| (derived from B. Sujato 2018/12) | |
Aṅguttara Nikāya 9 |
Numbered Discourses 9 |
2. Sīhanādavagga |
2. The Lion’s Roar |
11. Sīhanādasutta |
11. Sāriputta’s Lion’s Roar |
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 āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca: |
Then Venerable Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him: |
“vuttho me, bhante, sāvatthiyaṃ vassāvāso. |
“Sir, I have completed the rainy season residence at Sāvatthī. |
Icchāmahaṃ, bhante, janapadacārikaṃ pakkamitun”ti. |
I wish to depart to wander the countryside.” |
“Yassadāni tvaṃ, sāriputta, kālaṃ maññasī”ti. |
“Please, Sāriputta, go at your convenience.” |
Atha kho āyasmā sāriputto uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then Sāriputta got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. |
Atha kho aññataro bhikkhu acirapakkante āyasmante sāriputte bhagavantaṃ etadavoca: |
And then, not long after Sāriputta had left, a certain monk said to the Buddha: |
“āyasmā maṃ, bhante, sāriputto āsajja appaṭinissajja cārikaṃ pakkanto”ti. |
“Sir, Venerable Sāriputta attacked me and left without saying sorry.” |
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi: |
So the Buddha said to a certain monk: |
“ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehi: |
“Please, monk, in my name tell Sāriputta that |
‘satthā taṃ, āvuso sāriputta, āmantetī’”ti. |
the teacher summons him.” |
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca: |
“Yes, sir,” that monk replied. He went to Sāriputta and said to him: |
“satthā taṃ, āvuso sāriputta, āmantetī”ti. |
“Reverend Sāriputta, the teacher summons you.” |
“Evamāvuso”ti kho āyasmā sāriputto tassa bhikkhuno paccassosi. |
“Yes, reverend,” Sāriputta replied. |
Tena kho pana samayena āyasmā ca mahāmoggallāno āyasmā ca ānando avāpuraṇaṃ ādāya vihāre āhiṇḍanti: |
Now at that time Venerables Mahāmoggallāna and Ānanda took a key and went from dwelling to dwelling, saying: |
“abhikkamathāyasmanto, abhikkamathāyasmanto. |
“Come forth, venerables! Come forth, venerables! |
Idānāyasmā sāriputto bhagavato sammukhā sīhanādaṃ nadissatī”ti. |
Now Venerable Sāriputta will roar his lion’s roar in the presence of the Buddha!” |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca: |
Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: |
“idha te, sāriputta, aññataro sabrahmacārī khīyanadhammaṃ āpanno: |
“Sāriputta, one of your spiritual companions has made this complaint: |
‘āyasmā maṃ, bhante, sāriputto āsajja appaṭinissajjacārikaṃ pakkanto’”ti. |
‘Venerable Sāriputta attacked me and left without saying sorry.’” |
“Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. |
“Sir, someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, pathaviyaṃ sucimpi nikkhipanti asucimpi nikkhipanti gūthagatampi nikkhipanti muttagatampi nikkhipanti kheḷagatampi nikkhipanti pubbagatampi nikkhipanti lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā; |
Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this. |
evamevaṃ kho ahaṃ, bhante, pathavīsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
In the same way, I live with a heart like the earth, abundant, expansive, limitless, free of enmity and ill will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (1) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, āpasmiṃ sucimpi dhovanti asucimpi dhovanti gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; |
Suppose they were to wash both clean and unclean things in water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. … |
evamevaṃ kho ahaṃ, bhante, āposamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
In the same way, I live with a heart like water, abundant, expansive, limitless, free of enmity and ill will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (2) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, tejo sucimpi ḍahati asucimpi ḍahati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi ḍahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; |
Suppose a fire was to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. … |
evamevaṃ kho ahaṃ, bhante, tejosamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
In the same way, I live with a heart like fire, abundant, expansive, limitless, free of enmity and ill will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (3) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, vāyo sucimpi upavāyati asucimpi upavāyati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; |
Suppose the wind was to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. … |
evamevaṃ kho ahaṃ, bhante, vāyosamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
In the same way, I live with a heart like the wind, abundant, expansive, limitless, free of enmity and ill will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (4) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, rajoharaṇaṃ sucimpi puñchati asucimpi puñchati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi puñchati, na ca tena rajoharaṇaṃ aṭṭīyati vā harāyati vā jigucchati vā; |
Suppose a rag was to wipe up both clean and unclean things, like feces, urine, spit, pus, and blood. The rag isn’t horrified, repelled, and disgusted because of this. … |
evamevaṃ kho ahaṃ, bhante, rajoharaṇasamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
In the same way, I live with a heart like a rag, abundant, expansive, limitless, free of enmity and ill will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (5) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, caṇḍālakumārako vā caṇḍālakumārikā vā kaḷopihattho nantakavāsī gāmaṃ vā nigamaṃ vā pavisanto nīcacittaṃyeva upaṭṭhapetvā pavisati; |
Suppose an outcast boy or girl, holding a pot and clad in rags, were to enter a town or village. They’d enter with a humble mind. |
evamevaṃ kho ahaṃ, bhante, caṇḍālakumārakacaṇḍālakumārikāsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
In the same way, I live with a heart like an outcast boy or girl, abundant, limitless, measureless, free of enmity and ill will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (6) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, usabho chinnavisāṇo sūrato sudanto suvinīto rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ anvāhiṇḍanto na kiñci hiṃsati pādena vā visāṇena vā; |
Suppose there was a bull with his horns cut, gentle, well tamed and well trained. He’d wander from street to street and square to square without hurting anyone with his feet or horns. |
evamevaṃ kho ahaṃ, bhante, usabhachinnavisāṇasamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
In the same way, I live with a heart like a bull with horns cut, abundant, expansive, limitless, free of enmity and ill will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (7) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya; |
Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. If the corpse of a snake or a dog or a human was hung around their neck, they’d be horrified, repelled, and disgusted. |
evamevaṃ kho ahaṃ, bhante, iminā pūtikāyena aṭṭīyāmi harāyāmi jigucchāmi. |
In the same way, I’m horrified, repelled, and disgusted by this rotten body. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (8) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, puriso medakathālikaṃ parihareyya chiddāvachiddaṃ uggharantaṃ paggharantaṃ; |
Suppose someone was to carry around a bowl of fat that was leaking and oozing from holes and cracks. |
evamevaṃ kho ahaṃ, bhante, imaṃ kāyaṃ pariharāmi chiddāvachiddaṃ uggharantaṃ paggharantaṃ. |
In the same way, I carry around this body that’s leaking and oozing from holes and cracks. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyyā”ti. (9) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry.” |
Atha kho so bhikkhu uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca: |
Then that monk rose from his seat, placed his robe over one shoulder, bowed with his head at the Buddha’s feet, and said: |
“accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo ahaṃ āyasmantaṃ sāriputtaṃ asatā tucchā musā abhūtena abbhācikkhiṃ. |
“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak ill of Venerable Sāriputta with a false, baseless, lying, untruthful claim. |
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhatu āyatiṃ saṃvarāyā”ti. |
Please, sir, accept my mistake for what it is, so I will restrain myself in future.” |
“Taggha taṃ, bhikkhu, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo tvaṃ sāriputtaṃ asatā tucchā musā abhūtena abbhācikkhi. |
“Indeed, monk, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. |
Yato ca kho tvaṃ, bhikkhu, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. |
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. |
Vuḍḍhihesā, bhikkhu, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiṃ saṃvaraṃ āpajjatī”ti. |
For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.” |
Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi: |
Then the Buddha said to Venerable Sāriputta: |
“khama, sāriputta, imassa moghapurisassa, purā tassa tattheva sattadhā muddhā phalatī”ti. |
“Sāriputta, forgive that foolish man before his head explodes into seven pieces right here.” |
“Khamāmahaṃ, bhante, tassa āyasmato sace maṃ so āyasmā evamāha: |
“I will pardon that venerable if he asks me: |
‘khamatu ca me so āyasmā’”ti. |
‘May the venerable please pardon me too.’” |
12. Saupādisesasutta |
12. With Something Left Over |
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 āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. |
Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. |
Atha kho āyasmato sāriputtassa etadahosi: |
Then he thought: |
“atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, |
“It’s too early to wander for alms in Sāvatthī. |
yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti. |
Why don’t I go to the monastery of the wanderers who follow other paths?” |
Atha kho āyasmā sāriputto yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. |
Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. |
When the greetings and polite conversation were over, he sat down to one side. |
Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi: |
Now at that time while those wanderers who follow other paths were sitting together this discussion came up among them: |
“yo hi koci, āvuso, saupādiseso kālaṃ karoti, sabbo so aparimutto nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā”ti. |
“Reverends, no-one who dies with something left over is exempt from hell, the animal realm, or the ghost realm. They’re not exempt from places of loss, bad places, the underworld.” |
Atha kho āyasmā sāriputto tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandi nappaṭikkosi. |
Sāriputta neither approved nor dismissed that statement of the wanderers who follow other paths. |
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi: |
He got up from his seat, thinking: |
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī”ti. |
“I will learn the meaning of this statement from the Buddha himself.” |
Atha kho āyasmā sāriputto sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca: |
Then Sāriputta wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened. |
“Ke ca, sāriputta, aññatitthiyā paribbājakā bālā abyattā, ke ca saupādisesaṃ vā ‘saupādiseso’ti jānissanti, anupādisesaṃ vā ‘anupādiseso’ti jānissanti. |
“Sāriputta, these foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not? |
Navayime, sāriputta, puggalā saupādisesā kālaṃ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā. |
There are these nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. |
Katame nava? |
What nine? |
Idha, sāriputta, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya mattaso kārī. |
There’s a person who has fulfilled ethics and undistractible-lucidity, but has limited wisdom. |
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. |
With the ending of the five lower fetters they’re nirvana'd in-between one life and the next. |
Ayaṃ, sāriputta, paṭhamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. (1) |
This is the first person … |
Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya mattaso kārī. |
Furthermore, there’s a person who has fulfilled ethics and undistractible-lucidity, but has limited wisdom. |
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti … pe … |
With the ending of the five lower fetters they’re nirvana'd upon landing. |
asaṅkhāraparinibbāyī hoti … pe … |
With the ending of the five lower fetters they’re nirvana'd without extra effort. … |
With the ending of the five lower fetters they’re extinguished with extra effort. … |
This is the third person … |
This is the fourth person … |
sasaṅkhāraparinibbāyī hoti … pe … |
uddhaṃsoto hoti akaniṭṭhagāmī. |
With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. |
Ayaṃ, sāriputta, pañcamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. (2–5.) |
This is the fifth person … |
Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. |
Furthermore, there’s a person who has fulfilled ethics, but has limited undistractible-lucidity and wisdom. |
So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. |
With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. |
Ayaṃ, sāriputta, chaṭṭho puggalo saupādiseso kālaṃ kurumāno parimutto nirayā … pe … parimutto apāyaduggativinipātā. (6) |
This is the sixth person … |
Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. |
Furthermore, there’s a person who has fulfilled ethics, but has limited undistractible-lucidity and wisdom. |
So tiṇṇaṃ saṃyojanānaṃ parikkhayā ekabījī hoti, ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti. |
With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. |
Ayaṃ, sāriputta, sattamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā … pe … parimutto apāyaduggativinipātā. (7) |
This is the seventh person … |
Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. |
Furthermore, there’s a person who has fulfilled ethics, but has limited undistractible-lucidity and wisdom. |
So tiṇṇaṃ saṃyojanānaṃ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. |
With the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering. |
Ayaṃ, sāriputta, aṭṭhamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā … pe … parimutto apāyaduggativinipātā. (8) |
This is the eighth person … |
Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. |
Furthermore, there’s a person who has fulfilled ethics, but has limited undistractible-lucidity and wisdom. |
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. |
With the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering. |
Ayaṃ, sāriputta, navamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. (9) |
This is the ninth person … |
Ke ca, sāriputta, aññatitthiyā paribbājakā bālā abyattā, ke ca saupādisesaṃ vā ‘saupādiseso’ti jānissanti, anupādisesaṃ vā ‘anupādiseso’ti jānissanti. |
These foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not? |
Ime kho, sāriputta, nava puggalā saupādisesā kālaṃ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā. |
These are the nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. |
Na tāvāyaṃ, sāriputta, dhammapariyāyo paṭibhāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. |
Up until now, Sāriputta, I have not felt the need to give this exposition of the teaching to the monks, nuns, laymen, and laywomen. |
Taṃ kissa hetu? |
Why is that? |
Māyimaṃ dhammapariyāyaṃ sutvā pamādaṃ āhariṃsūti. |
For I didn’t want those who heard it to introduce negligence. |
Api ca mayā, sāriputta, dhammapariyāyo pañhādhippāyena bhāsito”ti. |
However, I have spoken it in order to answer your question.” |
13. Koṭṭhikasutta |
13. With Koṭṭhita |
Atha kho āyasmā mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. |
Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta: |
“kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ diṭṭhadhammavedanīyaṃ, taṃ me kammaṃ samparāyavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Reverend Sāriputta, is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in this life be experienced by me in lives to come’?” |
“No hidaṃ, āvuso”. |
“Certainly not, reverend.” |
“Kiṃ panāvuso sāriputta, ‘yaṃ kammaṃ samparāyavedanīyaṃ taṃ me kammaṃ diṭṭhadhammavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in lives to come be experienced by me in this life’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ sukhavedanīyaṃ, taṃ me kammaṃ dukkhavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as pleasant be experienced by me as painful’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“Kiṃ panāvuso, sāriputta, ‘yaṃ kammaṃ dukkhavedanīyaṃ, taṃ me kammaṃ sukhavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as painful be experienced by me as pleasant’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ paripakkavedanīyaṃ, taṃ me kammaṃ aparipakkavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when ripe be experienced by me when unripe’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“Kiṃ panāvuso sāriputta, ‘yaṃ kammaṃ aparipakkavedanīyaṃ, taṃ me kammaṃ paripakkavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when unripe be experienced by me when ripe’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ bahuvedanīyaṃ, taṃ me kammaṃ appavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a lot be experienced by me a little’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“Kiṃ panāvuso sāriputta, ‘yaṃ kammaṃ appavedanīyaṃ, taṃ me kammaṃ bahuvedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a little be experienced by me a lot’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ vedanīyaṃ, taṃ me kammaṃ avedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced by me be not experienced’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“Kiṃ panāvuso sāriputta, ‘yaṃ kammaṃ avedanīyaṃ, taṃ me kammaṃ vedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds not to be experienced be experienced’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ me kammaṃ samparāyavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
“Reverend Sāriputta, when you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in this life are experienced in lives to come, you said, ‘Certainly not’. |
‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ samparāyavedanīyaṃ taṃ me kammaṃ diṭṭhadhammavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
When you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in lives to come are experienced in this life … |
‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ sukhavedanīyaṃ taṃ me kammaṃ dukkhavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
deeds to be experienced as pleasant are experienced as painful … |
‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ dukkhavedanīyaṃ taṃ me kammaṃ sukhavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
deeds to be experienced as painful are experienced as pleasant … |
‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ paripakkavedanīyaṃ taṃ me kammaṃ aparipakkavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
deeds to be experienced when ripe are experienced when unripe … |
‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ aparipakkavedanīyaṃ taṃ me kammaṃ paripakkavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
deeds to be experienced when unripe are experienced when ripe … |
‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ bahuvedanīyaṃ taṃ me kammaṃ appavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
deeds to be experienced a lot are experienced a little … |
‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ appavedanīyaṃ taṃ me kammaṃ bahuvedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
deeds to be experienced a little are experienced a lot … |
‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ vedanīyaṃ taṃ me kammaṃ avedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
deeds to be experienced are not experienced … |
‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ avedanīyaṃ taṃ me kammaṃ vedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
When you were asked whether the spiritual life was lived under the Buddha so that deeds not to be experienced in lives are experienced, you said, ‘Certainly not.’ |
Atha kimatthaṃ carahāvuso, bhagavati brahmacariyaṃ vussatī”ti? |
Then what exactly is the purpose of living the spiritual life under the Buddha?” |
“Yaṃ khvassa, āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ, tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussatīti. |
“Reverend, the spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend that which is unknown, unseen, unattained, unrealized, and uncomprehended.” |
Kiṃ panassāvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ, yassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussatīti? |
“But what is the unknown, unseen, unattained, unrealized, and uncomprehended?” |
‘Idaṃ dukkhan’ti khvassa, āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ. |
“‘This is suffering.’ … |
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussati. |
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‘Ayaṃ dukkhasamudayo’ti khvassa, āvuso … pe … ‘ayaṃ dukkhanirodho’ti khvassa, āvuso … pe … |
‘This is the origin of suffering.’ … ‘This is the cessation of suffering.’ … |
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti khvassa, āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ. |
‘This is the practice that leads to the cessation of suffering.’ … |
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussati. |
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Idaṃ khvassa, āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ. |
This is the unknown, unseen, unattained, unrealized, and uncomprehended. |
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussatī”ti. |
The spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend this.” |
14. Samiddhisutta |
14. With Samiddhi |
Atha kho āyasmā samiddhi yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ samiddhiṃ āyasmā sāriputto etadavoca: |
Then Venerable Samiddhi went up to Venerable Sāriputta, bowed, and stood to one side. Venerable Sāriputta said to him: |
“Kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī”ti? |
“Samiddhi, based on what do thoughts arise in a person?” |
“Nāmarūpārammaṇā, bhante”ti. |
“Based on name and form, sir.” |
“Te pana, samiddhi, kva nānattaṃ gacchantī”ti? |
“Where do they become diversified?” |
“Dhātūsu, bhante”ti. |
“In the elements.” |
“Te pana, samiddhi, kiṃsamudayā”ti? |
“What is their origin?” |
“Phassasamudayā, bhante”ti. |
“Contact is their origin.” |
“Te pana, samiddhi, kiṃsamosaraṇā”ti? |
“What is their meeting place?” |
“Vedanāsamosaraṇā, bhante”ti. |
“Feeling is their meeting place.” |
“Te pana, samiddhi, kiṃpamukhā”ti? |
“What is their chief?” |
“Samādhippamukhā, bhante”ti. |
“undistractible-lucidity is their chief.” |
“Te pana, samiddhi, kiṃadhipateyyā”ti? |
“What is their ruler?” |
“Satādhipateyyā, bhante”ti. |
“rememberfulness is their ruler.” |
“Te pana, samiddhi, kiṃuttarā”ti? |
“What is their overseer?” |
“Paññuttarā, bhante”ti. |
“Wisdom is their overseer.” |
“Te pana, samiddhi, kiṃsārā”ti? |
“What is their core?” |
“Vimuttisārā, bhante”ti. |
“Freedom is their core.” |
“Te pana, samiddhi, kiṃogadhā”ti? |
“What is their culmination?” |
“Amatogadhā, bhante”ti. |
“They culminate in the deathless.” |
“‘Kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī’ti, iti puṭṭho samāno ‘nāmarūpārammaṇā, bhante’ti vadesi. |
“Samiddhi, when you were asked what is the basis on which thoughts arise in a person, you answered ‘name and form’. |
‘Te pana, samiddhi, kva nānattaṃ gacchantī’ti, iti puṭṭho samāno ‘dhātūsu, bhante’ti vadesi. |
When you were asked … |
‘Te pana, samiddhi, kiṃsamudayā’ti, iti puṭṭho samāno ‘phassasamudayā, bhante’ti vadesi. |
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‘Te pana, samiddhi, kiṃsamosaraṇā’ti, iti puṭṭho samāno ‘vedanāsamosaraṇā, bhante’ti vadesi. |
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‘Te pana, samiddhi, kiṃpamukhā’ti, iti puṭṭho samāno ‘samādhippamukhā, bhante’ti vadesi. |
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‘Te pana, samiddhi, kiṃadhipateyyā’ti, iti puṭṭho samāno ‘satādhipateyyā, bhante’ti vadesi. |
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‘Te pana, samiddhi, kiṃuttarā’ti, iti puṭṭho samāno ‘paññuttarā, bhante’ti vadesi. |
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‘Te pana, samiddhi, kiṃsārā’ti, iti puṭṭho samāno ‘vimuttisārā, bhante’ti vadesi. |
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‘Te pana, samiddhi, kiṃogadhā’ti, iti puṭṭho samāno ‘amatogadhā, bhante’ti vadesi. |
what is their culmination, you answered ‘the deathless’. |
Sādhu sādhu, samiddhi. |
Good, good, Samiddhi! |
Sādhu kho tvaṃ, samiddhi, puṭṭho puṭṭho vissajjesi, tena ca mā maññī”ti. |
It’s good that you answered each question. But don’t get conceited because of that.” |
Amatogadhā. Mp explains this with reference to the idea that the path and fruit take nibbāna as object: “Having gotten a foothold in the deathless nibbāna by [making it] an object, they are established there” (ārammaṇavasena amataṃ nibbānaṃ ogāhitvā tattha patiṭṭhitā).(1) “On what basis, Samiddhi, do intentions and thoughts1865
“On the basis of name-and-form, Bhante.”1866
AN 9.14 (b.than) Samiddhi Sutta (AN 9:14)
Then Ven. Samiddhi went to Ven. Sāriputta and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Sāriputta said to him, “Based on what, Samiddhi, do thoughts & resolves arise in a person?”
“Based on name & form, sir.”1
“And how do they go to multiplicity?”
“Through the properties, sir.”2
“And what do they have as their origination?”
“They have contact as their origination, sir.”
“And what do they have as their meeting place?”
“They have feeling as their meeting place, sir.”
“And what do they have as their presiding state?”
“They have concentration as their presiding state, sir.”
“And what do they have as their governing principle?”
“They have mindfulness as their governing principle, sir.”3
“And what do they have as their surpassing state?”
“They have discernment as their surpassing state, sir.”
“And what do they have as their heartwood?”
“They have release as their heartwood, sir.”4
“And where do they gain their footing?”5
“They gain their footing in the deathless, sir.”
“Samiddhi, on being asked, ‘Based on what do thoughts & resolves arise in a person?’ you have answered, ‘Based on name & form.’
“When asked, ‘And how do they go to multiplicity?’ you have answered, ‘Through the properties.’
“When asked, ‘And what do they have as their origination?’ you have answered, ‘They have contact as their origination.’
“When asked, ‘And what do they have as their meeting place?’ you have answered, ‘They have feeling as their meeting place.’
“When asked, ‘And what do they have as their presiding state?’ you have answered, ‘They have concentration as their presiding state.’
“When asked, ‘And what do they have as their governing principle?’ you have answered, ‘They have mindfulness as their governing principle.’
“When asked, ‘And what do they have as their surpassing state?’ you have answered, ‘They have discernment as their surpassing state.’
“When asked, ‘And what do they have as their heartwood?’ you have answered, ‘They have release as their heartwood.’
“When asked, ‘And where do they gain their footing?’ you have answered, ‘They gain their footing in the deathless.’
“Very good, Samiddhi, very good. It’s good, the way you have answered when questioned, but don’t get conceited about that.”
Notes
1. See SN 22:53–54.
2. SN 14:1–5 identifies the multiplicity of properties [dhātu] with the six internal sense-media. SN 14:6–10 identifies it with the six external sense media. SN 14:12, however, identifies six properties that directly have an impact on thoughts and resolves: three unskillful (the properties of sensuality, ill will, and harmfulness) and three skillful (the properties of renunciation, non-ill will, and harmlessness). All of these lists are pertinent here.
3. See AN 4:245.
4. See MN 29 and MN 30.
5. The image here derives from a standard analogy comparing the practice to the act of crossing a river. According to AN 7:15, the point where the meditator gains footing on the river bottom, but before getting up on the bank, corresponds to the attainment of non-return. To become an arahant is to go beyond the river and stand on firm ground.
See also: AN 10:58
15. The Simile of the Boil 15. Gaṇḍasutta
15. The Simile of the Boil “monks, suppose there was a boil that was many years old. And that boil had nine orifices that were continually open wounds. Whatever oozed out of them would be filthy, stinking, and disgusting. Whatever leaked out them would be filthy, stinking, and disgusting. ‘Boil’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. And that boil has nine orifices that were continually open wounds. Whatever oozed out of them is filthy, stinking, and disgusting. Whatever leaks out of them is filthy, stinking, and disgusting. So, monks, have no illusion about this body.” 16. Perceptions 16. Saññāsutta
16. Perceptions “monks, these nine perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. What nine? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, and fading away. These nine perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.” 17. Families 17. Kulasutta
17. Families “monks, visiting a family with nine factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile. What nine? They don’t politely rise, bow, or offer a seat. They hide what they have. Even when they have much they give little. Even when they have refined things they give coarse things. They give carelessly, not carefully. They don’t sit nearby to listen to the teachings. When you’re speaking, they don’t listen well. Visiting a family with these nine factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile. Visiting a family with nine factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile. What nine? They politely rise, bow, and offer a seat. They don’t hide what they have. When they have much they give much. When they have refined things they give refined things. They give carefully, not carelessly. They sit nearby to listen to the teachings. When you’re speaking, they listen well. Visiting a family with these nine factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.” 18. The Sabbath with Nine Factors 18. Navaṅguposathasutta
18. The Sabbath with Nine Factors “monks, the observance of the sabbath with its nine factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed? It’s when a noble disciple reflects: ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor. … ‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is its ninth factor. The observance of the sabbath with its nine factors in this way is very fruitful and beneficial and splendid and bountiful.” 19. A Deity 19. Devatāsutta
19. A Deity “monks, tonight, several glorious deities, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me. ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, but we didn’t bow. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’ Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them and bowed, but we didn’t offer a seat. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’ Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, bowed, and offered a seat, but we didn’t share as best we could. …’ ‘We didn’t sit nearby to listen to the teachings. …’ ‘We didn’t lend an ear to the teachings. …’ ‘We didn’t memorize the teachings. …’ ‘We didn’t examine the meaning of teachings we’d memorized. …’ ‘Having understood the meaning and the teaching, we didn’t practice accordingly. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’ Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose, bowed, and offered them a seat. We shared as best we could. We sat near by to listen to the teachings, leant an ear, memorized them, and examined their meaning. Understanding the teaching and the meaning we practiced accordingly. And so, having fulfilled our duty, free of remorse and regret, we were reborn in a superior realm.’ Here are these roots of trees, and here are these empty huts. Practice jhāna, monks! Don’t be negligent! Don’t regret it later, like those former deities.” 20. About Velāma 20. Velāmasutta
20. About Velāma At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Householder, I wonder whether your family gives gifts?” “It does, sir. But only coarse gruel with pickles.” “Householder, someone might give a gift that’s either coarse or fine. But they give it carelessly, thoughtlessly, not with their own hand. They give the dregs, and they give without consideration for consequences. Then wherever the result of any such gift manifests, their mind doesn’t tend to enjoy nice food, clothes, vehicles, or the five refined kinds of sensual stimulation. And their children, wives, bondservants, employees, and workers don’t want to listen to them. They don’t pay attention or try to understand. Why is that? Because that is the result of deeds done carelessly. Someone might give a gift that’s either coarse or fine. And they give it carefully, thoughtfully, with their own hand. They don’t give the dregs, and they give with consideration for consequences. Then wherever the result of any such gift manifests, their mind tends to enjoy nice food, clothes, vehicles, or the five refined kinds of sensual stimulation. And their children, wives, bondservants, employees, and workers want to listen. They pay attention and try to understand. Why is that? Because that is the result of deeds done carefully. Once upon a time, householder, there was a brahmin named Velāma. He gave the following gift, a great offering. 84,000 gold bowls filled with silver. 84,000 silver bowls filled with gold. 84,000 bronze bowls filled with gold coins. 84,000 elephants with gold adornments and banners, covered with gold netting. 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with gold netting. 84,000 milk cows with silken reins and bronze pails. 84,000 maidens bedecked with jewels and earrings. 84,000 couches spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with canopies above and red pillows at both ends. 8,400,000,000 fine cloths of linen, silk, wool, and cotton. And who can say how much food, drink, snacks, meals, refreshments, and beverages? It seemed to flow like a river. Householder, you might think: ‘Surely the brahmin Velāma must have been someone else at that time?’ But you should not see it like this. I myself was the brahmin Velāma at that time. I gave that gift, a great offering. But at that event there was no-one worthy of a teacher’s offering, and no-one to purify the teacher’s offering. It would be more fruitful to feed one person accomplished in view than that great offering of Velāma. It would be more fruitful to feed one once-returner than a hundred persons accomplished in view. It would be more fruitful to feed one non-returner than a hundred once-returners. It would be more fruitful to feed one perfected one than a hundred non-returners. It would be more fruitful to feed one Buddha awakened for themselves than a hundred perfected ones. It would be more fruitful to feed one Realized One, a perfected one, a fully awakened Buddha than a hundred Buddhas awakened for themselves. It would be more fruitful to feed the monk Saṅgha headed by the Buddha than to feed one Realized One, a perfected one, a fully awakened Buddha. It would be more fruitful to build a dwelling especially for the Saṅgha of the four quarters than to feed the monk Saṅgha headed by the Buddha. It would be more fruitful to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart than to build a dwelling for the Saṅgha of the four quarters. It would be more fruitful to undertake the training rules—not to kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence—than to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart. It would be more fruitful to develop a heart of love—even just as long as it takes to pull a cow’s udder—than to undertake the training rules. It would be more fruitful develop the perception of impermanence—even for as long as a finger snap—than to do all of these things, including developing a heart of love for as long as it takes to pull a cow’s udder.”