	He taught them the path to rebirth in the company of Brahmā.
Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni na pasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu.	Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.
Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu. (1)	Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm.


Bhūtapubbaṃ, brāhmaṇa dhammika, mūgapakkho nāma satthā ahosi … pe … (2)	Once upon a time there was a teacher called Mūgapakkha …


Aranemi nāma satthā ahosi … (3)	Aranemi …


… Kuddālako nāma satthā ahosi … (4)	Kuddālaka …


… Hatthipālo nāma satthā ahosi … (5)	Hatthipāla …


… Jotipālo nāma satthā ahosi titthakaro kāmesu vītarāgo.	Jotipāla. He was a religious founder and was free of sensual desire.
Jotipālassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṃ.	He had many hundreds of disciples.
Jotipālo satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi.	He taught them the way to rebirth in the company of Brahmā.
Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni na pasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu.	Those lacking confidence in Jotipāla were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.
Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu. (6)	Those full of confidence in Jotipāla were—when their body broke up, after death—reborn in a good place, a heavenly realm.


Taṃ kiṃ maññasi, brāhmaṇa dhammika,	What do you think, Brahmin Dhammika?
yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṃghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyyā”ti?	If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not make much bad karma?”
“Evaṃ, bhante”.	“Yes, sir.”
“Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṃghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyya.	“They would indeed.
Yo ekaṃ diṭṭhisampannaṃ puggalaṃ paduṭṭhacitto akkosati paribhāsati, ayaṃ tato bahutaraṃ apuññaṃ pasavati.	But someone who abuses and insults a single person accomplished in view with malicious intent makes even more bad karma.
Taṃ kissa hetu?	Why is that?
Nāhaṃ, brāhmaṇa dhammika, ito bahiddhā evarūpiṃ khantiṃ vadāmi, yathāmaṃ sabrahmacārīsu.	Brahmin Dhammika, I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions.
Tasmātiha, brāhmaṇa dhammika, evaṃ sikkhitabbaṃ:	So you should train like this:
‘na no samasabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti.	‘We will have no malicious intent for those who we want to have as our spiritual companions.’
Evañhi te, brāhmaṇa dhammika, sikkhitabbanti.	That is how you should train.


Sunetto mūgapakkho ca,	Sunetta and Mūgapakkha,
aranemi ca brāhmaṇo;	and Aranemi the brahmin,
Kuddālako ahu satthā,	Hatthipāla the student,
hatthipālo ca māṇavo.	and Kuddālaka were Teachers.


Jotipālo ca govindo,	And Jotipāla Govinda
ahu sattapurohito;	was priest for seven kings.
Ahiṃsakā atītaṃse,	These six famous teachers,
cha satthāro yasassino.	harmless ones of the past,


Nirāmagandhā karuṇedhimuttā,	were free of the stench of decay, compassionate,
Kāmasaṃyojanātigā;	gone beyond the fetter of sensuality.
Kāmarāgaṃ virājetvā,	Detached from sensual desire,
Brahmalokūpagā ahuṃ.	they were reborn in the Brahmā realm.


Ahesuṃ sāvakā tesaṃ,	Many hundreds of
Anekāni satānipi;	their disciples were also
Nirāmagandhā karuṇedhimuttā,	free of the stench of decay, compassionate,
Kāmasaṃyojanātigā;	gone beyond the fetter of sensuality.
Kāmarāgaṃ virājetvā,	Detached from sensual desire,
Brahmalokūpagā ahuṃ.	they were reborn in the Brahmā realm.


Yete isī bāhirake,	A man who insults
vītarāge samāhite;	with hateful intent
Paduṭṭhamanasaṅkappo,	these outside hermits,
yo naro paribhāsati;	free of desire, undistractify-&-lucidifyd in samādhi,
Bahuñca so pasavati,	makes much bad karma.
apuññaṃ tādiso naro.


Yo cekaṃ diṭṭhisampannaṃ,	But the man who insults
Bhikkhuṃ buddhassa sāvakaṃ;	with hateful intent
Paduṭṭhamanasaṅkappo,	a single person accomplished in view,
Yo naro paribhāsati;	a monk disciple of the Buddha,
Ayaṃ tato bahutaraṃ,	makes even more bad karma.
Apuññaṃ pasave naro.


Na sādhurūpaṃ āsīde,	You shouldn’t attack a holy person,
diṭṭhiṭṭhānappahāyinaṃ;	who has given up the grounds for views.
Sattamo puggalo eso,	This person is called
ariyasaṅghassa vuccati.	the seventh of the noble Saṅgha.


Avītarāgo kāmesu,	They’re not free of desire for sensual pleasures,
yassa pañcindriyā mudū;	and their faculties are still immature:
Saddhā sati ca vīriyaṃ,	faith, rememberfulness, and energy,
samatho ca vipassanā.	serenity and discernment.


Tādisaṃ bhikkhumāsajja,	If you attack such a monk,
pubbeva upahaññati;	you first hurt yourself.
Attānaṃ upahantvāna,	Having hurt yourself,
pacchā aññaṃ vihiṃsati.	you harm the other.


Yo ca rakkhati attānaṃ,	But if you protect yourself,
rakkhito tassa bāhiro;	the other is also protected.
Tasmā rakkheyya attānaṃ,	So you should protect yourself.
akkhato paṇḍito sadā”ti.	An astute person is always uninjured.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 6 vagga 4-5

AN 6 vagga 4-5

AN 6 vagga 4. Deities 4. Devatāvagga

31. A Trainee (⤴)

32. Non-decline (1st) (⤴)

33. Non-decline (2nd) (⤴)

34. With Mahāmoggallāna (⤴)

35. Things That Play a Part in Realization (⤴)

36. Roots of Quarrels (⤴)

37. A Gift With Six Factors (⤴)

38. One’s Own Volition (⤴)

39. Sources (⤴)

40. With Kimbila (⤴)

41. A Tree Trunk (⤴)

42. With Nāgita (⤴)

AN 6 vagga 5. About Dhammika 5. Dhammikavagga

43. The Giant (⤴)

44. With Migasālā (⤴)

45. Debt (⤴)

46. By Mahācunda (⤴)

47. Realizable in This Very life (1st) (⤴)

48. Realizable in This Very Life (2nd) (⤴)

49. With Khema (⤴)

50. Sense Restraint (⤴)

51. With Ānanda (⤴)

52. Aristocrats (⤴)

53. Diligence (⤴)

54. About Dhammika (⤴)

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